The Sūtra on the Origin of the World (起世經)

The Sutra on the Origin of the World, Volume 1

Translated by Zhi Na Jueduo and others of the Sui Dynasty.

Chapter 1: The Jambudvīpa Continent

This is what I heard:

At one time, the Bhagavan was dwelling in the stone chamber of Kalila in the city of Shravasti. After their meal, the bhikkhus gathered in the Dharma hall as usual. Once they were seated, each thought to himself, and they began to discuss together: "These venerable elders are truly extraordinary. In this world, the lands and realms where sentient beings dwell—how are they formed? How do they disintegrate? How, after disintegrating, do they become established again? And once established, how do they remain stable?"

At that time, the World-Honored One was alone in his quiet room. With his divine ear, which far surpasses ordinary hearing, he listened. He heard that after the meal, all the monks gathered in the usual Dharma hall and had been having a remarkable discussion.

Having heard this, the World-Honored One arose from meditation in the afternoon, left his stone chamber, and went to the Dharma hall. In front of the assembly of monks, he laid out his seat as usual and sat down with dignity.

Then the World-Honored One, knowing full well, asked the monks: "Monks, as you have gathered here, what discussion have you been having?"

At that time, all the monastics together said to the Buddha, "Venerable World-Honored One, after the meal, we monastics gathered here in this Dharma hall. The assembly discussed and said: 'How remarkable it is, these elders! How does the world come into existence? How does the world come to an end? How, after its end, does it arise again? And how, once arisen, does it remain stable?' Venerable World-Honored One, we were conversing together just now, and this is exactly what we were discussing."

At that time, the Buddha said to the monks: "Excellent! Excellent! All of you monks have been able to practice in accordance with the Dharma with faith. Good sirs, it is because of your faith that you have left home to become monks. It is truly remarkable that you can gather together and speak such Dharmic words. Monks, when you sit together in assembly, you should cultivate these two practices as your own task, without negligence: discussing the meaning of the Dharma and noble silence. If you can do this, then you should listen to the Tathagata as he explains such meanings: how the world comes into being, how the world dissolves, how after dissolution it forms again, and how after formation it abides in stability."

At that time, the monks said to the Buddha: "Venerable World-Honored One! Now is the time. Sugata! Now is the time. If the World-Honored One would explain this teaching to the monks, we, the monks, having heard the World-Honored One's words, will uphold them accordingly."

At that time, the Buddha said to the monks: "Monks, listen carefully, listen carefully. Think about this deeply. I will teach you step by step." Then the monks replied together: "Yes, Blessed One! We are eager to hear it."

The Buddha said: “Monks, the sun and moon illuminate four continents in the region they circle. There are a thousand such suns and moons in a world-system of this kind, and this is called a thousand-world. Monks, in this thousand-world are a thousand moons, a thousand suns, a thousand King Mountains of Sumeru, four thousand small continents, four thousand great continents, four thousand small seas, four thousand great seas, four thousand serpent species, four thousand great serpent species, four thousand garuda bird species, four thousand great garuda bird species, four thousand evil-realm species, four thousand great evil-realm species, four thousand lesser kings, four thousand great kings, seven thousand varieties of great trees, eight thousand varieties of great mountains, ten thousand varieties of great hells, a thousand King Yamas, a thousand Jambudvīpa continents, a thousand Godānīya continents, a thousand Pūrvavideha continents, a thousand Uttarakuru continents, a thousand Heaven of the Four Kings, a thousand Heaven of the Thirty-Three, a thousand Heaven of Yāma, a thousand Heaven of Tusita, a thousand Heaven of Nirmāṇarati, a thousand Heaven of Parinirmita-vaśavartin, a thousand Māra heavens, and a thousand Brahma heavens.

Monks, within this Brahma realm there is one Brahma king whose power is the greatest, whom no one can conquer. He rules over a thousand Brahma worlds and declares, ‘I am the creator, the maker, the magician,’ and says, ‘I am the father.’ After making such arrogant statements about various matters, he then gives rise to pride. But the Tathāgata does not do this. Why is that? Because all worlds arise and become established according to the power of their own deeds.

