The Application of Mindfulness of the Sacred Dharma
The Heaven of the Four Great Kings

“The first of their subclasses are the garland bearers, who live and reside upon all four sides of Mount Sumeru. The garland bearers differ in terms of the directions. They have different names and distinct karmic actions, and so they spend their lives‍—produced by numerous karmic actions‍—experiencing happiness but having many different types of bodies, youthfulness, and agility. The web of karmic action is like the imprint of a seal: it is not uncaused, not random, and not produced by any other action. Therefore, those who wish for happiness [F.54.a] should pursue wholesome qualities.

“Since time without beginning, sentient beings have been caught in the web of karmic action that consists of their wholesome, unwholesome, and neutral deeds. Ensnared in this web, they roam through cyclic existence, spinning through the worlds of hell beings, animals, and humans as if caught on the rim of a water wheel. Such beings are like actors in a play where those who engage in wholesome deeds take birth in the world of the gods.

“The divine abode of Sumeru, the king of mountains, is surrounded by sixty thousand mountains and illuminated by the light from garlands of various blazing jewels. Adorned with cascades, ponds, and lotus pools, its surface measures eighty-four thousand leagues. Its four sides are made of precious stone and surrounded by gods who have previously engaged in good deeds. The ground is pleasant and brightly illuminated in many delightful ways. The monk will begin by the examining the various aspects of that ground.

“The first of the abodes on that ground is that of the garland-bearer gods, which includes ten distinct realms: Peripheral, Lateral, Sustained by Fruition, Experiencing Wholesome Qualities, Universal Joy, Swift Movement, Attached to Objects, Attached to Pleasures, Moving Mind, and Living in Forests and Parks. Thus, ten realms are discerned. The side of Mount Sumeru that faces Jambudvīpa is called Peripheral, and the adjacent realm just below it is known as Lateral. On the side that faces Godānīya in the west lies Sustained by Fruition, and close to that is Experiencing Wholesome Qualities. [F.54.b] In the eastern direction toward Videha lies Universal Joy, and close to that is Swift Movement. On the northern slope facing Kuru is Attached to Objects, and after that lies Attached to Pleasures. Close to that realm lie Moving Mind and Living in Forests and Parks. Each of these realms measures one thousand leagues, the first of which begins at sea level. As for their lifespans, fifty human years equals one day and one night for those gods, and they may live for up to five hundred of their own years. Some die after reaching such a timespan, whereas others die prematurely.

“Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the joys of those realms, wondering, ‘What actions may cause birth in those places?’ As he examines this question with knowledge derived from hearing, he will see that the following positive deed leads to such a birth. When people with extremely devoted, clear, undistracted minds take refuge in the Buddha, the Dharma, and the Saṅgha, they will later, when they separate from their bodies, proceed to the joyful higher realms and be born in the world known as Peripheral‍—taking refuge with an extremely devoted mind is the cause of such a birth. When born in that realm, one’s body will be splendid and adorned with a natural radiance, and one will live in happiness. To give a slight indication, the pleasures of a universal monarch cannot match as much as a sixteenth of the pleasures of this divine realm.

“The sand inside the waters of this realm is composed of pearl and is known as wishes fulfilled. The power of that sand is such that the gods who inhabit Peripheral and Lateral can obtain whatever they wish for from water from their rivers. [F.55.a] There is also a river known as Flow of Pearls and Coral, which is always lined by goddesses. Numerous jewels flow with the river, and thus it yields beryl sticks, vajra pieces, sapphires, great sapphires, and various stones with the color of fire. Such stones emerge so that the gods in Peripheral can adorn themselves with them. Whichever ornament the gods may wish to wear will surface in the river.

“In this realm also flows the so-called Incense River, adorned with swans, ducks, and geese. On both banks of the river grow regular trees and trees of gold. These trees have myriad shapes and colors and are home to a variety of birds. The scents of the trees are enrapturing to the gods, and so, as they continuously indulge in the smell of these scents, their pleasures are multiplied a hundredfold and satisfy all the five senses. Some of the trees have red branches and green leaves, others have green branches and red leaves. There are also trees bearing foliage of five colors, displaying leaves that are blue, yellow, green, black, and white. Beautiful multicolored bees swarm around the trees with a most charming humming. In this way, the gods relish, savor, and enjoy the effects of wholesome actions.

“Mount Sumeru also features various peaks, cliffs, and caves comprised of various jewels. On this tall and colorful mountain are cooling waterfalls, [F.55.b] birds singing delightfully, and an environment rich in fragrance and always in season. The mountain is adorned with the seven precious substances, and here the gods in Peripheral amuse and enjoy themselves, intoxicated by their numerous pleasures. Surrounded by various goddesses, they laugh, pose, and play around. Thus, until the desirable, attractive, and delightful ripening of the act of taking refuge in the Three Jewels comes to an end, they will continue to experience the pleasures of the five senses. And in the future they will even attain the limit of the transcendence of suffering. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, experience constant and supreme pleasures and be wealthy.

“The monk who has knowledge of the effects of the ripening of karmic actions will continue to examine the world of the gods, and so, applying knowledge derived from hearing, he will perceive another realm of the garland-bearer gods, known as Lateral. Wondering what action may cause one to be born in that god realm, he will examine this matter with knowledge derived from hearing. Thus, he will perceive how someone who observes discipline may be considerate toward others who also observe discipline and may construct a bridge or a boat for them so that they might be free from discomfort when having to cross a large river. If such people otherwise abstain from negative actions, they will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in the divine realm of Lateral. Born there, they will experience the consequences of their wholesome actions, and thus enjoy the various pleasures of that god realm.

“This realm is surrounded by lotus pools full of water that is cool, limpid, fragrant, and unpolluted. [F.56.a] The place is also always full of joking, flirtatious, and playful goddesses who engage in lovemaking. The gods born there are worshiped by great harems of goddesses and wear various precious ornaments on their bodies. They listen to the five types of instruments and enjoy themselves as the goddesses play around with them. In forests, groves, pools, and parks, they experience happiness. The pools are known as Easy Flow, Lovely Girl, Delightful Sight, Ever-Joyous, Cloud Garland, Garland of Pools, Fulfillment of Wishes, and Non-perception of Time.

“It also has forests that present a most delightful and agreeable spectacle and that are fanned by pleasant breezes. Studded with beautiful flowers, the four forests of this realm are known as Fragrant, Colorful, Happy Bees, and Always Delightful. Surrounded by many different goddesses, the gods partake of the five sense pleasures in those forests, enjoying themselves with passionate minds.

“And so, adorned with numerous precious ornaments, the gods move without impediment or discomfort to wherever they please. Their attachment to the objects of the five senses is like a mountain stream, and with each day their pleasures increase. Their senses are like the water and their desires like waves. Rollicking in this way, they roam from grove to grove, forest to forest, pool to pool, and from one golden mountain peak adorned with numerous jewels to the next. The playful goddesses are enrapturing and delightful, holding excellent and exquisite flower garlands. Their varied foods and beverages are deeply satisfying. Thus, as long as these incomparably desirable, attractive, and propitious emanations, [F.56.b] produced by incomparably propitious causes, have not come to exhaustion, the gods will continue to experience pleasure.

“However, once the effects of their actions are exhausted, they will die. If at that point they are reborn with the general lot in life of a human, they will be honest, upright, wealthy, and manage royal treasuries.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of the gods, he will apply knowledge derived from hearing and thus correctly perceive a third realm of the garland-bearer gods, known as Sustained by Fruition. Wondering what karmic action may cause one to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people, who observe physical and verbal discipline and have serene and loving minds, may arrive in a region afflicted by bad harvests and think, ‘Let me satisfy and bring happiness to starving travelers by providing them with fine crops.’ Thus, to benefit and provide for sentient beings, they may plant fruit trees or construct parks, thereby bringing tremendous happiness to others. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in the divine realm known as Sustained by Fruition.

“In that realm they will be surrounded by youthful goddesses with incomparable figures and indulge in unparalleled pleasures. In the forests and groves grow exquisite divine flowers and fruits, and the trees bear thick golden foliage that resounds with the tinkling of bangles. There these gods will enjoy themselves tremendously as their five senses, which are so attached to pleasure, meet with the most exquisite enjoyments.

