No More Learning

"Destruction" is of two types: destruction of the realms of rebirth, and destruction of the Dhatu.
It is again of two types: destuction of living beings, and destruction
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of the physical world
1. When no being is reborn in hell--even though beings in hell
continue to die--the period of twenty small kalpas during which the world lasts is terminated; and the period of destruction begins.
When not a single being remains in the hells, the destruction of
beings in hell is achieved, and the world has been destroyed to that
extent: if a being of this universe has committed any actions which
should be retributed in hell, the force of these actions causes him to be
reborn in the hell of another universe not in the process of
494 destruction.
2. So too is the destruction of animals and Pretas. The animals that
reside in the great ocean disappear first; those that live with humans will
495 disappear at the same time as do humans.
3. Among humans of Jambudvlpa, a person enters by himself,
496
without a teacher, by reason of dharmata, into the First Dhyana.
Coming out of this Dhyana, he exclaims, "Happy is the pleasure and the joy that arise from detachment! Gdm is the pleasure and joy that arise from detachment! " Understanding these words, other persons also enter into absorption and, after their death, pass into the world of Brahma. When, by this continual process, there does not remain a single person inJambudvlpa, the destruction of the persons ofJambudvlpa is finished.
The same for the inhabitants of Purvavideha and Avaragodaniya. The inhabitants of Uttarakuru are incapable of detaching themselves from Kamadhatu and, as a consequence, of entering into dhyana: they are also reborn, not in the world of Brahma, but among the gods of Kamadhatu.
When a single human being no longer remains, the destruction of humans is finished, and the world has been destroyed to this extent.
4. The same then holds for the gods of Kamadhatu, from the Caturmaharajakayikas to the Paranirmitava^avartins, who enter into dhyana and are reborn in the world of Brahma, and who successively disappear. When a single god no longer remains in Kamadhatu, the destuction of Kamadhatu is finished.
5. It then happens, by reason of dharmata, that a god of the world of Brahma enters into the Second Dhyana. Coming out of this Dhyana, he excaims, "Happy is the pleasure and joy that arise from absorption!
? Calm is the pleasure and joy that arise from absorption! " Understanding these words, other gods of the world of Brahma enter into the Second Dhyana and after their death, are reborn in the heaven of the Abhasvaras. When a single being no longer remains in the world of Brahma, the destruction of beings (sattvasamvartant) is finished and the world has been destroyed to that extent.
6. Then, by reason of the exhaustion of the collective action which
has created the physical world, and by reason of the emptiness of the
497
world, seven suns successively appear, and the world is entirely
consumed from this sphere with its continents to Meru. From this world
thus inflamed, the flame, conducted by the wind, burns the houses of the
498
world of Brahma. Even though it is well understood that the flame
that burns these houses is a flame of Rupadhatu, the destruction of Kamadhatu has not yet taken hold of Rupadhatu. But it is said that the flame goes from this world and burns the world of Brahma, because a new flame arises in relation to the first one.
So too, mutatis mutandis, is the destruction through water and through wind, which are similar to destruction through fire but which
499 extend higher.
The period that extends from the moment when beings cease to be born in the hells until the moment when the physical world has been destroyed is what is called a samvartakalpa, a kalpa of disappearance.
90c-d The kalpa of creation lasts from the primordial wind until the production of hellish beings.
From the primordial wind (prdgvayu) until the moment when beings arise in hells.
The world, which has been destroyed as we have seen, stays destroyed for a long time--during twenty small kalpas. There is only space where the world once was.
1. When, by reason of the collective action of beings, there appears the first signs of a future physical world; when some very light winds arise in space, then this period of twenty small kalpas during which the world remained destroyed is finished; and the period, also of twenty
500 small kalpas, during which the world is created, begins.
The winds come gradually and, finally, constitute a circle of wind; then there arises all of the receptacles as we have just described: a circle
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of water, a sphere of gold, Meru, etc. The mansion of Brahma appears
first and then all the mansions until those of the Yamas. But this is only
501 after the circle of wind arises.
The physical world is thus created, and the world is now created to this extent.
2. Then a being, dying in Abhasvara, is born in the mansion of Brahma which is empty; other beings, dying one after the other in Abhasvara, are born in the heaven of the Brahmapurohitas, the Brahmakayikas, the Paranirmitavasavartins and the other gods of Kamadhatu; in Uttarakuru, Godaniya, Videha, andJambudvlpa; among the Pretas and animals; and in the hells. The rule is that the beings who disappear last reappear first.
When a being is born in the hells, the period of creation, of twenty small kalpas, is finished, and the period of duration begins.