Monks, this thousand-world, like a topknot, is called the Small Thousand World. The one-thousand worlds of this first kind are what are called the first thousand worlds. The world of this first thousand, counted as one unit, multiplied by one thousand again, is called the Medium Thousand World. The Medium thousand worlds, counted as one unit, multiplied by one thousand again, is called the Great Three-Thousand World.

Monks, the three-thousand great-world arises simultaneously and, having arisen, later disintegrates; once disintegrated, it later arises again; and once arisen, it remains stable. When such a world is thoroughly burned up, it is called disintegration. When it thoroughly arises, it is called establishment. When it thoroughly remains, it is called stability. This is the fearless domain of one Buddha, where living beings dwell.”

Monks, this great earth is four hundred and eighty thousand yojanas thick, and its circumference is immeasurable. This great earth rests upon water, the water rests upon wind, and the wind rests upon empty space. Monks, the mass of water beneath this great earth is six hundred thousand yojanas thick, and its circumference is immeasurable. Beneath that mass of water, the mass of wind is three hundred and sixty thousand yojanas thick, and its circumference is immeasurable. Monks, the deepest point of this great ocean is eighty-four thousand yojanas deep, and its circumference is immeasurable. Monks, Mount Sumeru, the king of mountains, extends eighty-four thousand yojanas below the ocean's surface and rises eighty-four thousand yojanas above it. The base of Mount Sumeru is level and even, its roots firmly connected to the great golden wheel below. Monks, Mount Sumeru sits in the great ocean, narrow at the bottom and gradually widening toward the top. It is straight, without curvature, with a solid and massive body, exceptionally beautiful and magnificent, most excellent and worthy of admiration. It is composed of four precious substances: gold, silver, lapis lazuli, and crystal. On Mount Sumeru grow various kinds of trees, lush and dense, emitting many fragrances that spread far and wide, permeating all the surrounding mountains. It is the dwelling place of many sages and saints, beings of great majesty and virtue, and the most sublime celestial beings.

Monks, imagine the king of mountains, Mount Sumeru. On its upper part, there are peaks that jut out in four directions, curving over the sea. Each of these peaks is seven hundred *yojanas* high. They are extraordinarily beautiful, composed entirely of the seven precious substances: gold, silver, *vaidurya*, crystal, pearls, *musāragalva*, and *lohitaka*.

Now, monks, below Mount Sumeru, there are three distinct levels where various spirits dwell. The lowest level is a perfect square, sixty *yojanas* across. It is surrounded by seven layers of walls, seven layers of railings, seven layers of bells and nets, and another seven rows of palm trees, all arranged beautifully. Every single tree is made from those same seven precious substances: gold, silver, *vaidurya*, crystal, red pearls, *musāragalva*, and *lohitaka*.

Each wall has four gates. At every gate, you'll find towers, pavilions, terraces, watchtowers, chambers, corridors, gardens, and ponds—all fully adorned. In each pond, beautiful flowers bloom, releasing various fragrances. There are also forests with all kinds of stems, leaves, and every sort of fruit and flower, all giving off wonderfully delightful scents. And many birds sing sweetly, their voices interwoven in harmonious and pure melodies.

The second level is a perfect square, forty *yojanas* across. It likewise has seven layers of walls, railings, bells and nets, and seven rows of palm trees, all level and perfectly aligned. It is also decorated with the seven precious substances. All the adornments—the gates, towers, pavilions, terraces, gardens, fruit trees, and birds—are all present in the same way.

The highest level is a perfect square, twenty *yojanas* across. It also has seven layers of walls, and so forth, including all the birds singing sweetly—everything is complete and fully present.

Monks, on the lowest level live *yakshas* (spirits) called "Black-Handed." On the second level live *yakshas* called "Garland-Holders." And on the highest level live *yakshas* called "Ever-Intoxicated."

