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"^ The Kosha says : " Each thousand-collection of four con- tinents, Meru, Kama Loka, Brahma World, is called a little Chihocosm, a thousand times as many compose a medium Chihocosm, a thousand times as many again compose a great Chihocosm. These are all perfected and destroyed together." [In agreement with this are the Samyuktagania Sutra, the Nyayanousara Shaster, the Yoga Shaster, the Djnana-pras- thana Shaster, and others]. The Kin-kwong-ming (Suvarna prabhCisa) says : " At the time when these mortal kings raised with their hands the jars of incense to honour the Sacred Books, the odour thereof ' Yili-Fuh-ts'ah. This expression throws some light on the subject of the structure of the Stupa and the Paaroda. It is well known that the circular discs which are placed on the summit of the Chinese Pao-oda are called " ts'ahs." These discs were therefore designed to re- present " kchctras" or " earths'" of the different Buddhas ; or the whole collectively to represent the Buddha-kchetra of our own system. From this we gather that the whole structure of the Pagoda, with its succes- sive stages, was designed to represent the Buddhist Kosmos, or chiho- cosm. But the Chinese Pagoda is allowed to be only a copy of the "Tee," or surmounting ornament of the Indian Stupa; it follows, there- fore, that the Stupa and Tee were designed to symbolise the visible Kosmos or habitable world, and the worlds of space beyond. In the middle of the Stftpa the relics of Buddha were enshrined, to shew that he was " Lord of the three worlds,'' or the entire chihocosm. At the entrance of the Stupa is often found the iigure of a Naga, to denote their particular office, viz., guardians of trccisures. On the phrase Buddha-kchetra, vide Lotus, p. 363, f. 08, b. SCRIPTURES FROM THE CHINESE. 103 in a moment of time spread to the utmost limits of tlio three thousand great Chiliocosms, throughout the 10,000,000 suns and moons, even through 10,000,000 Fi-Fi-Siang Heavens."^ The Avataihsaka Sutra says : '' At this time, the world- honoured one, from the circles below both his feet scattered 10,000,000 rays of light, which illumined this collection of three thousand great Chiliocosms ; so that throughout ten million worlds, ten million seas, and girdles of rocks^ and Sumeru mountains, up to ten million Akanishta Heavens, there was no spot where the glory was not perceived." The Fah-yan-ch^au^ says : " When a little Chiliocosm is spoken of, then it only extends as far as the first Dhyana Heaven. A medium Chiliocosm includes the second Dhyana, because a medium Chiliocosm extends to an equal width with the second Dyana ; and so with a great Chiliocosm this includes the third Dhyana for the same reason, and therefore it is plain that each great Chiliocosm includes ten million first Dhyana Heavens ; one million second Dhyana Heavens; one thousand, third Dhyana Heavens ; and only one, fourth Dhvana Heaven." The Vibasha Shaster says : " The first Dhyana is as wide as the four continents ; the second Dhyana is as wnde as a little Chiliocosm, the third Dhyana as wide as a medium Chiliocosm, and the fourth Dhyana as wide as a great Chilio- cosm."'^ The Shou-Lun says : " The holy words of Buddha cannot be in disagreement, how is it then there are so many differ- ences in the accounts found in the Sutras and Shasters ? — for instance, in respect to the number of the mountains ^ Tliat is, the highest Heaven of the Arupa worlds. - This may be "addenda to the Avatamsaka" or a "copy" of the same Sutra. 