[The first small kdpa of the period of creation is used for the creation of the physical world, the mansion of Brahma, etc] During the nineteen small kalpas that complete this period, until the appearance of the beings in hell, the lifespan of humans is infinite in length.
91a-b. A small kdpa, in the course of which a lifespan, from infinite, becomes a lifespan ten years in length.
Humans, at the end of the period of creation, have an infinitely long lifespan; their lifespan diminishes when creation is achieved, until it is not more then ten years in length (iii. 98c-d). The period in which this diminution takes place constitutes the first small kdpa of the period of destruction.
91c-d. The eighteen kalpas which are of augmentation and of diminution.
A lifespan, which is now ten years in length, increases until it is eighty thousand years in length; then it decreases and is reduced to a length of ten years. The period in the course of which this increase and this decrease takes place is the second small kdpa.
This kdpa is followed by seventeen similar ones. 92a. One, of augmentatioa
The twentieth small kdpa is only of increase, not of decrease. The lifespan of humans increases from ten years to eighty thousand years in
? length.
How high, by increase, do these increases go?
502 92b. They go to a lifespan of eighty thousand
But not beyond. The time required for the increase and the decrease
of the eighteen kalpas is equal to the time that the decrease of the first 503
kdpa and the increase of the last take.
92c-d. In this way then the world stays created for twenty kalpas.
The world remains created for twenty small kalpas thus calculated. As long as this period of duration lasts,
93a-b. During the same length of time, the world is in the process of creation, in the process of disappearance, and in a state of disappearance.
The creation, the disappearance, and the period when the world disappears lasts a total of twenty small kalpas. There are not, during these three periods, any phases of increase and decrease of lifespan, but these periods are equal in length to the period during which the world remains created.
The physical world is created in one small kalpa\ it is filled during nineteen; it is emptied during nineteen; and it perishes in one small kdpa.
Four times twenty small kalpas make eighty: 93c. These eighty make a great kalpa.
This is the extent of a great kalpa. ***
Of what does a kalpa consist?
The kalpa is by nature the five skandhas.
***
It is said that the quality of Buddhahood is acquired through cultivation that last three asamkhyeya kalpas. To which among the four types of kalpas does this refer?
93d-94a. The quality of Buddhahood results from three of these
504
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\kdpas\TM
Of these great kdpas that we have just defined
But the word asamkhya (-asamkhyaya) signifies "incalculable;" how can one speak of three "incalculables? "
One should not understand it in this manner, for, in an isolated 306
(muktaka) Sutra, it is said that numeration is to the sixteenth place. 507
What are these sixteen places?
One, not two, is the first place; ten times one is the second place; ten times ten (or one hundred) is the third; ten times one hundred (or one thousand) is the fourth. . . and so on, each term being worth ten times
the preceeding: prabheda (10,000), laksa (1000,000), atilaksa, koti, madhya, ayuta, mahdyuta, nayuta, mahanayuta, prayuta, mahdprayuta, kamkara, mahdkamkara, bimbara, mahabimbara, aksobhya, mahdkso- bhya, vivdha, mahdvivdha, utsanga, mahotsariga, vdfoana, mahdvdhana, tifibha, mahdtitibha, hetu, mahahetu, karabha, m&hakarabha, indra, mahendra, samdpta (or samdptam), mahdsamdpta (or mahasamap- tam), gati, mahdgati, nimbarajas, mahdnimbarajas, mudrd, mahamudra, bala, rnahdbala, samjria, mahdsamjnd, vibhuta, mahavibhuta, balaksa, mahdbalaksa, and asamkhya.
508 In this list eight numbers have been lost.
A great kdpa successively numbered (=multiplied) to the sixteenth m
place is called an asamkhyeya; if one begins again, one has a second, and a third asamkhyeya. An asamkhyeya [kalpa] does not receive its name from the fact that it is incalculable.
***
But why do the Bodhisattvas, once they have undertaken the resolution to obtain supreme Bodhi, take such a long time to obtain it?
Because supreme Bodhi is very difficult to obtain: one needs a great accumulation of knowledge and merit, and of innumerable heroic works in the course of three asamkhyeya kdpas.
One would understand that the Bodhisattva searches out this Bodhi so difficult to obtain, if this Bodhi were the sole means of arriving at deliverance; but such is not the case. Why then do they undertake this infinite labor?
? For the good of others, because they want to become capable of pulling others out of the great flood of suffering.
But what personal good do they find in the good of others?
The gpod of others is their own good, because they desire it.
Who believes this?