“The parks in that realm include the following: Yielding All Fruits, [F.57.a] Ground of Constant Joy, High and Low, Thoroughly Enjoyable, Always Joyous, Constantly Crazed Bees, and Golden Shadow. In these forests the gods enjoy themselves surrounded by goddesses, among lotus pools and ponds, and to the delightful sound of flowing water. The environment is illuminated by the light of their own bodies and the glimmering trees. The birds sing in constant delight, the food is plentiful and unconsumed, and the myriad mountain peaks are adorned with the seven precious substances. Among those mountain peaks the gods enjoy their pleasures. The summits on Mount Sumeru are known as Mountainous Light Garland, Jaṃbu Forest, White Water, Joyful Garland, and Constant Joy. Among those summits the gods enjoy the results of their positive actions. Due to their own good actions they remain constantly enamored by the objects there. In the places just described, they enjoy such pleasures and gratify themselves together with hundreds of goddesses.

“At this point, there are some verses:

“Thus the monk will examine the nature of the qualities of discipline, offer praise to discipline, and scorn flawed discipline.

“The gods continue to enjoy the wealth of the five sense pleasures in the divine realm for as long as they had observed virtuous discipline. [F.58.b] Once that is exhausted, they will die. If at that point they are born with the general lot in life of a human, they will, in accordance with their causal actions, possess miraculous powers, be extremely attractive, and be born in a park near a holy place.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a fourth realm, known as Experiencing Wholesome Qualities, in which the garland-bearer gods delight. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and will notice how some feeble-minded people who make a living from making flower garlands develop a state of mind that is only somewhat faithful. This causes them to follow a path where only the recipient and the offering are thought to have special qualities, whereas the attitude is not thought to have special qualities. If such a person then offers a handful of flowers to the Buddha or a stūpa, he or she will, upon separating from the body, be born in the joyful higher realms among the gods in Experiencing Wholesome Qualities.

“On the bodies of the gods born in that realm hang white flower garlands. The realm itself is filled with beryl and adorned by stones made of the seven precious substances. Birds sing delightfully and fly throughout the realm. The birds sport bright ornaments made of the seven precious substances that increase the shining beauty of this realm a hundredfold. Adorned with numerous ornaments, this realm is also filled with beautiful trees, at the feet of which grow lotus flowers. As if they wanted to adorn themselves, the trees are permeated by delightful fragrances that spread for up to a league away. They are in constant bloom and always yield fruits. The beauty of this realm includes these and many other special features.

“The happy beings who live there enjoy parks, rivers, [F.59.a] and bevies of goddesses singing songs. The gods wander blissfully from place to place, park to park, and garden to garden. In this fashion, they frolic, play, enjoy themselves, indulge in pleasures, relish their enjoyments, and experience incomparable bliss.

“The ground of this realm is springy. That is to say, being soft like fresh butter, the ground gives way when one places a foot on it and comes back up when one lifts the foot again. Elsewhere, the ground is soft like cotton and springy in just the same way. All the trees emit their own light, which is pleasant like that of the sun. The leaves of the golden trees do not wither, nor do their flowers. Instead, by the power of discipline produced by karmic action, they bloom perpetually. In this way the gods continue to enjoy an incomparable happiness that is produced by positive karmic actions, as if it were the imprint of a seal.

“In their delightful parks, forests, and pools, the gods frolic and enjoy themselves based on their respective lesser, intermediate, or excellent karmic actions. The bodies of the gods, which are adorned due to their own karmic actions, emit a natural light as the gods experience form, sound, smell, taste, and texture. Their bodies do not degenerate, nor are they prone to hunger or thirst.

“The gods never have enough of their various sounds, tastes, forms, and scents. Yet, even though they are continually attached and crave for more, they always manage to get what they wish for. Moreover, whatever they receive will never be destroyed by extraneous factors. Thus, the gods are always happy, delighted, and overjoyed.

“Wherever these joyful gods wish to go, their journey takes place miraculously and with ease. Moreover, although their bodies are very large, they are at the same time very light. [F.59.b] Therefore, in the blink of an eye the gods are able to travel across billions of leagues without becoming weary. Being so light, they accomplish this instantly. Just as the wind in the sky never tires, so the gods are free from the flaws of weariness. The minds of the gods are bright and their bodies stainless. Capable of traveling anywhere, they can shape their bodies as they please. Their realm abounds with happy gods and goddesses, and divine youths reside in the forests and groves. The gods and goddesses together indulge the pleasures of the senses, happily enjoying what is beautiful, attractive, and blissful.

“Among the heavenly mountains, rocks, forests, and groves, the gods spend their time without any thought of the suffering of separation. Intoxicated by unreliable objects, they spend each day in carelessness, deceived by the craving that accompanies desirous excitement. Until their completed and accumulated acts that served as the causes for their desirable, beautiful, and attractive lives in the higher realms have been exhausted, they continue to live happily. Later, however, they die, and will then, in accordance with their actions, be born as hell beings, starving spirits, or animals. If at that point their previous positive acts cause them to experience a human life, they will take birth as humans. In that case, in accordance with their causal actions, they will become the head of a city or even a country. They will be born in a place where people are happy, they will be free from diseases, and they will be physically attractive.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the garland-bearer gods, [F.60.a] he will apply knowledge derived from hearing and thus correctly perceive a realm of the garland-bearer gods known as Universal Joy. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people who observe discipline may grow or purchase flowers without harming others, and subsequently offer them to the blessed buddhas. When they later separate from their bodies they will be born among the gods in Universal Joy.

“The gods in that realm enjoy a fourfold happiness, for they are free from rivals, can go wherever they please, and are not overcome by other gods, and their goddesses do not associate with other gods. Thus, to the sounds of the five types of instruments, they merrily frolic, play, and enjoy themselves to their hearts’ content. Their play assumes numerous forms and so they enjoy themselves in the water, by lotus pools, amid flowers, with fruits, with incense, among birds, on forest walks, and amid the sounds of buzzing bees. Gazing insatiably at each other, the gods and their harems of goddesses thoroughly enjoy themselves.

“Because the gods and goddesses are free from mutual jealousy, they will exude a tremendously delectable fragrance. They also have at their disposal an abundance of lotus pools that are extremely fragrant and beyond decay, studded with pink and blue lotuses and other such flowers. Such ponds lie throughout the realm, full of many kinds of lotuses. [F.60.b] Alongside those pools, the joyous gods savor all the enrapturing, supreme pleasures they offer. They indulge in their love amid bees that swarm through luminous forests of trees, all of which bear golden leaves. The air carries the fragrance of many kinds of incense, and the birds sing such delightful songs that the five types of human instruments cannot match even a sixteenth of their beauty.

“The eyes of the gods are wholly satisfied by the various forms they see, their ears listen to pleasant music and songs, their skin senses the smooth textures of woven fabrics, and their noses are filled with various divine scents. Attached to the five objects, they thus experience numerous pleasures. The forms that they enjoy are continuous and abundant. They cannot be robbed from these gods, nor can others carry255 them away. Their divine food and drink is beautiful to behold and has numerous exquisite smells and tastes. And so these gods wander happily and joyfully, roaming where they please in accordance with their karmic actions. Surrounded by numerous goddesses, they wander from forest to forest, lotus pond to lotus pond, and park to park, partaking of diverse pleasures.

“As they thus experience the desirable, attractive, and delightful effects of their karmic actions, they are surrounded by naturally shining trees and listen to the sweet melodies of golden birds. The abundant pleasures that these gods experience by means of their divine bodies are incomparable and cannot be stolen by anyone. Thus, until those karmic actions have been exhausted, these gods will continue to experience such desirable, attractive, and delightful results, which have been produced in relation to a sacred recipient and therefore eventually will lead to the transcendence of suffering. Only when these karmic actions have been exhausted will they die and leave their divine world behind. [F.61.a] In accordance with their karmic actions, they will then be born among hell beings, starving spirits, or animals. If karmic actions to be experienced as a human lead them to rebirth as a human, they will become the head of a city or a town. They will have much wealth, great intelligence, and an extremely enjoyable life. Finally, due to having performed positive actions in relation to an excellent recipient, they will pass beyond suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm within the world of gods known as Swift Movement. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how during a forest fire some people who observe discipline may save living beings from the fire by spraying water and so, in an instant, protect those beings that were otherwise on the verge of death. When such people later separate from their bodies, they will ascend to the joyful higher realms and be born among the garland-bearer gods.

