Sutra of the Origin of the World (起世因本經)

The Sutra on the Origin of the World, Volume 1

Translated by Dharmagupta, Indian Monk of the Sui Dynasty

Chapter 1: The Jambudvīpa Continent

Thus I have heard:

At that time, the Blessed One was dwelling in the city of Śrāvastī, in the Kāliṅga Cave. Then, after the meal, many bhikkhus had gathered in the Kāliṅga Hall. Once they were seated, this thought arose in them, and they discussed together: "Venerable ones, it is truly remarkable. In this world, among all beings of heaven and earth, and the lands they inhabit—how do they come together? How do they disperse? How, after dispersing, do they come together again? And how, after coming together, do they remain?"

At that time, the World-Honored One was alone in his quiet cave. With divine hearing, pure and surpassing that of ordinary beings, he heard the monks, after their meal, all gather in the Kāḷikā Hall, engaging in such rare and extraordinary conversation. Hearing this, the World-Honored One emerged from meditation in the late afternoon. He rose from the Kāḷikā Cave and made his way to the hall. Upon arriving, he took his usual seat in front of the assembly of monks, sitting upright with dignified composure. After seating himself, the World-Honored One, though already aware, asked intentionally, "Monks, what were you discussing earlier as you gathered and sat together?"

At that time, the bhikkhus addressed the Buddha together, saying: "Venerable World-Honored One! After our meal, all of us bhikkhus gathered in this Kalira Hall to discuss a question in detail. We said: 'Venerable elders, it is truly rare and remarkable. How does the world come together in this way? How does the world disperse in this way? How does the world, after dispersing, come together again? And how does the world, having come together, remain as it is?' Venerable World-Honored One! We were discussing this matter earlier, which is why we gathered to deliberate on it."

At that time, the Buddha addressed the assembly of monks, saying: "Excellent, excellent, O monks! It is good that you are able to practice in accordance with the Dharma in this way. O noble sons! It is out of faith that you have left home to become monastics. If you can gather together and speak such words in accordance with the Dharma, it is truly remarkable. When you monks assemble, you should cultivate these two practices: each engaging in your own work—whether discussing the meaning of the Dharma or abiding in noble silence—without giving rise to laziness or arrogance. If you can do so, then listen now to what the Tathāgata will explain: the world comes together, the world falls apart; after falling apart, it comes together again, and having come together, it remains for a time."

When he had spoken these words, the monks said to the Buddha in unison: "Venerable World-Honored One, now is the time, now is the moment. If the Buddha, the World-Honored One, would explain this meaning to the monks, we will listen to the World-Honored One's teaching and uphold it accordingly."

At that time, the Buddha addressed the monks, saying: "Monks, listen carefully, listen well, and reflect on it properly. I shall explain it to you step by step." Then, the monks replied together to the Buddha: "Yes, World-Honored One! We are eager to hear it."

At that time, the Buddha addressed the assembly of monks, saying: "Monks! Consider the path traveled by a single sun and moon, which illuminates the four continents. In the realm of those four continents, there are a thousand suns and moons. Monks! This is what is called a 'small thousandfold world.'

Monks! In a thousandfold world, there are: a thousand moons, a thousand suns, a thousand Mount Sumerus, four thousand small continents, four thousand great continents, four thousand small seas, four thousand great seas, four thousand clans of *nāgas*, four thousand clans of great *nāgas*, four thousand clans of *garuḍas*, four thousand clans of great *garuḍas*, four thousand clans of beings in the evil destinies, four thousand clans of beings in the great evil destinies, four thousand lesser kings, four thousand great kings, seven thousand kinds of great trees, eight thousand kinds of great mountains, ten thousand kinds of great hells, a thousand Yama Kings, a thousand Jambudvīpa continents, a thousand Godānīya continents, a thousand Pūrvavideha continents, a thousand Uttarakuru continents, a thousand heavens of the Four Heavenly Kings, a thousand heavens of the Thirty-Three, a thousand Yāma heavens, a thousand Tuṣita heavens, a thousand Nirmāṇarati heavens, a thousand Paranirmitavaśavartin heavens, a thousand Brahmā heavens.

Monks! Among those Brahmā heavens, there is one Brahmā Lord whose power is supreme, unequaled and unconquered. He rules over the thousand Brahmās as a sovereign master, proclaiming: 'I can create, I can transform, I can conjure illusions,' and 'I am like a father.' In all matters, he makes such arrogant, boastful claims, giving rise to conceit. The Tathāgata is not like this. Why is that? All worlds manifest according to the force of their own karma.