In truth, persons devoid of pity and who think only of themselves
believe with difficulty in the altruism of the Bodhisattvas; but compassionate persons believe in it easily. Don't we see that certain persons, confirmed in the absence of pity, find pleasure in the suffering of others even when it is not to their benefit? In the same way one must admit that the Bodhisattvas, confirmed in pity, find pleasure in doing good to others without any egoistic concerns. Don't we see that certain persons, ignorant of the true nature of the conditioned dharmas (i. e. , the samskaras) that constitute their pretended "self," are attached to these dharmas through the force of habit, as completely devoid of personality as these dharmas are, and suffer a thousand pains by reason of this attachment? In the same way one must admit that the Bodhisattvas, through the force of habit, detach themselves from the dharmas that constitute the pretended "self," no longer consider these dharmas as "me" and "mine," increase compassionate solicitude for others, and are ready to suffer a thousand pains because of this solicitude.
In a few words, there is a certain category of persons, who,
indifferent to what concerns them personally, are happy through the
well-being of others, and are unhappy through the suffering of
51
others. ? For them, to be useful to others is to be useful to themselves. A
stanza says, "An inferior person searches out, by all means, his personal well-being; a mediocre person searches out the destruction of suffering, not well-being, because well-being is the cause of suffering; an excellent person, through his personal suffering, searches out the well-being and the definitive destruction of the suffering of others, for he suffers from
511 the suffering of others. "
***
During what periods do the Buddhas appear, during a period of increase or during a period of decrease?
512 94a-b. They appear during the decrease to one hundred.
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The Buddhas appear during the period of the decrease of lifespan, when the length of life decreases from eighty thousand years to one hundred years in length.
Why do they not appear when life decreases from one hundred to ten years?
Because the five corruptions (dyuhkasdya, kalpakasdya, klesakasdya, 513 514
drstikasdya, and sattvakasaya) then become very strong.
In the final period of the decrease of lifespan, the length of life (or
dyus) becomes bad, base; being corrupted, it is called a kasdya or "corruption;" the same for the other corruptions.
The first two corruptions deteriorate the vitality and the means of
515
subsistance. The next two corruptions deteriorate the good; the
corruption of defilements deteriorate beings through laxity (kamasuka-
hallikd); the corruption of views through the practice of painful
asceticism; or rather the corruption of defilement and the corruption of
views deteriorate respeaively the spiritual good of householders and of
516
wanderers. The corruption of beings deteriorates beings from the
physical and the mental point of view; it deteriorates their height, beauty, health, force, intelligence, memory, energy, and firmness.
***
During what periods do the Pratyekabuddhas appear?
94c. The Pratyekabuddhas appear in the course of two
517 periods.
They appear during the period of increase and during the period of
decrease of lifespan. One distinguishes in fact two types of Pratye-
kabuddhas: those that live in a group (vargacdrin), [and who also appear 518
during the period of increase], and those who live like a rhinoceros. a. The first are the ancient Sravakas [who will obtain the first or
second result of the Sravakas under the reign of a Buddha].
According to another opinion, there are also Prthagjanas who have 519
realized, in the vehicle of the Sravakas, the nirvedhabhagtyas (vi. 20); in the course of a subsequent existence, by themselves, they will realize the Way. The masters who follow this opinion find an argument in the
? 520
where they read, "Five hundred ascetics cultivated painful austerities on a mountain. A monkey who had lived in the company of Pratyekabuddhas imitated the attitudes of the Pratyekabuddhas in front of them. These ascetics then imitated the monkey and, they say, obtained the Bodhi of the Pratyekabuddhas. " It is dear, say these masters, that these ascetics were not Aryans, Sravakas; for, if they had previously obtained the result of the Sravakas, namely liberation from rules and rituals (filavratapardmarsa, v. French trans, p. 18), they would not have given themselves up later to painful austerities.
b. The Pratyekabuddhas who are "like a rhinoceros" live alone.
521 94d The Rhinoceros by reason of one hundred kalpas.
The Rhinoceros has cultivated for one hundred great kalpas in his preparation for Bodhi, [that is, he has cultivated morality, absorption, mdprajna]. He obtains Bodhi (vi. 67) without the help of the teaching or dgama, but alone. He is a Pratyekabuddha because he himself brings about his salvation without converting others.
Why does he not apply himself to the conversion of others? He is certainly capable of teaching the Law: he possesses the comprehensions (pratisamvids, vii. 37b): [and even if he does not possess them,] he can [through his pranidhijnana, vii. 37a] remember the teachings of the ancient Buddhas. He is no longer deprived of pity, for he manifests his
522 supernormal power with a view to being of service to beings. He can
no longer say that beings are "unconvertible" in the period in which he
lives, for, in this period--the period of decrease of life--beings can
523
detach themselves from Kamadhatu by the worldly path. Why then
does he not teach the Law?