Monks, on the slopes of Mount Sumeru, at a height of 42,000 yojanas, lie the palaces of the Four Heavenly Kings. Atop Sumeru are the palaces of the Thirty-Three Gods, where Lord Shakra dwells. Double the height of the Thirty-Three Heavens, there are the palaces of the Yama Devas. Double the height of the Yama Heavens, there are the palaces of the Tusita Devas. Double the height of the Tusita Heavens, there are the palaces of the Nirmāṇarati Devas. Double the height of the Nirmāṇarati Heavens, there are the palaces of the Paranimmita-Vasavatti Devas. Double the height of the Paranimmita-Vasavatti Heavens, there are the palaces of the Brahma-bodied Devas. Between the Paranimmita-Vasavatti Heavens and the Brahma-bodied Heavens, there are the palaces of Māra Pāpīyān. Double the height of the Brahma Heavens, there are the Ābhāsvara (Radiant) Devas. Double the Radiant Heavens, there are the Śubhakṛtsna (Wholly Pure) Devas. Double the Wholly Pure Heavens, there are the Bṛhatphala (Great Rewards) Devas. Double the Great Rewards Heavens, there are the Na Bījala (No Heaviness) Devas. Between the Great Rewards Heavens and the No Heaviness Heavens, there is a distinct place called the Realm of the Unconsciousness Beings. Double the No Heaviness Heavens, there are the No Restlessness (Avṛha) Devas. Double the No Restlessness Heavens, there are the Sudarśana (Good Outlook) Devas. Double the Good Outlook Heavens, there are the Sudarśana (Beautiful to See) Devas. Double the Beautiful to See Heavens, there are the Akaniṣṭha (Highest) Heavens, with their palaces.

Monks, above the Akaniṣṭha Heavens, there are further heavens called: the Realm of Infinite Space, the Realm of Infinite Consciousness, the Realm of Nothingness, and the Realm of Neither Perception nor Non-Perception. All these are called the abodes of the devas.

Monks, these places and these realms are where beings dwell. Whether beings come or go, are born or pass away, the furthest limit of all these realms is reached here. In this world, all beings exist subject to birth, aging, and death, dwelling in such a cycle of rebirth; they do not pass beyond this. This is called **the fearless realm of the Saha World**. Likewise, all the other ten directions' worlds are just the same.

Monks, to the north of Mount Sumeru lies a continent called Uttarakuru. It is ten thousand yojanas square, a perfect square. The faces of its people match the shape of the land.

Monks, to the east of Mount Sumeru lies a continent called Purvavideha. It is nine thousand yojanas square, round like a full moon. The faces of its people match the shape of the land.

Monks, to the west of Mount Sumeru lies a continent called Aparagodaniya. It is eight thousand yojanas square, shaped like a half-moon. The faces of its people match the shape of the land.

Monks, to the south of Mount Sumeru lies a continent called Jambudvipa. It is seven thousand yojanas square, wide in the north and narrow in the south, like a Brahmin's chariot. The faces of its people also match the shape of the land.

Monks, the northern side of Mount Sumeru is made of celestial gold, illuminating Uttarakuru. The eastern side is made of celestial silver, illuminating Purvavideha. The western side is made of celestial crystal, illuminating Aparagodaniya. The southern side is made of celestial blue sapphire, illuminating Jambudvipa.

Monks, on the continent of Uttarakuru, there is a great tree called the Amra. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep into the earth, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas.

Monks, on the continent of Purvavideha, there is a great tree called the Katamba. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas.

Monks, on the continent of Godhaniya, there is a great tree called the Sindhuka. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas. Under this tree, there is a stone bull one yojana high. Because of this, the continent is called Godhaniya(which in the Sui language means "ox-gift").