“In that realm, they will experience unrivaled divine pleasures caused by their acts of protecting others from fear and their observance of a discipline aimed at giving others freedom from fear. Forms, sounds, smells, tastes, and textures will constantly delight them, and they will be surrounded by coteries of hundreds of goddesses playing musical instruments, with whom they will joyfully engage in the ways of love. Their great palaces are decorated with golden fences and resound with the ringing of small bells. In the windows dangle nets of pearls and hundreds of blue jewels festoon the rooms. There, the gods enjoy themselves surrounded by many harems of goddesses. Whichever goddess they lay their eyes on [F.61.b] will arouse them and bring them pleasure. Liking what they see, they will become captivated and harbor thoughts of pleasure. Such are the goddesses that surround them, adorned by a multitude of ornaments and costumes, always fragrant with perfumes, and always impassioned. The sight of these goddesses is deeply gratifying.

“The beautiful sounds that they hear are desirable, attractive, and delightful. All around the mountains, rivers, and shrubbery sing numerous kinds of golden birds with legs and beaks of coral. It is not possible to provide any simile for the beautiful sounds that these gods hear when they travel to the mountains, canyons, and flower meadows, or when they swim in the waters, fly through the sky, wander the cliffs and flatlands, or enter the caves in the mountains of gold. Moreover, their ears also perceive only what is desirable, attractive, and delightful.

“Their noses sense the most exquisite fragrances. Thus, they smell aromatic flowers that are delightful beyond compare, goddesses of the sweetest fragrance, and numerous other types of gratifying aromas. In this way, their noses also only sense what is desirable, attractive, and delightful. Their tongues also taste various ambrosias that are so sumptuous that no human honey wine could equal even a hundred thousandth of their taste. This is just a small illustration of their flavor. Their bodies enjoy the texture of natural garments that have not been produced by weaving. This cloth is smooth, soft, fine, pleasing to the touch, and brings much joy to those who wear it. As for the minds of these gods, whatever they may wish for comes to pass, [F.62.a] and so they experience nothing but desirable, attractive, delightful, and extraordinary events.

“So, with their minds attached to these six types of enjoyment, the gods partake of abundant pleasures and enjoy themselves by lotus pools, in forests of coral and pure gold, among numerous delightful songbirds, on visits to goddesses, within jewel palaces, surrounded by divine lotus ponds, and among halcyon rivers and cascades. Having examined these various enjoyable ripenings by means of knowledge derived from hearing, the monk will think the following:

“With such thoughts, the monk will consider how all worldly pleasures are beyond one’s control, unstable, and lead to a fall. He will further think, ‘Alas, these beings are completely fooled by their pleasures and so they do not realize that they are about to fall.’ In this manner, he becomes free from attachment to even the higher realms. [F.62.b]

“Meanwhile, in their divine world, the gods continue to enjoy themselves with the goddesses until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects have been exhausted. Then they will die, and after their death, they will be reborn among hell beings, starving spirits, or animals, in accordance with their karmic actions. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, possess tremendous enjoyments and live in freedom from fear. Appreciated by everyone and respected by kings, they will be free from harm for as long as they are alive. Those who previously gave the gift of freedom from fear will eventually go beyond suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the garland-bearer gods known as Attached to Objects. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people who maintain a wholesome livelihood may reconcile friends, companions, and relatives who have fallen into discord and are otherwise intent on harming one another. When later such people, who reconcile opposing parties out of a wish to help them, separate from their bodies, they will go to the joyful higher realms and take birth among the gods in the heaven of Attached to Objects.

“Once born there, they will experience the consequences of their positive actions, and so whatever they wish for will come to pass. Likewise, whatever they want to acquire they will obtain. In this way their various ornaments, robes, bracelets, and diadems are all divine in nature. Their realm features rivers, waterfalls, and canyons, and it resounds with numerous kinds of song and music. [F.63.a] At home, the gods enjoy the warbling of divine birds,256 and their homes resonate with the melodious songs of the goddesses, thus causing them constant happiness.

“Adorned with numerous jewels of the Swan Charioteer and the seven precious substances, these gods roam through forests and parks, among waterfalls and lotus pools. Surrounded by goddesses, they live amid bountiful forests and groves and romance among golden lotuses. Their forests are of the following kinds: coral forests, beryl forests, plantain forests,257 forests with exhilarated birds, forests filled with lotuses, forests with divine birds, and forests with cuckoo birds. In these forests, they enjoy themselves, supported by the seeds of their previous positive actions.

“Moreover, their rivers are divine. Adorned with cascades, lotus flowers, parks, and jewels, these wish-fulfilling rivers flow with an enrapturing sound that is accompanied by the cheerful warbling of birds. Wherever the rivers flow, there such beauty always abounds. However, wherever the rivers do not reach, even though there are numerous forms, sounds, smells, and tastes, and plenty of women, they are not of the best kind and the women appear unattractive, as if they were pregnant. In such cases, this heaven is not so delightful. For this reason, in this divine world, water is of foremost importance. Birth takes place from water and water causes delight. Among all the afflictive tastes that those gods may experience within their parks and resorts, the flavor of their water is supreme. Thus, water is an ornament and a practical necessity for gods as well as humans. All the objectives and pursuits of both gods and humans depend on water. Understanding water to be endowed with such qualities, [F.63.b] these gods who delight in water will partake of water with tremendous appreciation, enjoying the rivers and their melodious sounds as they flow by.

“As the gods frolic on the banks of the rivers, they will go to those places where the water is clear like a mirror. There they will see the heavenly pleasures of their divine forests reflected as if in such a clear mirror. The trunks of the trees will also appear as clearly as reflections in a mirror. On the trees they will see reflected all that they are to experience due to their previous positive karmic actions. By the power of those positive actions, they will in this way see both good and bad actions reflected among the trees, on the open ground between the groves, upon the golden, mirror-like ground, or on the cleared ground between the groves. Thus, among the trees, the patches of land between the groves, and the cleared ground, they will see those pleasures that are due to positive actions, just as they will see any negative actions that they may have accumulated throughout hundreds of previous lives. Whenever they see the products of their good actions, the whole environment will appear as delightful as before.

“As the gods correctly perceive all the effects of the actions they engaged in as they lived and died in the past, they will notice how karmic actions produce the pleasures and pains that pertain to the five classes of beings. Therefore, if they have undertaken filthy acts that are associated with life in hell, they will see those as well. In other words, they will witness all the previously described tortures of the Reviving Hell, the Black Line Hell, the Crushing Hell, the Howling Hell, the Great Howling Hell, and so forth. In this way they will perceive all the circumstances in all the various realms, down to the hells, just as described before. Just as they see the unparalleled pleasures of the gods, [F.64.a] they will also perceive the numerous sufferings of the beings in hell. Thus, they will witness the most excruciating suffering of the beings in hell.

“Due to this perception, which is exclusively their own, as they now look at the divine world with its heavenly pleasures, they will no longer be able to forget those experiences that pertain to their different lives. As they perceive the numerous, extremely unpleasant, painful features of life in hell, they are no longer able to experience their pleasures as enjoyable. As an analogy, if an ounce of salt is added to the river Gaṅgā, it will not be noticeable. In the same way, such a god’s mind will now be unable to notice the pleasures that are otherwise to be experienced in the heavens. The god’s enjoyment of melodious songs to the accompaniment of instruments, and the various delightful birdsongs, can at that point of recollection no longer be noticed within the clearing of the forest.

“If, however, at some point the god becomes distracted by the heavenly pleasures, he may go somewhere else. Yet, upon the trunk of a tree he may then see reflected his own suffering as a starving spirit, experiencing the torments of hunger and thirst. As he thus perceives karmic action that is certain to be experienced, he will be frightened and ask some other gods, ‘Friends, do you see those horrendous things on the trees? Do you see what I see?’

“The others may then tell him that they cannot see what he is talking about, because they will be unable to see karmic actions that they did not carry out. They will only see the things they themselves did.