By reason of his previous habit [of solitude], he finds pleasure in,
and aspires to absence of turmoil; he does not have the courage to apply himself to making others understand the profound Dharnia: he would have to make disciples; he would have to conduct the multitude who follow the current against the current, and this is a difficult thing. Now he fears being distracted from his absorption and of entering into
524 contact (samsarga, vi. 6a) with humans.
Purvakathd
***
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95-96. The Cakravartin Kings do not appear when lifespan is under eighty thousand years in length; they have a wheel of gpld, a wheel of silver, a wheel of cooper, and a wheel of iron; in inverse order, he reigns over one, two, three, or four continents; but never two at once, like the Buddhas; they triumph through spontaneous default, personal influence, fighting, or the sword,
525
1. The Cakravartin Kings appear from the period when the lifespan of humans is infinite to the period when their lifespan is eighty thousand years in length; not when life is shorter, for then the world is no longer a suitable receptacle for their glorious prosperity.
They are called Cakravartins, because their nature is to reign (rdjyam
526
cakrena vartayitum).
527
2. There are four types of Cakravartin Kings, Suvarncakravartin,
Rupyacakravartin, Tamracakravartin, and Aya&akravartin, accordingly as their wheel (cakra) is of gold, silver, copper, or iron: the first is the best, the second is almost best, the third is mediocre, and the fourth is inferior. The Cakravartin whose wheel is iron reigns over one continent, the Cakravartin whose wheel is copper reigns over two continents, and soon.
528
This is the doctrine of the Prajnapti. A Sutra, in fact, speaks only
of a Cakravartin King having a wheel of gold, by reason of his greater
importance, "When, to a king of royal and consecrated race--who, even
in the days of his youth, on the fifteenth day, having washed his head,
having undertaken the obligations of youth, ascends accompanied by
this ministers to the terrace of his palace--there appears in the east the
jewel of a wheel having a thousand rays, a wheel having a rim, having a
hub, complete in all ways, beautiful, not made by the hand of an artisan,
529 530 all in gold --this king is a Cakravartin King. "
3. Two Cakravartins, the same as two Buddhas, do not appear at the same time. The Sutra says, "It is impossible in the present, or in the future, for two Tathagatas, Arhats, perfect Buddhas to appear in the world without one preceding and the other following. It is impossible. It is the rule that there is only one. And this holds for the Cakravartins as
531 for the Tathagatas. "
but always without doing evil
Here a question is raised. What is the meaning of the expression "in
? the world? " Does this mean "in a great Trisahasra universe" (iii. 74), or
532 "in all the universes? "
According to one opinion, the Buddhas do not appear elsewhere
533
[that is: in two great universes at once] because the coexistence of two
Buddhas would create an obstacle to the power of the Blessed Ones. A single Blessed One applies himself wheresoever: where a Blessed One does not apply himself to the converting of beings, other Blessed Ones do not apply themselves either. Further, we read in the Sutra, " 'Sariputra, if someone comes and asks you if there now exists someone,
534
a Bhiksu or a Brahmin, who is equal to the ascetic Gautama with
regard to Samyaksambodhi, what would you answer him? '
"'If someone were to interrogate me thus, Oh Venerable One, I would answer him that there does not exist now anyone, Bhiksu or
Brahmin, who is the equal of the Blessed One. And why would I respond in this manner? Because I have heard and understood of the Blessed One, that it is impossible, both in the present and in the future, for two Blessed Ones, Arhats, perfea Buddhas to appear in the world without
535 one preceding and the other following/"
Objection: How then are we to understand what the Blessed One
56
said in the Brahmastitra, * "I exercise my power even over a great
Trisahasra universe? "
This text should not be taken literally: it means that without making
an effort (without making a special act of attention), the Buddha sees as
far as this limit. When he desires it, his seeing goes wherever he wills it
537 without limit.
According to other schools, the Buddhas appear at the same time, but in many universes. Here are their arguments. One sees that many persons apply themselves at the same time to the preparations [for Bodhi]. Certainly, it is not proper that many Buddhas should appear at the same time in the same spot (=in the same universe); but, on the other hand, nothing prevents many Buddhas from appearing at the
538
same time: thus they appear in different universes. The universes are
infinite in number, so even if the Blessed One lives an entire kalpa, he cannot go about in the infinity of the universe as he does here; all the more so if he only lives a human lifetime.