Monks, on this continent of Jambudvipa, there is a great tree called the Jambu. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas. Under this tree, there is a heap of Jambunada gold, twenty yojanas high. Because this excellent gold comes out from beneath the Jambu tree, it is called Jambunada gold, and that is how it got its name.

Monks, in the realm where the dragons and garudas dwell, there is a great tree called the Kutashalamali. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas.

Monks, in the realm of the asuras, there is a great tree called the Good-Day-Flower. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas.

Monks, in the Heaven of the Thirty-Three, there is a great tree called the Celestial Traveler. Its trunk measures seven yojanas in circumference, its roots go twenty-one yojanas deep into the earth, it rises one hundred yojanas high, and its branches and leaves cover fifty yojanas.

Monks, below Mount Sumeru there is another mountain called Khatira. It is forty-two thousand yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances: gold, silver, lapis lazuli, crystal, red pearls, conch, and agate.

Monks, between Mount Sumeru and Mount Khatira there is a gap of eighty-four thousand yojanas. Countless utpala, padma, kumuda, and pundarika lotuses—and other fragrant blooms—cover the waters completely.

Beyond Mount Khatira is a mountain called Ishadhara. It is twenty-one thousand yojanas high, and equally wide. Beautiful and majestic, it is also made of the seven precious substances, including agate. Between Mount Khatira and Mount Ishadhara there is a gap of forty-two thousand yojanas. Countless utpala, padma, kumuda, and pundarika lotuses—and other fragrant blooms—cover the waters completely.

Beyond Mount Ishadhara is a mountain called Yugandhara. It is twelve thousand yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances, including agate. Between Mount Ishadhara and Mount Yugandhara there is a gap of twenty-one thousand yojanas. Countless utpala, padma, kumuda, and pundarika lotuses—and other fragrant blooms—cover the waters completely.

Beyond Mount Yugandhara is a mountain called Sudarshana. It is six thousand yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances, including agate. Between Mount Yugandhara and Mount Sudarshana there is a gap of twelve thousand yojanas. Countless utpala, padma, kumuda, and pundarika lotuses—and other fragrant blooms—cover the waters completely.

Beyond Mount Sudarshana is a mountain called Ashvakarna. It is three thousand yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances, including agate. Between Mount Sudarshana and Mount Ashvakarna there is a gap of six thousand yojanas. Countless utpala, padma, kumuda, and pundarika lotuses—and other fragrant blooms—cover the waters completely.

Beyond Mount Ashvakarna is a mountain called Nimindhara. It is twelve hundred yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances, including agate. Between Mount Ashvakarna and Mount Nimindhara there is a gap of twenty-four hundred yojanas. Countless utpala, padma, kumuda, and pundarika lotuses—and other fragrant blooms—cover the waters completely.

Beyond Mount Nimindhara is a mountain called Vinataka. It is six hundred yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances, including agate. Between Mount Nimindhara and Mount Vinataka there is a gap of twelve hundred yojanas. Countless varieties of fragrant lotus blossoms cover the waters completely.

Beyond Mount Vinataka is a mountain called Chakravada (meaning "wheel-circle"; this is the Iron Ring Mountains). It is three hundred yojanas high, and equally wide. Beautiful and majestic, it is made of the seven precious substances, including agate. Between Mount Vinataka and Mount Chakravada there is a gap of six hundred yojanas. Countless varieties of fragrant lotus blossoms cover the waters completely.

Not far from Mount Chakravada there is open ground covered with green grass, which is the great ocean. To the north of this ocean there is a great tree king called the Jambu Tree. Its trunk is seven yojanas in circumference, its roots go twenty-one yojanas deep, and its height is one hundred yojanas. Its branches spread out and shade fifty yojanas in every direction. Around it there is open ground, covered with green grass.

Next, there are forests of mango trees, jambu trees, palmyra trees, and nata trees, each extending fifty yojanas in length and width, with open ground covered in green grass between them.

Then there are the 'Male Tree Forest' and the 'Female Tree Forest', as well as the Sandana Forest and the Chandana Forest, each also fifty yojanas in extent, with open ground and plentiful green grass.