“However, those gods who are about to go to the world of starving spirits may converse among themselves. Thus, one god will say, ‘Friend, do you see this?’ and the other god will reply that indeed he does see what the other god is talking about. Since both of them thus perceive the great suffering of the world of starving spirits, [F.64.b] which will continue for thousands of lives, they will become extremely distraught and immediately leave that part of the forest. Then, as they once again come under the influence of their divine pleasures, they will regain their attachments to beautiful forms, sounds, smells, tastes, and textures. They will once again enjoy themselves in the forests and parks, on the banks of the various lotus ponds, in places where the birds sing in numerous ways, and within the clearings of the forests. There, they will enjoy themselves together with goddesses adorned with sundry accessories and fashions.

“Driven by craving, they may at a later point go into the mirror-like forest again. Impelled by karmic action that is certain to be experienced, they may then see themselves as animals that prey on, and become the prey of, other animals. In accordance with their past actions, they will thus witness the tremendous suffering of the animals that feed on one another. When they see themselves in that way, they become extremely displeased, wondering, ‘Why do I see myself with such a huge and ugly body, undergoing so much suffering?’ They will also inquire with others in the same way as before. In this manner, these gods, whose minds are so attached to objects and who have fallen under the power of attractive forms, sounds, smells, tastes, and textures, are introduced to the sufferings of cyclic existence.258

“The gods may also perceive their former lives as humans. Thus, they will see how they were disciplined people who created harmony and reconciled friends, companions, and relatives. Seeing that, the gods will think, ‘Due to those causes, conditions, and bases, after separating from my body, I went to the higher realms and was born among the gods.’ These gods will see for themselves how karmic action is appropriated and how one’s experience is one’s karmic allotment. Seeing that will make them unhappy. However, as their minds are fickle, they will again come under the sway of their divine pleasures, [F.65.a] and so they will return to their enjoyment of attractive forms, sounds, smells, tastes, and textures. Completely infatuated, crazed by pleasure, and absorbed in distractions, they will again carelessly indulge in their enjoyment of the fruits of virtuous actions.

“These gods may also perceive their own deaths in the divine worlds and their subsequent rebirths in other realms. Thus, they may see how they are to be born among hell beings, starving spirits, or animals. As they see themselves turning into such beings, they will become extremely distraught. At that point they will think, ‘This place is impermanent, unstable, and subject to change. I will have to die and leave it behind. These goddesses I cannot keep. Alas, all phenomena must fall apart. All conditioned things are short-lived, because they are unstable and subject to harm. We will all have to leave one another.’

“At that point the guardians of the world will tell them, ‘Cheer up and rejoice! People in Jambudvīpa are still righteous. People follow the Dharma and respect their mothers, their fathers, mendicants, and brahmins. Therefore, the forces of the gods are increasing and the forces of the māras are on the wane. The perfect Buddha resides in the world. He is knowledgeable and virtuous, a well-gone one, a knower of the world. There is no one superior to him, the great guide who trains beings. He teaches a Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and excellent words, this Dharma is clear, complete, pure, and perfect. It is the Dharma of peace that leads to all pleasures. This Dharma teaches form and explains how this form is also origin, cessation, and the path leading to cessation.’

“When they hear these words, the gods will understand that the images that appear in the mirror-like forest [F.65.b] are reflections of their individual karmic effects. They will then ask the guardians of the world, ‘Who is this blessed buddha that has appeared in the world? Who is that worthy one, the perfect buddha, the one who is knowledgeable and virtuous, the well-gone one, the knower of the world, the unsurpassed one, the great guide who trains beings?’

“The guardians of the world will reply, ‘He resides in Jambudvīpa and he teaches the Dharma to all beings.’

“When they hear this, the gods will decide to leave for Jambudvīpa, because they are so frightened by the suffering of death in world of the gods, frightened by death in the world of humans, frightened by the mutual consumption in the world of the animals, frightened by the suffering of hunger and thirst in the world of starving spirits, and frightened by the tortures in the realms of hell. In this way, they are terrified by the five destinies.

“As the gods arrive before the Blessed One, they will first see him from afar. The Blessed One is beautiful and shining, and his faculties and mind are serene. He is gentle and perfectly calm. He is like an elephant among men, an all-knowing one. Like a heap of gold, he shines in splendor; like a second sun, his presence is luminous. He is stable like Mount Sumeru and deep like the sea. In this manner, they will see him residing, like a golden mountain, underneath a tree.

“Seeing him like a god of gods, these gods will feel faith in the Blessed One and approach him. Bowing their heads to his feet, they will prostrate to him and then stand to one side. From there the gods will address the Blessed One: ‘Blessed One, is there any place where we may find something that is permanent, stable, enduring, and immutable?’

“In response, the Blessed One will the teach the gods about the four truths of noble beings. [F.66.a] When they have heard the Blessed One’s teaching, the gods will keep it in mind and return to their divine world. Endowed with the five divine pleasures, they will then keep enjoying the desirable, attractive, and delightful effects of their completed and accumulated actions until they have become exhausted. When they later die in the world of gods, they will be born among hell beings, starving spirits, or animals, in perfect accordance with their karmic actions. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, fail to see reality but always have extremely loyal friends, associates, and relatives, and they will be endowed with fine wealth.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Pleasures. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice that when people who listen to the Dharma separate from their bodies they may go to the joyful higher realms and be born among the gods in Attached to Pleasures.

“When born in that realm, the following effects of positive karmic actions will occur. One will live in beautiful houses of silver and in spacious palaces made of the seven precious substances, which rest on golden foundations. These structures are frequented by an abundance of divine birds. The birds are gorgeous, warble beautifully, frolic in the waters, and appear like gold. This realm features streams, cascades, ponds, and parks, and it is home to a hundred thousand species of birds. [F.66.b]

“The gods there enjoy the four, and in some cases five, desirable sense objects they possess. Whichever forms they behold with their divine eyes will be desirable, attractive, and delightful. Whatever they hear will be desirable, attractive, and delightful. Any aroma that their nose faculties sense will be desirable, attractive, and delightful. All tastes that they experience with their tongues will be desirable, attractive, and delightful. Whatever they touch with their bodies will be desirable, attractive, and delightful. Likewise, all that they think of will be desirable, attractive, and delightful, and all their wishes will be fulfilled. In this way, they remain attached to the five objects of the senses and experience extreme bliss.

“The realms of the gods that are attached to desirable objects are heavenly and unlike any other. Until those desirable, attractive, delightful, blissful, and utterly enjoyable effects are exhausted, the gods continue to experience their pleasures, which were created through disciplined karmic actions that affect both current and futures lives. At that point, however, they will die, leaving behind their desirable, attractive, and delightful realm. Thereafter, in accordance with their karmic actions, they will take birth among hell beings, starving spirits, or animals. But if, due to karmic actions to be experienced in other lives, they are born with the general lot in life of a human, they will, in accordance with their causal actions, be born in a great and extremely wealthy country, such as Kāśī or Kosala, and there live as members of a great kṣatriya or brahmin house.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the gods, he will ask himself, ‘What type of positive action [F.67.a] may cause one to be born among the garland-bearer gods in the realm known as Moving Mind?’

“As he examines this matter with knowledge derived from hearing, he will notice how some disciplined people with inspired minds may respectfully and faithfully sweep the site of a buddha, a stūpa, or the saṅgha while being aware that this is an excellent field. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Moving Mind.

“Once born there, their bodies will have no flesh, bone, or lymph and their delightful fragrance will permeate one hundred leagues. Just as everything is reflected within a stainless mirror, so the bodies of these gods are mirror-like, reflecting one another and their environment. Such are the effects of positive actions that these gods experience.

“Their realm has four forests: Flawless Forest, Clear Forest, Fragrant Forest, and Mandārava Forest. Within them are lotus pools, the flowers of which have stems made of beryl and anthers of silver. Swans, ducks, and yellow geese call out, and the pools are studded with lotuses of numerous colors and fragrances. Never muddy, murky, or prone to weeds, the pools always exude delectable fragrances. The forests go through six delightful seasons, and the birds can be seen mating as they come to the pools to frolic and enjoy the effects of their former actions. The trees are in bloom throughout the seasons, and their foliage never withers; they exhibit their blossoms as if in competition with each other.