What is this activity of the Blessed One?
He wills that a person's faculty (faith, etc. )--by reason of such a
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person, of such a place and of such conditions of time, due to the disappearance of such a defect and to the realization of such a cause, and in such a manner--if not arisen should arise, and if not perfected should be perfected
Objection:But we have quoted the Sutra, "It is impossible for two Tathagatas to appear in the world without one preceding and the other following. "
Answer: There is reason to examine if this text refers to one
universe--a universe with its four continents, a great Trisahasra
universe--or to all universes. Let us observe that the rule which
concerns the appearance of the Cakravartin Kings is formulated in the
same terms as those that concern the appearance of the Tathagatas.
Would you deny that Cakravartin Kings could appear at the same time?
If you do not deny this, why not also admit that the Buddhas, which are
the foundation of merit, appear at the same time in different
539
universes? What is wrong with numerous Buddhas appearing in
numerous universes? Innumerable beings would thus obtain both temporal well-being and supreme happiness.
Objection: But in this same spirit, you should also admit that two Tathagatas can appear at the same time in one universe.
Answer. No. In fact, 1. their simultaneous appearance in a universe would be without utility; 2. the vow of the Bodhisattva is to "become a Buddha, a protector of the unprotected, in a world blind and without a protector;" 3. respect with regard to a single Buddha is greater; 4. greater also is the haste to conform to his Law: persons know that a Buddha is rare, and that they will be without a protector once the Buddha is in
540 Nirvana or when he goes elsewhere.
4. It is by their wheel of gold, silver, etc. , that Cakravartin Kings
conquer the earth. Their conquest differs according to the nature of their
541 wheel.
A Cakravartin King with a golden wheel triumphs through 542
pratyudydna. Lesser kings come towards him, saying, "Rich districts, 543
flourishing, abundant in living things, full of men and sage men -- may Your Majesty deign to govern them! We ourselves are at your orders. "
A Cakravartin King with a silver wheel goes towards them himself, and then they submit to him.
A Cakravartin King with a copper wheel goes to them; they make
? preparations for resistance, but they submit to him.
A Cakravartin King with an iron wheel goes to them; they brandish
their arms, but then they submit to him.
In no case does a Cakravartin King kill
5. Cakravartin Kings cause beings to enter the path of the ten good
544
actions (karmapatha, iv. 66b). Also, after their death, they are reborn
among the gods.
6. The Sutra says, "When Cakravartin Kings appear in the world,
the seven jewels also appear: a wheel, an elephant, a horse, a treasure,
545
women, a treasurer, and a military advisor. " Do these jewels which
are living beings,--the jewel of elephants, etc,--arise through the actions of others?
No. A being accumulates actions which should be retributed by a birth related to a Cakravartin King, by a birth as a jewel of an elephant, etc. : when a Cakravartin King appears, his own aaions make this being arise.
7. There are many differance between the Cakravartin Kings and
other men, notably that these Kings possess, like the Buddha, the
546 thirty-two marks of the Mahapurusa.
97a. But the marks of the Muni are better placed, more brilliant, and complete.
But the marks of the Buddha outweigh those of the Kings in that
547
they are better placed, more brilliant, and complete.
#**
Did humans have kings at the beginning of the kalpa? No.
98. In the beginning, beings were similar to the gods of Rupadhatu; then, little by little, through attachment to taste, and through laziness, they made provisions and attributed parts to
548 themselves; a protector of the fields was, by them, retributed
549
Humans at the beginning of the cosmic age were similar to the
beings of Rupadhatu. The Sutra says, "There are visible beings, born of the mind, having all their members, with complete and intaa organs, of fine figure, of beautiful color, shining by themselves, travelling through
550 the air, having joy for ther food, and living a long time/'
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Yet there appeared the "juice of the earth," the taste of which had the sweetness of honey. One being, of greedy temperament, having perceived the smell of this juice, took pleasure in it and ate it; the other beings then did the same. This was the beginning of eating by mouthfuls (kavadikdra, iii. 39). This eating made their bodies become coarse and heavy and their luminosity come to an end: and then darkness appeared And then there appeared the sun and the moon.
Because of the attachment of beings to taste, the juice of the earth
51
gradually disappeared Then prtbmparpafaka * appeared, and beings
attached themselves to it. Prthiviparpafaka disappeared and a forest creeper appeared and beings then became attached to it. This creeper disappeared and then rice grew, unworked and unseeded: this rice, a coarse food, gave forth waste: beings then developed organs of excretion and sexual organs; they then took different forms. Beings with sexual differences, by reason of ther previous habits, were seized by this crocodile which is wrong judgment; they conceived an active desire for pleasure and so had sexual intercourse. It is from this moment on that the beings of Kamadhatu were possessed by the demon which is craving.