Next, there are forests of haritaki fruits, vibhitaki fruits, amalaki fruits, and emblic myrobalan fruits, each fifty yojanas in size, with open ground and green grass everywhere.

Then, there are forests of koshira trees, vila fruits, panasa fruits, and pomegranate fruits, each fifty yojanas across, with open ground covered in green grass.

Next, there are forests of vibhitaka trees, apple trees, sugarcane, fine bamboo, and large bamboo, each fifty yojanas in extent, with open ground and dense green grass.

Then, there are thickets of reeds, rushes, kara grass, great kara grass, and kasha-vandana grass, each extending fifty yojanas, with open ground covered in green grass between them.

Next, there are forests of atimuktaka flowers, champaka flowers, patala flowers, and rose flowers, each fifty yojanas in size, with open ground covered in green grass.

Additionally, there are ponds covered with utpala, padma, kumuda, and pundarika lotuses. And other ponds, teeming with poisonous snakes, also each fifty yojanas across, with open ground and green grass between them.

Next, there is a sea called Ushannataka, twelve yojanas wide. Its water is cool, sweet, light, and clear. It has seven concentric walls, adorned with the seven precious substances, seven railings, and seven chains of bells. Beyond these are seven rows of palm trees, beautifully arranged, all decorated with the seven precious substances including agate. Around it, on all four sides, are elegant stairways and paths, also made of gold, silver, lapis lazuli, crystal, red pearls, conch, and agate. Countless utpala, padma, kumuda, and pundarika lotuses cover the water. These lotus blossoms, when red, give off red light; when gold, golden light; when blue, blue light; when red, red light; when white, white light; and when translucent, they emit a translucent radiance. Each flower is like a chariot wheel, with stems like an axle. From each stem flows a sap, white as milk and sweet as honey.

Monks, in the Ucchanā ocean, there is a path used by a Wheel-Turning King, which is also twelve yojanas wide. When a Wheel-Turning King appears in the Jambudvīpa world, this ocean path naturally emerges, level with the water’s surface.

Monks, next to the Ucchanā ocean, there is a mountain named Ucchegara. Monks, this Ucchegara Mountain is majestic, perfectly formed, and wonderfully beautiful to behold. Every kind of tree, leaf, flower, fruit, fragrance, all varieties of grasses, birds, and animals—everything that exists in this world is fully present on that mountain. Monks, Ucchegara Mountain is thus so magnificent, so wonderfully beautiful to behold. You should remember this well.

Monks, next there is a mountain called Gold Flank. On this mountain, there are eighty thousand caves, and in these caves dwell eighty thousand nagas, all white like the kumuda flower. Their bodies have seven points to the ground, they all possess spiritual powers, and they travel through the sky. Their crests are red, like the Indragopaka insect, and they have six fully-formed tusks, slender and sharp, inlaid with gold. Monks, beyond Gold Flank lies the Snowy Mountain, five hundred yojanas high, and equally as wide and thick. This mountain is wonderfully beautiful, made of the four treasures: gold, silver, lapis lazuli, and crystal. On the four sides of the mountain, four golden peaks rise high above it, each twenty yojanas tall. There are also high peaks, adorned with a mixture of treasures, standing majestically tall at a hundred yojanas. On the mountain's summit is a lake, called Anavatapta, where the Naga King Anavatapta resides. The lake is fifty yojanas in length and breadth. Its water is cool, sweet, light, and flavorful, pure and not turbid. It is surrounded by seven layers of brick walls, seven layers of stone slabs, seven layers of balustrades, and seven layers of nets of bells. These are all magnificent and wonderful, made from the seven treasures, up to and including carnelian. There are also various flowers: the utpala, padma, kumuda, and pundarika. These flowers are colored blue, yellow, red, and white, as large as chariot wheels. Beneath them are lotus roots, as thick as axles, with sap white as milk and flavor sweet as honey. Monks, within this Anavatapta Lake, there is the palace of the Naga King Anavatapta. Its hall has five pillars, exquisite and lovely. The Naga King Anavatapta and his retinue enjoy themselves there, experiencing the five heavenly pleasures, happy and at ease.