Monks! This small thousandfold world is like a topknot(A topknot, in the Sui language, is called a 'jì'. Foreigners tie a small amount of long hair on top of their head into a bun.), and is named a 'thousandfold world.' Monks! A thousand of such topknot-like thousandfold worlds constitute a second, 'medium thousandfold world.' Monks! Just as with one such medium thousandfold world, a thousand of those medium thousandfold worlds constitute a 'great trichiliocosm.'

Monks! This great trichiliocosm forms all at once, and having formed all at once, it then disperses all at once. Having dispersed all at once, it then forms again all at once. Having formed all at once, it then abides. In this way, the world revolves and is consumed by fire all around—this is called its destruction. It revolves and forms all around—this is called its formation. It revolves and abides all around—this is called its abiding. This is the fearless buddha-field where beings dwell."

“Monks, this great earth is forty-eight thousand yojanas thick, and its breadth is immeasurable. Monks, this great earth rests upon water, the water rests upon wind, and the wind is supported by space. Monks, the mass of water beneath this great earth is sixty thousand yojanas thick, and its breadth is immeasurable. The mass of wind beneath that water is three hundred sixty thousand yojanas thick, and its breadth is immeasurable. Monks, the deepest part of the great ocean is eighty-four thousand yojanas deep, and its breadth is immeasurable. Monks, Mount Sumeru, the king of mountains, sinks eighty-four thousand yojanas into the ocean waters, and rises eighty-four thousand yojanas above the ocean waters. Monks, the base of Mount Sumeru, the king of mountains, is level and square, and its root is firmly planted on the great golden wheel. Monks, Mount Sumeru, the king of mountains, is narrower at the bottom and wider at the top, gradually broadening, straight and unbent, with a solid, great body, most subtle, supremely excellent, and beautiful to behold. It is composed of four treasures: gold, silver, beryl, and crystal. On it grow various trees, lush and dense, emitting various fragrances, which spread far and wide, filling all the mountains. It is the dwelling place of many noble sages, beings of great majesty and virtue, and most excellent and sublime deities. Monks, on the upper part of Mount Sumeru, the king of mountains, there are peaks on all four sides, jutting out and standing tall, each seven hundred yojanas high, subtle and delightful, made of the seven treasures—gold, silver, beryl, crystal, red pearls, carnelian, and agate—adorned and leaning over the ocean. Monks, at the foot of Mount Sumeru, the king of mountains, there are three levels, which are the dwelling places of various spirits. The lowest level is sixty yojanas in width and length, with seven walls, seven sets of railings, seven rows of bell-nets, and seven rows of palm trees surrounding it, pleasing and upright. These trees are made of the seven treasures: gold, silver, beryl, crystal, red pearls, carnelian, and agate. Each wall has four gates, and each gate is equipped with battlements, fully adorned with towers, pavilions, terraces, halls, corridors, groves, gardens, and ponds. The ponds produce wonderful flowers, and all kinds of fragrances arise. There are various trees, with various stems, leaves, flowers, and fruits, all complete, all emitting subtle and wonderful fragrances. Various birds also emit beautiful sounds, harmonized, peaceful, and clear. The middle level is forty yojanas in width and length, similarly adorned with seven walls, railings, bell-nets, and palm trees, delightful and level. Its surroundings are all splendid, decorated with the seven treasures of gold, silver, beryl, crystal, red pearls, carnelian, and agate. Gates, towers, pavilions, terraces, halls, gardens, ponds, fruit trees, and birds are all complete. The uppermost level is twenty yojanas in width and length, with seven walls, and various birds all emitting beautiful sounds. Monks, on the lowest level dwell the spirits called ‘Bowl-Handed’; on the middle level dwell the spirits called ‘Garland-Holders’; on the highest level dwell the spirits called ‘Always-Intoxicated.’”

Monks, halfway up Mount Sumeru, at a height of forty-two thousand yojanas, there are the palaces of the Four Great Kings. Monks, on the summit of Mount Sumeru are the palaces of the Thirty-three Gods, where King Shakra resides. Above the Thirty-three Heavens, at twice the height, are the palaces of the Yama Gods. Above the Yama Heavens, at twice the height again, are the palaces of the Tushita Gods. Above the Tushita Heavens, at twice the height, are the palaces of the Gods Who Delight in Creation. Above those Heavens, at twice the height again, are the palaces of the Gods Who Control Others' Creations. Above the Gods Who Control Others' Creations, at twice the height, are the palaces of the Brahma-body Gods.