One cut rice in the morning for the morning meal, and in the evening for the evening meal. One being, of lazy temperament, made provisions. The others imitated him. With provisions arose the idea of "mine," the idea of property: then the rice, cut and recut, stopped growing.
Then they distributed the fields. One was the owner of one field; one seized the goods of another. This was the beginning of robbery.
In order to prevent robbery, they came together and gave a sixth
part to an excellent man in order that he protect the fields: this man was
given the name ksetrapa or guardian of the fields, and, as he was a
ksetrapa, he received the name of ksatriya. Because he was very
esteemed (sammata) by the multitude (mahajana), and because he 552
charmed (ranj) his subjects, he became the Raja Mahasammata. This 553
was the beginning of dynasties.
Those who abandoned the householder's life received the name of
Brahmins.
Then, under a certain king, there were many bandits and thieves.
The king punished them by the sword Others said, "We have not committed such actions," and this was the beginning of lying.
? 98c-d Then, through the development of the courses of action,
554 life shortened to a length of ten years.
From this moment on, the bad courses of action, murder, etc, increased and the lifespan of humans became shorter and shorter. It was reduced, finally, to a length of ten years.
There are thus two dharmas: attachment to taste and laziness which are the beginning of this long degeneration.
*##
A small kalpa terminates when a lifespan is ten years in length. What happens then?
99. The kalpa terminates through iron, sickness, hunger, which 555
last respectively seven days, seven months, and seven years. 556
The end of the kalpa is marked by three calamities.
1. In the period when the kalpa draws to its end, their lifespans being reduced to ten years in length, persons, full of forbidden craving
and slaves of unjust greed, profess false doctrines. The spirit of wickedness arises in them: they conceive thoughts of hatred; as soon as they see one another, as a hunter who sees game, everything that falls into their hand,--a piece of wood, aconite plants,--becomes a sharp weapon, and they massacre one another.
2. In the period when the kalpa draws to its end, their lifespans being reduced to ten years, persons, full of forbidden craving and slaves to unjust greed, profess false doctrines. Non-human beings (P&acas, etc. ) emit deadly vapors, from whence incurable sicknesses arise by* which humans die.
3. In the period when the kalpa draws to its end. . . the heavens cease
to rain, from whence three famines arise, the famine of the boxes
{cancu), the famine of the white bones, and the famine when one lives 557
by tokens.
The famine of the boxes is called this for two reasons. What is today
a samudgaka, was in this period called canca; and cancu is the same as 558
carica. Persons, overwhelmed with hunger and weakness, die all in a group; and, with a view to being useful to persons of the future, they place seeds in a cancu. This is why this famine is called cancu.
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The famine of the white bones is called this for two reasons. Bodies
become dry and hard, and when they die, their bones soon become
white. Persons gather up these white bones, boil them and drink
559 them.
The famine of tokens is called this for two reasons. Beings, in houses, eat according to the indication of tokens, "Today it is the turn of the master of the house to eat; tomorrow it is the turn of the mistress of the house . . . " And, with the tokens, persons search out grains in the
560 empty earth; they are boiled in much water, and drunk.
Scripture teaches that person who have, for a single day and night, undertaken abstention from murder, or have given one myrobalan fruit or a mouthful of food to the Sahgha, will not be reborn here in this world during the period of knives, sickness, or famine.
4. How long a time do these periods last?
Killing lasts seven days, sickness lasts seven months and seven days, and famine last seven years, seven months and seven days. The conjunction ca ("and") in the stanza shows that one must add the different lengths of time.
***
The continents of Videha and Godaniya do not know the three calamities: yet wickedness, bad color and weakness, and hunger and thirst reign therein when Jambudvipa is overwhelmed by knives, sickness, and famine.
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We have described destruction by fire, and have said that the other destructions are accomplished in a similar manner.
lOOa-b. There are three destructions: through fire, water, and
561 wind.
When all beings have disappeared from the lower physical worlds, having come together in a dhyana heaven, the destructions take place: through fire, by reason of the seven suns; through water, by reason of the rain; and through wind, by reason of the disorder of the wind
? element. The effect of these destructions is that not one atom of the destroyed physical world remains.
**#
[Here arises the problem of a whole and its part (avayavin, avayava), of a substance and its qualities (gunin, guna)y iii. 49d].