2 From this it is evident that the extract given above from the Fah- yan-ch'au. in wliich it is said that a medium chiUocosm is of the same breadth as the second Dhyana, is incorrect: it sliould have been, a Utile chiliocosm is of tlie same breadth, etc. Ch. Ed. 104 A CATENA OF BUDDHIST called Sumeru, if we rely on the Agama and Kosha, each great Chiliocosm has one thousand million, whereas the Suvarna prabhasa and the Avatamsaka say there are only ten miUion. Here is a plain disagreement; and so also with respect to the different measurements, and also the contradictory statements relating to the number of the Arupa Heavens — how are these differences to be accounted for ? We reply : " Although there are small discrepancies, yet there is an agreement in principles ; for although there may be difference as to number, yet the principle of the composition of a great Chiliocosm is uniform, and may be illustrated in this way : A small Chiliocosm is like a string of cash (in which each cash represents one mount Sumeru) ; a middle Chiliocosm is like a thousand such strings or piles ; and a great Chiliocosm a thousand of such thousand strings. Now, although there may be different statements as to the whole number of the cash or coins, yet there is no disa- greement as to the ratio of increase." But, again, the exact number in a " lakh " (yeh) differs in different books, some making it ten myriads, others a hundred myriads, and others again a thousand myriads. And with respect to the measurement of the Dhyana Heavens, the differences may be accounted for on this ground : if we speak of the Summer clouds which overhang the nine provinces (of China), in reference to the provinces, we say they are nine ; if in reference to the departments, we say they are 400 ; if in reference to the districts, we say there are several thousand ; and yet after all the body of clouds is only one. Respecting the Arupa Heavens, there are two opinions, the Surangama Sutra speaking of the Arupa Loka as a dis- tinct locality, whilst the Avatamsaka says that above the Rupa Loka there is no local world. But the fact is, in the latter account the condition enjoyed in the Arupa Loka is included, for there is distinct mention made of an Arupa form of contemplation ; so that, although only two systems of worlds are expressly named, the three arc understood equally in this as the other Shastcrs. SCRIPTURES FROM THE CHINESE. 105 The Abidharma says : " From the external limit of the top of one Sumeru to the next, is 1,203,450 yojanas, and corresponding distances from centre to centre, and base to base.'' Again, it says : " Beyond the little Chiliocosm is a small circnlar mountain range, as high as the first Dhyana ; out- side each medium Chiliocosm a similar range as high as the second Dhyana; outside the great Chiliocosm a range as high as the third Dhyana. '^ Speaking inclusively, therefore, the whole of this vast system from the highest heaven down to the circle of wind, is spoken of as the three thousand great thousand worlds, or in brief, as the great Chiliocosm. It is this system which is perfected and destroyed together, and is spoken of as the Sa-po world (Sahaloka), and is that to which Sakya Tatha- gata limits his revelation of himself.^ ON THE LENGTH OP TIME CALLED A KALPA. 2. A Kalpa (kieh) is a general term for a long period. In Sanscrit it is pronounced Kappata,^ which signifies a great division of time. The length of this period is so great that it cannot be defined by years or months. Therefore, holy men have feigned such comparisons as rubbing down a rock to fine powder f a city of mustard seed, etc., as a means to represent the limits of periods of creation and destruction. There are several kinds of Kalpas — in brief, they may be summed up as great and little ; periods of perfection and destruction. There is also the division into four, viz., 1. Kalpa of separation ; 2. Kalpa of creation or perfection; 3. Kalpa of destruction ; 4. A great Kalpa. Or if a larger view be taken, there are six sorts of Kalpas, viz., 1. Kalpa of separation; 2. Kalpa of creation ; 3. Kalpa of permanent rest ; 4. Kalpa 1 A representation of this system may be seen Plate xci, fig. 2. " Tree and Serpent Worship ;" and fig. 1, and elsewhere. - Ivieh-p6-pu-to ; perhaps Kappavata ; at any rate Pali. ' These comparisons may be seen in Burnouf, Loius^ p. 3"27. 106 A CATENA OF BUDDHIST of destruction ; 5. Kalpa of complete void ; 6. A great Kalpa. Or if a limited definition be taken, we may say there are three sorts of Kalpas. 1. Small Kalpa; 2. A medium Kalpa ; o. A great Kalpa. But in any case, we may define a Kalpa generally as a lengthened period of time. ON THE KALPA OF PERFECTION OR RENOVATION (VIVARTA KALPA). 3.