Between the heavens of the Gods Who Control Others' Creations and the Brahma-body Gods, there are the palaces of Mara, the Evil One. Twice as high as the Brahma-body Heavens are the Gods of Radiant Light. Twice as high as those are the Gods of Pervasive Purity. Twice as high as those are the Gods of Abundant Fruit. Twice as high as the Gods of Abundant Fruit are the Gods Without Coarseness. Between the heavens of the Gods of Abundant Fruit and the Gods Without Coarseness, there are other divine palaces, the realm of beings with no perception.

Twice as high as the Gods Without Coarseness are the Gods Without Affliction. Twice as high as those are the Gods of Excellent Vision. Twice as high as those are the Gods of Excellent Presence. Twice as high as those are the palaces of the Akanishtha Gods.

Monks, above the Akanishtha Heavens, there are further divine realms: the Heaven of Infinite Space, the Heaven of Infinite Consciousness, the Heaven of Nothingness, and the Heaven of Neither Perception nor Non-Perception. All of these are called the abodes of gods.

Monks, these places, these realms, are where beings dwell. Beings come, go, are born, and die, up to this ultimate boundary. It is in this world system that beings live, subject to birth, aging, death, and falling into these realms of existence. Beyond this, they cannot go.

Therefore, it is called the Saha World, the fearless domain. All other world systems are likewise.

Monks, to the north of Mount Sumeru lies a continent called Uttarakuru. It is ten thousand yojanas in both length and width, a perfect square. The faces of its inhabitants are shaped like the land itself—square.

Monks, to the east of Mount Sumeru lies a continent called Purvavideha. It is nine thousand yojanas in both length and width, round like a full moon. The faces of its inhabitants are shaped like the land itself—round.

Monks, to the west of Mount Sumeru lies a continent called Godaniya. It is eight thousand yojanas in both length and width, shaped like a half-moon. The faces of its inhabitants are shaped like the land itself—like a half-moon.

Monks, to the south of Mount Sumeru lies a continent called Jambudvipa. It is seven thousand yojanas in both length and width, wider in the north and narrower in the south, shaped like a chariot's seat. The faces of its inhabitants are shaped like the land itself—like a chariot seat.

"Monks, the northern side of Mount Sumeru is made of celestial gold, illuminating the northern continent of Uttarakuru. Its eastern side is made of celestial silver, illuminating the eastern continent of Purvavideha. Its western side is made of celestial crystal, illuminating the western continent of Godaniya. Its southern side is made of celestial lapis lazuli, illuminating this southern continent of Jambudvipa."

Monks, in the land of Uttarakuru, there stands a great tree called the Amra tree. Its trunk measures seven yojanas in circumference and extends twenty-one yojanas deep into the earth, rising a hundred yojanas high, with branches and leaves spreading out to cover fifty yojanas.

Monks, in the land of Purvavideha, there stands a great tree called the Kadamba tree. Its trunk measures seven yojanas in circumference, extends twenty-one yojanas deep into the earth, rises a hundred yojanas high, with branches and leaves spreading fifty yojanas.

Monks, in the land of Godhaniya, there stands a great tree called the Jambu tree. Its trunk measures seven yojanas in circumference, and its branches and leaves spread out to cover fifty yojanas. Beneath this tree stands a stone ox, one yojana in height. It is because of this that the land is called Godhaniya.

Monks, in this Jambudvipa, there stands a great tree called the Jambu tree. Its trunk measures seven yojanas in circumference, and its branches and leaves spread out to cover fifty yojanas. Beneath this tree lies a deposit of Jambu gold, twenty yojanas high. Because this gold is found beneath the Jambu tree, it is called Jambu gold, and thus the name Jambu River gold came to be.

Monks, in the realm where the nagas and garudas reside, there stands a great tree called Kutsa Shamali, with a trunk spanning seven yojanas in width and branches and leaves spreading across fifty yojanas. Monks, in the realm of the asuras, there stands a great tree called Shucitra Patala, with a trunk spanning seven yojanas in width and branches and leaves spreading across fifty yojanas. Monks, in the realm of the Thirty-Three Heavens, there stands a great tree called Pariyatra Kovidara, with a trunk spanning seven yojanas in width, its roots extending twenty-one yojanas deep into the earth, its height reaching one hundred yojanas above, and its branches and leaves spreading across fifty yojanas.

Monks, below Mount Sumeru there is another mountain named Khadiraka. It is forty-two thousand yojanas high, and just as wide at its summit. Lovely and magnificent, it is made of the seven treasures—gold, silver, lapis lazuli, crystal, red pearls, conch shells, and carnelian. Between Mount Sumeru and Mount Khadiraka lies a vast expanse eighty-four thousand yojanas wide, encircling endlessly. The waters there are covered with blue lotuses, red lotuses, white lotuses, and fragrant water flowers.