“In such forests and parks, the gods are, in consequence of their positive actions, always surrounded by ravishing goddesses with numerous ornaments, outfits, and ladies-in-waiting, and so they partake of their desirable, attractive, and delightful enjoyments. [F.67.b] Enjoying the objects of their craving with attachment, they remain enthralled by the six objects. Just as a fishing net catches and gathers fish in the water, the gods never tire of their pleasures, even in the slightest, but continue to enjoy lavish divine pleasures until finally their desirable, attractive, and delightful karmic actions have been exhausted. At that point, however, they will die and leave their divine world. In accordance with their karmic actions, they will then be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great captains who are extremely wealthy and venerated even by kings.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Living in Forests and Parks. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined people with inspired minds may recognize the saṅgha as worthy recipients and thus offer a single pomegranate toward their Dharma robes. Once they have made their offerings they may also rejoice in those acts and congratulate themselves. When such people later separate from their bodies, they will go to the joyful higher realms and take birth among the gods in Living in Forests and Parks.

“Once born there, they will live in forests and parks, enjoying and pursuing their pleasures to their hearts’ content. These gods will not sink into water but walk on its surface, as if on a plain. They also travel unimpededly through space. In this realm, the gods wear divine flower garlands and fabrics and they possess tremendous pleasures. [F.68.a] Thus they live, joyfully indulging their pleasures and enjoying themselves.

“Amid delightful and extremely fragrant forests, parks, cascades, and ponds, they are attended by bevies of goddesses. They shine with their own splendor, like a second sun, and their divine pleasures arise from causes that they have previously created themselves. In this manner, they partake of bliss due to the power of, and their relationship with, those causes, and none of their pleasures were created by anyone else. Thus, they only experience the effects of their own actions.

“If living beings, who appear due to karmic actions, engage in good deeds, they will be born among gods or humans, but if they engage in misdeeds, their birth will be among hell beings, starving spirits, or animals. Having thus been born in this realm due to positive actions, these gods continue to experience happiness until finally their good deeds are exhausted. They will then die and, in accordance with their actions, be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born as humans, they will, in accordance with their causal actions, be born as wealthy members of a forest-dwelling community. They will not suffer any from harm from others but be free to enjoy themselves as they please.

“When the monk who has knowledge of the effects of the ripening of karmic actions has in this way concerned himself with all ten realms of the garland-bearer gods, he will next examine the realms of the vessel-bearer gods. Wondering how these gods live, enjoy themselves, and indulge their desires, he will apply knowledge derived from hearing. In this way, he comes to understand that the realms of the vessel-bearer gods likewise number ten: Sporting Among Lotuses, Pleasant Humming of Bees, Attached to Sound, Enraptured by Smell, Enjoying the Wind, Delighting in Flower Garlands, [F.68.b] Viewing, Happiness, Attached to Smell, and Crown Escape. These are the ten realms of the vessel-bearer gods.

“Wondering what specific acts make the gods take birth in these divine worlds, the monk will apply knowledge derived from hearing. He will then notice how some people are disciplined, maintain a wholesome livelihood, and train their minds. If such people three times say, ‘Homage to Buddha, Dharma, and Saṅgha!’ then that constitutes a karmic action that ultimately will lead to the complete transcendence of suffering. Moreover, as it ripens in the human realm, when they die and separate from their bodies, they will go to the joyful higher realms and be born among the vessel-bearer gods in the realm known as Sporting Among Lotuses.

“Once born there, their eyes, which are attached to the sumptuous savors of the five sense objects, will never close. Their bodies are luminous like the sun and they will enjoy their divine desires, attractions, and delights.

“Their realm is adorned with lotuses that are white like cranes. These lotuses never wither, and the fragrance of each one of them can be sensed for up to a league away, dulling all other divine fragrances and flower aromas.

“The bees of that realm are beautiful and have myriad colors. Some are colored like golden birds, others like the eye of a buffalo, and still others are colored like beryl. Their various ways of humming are so delightful that even the most wonderfully enrapturing music played by a human virtuoso of the vīṇā cannot equal even a hundred thousandth of its beauty. How can that be? Because there are no human examples for the pleasures of the gods. No human can listen to divine sound. Why is that? Because, except for a universal monarch or someone free of desire, [F.69.a] such sounds are not objects accessible to humans. A universal monarch is powerful, and his faculties are powerful. That is why he can experience the enjoyments of both gods and humans. Likewise, the senses of someone who is free of desire do not become excited and are not subject to vacillations. That is why such people can hear the humming of these bees.

“If this is so with regard to the sounds made by animals with obscured minds, needless to say it also applies to the songs and sounds of the gods themselves, who are attached to their own pleasures. No example can illustrate this. The gods never tire of these captivating sounds, nor do they ever become weary of their forms, smells, tastes, or textures. Thus, by sundry means and through numerous sources of craving, they experience copious enjoyments. This will continue until finally the desirable, attractive, and delightful actions that made them take birth in the higher realms are exhausted, at which point they will die. After their death they may, due to karmic actions to be experienced in other lives, take birth as humans rather than as hell beings, starving spirits, or animals. In that case they will, in accordance with their causal actions, become extremely wealthy leaders of their towns, or otherwise wealthy merchants. Beyond that they will, due to such causes, conditions, and bases, finally go beyond suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Pleasant Humming of Bees. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined and insightful people train their minds and, with their minds suffused with compassion, act to benefit sentient beings. If such people offer music or incense before a stūpa, they will, after separating from their bodies, go to the joyful higher realms [F.69.b] and be born among the vessel-bearer gods in the divine world known as Pleasant Humming of Bees.

“Born there, they will experience the effects of their own actions, and so experience copious pleasures in the form of music, song, dance, laughter, beauty, and other enjoyments. As the gods hear the singing of the goddesses, who are infatuated by the scents of lotus flowers, they will be captivated by their songs. Within gorgeous parks, many troupes of affectionate goddesses sing. Their bodies are fragrant with perfumes extracted from a wide variety of flowers. As the gods listen to their beautiful songs on the jeweled peaks of Mount Sumeru, they will be overjoyed. Then, they will come together and enjoy one another’s company.

“When the monk sees how they experience the effects of their positive actions, he will praise good deeds and utter the following verses:

“As the monk thus beholds his numerous enjoyments, he will offer praise to the gods in Pleasant Humming of Bees. As the many bees who live in this divine world continue humming, the gods will continue to experience delightful sounds, smells, tastes, and textures until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, wear fine flower garlands and always be happy. They will be free from harm, enjoy long lives, and have abundant enjoyments.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Sound. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people, who are disciplined and have trained their minds very well, offer a parasol to the buddhas, they who have such boundless glory. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Attached to Sound.

“Once born there, they will enjoy heavenly pleasures as they roam among mountains of gold, silver, and beryl. Surrounded by throngs of goddesses, they will partake of diverse enjoyments. They will move among the peaks of mountains made of the seven precious substances and also enter the forest known as Forest of Music. [F.71.a] Wearing their divine garlands and garments, and adorned with flower garlands, powders, and ointments, as well as their own innate fragrance, they will enter the grove of beautiful trees of this forest, which is sometimes also referred to as Forest of Incense. This forest is beautiful and replete with streams, cascades, ponds, lotus pools, and trees. The forest is adorned by numerous attractive birds and is also illuminated by stunning divine lights that shine in blue, yellow, and dark red hues. In this regard, the colors of the forest are exquisite. In this forest, which is a creation of the gods’ former deeds, the many flowers produce a deeply fragrant breeze, which stirs the leaves of the plants and trees in the forest, causing music to be heard. The tunes that the asuras enjoy in their realm cannot match even a sixteenth of the enjoyableness of this music in the divine forest. Every time a leaf is stirred by the breeze, wonderful musical sounds of the five types of instruments ring out. These exceedingly delightful and charming sounds drive the gods crazy. As they crave and lust for these musical sounds, they experience a wide range of unfathomable pleasures. In this way, they become completely enamored of, smitten by, and mesmerized by these sounds. Consequently, they continue to partake of the most delightful sounds, smells, tastes, and textures, until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be fond of music [F.71.b] and extremely wealthy in terms of finance, grain crops, household, and spouse. They will live a long time and be treated with respect even within royal palaces.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will wonder, ‘What actions cause them to take birth, and what are these gods called?’ When he applies knowledge derived from hearing, he will correctly perceive a divine realm known as Enraptured by Smell. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined people with well-trained minds offer perfume at the dome or canopy belonging to a stūpa. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Enraptured by Smell.

