English
The Kalpa of Perfection is referred to that period, after the universe has been destroyed (ground to powder), and for a long time all has been dark and void, when there ae'ain arises, owinof to the force of the karma of all sentient existence, a wind which excites rain, in the same way as from the beginning the works of creation have been effected. The AvataiTisaka Sutra says : " The Great Chiliocosm is not perfected by one influence or by one operation, but by countless influences and countless operations. That which is said about the extension of the great cloud, from which descends a great rain, in fact depends on the intimate con- nection of four kinds of wind-circles, to wit, the circle known as ' capable of holding,^ because it holds the great water ; the circle known as that ^ able to absorb,' because it absorbs the great water ; the wind circle known as that ' able to erect and establish,' because it firmly establishes a basis of creation ; the wind circle known as the ' perfectly good' (alamkarana), because it beautifies and spreads out all things so as to make them good."^ So these several circles, excited by the combined karma of all existence and the virtuous principles of all the Bodhi- satwas, cause living things to spring up in their midst, and assume their various oflftcos, according to their purpose. Again, at the time when the rain descends from the great clouds, there is a sort of rain called "able to destroy," be- cause it is able to destroy the fire which is burning up the world (fire-calamity). Again there is a rain called " able to 1 It would appear from this account, that the whole of creation or manifestation of things is due to the operation of wind or spirit. SCRIPTURES FROM THE CHINESE. 107 produce," because it is able to produce the great ocean. Again, there is a rain called '' able to establish/^ because it is able to establish the great ocean ; again, there is a rain called "able to perfect," because it is able to perfect all the precious substances (mani-gems) of the earth ; again, there is a rain called "able to divide,^ '^ because it is able to divide and separate the whole universe into its parts. When the Great Chiliocosm begins to be perfected, all the heavenly mansions of the Rupa-Loka are the first to be com- pleted, and afterwards the mansions of the Kama-Loka hea- vens, and then the abodes of men and the rest of creatures. Moreover, as the water of the great cloud rain is of one kind (taste), these different abodes and mansions owe their variety to the character of the different virtuous principles of sentient creatures. At the time of the first indication that the worlds arc about to be renovated, there is a mighty ocean produced, which extends throughout the Great Chiliocosm. This ocean produces a great Lotus,^ which spreads on every side on the surface of the ocean ; the light which shines from it is diffused throughout the universe. At this time Ma- heshwara and the Devas of the pure abode (Suddhavasa Devas), beholding this Lotus, are certified that assuredly in the midst of the Kalpa in which this portent is seen, a Buddha will be born in the world. And so at the appointed time the various winds begin to act, by which the different parts of the universe are perfected.^ ' Wei for neng. - The name of this Lotus given in the text is " gem-like beauteous exliibition of the manifested merit of Tathiigata."' 3 I have omitted the names of these various wind-circles, and the suc- cessive work accomplished by them, as tliere is so much repetition. There is, however, in the account a somewhat exceptional list of the ten Mountain-Kings (parvata rajahs) that surround Sumeru, which I give. "What, then, are the names of the ten mountain ranges? They are these: 1. Kia-to-lo-shan (Gatra parvata) ; 2. Sien-jin-shan (Rishigiri); 3. Fei-mo-shan (Veraa parvata) ; 4. Ta-fei-mo-shan (Mahavema par- vata): 5. Tchi-s]nvang-shan CY'igaudhara parvata); 6. Ni-miu-to-lo- 108 A CATENA OF liUDDHIST The Hi-sliai Sutra says : " How, then, is the world re- newed after its destruction? Thus; an incalculable time having elapsed after the complete destruction (powder de- struction : i.e., completely ground to powder) of the world, there arises a vast cumulous cloud, which spreads abroad and broods above the Brahma heavens. From this there falls a fruitful rain, the drops as large as a chariot-wheel. Through a hundred thousand myriad years the water from this rain gradually accumulates, until up to the very heaven of Brahma it spreads out a mighty ocean. The four winds hold it thus collected. At length, after the cessation of the rain, the water having subsided countless yojanas in depth, a mighty wind springs up called 0-na-pi-lo (Anavarata ?), which, blowing upon the surface of the water, causes it to roll in tumultuous waves, from which a vast accumulated bubble is produced, and blown by the wind till it remains fixed in the midst of space. From this the whole universe is framed, from the Brahma heavens down to the four con- tinents and the circular ranges of mountains ; everything is established as it had been before.^^^ Thus, by the mutual excitation of wind and water, every thing is changed and renovated, and after twenty Kalpas the whole universe is perfected. shan (Nemiiidhara parvata); 7. Mutchilindi parvata; 8. Mahamutcbi- lindi parvata ; 9. Hiaug-shan (Gandha parvata) ; 10. Siueh-shan (llima parvati)." For other lists of these mouutaiu ranges, vid. Burnouf Lotus, p. 842. 1 Compare with tliis account of the Renovation of the Universe, the lines of Erasmus Darwin — " Star after star, from heaven's high arch shall rush ; Suns sink on suns, and systems, systems crush, Headlong, extinct, to one dark centre fall, And death, and night, and chaos mingle all ; Till o'er the wreck, emerging from the storm, Immortal Nature lifts her changeful form, Mounts on her funeral pyre on wings of ilamc, And soars and shines, another and the same !" (From a piece called "^Thc Stars.") SCRIPTURES FROM THE CHINESE. 109 ON THE KALPA OP ESTABLISHMENT. 4. The Kalpa of Establishment is that period of time during which, the universe having been renovated, there is rest and pei^manence for the exercise of the various offices assigned to living creatures. The Avatamsaka Sutra says : " The universe having been completely renovated, then all living things, according to their several kinds, increase and multiply, whether they bo creatures that live in the water or the earth, or in heaven (mansions), or in space." The Dirghagama says: "When the heavens and the earth again began to be, there was no defined substance,^ neither was there sun or moon; but the earth bubbled up as a sweet fountain, the taste of which was like virgin honey. Then all the Devas of the Abhasvara heaven,- whose term of hap- piness was about to expire for another birth (as men), be- held with joy this new-formed earth, so light and etherial in its nature. Descending, therefore, they touched it with a finger and tasted it. Having thus gained a knowledge of its taste, they ceased not to partake of it till they by degrees lost their angelic beauty and splendour, and their spiritual faculty of instant locomotion, and became gross and coarse as men. After this a great black wind arose, which blew upon the face of the waters and produced the sun and the moon. These revolving round Mount Sumeru illuminated the earth (the four continents). On beholding them come forth men were filled with joy — but when they disappeared they were grieved. From this time forth began morning and evening, darkness and light, and the revolving seasons. Now at the time when the Kalpa of renovation first began, and men appeared (as we have de- ^ Bhava, the equivalent the Chinese " yeou." ^ Vide Max Miiller's Dhammapada, xxxii. n, 2. With this conceit of the Abhasvara Gods, or the " Shining Ones," compare John Bunyan's ■words, " Now as he stood looking and weeping, behold Three Shining Ones came to him and saluted him." Pilgrim's Progress, p. 29. 110 A CATENA OV BUDDHIST scribed), there was no distinction of male or female, honorable or mean, but all were born alike in the world, and from this arose the expression " all living things/^^ But so it was, that those who tasted the earth frequently, lost their personal beauty, and became gross; whilst those who tasted it sparingly, still retained their beauty and splendour of face.