Certain non-Buddhist masters--[Kanabhuj, etc]--say that the atoms are eternal, and that, as a consequence, they remain when the universe is dissolved. In faa, say these masters, if it were otherwise, coarse bodies would arise without cause (ahetuka).
[The Buddhists:] But we have explained (iii. 50a) that the seed of a new universe is wind, a wind endowed with special powers which have their beginning in the actions of creatures. And the instrumental cause
562
(nimittd) of this wind is the wind of Rupadhatu which is not
destroyed. Further, a Sutra of the Mahisasakas says that the wind brings
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the seeds in from another universe.
[The VaiSesikas:] But even if the seeds were so brought in, we do not
admit that gross bodies,--shoots, stalk, etc. ,--arise from a seed, from a
stalk, etc. [: for seeds, shoots, etc. , are merely nimittakarana, instru- 564
mental causes, not samavdyikarana, material cause]; we say rather, that the shoot, etc. , arises from its parts, and that these parts arise in turn from their parts, and so on to the most minute parts which arise from the atoms.
[The Buddhists:] What then is the efficacy (samarthya:use, purpose) of a seed with regard to its shoot?
[The Vaisesikas:] The seed has no efficacy with regard to the veneration (janana) of the shoot, except that it provokes the aggrega- on of the atoms of the shoot. It is impossible in faa for a certain thing
to arise from a thing having another nature: if such generation were possible, there would be no rule in generation. [One could then make mats out of cotton threads].
[The Buddhists:] No. Different does come from different, but according to certain rules, as sound arises, or the products of cooking, etc [Sound arises from striking, which is different in nature from sound, but not different from everthing that is different from sound] The potentiality (Jakti) of all things is determined.
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[The Vai5e? ikas:] Your examples are not valid We admit that
gunadharrbas or attributes (sound, etc) arise either from that which is
similar or from that which is different (samyoga, etc); but this does not
hold in the same way for dravyadharmas (or substances) which arise 565
from the similar things. It is thus that vtrana threads,--and not other threads--give rise to a mat, and that only cotton threads give rise to cotton doth.
[The Buddhists:] Your example does not prove this, for it is not, itself, proven. Yau say that a thing arises from a similar thing, since a mat arises from vtrana threads: but, a mat is the vtrana threads themselves disposed in a certain manner and which take the name of mat; doth is threads disposed in a certain manner. In the same way a row of ants is only ants.
[The Vai? esikas:] How do you prove that doth is not a thing distinct from threads?
[The Buddhists:] When an organ (of sight or touch) is in relation with a thread, the doth is not perceived Now, if the doth exists [created by each thread,] why would it not be perceived? You say that the cloth does not exist, integrally, in each thread: this is to acknowledge that the doth is only the collection of its parts which are each constituted by a thread: for how would you prove that the parts of a doth are a thing other than the threads? You say that the doth exists integrally in each thread, but that one does not perceive it in each thread because the perception of the doth supposes a union of the organ and the doth in such a way that the numerous creative elements of the doth are perceived: in this hypothesis, it would suffice to see the fringe in order to see the cloth. You say that, if one does not see the doth when one sees the fringe, it is because the central parts, etc, are not in relation with the organ: this is to admit then that one would never see the doth, for the central parts and the extremes which are supposed to create the doth are not perceived together. You say that they are perceived successively: this is to acknowledge that the whole (the entity doth, avayavin) is not perceived; and this is to acknowledge too that the idea of doth or of mat has for its sole object the parts of the doth or the mat. How do we have, from all evidence, the idea of a cirde from the cirde formed from the circular trajectory of a brand? Further, doth cannot be a thing other than thread, for, in the hypothesis where it would be otherwise, when the
? threads are different in color, different in nature, and different in disposition, one could not attribute either color, or nature, or disposition to the cloth. You say that the cloth is different in color: this is to acknowledge that different creates different; further, to suppose that one of the sides is not variegated, in looking at it one would not see the cloth, but rather would see it "variegated" But do you dare say that the cloth, made of threads of different dispositions, is of different dispositions? It would be truly too diverse to be an entity! Consider again the entity which is the light of fire: its heating and illuminating power varies from beginning to end; one cannot recognize in it either color or tangible qualites.
[The VaiSesikas: But if the "all," doth, is not distinct from its "parts," and if the atoms, not perceptible to the organs, do not create a coarse body perceptible to the organs--a body distinct from the atoms--then the world is invisible: but one can see a cow. ]
[The Buddhists:] For us, the atoms, although suprasensible, become sensible when they come together: the Vai? esikas also attribute the power to create coarse bodies to the united atoms; the factors of visual consciousness should be united in order to produce a consciousness; and persons who suffer from ophthalmia see masses of hair, not hairs one by one.