“Once born there, they will enjoy divine delights, live from food that yields incomparable pleasures, and be satiated by divine elixirs. Their bodies and minds will be free from ailments, and they will wear divine garlands and robes. Constantly playing the five types of instruments, laughing, and enjoying themselves with dear friends and throngs of goddesses who all sing beautifully, they will spend every single day in a bliss that is continuous and increasing, like a waterfall in the mountains. In this manner, they will enjoy themselves among summits of sapphire, coral, and silver. In the forests they will encounter various streams, waterfalls, and pools, as well as cuckoos and other birds. They will thereby intoxicate themselves with these numerous sights, gazing at the ravishing parks and forests within their divine world without ever feeling sated. In their rivers, waterfalls, pools, forests, and parks flow a heavenly water that tastes like the best vintages [F.72.a] of winter wine, blended wine, or sugarcane wine ever made in Jambudvīpa.

“In this way they enjoy the effects of their positive actions, and, until those acts have been exhausted, they will continue to enjoy themselves in their heavenly realm, surrounded by bevies of goddesses. When they later die and leave their divine world, they may, after their death, due to karmic actions to be experienced in other lives, avoid rebirth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be extremely affluent in terms of servants, household, possessions, finance, and grain crops.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Movement of Wind.259 Wondering what karmic actions may cause beings to be born among the gods in that realm, he will apply knowledge derived from hearing. He will then notice how some disciplined people with well-trained minds will fan monks who suffer due to oppressive heat. Thus, by sensing the cooling breeze that carries a pleasant scent,260 the tormented monk may become able to meditate, recite, or engage in other proper practices. Due to that condition, those benefactors who perform such an act will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Enjoying the Wind.

“Those who are born in that realm will, as a consequence of their positive actions, experience breezes of incomparable fragrance. It is not only the breeze that wafts through the Heaven of the Four Great Kings that is beyond compare. The aromas of the breezes in the other divine realms may be even a hundred thousand times more fragrant and cooling. [F.72.b] Thus the excellent karmic ripening is multiplied either one, two, three, four, or five times. The breezes from the Heaven of the Four Great Kings are doubly delightful.261 Compared to that, the breezes from the Heaven of the Thirty-Three are three times greater. Compared to that, the breezes from the Heaven Free from Strife are four times greater. Compared to that, the breezes from the Heaven of Joy are five times greater. Compared to that, the breezes from the Heaven of Delighting in Emanations are six times greater. Compared to that, the breezes from the Heaven of Making Use of Others’ Emanations are greater still. Thus, the realms differ according to the different karmic actions of sentient beings.

“Having witnessed such different karmic creations, the monk will notice how the gods in Enjoying the Wind also experience the incomparably fragrant and delightful breezes of the six heavenly abodes due to their positive karmic actions. The powers of those winds can be explained individually, but there is no way to describe them all. The winds of these gods bring them many pleasures. Thus, if they desire the sounds of music, the breezes will blow through their mountains and forests. Hearing this, even the melodies of the goddesses will lose all their appeal. Likewise, if the gods wish for delightful aromas, the winds will gather all the best fragrances from the realms up to the Heaven of Making Use of Others’ Emanations and bring them before these gods. If they wish to be cooled, the winds will cool them according to such wishes. Whenever they want to go to another place, or whenever they long to behold the beryl peaks of Mount Sumeru, or its silver peaks, or the gold of the Jambu River, or crystals, flowers, fruits, rivers, waterfalls, ponds, forests, groves, or lovely [F.73.a] flower gardens, the winds will bring copious delightful sounds, smells, and pleasures to these gods, who long to go elsewhere, as they are surrounded by numerous goddesses. The winds will likewise carry pleasures from various groves, parks, meditation groves, or mountain retreats. Thus, these gods who are fond of the five sense pleasures are delighted by the stirrings of these winds, and thus they frolic and enjoy themselves.

“These gods do not suffer from envy or strife. They are friends with each other and do not harm one another. Rather, they live in harmony with each other and with their environment, enjoying the transfigurations that occur due to their own karmic actions.

“The gods who inhabit the divine worlds experience the effects of their actions‍—be they minor, intermediate, or excellent‍—as if they were the imprint of a seal. As if lifted by the power of winds that are free from envy and stinginess, only to return to the surface of the earth once that power is exhausted, these gods enjoy the forces of their own positive actions‍—be they minor, intermediate, or excellent‍—until finally those powers are exhausted. At that point, they will then die and leave their divine world.

“Thus, sentient beings are born into realms caused by karmic action, and they remain supported by those actions. Wherever they end up depends on their actions. There is no birth that is uncaused. As the monk sees that, he will utter the following verses:

“Thus, seeing that the world of the gods is bound to fall, the monk becomes free from desire for pleasures and understands, ‘The gods in Enjoying the Wind are impermanent; their happiness is due to karmic causes, and that too I see to be impermanent.’

“Moreover, these gods will only continue to experience their enjoyments [F.74.a] until their positive acts are exhausted. As long as their positive karmic actions remain in play, the gods will continue to experience their divine world. Only once those acts are exhausted will they fall and take birth in the realms of hell beings, starving spirits, or animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal karmic actions, become captains who sail to sea, pushed by the winds, and make their living on the oceans. [B27]

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Delighting in Flower Garlands. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined people, who practice good deeds with their bodies and speech and train their minds attentively, may offer a jug of water to members of the saṅgha during the hot season, or likewise give a jug of water to travelers or people going to isolated places. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Delighting in Flower Garlands.

“Once born there, they will partake of copious physical pleasures and entertainments. Together with goddesses who play music, they will journey into various remote areas. In grottoes on Mount Sumeru that are made of beryl, gold, and silver, they will frolic and rest together with the goddesses. In such alpine retreats, fragrant breezes will caress their bodies and they will wear flower garlands. Thus, in an environment adorned with waterfalls and ponds, they will enjoy themselves for many hundreds of thousands of years [F.74.b] in the company of many goddesses.

“Living in this way, the gods will at times frolic in the park known as Cascade. Some of its trees are made of beryl and have golden leaves, others are made of gold and have beryl leaves, and still others are made of silver and have golden leaves. Those who enter this forest are always joyful and their bodies shine with a natural luster.

“Due to the former positive deeds of the gods, the trunks of the trees in this forest break open and produce a divine drink. The taste of this beverage resembles the winter wine, blended wine, and sugarcane wine that humans produce, as well as fruit cordial,262 yet it is of divine taste, color, and potency. The fragrance of this drink can be sensed for up to a league away, and when the golden- and silver-hued birds partake of it, they become absolutely exhilarated and warble delightfully throughout the forest. Likewise, swarms of bees buzz around the tree trunks to savor the drink. This drink that the trees yield may have the colors of gold, beryl, coral, ruby, or emerald. It streams forth so copiously that it forms a river, which is known as Limitless Flow. This river spans two full leagues between its delightful banks. Singing gods and goddesses frequent the riverbanks, and the river itself abounds with golden lotuses. The goddesses delight themselves at the river and drink from it. They jest and frolic and play with the beryl lotus stems. The gods of this realm set out on tours in various chariots [F.75.a] and sprinkle one another with divine water that has eight features. These gods also possess a lotus pond known as Continuously Cultivated, which is unique and unlike any other pond.

“Thus, due to their positive actions, these gods continue to enjoy desirable, attractive, and delightful effects until their acts are finally exhausted. At that point they will die and leave their divine world. Due to karmic actions to be experienced in other lives they may, after their death, avoid birth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in a wealthy nation where hunger and thirst are unheard of. There, they will be extremely well-off and appreciated by everyone.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Viewing. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice that there are some disciplined people who pursue a wholesome livelihood, have minds that are trained in the qualities of contemplation, are free from weariness, and are very happy. Although it is not for their own benefit, such people may care for someone with flawed discipline who has fallen ill. In that case they will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Viewing.