"Monks, to the east of Lake Anavatapta, the Ganges River flows from the mouth of an elephant, accompanied by five hundred tributaries, emptying into the Eastern Sea. To the south of Lake Anavatapta, the Indus River flows from the mouth of a cow, accompanied by five hundred tributaries, emptying into the Southern Sea. To the west of Lake Anavatapta, the Oxus River flows from the mouth of a horse, accompanied by five hundred tributaries, emptying into the Western Sea. To the north of Lake Anavatapta, the Sita River flows from the mouth of a lion, accompanied by five hundred tributaries, emptying into the Northern Sea."

Monks, why is this dragon called Anavatapta? There are three reasons.

First, in Jambudvipa, there are many dragons, but only Anavatapta the Dragon King is different. When other dragons experience joy, burning sand falls on their bodies, causing them to lose their divine form and appear as snakes, suffering greatly. Anavatapta the Dragon King does not suffer this. This is the first reason.

Second, in Jambudvipa, except for Anavatapta the Dragon King, when other dragons play in joy, a hot wind blows over their bodies, causing them to lose their divine form and appear as snakes, suffering in this way. Anavatapta the Dragon King does not experience this. This is the second reason.

Third, in Jambudvipa, when all other dragons play in joy, the Garuda king flies into their palaces. Seeing the Garuda king, the dragons become terrified, and in their fear, they lose their divine form and appear as snakes, enduring much suffering. Anavatapta the Dragon King does not experience this. If the Garuda king thinks, "I will enter the palace of Anavatapta the Dragon King," due to his inferior karmic fortune, he himself will suffer and can never enter Anavatapta the Dragon King's palace. Monks, this is the third reason. Therefore, he is called Anavatapta.

"Monks, to the south of the Snow Mountains, not far away, there is a city called Vaisali. To the north of Vaisali, there are seven black mountains. To the north of those seven black mountains, there is the Fragrant Mountain. Within the Fragrant Mountain, countless Kinnaras dwell, and the sounds of singing, dancing, and music are always heard. The mountain is covered with many different kinds of trees, each emitting various fragrances, and it is the home of mighty, majestic spirits. Monks, within that Fragrant Mountain there are two jewel caves: one called Variegated and the other called Beautiful Variegated. They are extraordinarily lovely, built entirely from the seven treasures including agate. Each measures fifty yojanas in length and width, and they are soft, smooth, and satiny to the touch, like the finest Kachchindika cloth. Monks, a Gandharva king named Incomparable dwells in those two caves, Variegated and Beautiful Variegated, together with five hundred Kinnara maidens. They fully indulge in the five pleasures of the senses, enjoying games and amusements whether walking, standing, sitting, or lying down. Monks, to the north of the two caves stands a great sala tree king named Well-Dwelling. A grove of eight thousand sala trees surrounds it in a circle. Beneath that Well-Dwelling sala grove lives a dragon-elephant also named Well-Dwelling, who roams and rests there. Its color is a pure glistening white, like the kumuda flower. It rests on seven pillars, moving through empty space. Its head is high and prominent like the Indra-gopaka insect. Its head is red in color, it has six fully formed tusks, and its tusks are slender and sharp, filled in with gold dust. Moreover, eight thousand other dragon-elephants form its retinue. Their color is all white, like kumuda flowers. They too rest on seven pillars, even down to having their tusks filled with gold. To the north of the Well-Dwelling sala grove, a lake named Mandakini has arisen for the great dragon-elephant king, Well-Dwelling. It measures exactly fifty yojanas in length and width. Its water is cool, sweet, clear, and free from all turbidity. Moreover, its lotus root is as thick as a chariot axle; when broken, its sap flows forth, white as milk in color, and sweet as honey in taste. Monks, along the shore of Lake Mandakini, eight thousand other lakes surround it in a circle. Each one is exactly like Mandakini, without any difference."