Monks, beyond Mount Khadiraka there is a mountain named Īṣādhara. It is twenty-one thousand yojanas high, and just as wide at its summit. Exquisite and delightful, it too is formed of the seven treasures up to carnelian. Between Mount Khadiraka and Mount Īṣādhara stretches an area forty-two thousand yojanas wide, encircling without limit. The waters are blanketed with blue lotuses, red lotuses, white lotuses, and sweet-scented aquatic blooms.

Beyond Mount Īṣādhara stands a mountain called Yugandhara, twelve thousand yojanas in height, with a summit equally broad. Lovely and fine, it is made of the seven treasures down to carnelian. Between Mount Īṣādhara and Mount Yugandhara lies a span twenty-one thousand yojanas wide, circling endlessly. Blue lotuses, red lotuses, white lotuses, and fragrant water blossoms cover all the waters.

Further out from Mount Yugandhara is a mountain named Sudarśana, six thousand yojanas high, with a summit of matching width. Beautiful and exquisite, it is built of the seven treasures, including carnelian. Between Mount Yugandhara and Mount Sudarśana the distance is twelve thousand yojanas, vast and encircling without end. The waters are fully spread with blue lotuses, red lotuses, white lotuses, and fragrant flowering plants.

Beyond Mount Sudarśana lies Mount Aśvakarṇa, three thousand yojanas tall, its summit equally expanded. Lovely and upright, it is composed of the seven treasures, down to carnelian. Between Mount Sudarśana and Mount Aśvakarṇa there lies a region six thousand yojanas across, endless in its encircling sweep. The waters are covered everywhere with blue lotuses, red lotuses, white lotuses, and aromatic water flowers.

Next, outside Mount Aśvakarṇa, is a mountain called Nemindhara, one thousand two hundred yojanas high, with a summit just as wide. Graceful and subtle, it is made of the seven treasures, including carnelian. Between Mount Aśvakarṇa and Mount Nemindhara the gap is two thousand four hundred yojanas, boundless in circumference. All the waters are filled with blue lotuses, red lotuses, white lotuses, and sweet-scented blossoms.

Beyond Mount Nemindhara stands a mountain named Vinataka, six hundred yojanas in height, with an equally broad summit. Refined and pleasing, it is formed of the seven treasures, down to carnelian. Between Mount Nemindhara and Mount Vinataka the width is one thousand two hundred yojanas, encircling without measure. Various mixed flowers and fragrant water plants cover the waters throughout.

Beyond Mount Vinataka, there is a mountain called Chakravāḍa(In Chinese, “wheel.”), three hundred yojanas high, with a summit equally spacious. Graceful and lovely, it is composed of the seven treasures, including carnelian. Between Mount Vinataka and Mount Chakravāḍa lies a span six hundred yojanas wide, circling endlessly. Four kinds of assorted flowers and fragrant water blooms spread across all the waters.

Beyond the Wheel-Shaped Mountain, not far away, there lies an open expanse of land covered with lush green grass, and there is a great sea. To the north of that sea stands a great tree, the king of trees, called the Jambu Tree. Its trunk measures seven yojanas in circumference, its roots penetrate twenty-one yojanas into the earth, and its height reaches a hundred yojanas. Its branches and leaves spread out, covering fifty yojanas on all sides, and at its base, the open ground is blanketed with green grass. Nearby are forests of mango trees, Jambu trees, palm trees, and the Nada trees, each extending fifty yojanas in all directions, with open spaces between them where green grass grows.

Then there are forests named Male Tree and Female Tree, along with the Sandana and Jindana groves, each covering fifty yojanas, their edges adorned with thick green grass. Following these are groves of Terminalia chebula, Vibhitaka, Amalaki, and mango groves, each spanning fifty yojanas. Then come the Koshura trees, Vilva fruit trees, Panasa trees, and pomegranate trees, each covering fifty yojanas. Next are forests of Udumbara, apple, sugarcane, fine bamboo, and large bamboo, each fifty yojanas wide. Afterward are thickets of reeds, rushes, Kala grass, large Kala grass, and Kashavandha grass, each spanning fifty yojanas. Then there are groves of Atimuktaka flowers, Champaka flowers, Patala flowers, and rose flowers, each covering fifty yojanas, their edges fully carpeted with green grass.

There are also ponds filled with blue lotuses, red lotuses, white lotuses, and golden lotuses, their surfaces completely covered with these blossoms. And there are other ponds, teeming with venomous snakes, each pond spanning fifty yojanas, with stretches of open ground between them, all overgrown with green grass.