[The author having refuted the doctrine of a whole, avayavin, distinct from its parts, avayava, now refutes the doctrine of substances, gunin, distinct from their attributes, guna\
[The Buddhists:] What one understands by atom (paramdnu) is physical matter (rupa)> etc; it is thus certain that atoms perish at the destruction of the universe.
[The Va&esikas:] An atom is a thing in and of itself (drayya); a thing 566
in and of itself is distinct from physical matter, etc. ; and physical matter can perish without an atom perishing.
[The Buddhists:] The distinction between a thing and its attributes is inadmissible: for no one distinguishes, "This is earth, water, fire: these are the attributes of earth, namely, its color, its taste, etc" And yet you affirm that a thing, earth, etc, is perceptible to the eye, etc [Thus you cannot say that one does not perceive it because it is suprasensible]. Further, when wool, cotton, opium juice, or incense is burned, one no longer has the idea of wool, cotton, etc, with regard to its ashes: thus the
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idea has for its object, not a thing in and of itself whose color would be an
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attribute, but its color, its taste, etc
jug has been submitted to the action of fire, we say that it has always been the same jug; and that, as a consequence, the jug is a thing other than its color, that it stays the same even though its color changes. But, in faa, if we were to recognize the unfired jug in the fired jug, it is because its figure remains similar: as one recognizes a row of ants. In fact, who would recognize the jug if one does not see in it certain characteristics observed initially?
Let us here stop this discussion of these infantile theories.
***
What is the upper limit of the destructions?
lOOc-lOld Three Dhyanas, beginning with the second, are, in order, the top of the destructions; by reason of the community of the nature of destructions and the vices of the first three Dhyanas. As for the Fourth Dhyana, no destruaion, by reason of its non-agitation: this is not that it is eternal, for its mansions are produced and perish along with the beings who live therein.
1. The Second Dhyana is the limit of the destruaion by fire: everything below it is burned; the Third Dhyana is the limit of the destruaion by water: everything below it is dissolved; the Fourth Dhyana is the limit of the destruaion by wind: everything below it is dispersed. "The top of the destruaion" is the name of that which remains when the destruaion is finished.
The heaven of the First Dhyana then perishes by fire: in faa, the vice or imperfeaion of the First Dhyana is vitarka-vtcdra\ these burn the mind and are thus similar to fire. The Second Dhyana perishes by water: in faa, it has joy for its vice. This, being associated with physical well-being, rends the body soft and flabby: it is similar to water. This is why the Sutra teaches that the sensation of suffering is destroyed by the
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suppression of all solidity of the body. The Third Dhyana perishes by
wind: in faa, it has inbreathing and outbreathing, which are wind, for its vice.
You say that, when an unfired clay
? The external vices of a Dhyana (that is, the calamities which destroy
a Dhyana heaven) are of the same order as the internal vices which
affect the person who has entered into this Dhyana. (See viii. French
569 trans, p. 126).
2. Why is there no destruction by the earth element as by the fire element, etc?
What one calls the physical world is earth, and as a consequence can be opposed by fire, water, and wind, but not by earth itself.
3. The Fourth Dhyana is not subject to destruction, because it is free
from agitation. The Buddha said in fact that this Dhyana, being free 57
from internal vices, is non-movable (dnejya). ? The external vices have thus no hold on it and, as a consequence, it is not subject to destruction.
According to another opinion, the non-destruction of the Fourth Dhyana is explained by the force of the Suddhavasakayika gods whose abode it is. These gods are incapable of entering into Arapyadhatu, and
571 are also incapable of going elsewhere [to a lower sphere].
The receptacle world of the Fourth Dhyana is not eternal, but by this fact, it does not constitute a "sphere;" like the stars, it is divided into diverse residences; these different mansions, the abodes of beings, arise and perish with these beings. (Vibbdsd, TD 27, p. 692bl9).
***
What is the order of succession of these three destructions?
102. Seven by fire, one by water; and when seven destructions by
water have thus taken place, seven by fire followed by the
572 destruction by wind.
After seven series of seven successive destructions by fire, de-
struction is then done seven times by water; the eighth series of seven
destructions by fire is followed by one destruction by wind. The physical
worlds, in fact, last by reason of the duration of the gods who are reborn
therein by the force of their absorptions. There are fifty-six destructions
by fire, seven by water, and one by wind: this is what justifies the
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declaration of the Prajnapti kalpas. (iii. 80d).
that the Subhakrtsnagods live sixty-four
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