"Monks, when the auspicious Dragon-Elephant King wished to enter Lake Mandakinī for his playful baths, he would think of his eight thousand dragon-elephant retinue. At that moment, those eight thousand dragon-elephants would also think: 'The Elephant King is thinking of us; we should now go to his presence.' Upon arriving, they would stand respectfully with lowered heads before the Dragon-Elephant King. Then, aware of their arrival, the great Dragon-Elephant King would set out toward Lake Mandakinī, surrounded and followed by the eight thousand dragon-elephants in procession. The Elephant King would walk calmly and gracefully. Among the dragon-elephants, some held a white canopy over him, some used their trunks to wave white jeweled fly-whisks over his back, and various celestial musicians played, sang, and danced ahead as guides. When the great Dragon-Elephant King reached the lake, he would enter the waters of Mandakinī, diving and surfacing to bathe, sporting and playing joyfully, experiencing all pleasures at will. Some dragon-elephants would wash his trunk, some would polish his tusks, some would rub his ears, some would pour water over his head, some would bathe his back, some would massage his sides, some would wash his thighs, some would bathe his feet, and some would clean his tail. Other dragon-elephants would pull up lotus roots, clean them with their trunks, and place them gently into his mouth. Still others would gather blue lotuses, red lotuses, white lotuses, and night-blooming lotuses, adorning the head of the Dragon-Elephant King."

At that time, the Great Dragon-Elephant King Shan Zhu was freely bathing and playing in the Man-duo-gi-ni Pond, enjoying happiness to his heart's content. He ate the lotus roots offered by the other dragon-elephants, and adorned his head with various flowers such as the Utpala lily. After finishing these activities, he came out of the pond and stood on the shore. Then, the eight thousand dragon-elephants dispersed into eight thousand pools, where they bathed freely, played joyfully, and enjoyed happiness. Afterward, they each ate lotus roots, and when they finished eating, they adorned their heads with various flowers like Utpala lilies. Having thus beautified themselves, they gathered once more around King Shan Zhu, respectfully surrounding him and remaining in his presence.

At that time, the Great Dragon-Elephant King Shan Zhu, with the eight thousand dragon-elephants following in formation, proceeded back to the Sal Forest of Shan Zhu. As the king walked, the dragon-elephants carried white parasols and white fans, following him as before. The divine beings played music and guided the procession in the same manner. When the Great Dragon-Elephant King Shan Zhu reached the great Sal Forest, he rested under the king of Sal trees, lying down and getting up freely, enjoying all manner of ease and comfort. The eight thousand dragon-elephants also went to their respective eight thousand trees, where they moved about, rested, stood, and lay down freely in perfect comfort.

In that forest, there were Sal trees with trunks measuring six cubits around, others seven, eight, nine, or even ten cubits around. Some Sal trees had trunks twelve cubits around. But the king of Sal trees, the Shan Zhu Sal Tree King, had a trunk fully sixteen cubits around. In that forest of eight thousand Sal trees, whenever leaves withered or fell, a breeze would come and blow them away, keeping the forest clean. As for the waste and filth produced by the eight thousand dragon-elephants, the Yakshas would sweep it away and discard it.

"Monks, when a Wheel-Turning King appears in the world of Jambudvīpa, the smallest of his eight thousand elephants comes before him every morning to serve and attend to him. This well-trained elephant is called a 'jewel of an elephant.'

The great dragon-elephant called 'Good Abode' goes every fifteenth morning to the realm of Śakra, lord of gods, where it stands before him, ready to serve and carry out his commands.

Monks, the 'Good Abode' elephant possesses such spiritual power and majestic virtue. Although it is born among elephants, it is actually a dragon being, with such great divine force.

You, monks, should always remember and reflect on this."