“Once born there, they will wear divine flower garlands and the most delightful garments. They will possess an abundance of divine pleasures of the five senses and live in bliss. Always joyous, they will delight in desirable experiences of the five senses as they travel from one pleasure garden to the next. Reveling with numerous bevies of lovely goddesses [F.75.b] to their hearts’ content, they will shine like the sun. Their virtues flourish tremendously and they are worshiped by all the congregations of the gods. Resplendent and illuminated by the light of the many jewels of Mount Sumeru, they wear silver brocades and are adorned with numerous heavenly jewels. The gods who rove in the forests frequent pleasing groves,263 where they visit lotus ponds, pools, springs, waterfalls, rivers, streams, and various platforms for sitting. In this way, they act in accordance with their own karmic actions.

“While roaming about in this fashion, the gods will see a forest draped with nets of bells and decorated with a golden enclosure. The forest is home to a wide range of species of birds that chirp and warble delightfully, and there the breezes make the wide variety of bells tinkle. The forest shines with the light of a hundred thousand suns and is surrounded by Mount Sumeru’s seven golden mountains: Extremely Exalted, Well-Endowed, Delightful Rain, Broken by Nāgas, Luminous Formation, Precious Rain, and Garland of Planets.

“The gods will then enter this forest, which is draped with nets of bells. Within the forest appear goddesses adorned with divine flower garlands and the like. Sporting and frolicking in the forest, the goddesses shine with hundreds of thousands of light rays. As they stand between the shining trees, the gods will notice the goddesses and, being attached to the five sense pleasures, they will step forth and quickly rush toward them. Thus, they will play with golden lotuses, enjoy themselves, laugh, and have fun, [F.76.a] and they will be enthralled by music.

“In this fashion, with their minds attached to pleasures, they never tire of looking at beautiful divine forms, never tire of listening to clear and endearing sounds, never tire of smelling heavenly scents and fragrances, never tire of savoring rich and delicious flavors, and never tire of touching soft and delightful textures. In this manner, they burn, surrounded by the fires of the six types of craving. Seeing how in this way the gods remain insatiable, the monk will speak these verses:

“Thus, as he sees how the gods are tossed around by the waves desire and how they suffer at death, the monk will lose his taste for cyclic existence.

“Until their completed and accumulated acts that served as the cause for their desirable, beautiful, and attractive life in the higher realms have been exhausted, the gods will continue to enjoy themselves in Viewing. Later, they die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, always possess children, spouses, servants, workers, and temporary employees, and they will be extremely wealthy.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Happiness. Wondering what karmic actions may cause beings to be born among the gods there, [F.77.a] he will apply knowledge derived from hearing. He will then notice how disciplined people with attentive, bright minds may offer all their wealth to free those who are in jail awaiting their execution by the king, or similarly offer their wealth to princes or the like in order to free such prisoners. Subsequently, they may not take any valuables from the former prisoners, and thus their good acts may be done with a heart filled with compassion and exclusively for the benefit of sentient beings. When such people later separate from their bodies they will go to the joyful higher realms and be born among the gods in Happiness.

“The gods born there are by nature filled with happiness, and their joys keep multiplying hundreds of times. Such is the way they experience the effects that manifest in causal accordance with their actions. The gods in this realm are surrounded and catered to by many coteries of goddesses who sing, dance, laugh, play, and frolic with them. They travel to mountains, hills, mountain caves, and highlands. Upon fine flat stones of beryl that are very agreeable to the touch, they partake of their enjoyments, just as they enjoy themselves in extremely delightful rivers, waterfalls, ponds, forests, and parks. The pleasures of a universal monarch cannot match even a hundred thousandth of their unique enjoyments. The reason for this is that their pleasures accord with their realm, and that these gods have no flesh, bones, or lymph.

“They wear divine jewel garlands and adorn their bodies with garlands of flowers and sundry garments and fabrics. When they sport on Mount Sumeru, they may scale the golden summits where the gold will make their bodies turn golden as well. If they climb the beryl summits, [F.77.b] their bodies will turn a color like beryl, so it will look as if they have entered a lake, but without becoming stained by the mud. When they scale the crystal peaks, the crystal will make them shine as if they were a second moon. If they climb the silver summits, the power of the silver will make all their major and minor body parts appear like snow or white water lilies. Thus, amid circles of goddesses who play the five instruments, they will frolic and enjoy themselves within the forests and parks, experiencing incomparable divine pleasures.

“At some point, the gods will from afar perceive the so-called Forest of Divine Joys. Since it abounds with beautiful trees, the gods will approach it, riding chariots made of gold from the Jambu River. Many kinds of birds will warble in the forest, and, when the gods in their chariots enter the forest with its fresh shoots, birds known as playing in the language of the gods will become inspired due to the power of the gods’ virtuous actions. They will then sing the following verses in a way that is comprehensible to the gods:

“When the gods hear these words from the birds, it will make them think carefully. With joy they will contemplate the effects of their past lives, and for a short while they will not be careless. Thus, with the reins of inspired thought they will keep their minds from acting carelessly with regard to the beautiful forms, sounds, smells, tastes, and textures that they encounter. Then, their fickle minds will fall under the control of their divine pleasures, and so they will once again enjoy their attractive objects. This will go on until finally the desirable, attractive, and delightful effects of their former actions have been exhausted. At that point they will die and leave their divine world. [F.78.b] If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, always be free from bondage, experience constant enjoyments, and live free from hardships.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Smell. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how there are some disciplined people whose hearts are trained by means of reflection, who possess clear and stainless minds, and who refrain from harming others. Knowing the Buddha, Dharma, and Saṅgha to be magnificent recipients, some such people offer a sumptuously fragrant fabric to any one of these jewels, and subsequently recognize that this action was a good one. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Attached to Smell.

“Once born there, they will feel deeply joyful, and their bodies will be lustrous. Accompanied by melodies of the five types of instruments, they will feel overjoyed as they indulge in their pleasures. Although long periods will pass in this way, the gods do not notice it, because their objects are so enjoyable. Since their pleasures never satisfy their sensory faculties, these gods pursue their objects insatiably, and have done so since time without beginning. As such, they are unable to tell how long a time they have spent in this way.

“Adorning their bodies with all the flower garlands, powders, and perfumes of their hearts’ desires, these gods rove from park to park. [F.79.a] Thus, they live in delightful lands that are adorned with luminous trees and beautiful rivers, platforms, groves, and pleasure gardens. Attached to numerous delights, they partake of enjoyable objects without comprehending that they will ultimately fall from their divine world. Fooled completely by their craving for those objects, they continue to experience and enjoy their divine world until, finally, the desirable, attractive, and delightful former karmic actions that they accumulated have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be born where the climate remains cool. They will live free from harmful factors in lands where there is no suffering due to weapons, wilderness, or failed harvests, and they will receive everyone’s reverence.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply either knowledge derived from hearing or the divine eye. He will then correctly perceive a divine realm known as Crown Escape. Wondering about what karmic actions may cause beings to be born among the gods there, he will examine this with knowledge derived from hearing. He will then notice how when people cause harm to the king, some people may catch them by grabbing them at the crowns of their heads, thus freeing the king from his suffering.265 When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Crown Escape.

“In this realm manifest all that is delightful, ravishing, and pleasurable and may otherwise be found within three different abodes of the Four Great Kings. Thus, this realm gathers all that is naturally enjoyable, and its abundant pleasures manifest continuously. [F.79.b] In this delightful realm, these gods passionately indulge their pleasures. Until their desirable, attractive, and delightful karmic actions have been exhausted, they will remain surrounded by hosts of goddesses. To the tunes of the five instruments, they will keep enjoying their desirable objects and sensations.

“When they later die and leave their divine world, they may, due to karmic actions to be experienced in other lives, avoid birth as a hell being, starving spirit, or animal, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be free from suffering, fear, and harm. Their physiques will be flawless and exquisite. They will be appreciated by everyone and exceedingly wealthy. As time passes, their physical appearance will remain excellent and they will pass away without having encountered any obstacles to their lives.

“When the monk has in this way concerned himself with the ten realms of the vessel-bearer gods, he will think, ‘This is as far as the realms of the vessel-bearer gods extend.’ Thus, understanding that there is no eleventh realm beyond these ten, he will see that they together constitute all the realms of the vessel-bearer gods.

“When the monk has thus examined all ten realms of the vessel-bearer gods, he will proceed to examine the realm of the ever-infatuated gods, the third greater realm of the gods of the Four Great Kings. Thus, he will ask himself, ‘How many abodes might there be among the ever-infatuated gods?’ As he examines this matter with knowledge derived from hearing, he will see that there are ten such abodes: Special Joy, Utpala Colors, Enjoying White Lotuses, Red City, Diversity, Lofty Abode, Drunk on Winter Wine, Delighting in Objects, Cool Water Home, and Constant Joy. [F.80.a] These are the ten realms of the ever-infatuated gods.

“Wondering what karmic actions may produce birth on these various grounds, the monk will apply knowledge derived from hearing. He will then notice how some people with pure minds and stainless hearts, who are good-natured and have the genuine view, may save a tree that is the home of starving spirits, yakṣas, or rākṣasas from being felled, thus protecting such beings from harm due to the loss of their home and thereby giving them relief. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Special Joy.

“This distinctive realm is adorned with a wide, golden pool known as Cool Waters. This pool is home to golden swans, ducks, and yellow geese with delightful calls, and its surface is studded with lotuses made of the seven precious substances. Surrounding the lotus pool of Cool Waters stands the Ever-Golden Forest, with its trees of gold and silver. The trees line the banks of the lotus pool, casting their shadows and reflections on the surface of the water to create myriad appearances. Whenever Śakra wishes to play there, beautiful pink, blue, and white lotuses will manifest according to his wishes.

“When war is about to break out between the gods and the asuras, Śakra will notice hundreds of thousands of lotus flowers that shine with the colors of the rising sun. Having examined this sight, Śakra will say to the gods, ‘Ah, this flawless pool of Cool Waters [F.80.b] is extremely delightful!’

“At pools endowed with such qualities, the gods and their harems of goddesses remain totally enraptured, and amid the sounds of the five types of instruments they delight in incomparable enjoyments to their hearts’ content. Experiencing deep pleasure, they revel in their environment and partake with complete abandon. Should they wish to venture elsewhere, they will travel there with little hardship and without their bodies or minds experiencing any discomfort. Ecstatically joyous, blissful, energized, and lusting, the gods and goddesses are constantly entertained as they frolic, sing, and dance.

“Any physical or mental pleasure they may wish for will be obtained effortlessly, painlessly, and in full measure. Still, as they enjoy the five sense objects in this manner, they are never content. This is because their craving burns like fire, and therefore no object will ever truly satisfy them.

“Their various gardens, rivers, palaces, ponds, and springs are bejeweled and decorated with the seven precious substances. While numerous kinds of birds chirp and warble delightfully, the gods experience their sundry enjoyments together with their companions. In beryl forests that offer delightful shade, birds sing lovely tunes. In such forests and groves, the gods continue to enjoy themselves as they frolic, indulge, and take pleasure in countless ways. These gods are freely dispersed over Mount Sumeru’s beryl, gold, silver, and coral summits. Some are magnificent like the sun, some are bright like the moon, and some have bodies that are beyond compare. [F.81.a] In this way their bodies, which are formed by positive karmic actions, become objects of special beauty even within the heavenly realms.

“In this way, the experiences of these gods are in accordance with their relevant causes and conditions, and they thus continue to enjoy themselves, frolic, and savor their pleasures in their divine realm to the accompaniment of the five types of instruments, until eventually their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted. At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in an extremely pleasant land where harvests are abundant and grow easily. There, they will be prosperous and experience tremendous pleasures.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes among the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Utpala Colors. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how some people who are righteous, who follow the Dharma, and who are disciplined may form the wish to offer an utpala flower for the enjoyment of the Buddha, the Dharma, or the Saṅgha. If such people proceed to make such an offering and subsequently rejoice in it, they will, once they separate from their bodies, go to the joyful higher realms and be born among the gods in Utpala Colors.

“Once born there, they will revel in their divine realm and freely indulge in playful pleasures on a vast scale. Enjoying the beauty, charm, music, song, and dance of the goddesses, they will live in copious bliss. [F.81.b] Roaming from park to park, they will visit beautiful shady forests of beryl and frolic upon the even ground made of pure gold and coral. There, they will be surrounded by harems of goddesses, partake of divine foods, and by mere thought they will obtain any type of pleasure or enjoyment whatsoever. Among the many shapely summits, they will obtain the most exquisite of pleasures. In this manner, with their five faculties attached to and enraptured by the five objects, they will spend every single day in enjoyment.

“The body color of these gods is like a blue utpala or the color of beryl. They rove from one utpala grove to the next, and the delectable aroma of the divine utpalas can be smelled for up to one hundred leagues. Their fragrance outdoes that of any other divine flower, and they display a regal beauty. The perfect buddhas teach that effects gradually manifest in accordance with their preceding causes. Therefore, once they have gone to the higher realms, these beings also achieve numerous joys that involve utpala flowers.

“In this manner, with their six faculties joyfully indulging in pleasures and enjoyments, these gods live happily until finally their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted. At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in a prosperous land filled with flowers. They will be well respected, have perfect pleasures, and be free from harm.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes of the ever-infatuated gods, he will apply knowledge derived from hearing [F.82.a] and so correctly perceive a realm of the ever-infatuated gods known as Enjoying White Lotuses. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some disciplined people, who are free from physical and verbal blemishes and have trained their hearts thoroughly, may cultivate a lotus field for the purpose of making offerings to the Buddha, Dharma, and Saṅgha with a faithful frame of mind. When such people later separate from their bodies, they will go the joyful higher realms and be born among the gods in Enjoying White Lotuses.

“Once born there, they will experience the effects of their positive actions, and so their bodies will be adorned with ornaments, jewels, and various lights. They will be offered worship by the entire gathering of gods, and coteries of goddesses draped in flower garlands will cater to them. The radiance of vajra, sapphires, emeralds, coral, and various ornaments will adorn their bodies, and they will be entirely absorbed in utter joy and playful abandon. They will live in parks that befit the heavens and experience constant bliss. Thus, until their completed and accumulated actions with desirable, attractive, and delightful effects have finally been exhausted, they will continue to experience numerous incomparable joys that possess a vast range of qualities. They will be at peace with everyone around them and enjoy one another’s company without any problems.

“When they later die and leave their divine world, they may, due to karmic actions to be experienced in other lives, avoid birth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, possess great wealth and live very comfortably. They will have sons, hold great power, [F.82.b] and be venerated even by kings.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Red City. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people who are attentive, who wish to be of benefit, and who are respectful may dye the Dharma robes of fully ordained monks, tinting them red using the bark of the bāla tree,266 or using saffron, madder, vermillion, āmalakī, ocher, orpiment, realgar, or bandujīva flowers. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Red City.

“Those who are born there wear red garlands and robes, and their lustrous bodies constantly illuminate their realm. Thus, as these gods indulge in their enjoyments to their hearts’ content, their entire realm is bathed in a red light. Like the spotless light of a ruby, the luster of these gods is of a red hue. This light pervades everything so that their blue or yellow ornaments, and all the other ornaments that they wear, all take on a reddish tint. Also, due to their positive deeds, all their radiant garments will appear red. In this fashion, they frolic in their palaces and at their lotus pools, ponds, forests, and parks, surrounded by bevies of goddesses who also wear red apparel and ornaments. Whenever they move, all the radiant colors of their ornaments [F.83.a] shimmer brightly. Thus, adorned with the bright light of jewels, these gods journey from forest to forest, summit to summit, lotus grove to lotus grove, river to river, waterfall to waterfall, pond to pond, and park to park. While playing the five types of instruments, they sing songs and make friends. With hearts filled with desire, they enjoy, frolic, and relish one another. Due to the six aggregations of pleasure, their minds are enraptured. They consume the fine, ambrosial food, and delicious, satisfying beverages that are free from the flaws of intoxication. When the monk sees how the large assembly of gods thus partakes of their various enjoyments, he will utter the following verses:

“As the monk [F.84.a] witnesses the way the gods experience their own karmic actions, and the way karmic actions produce numerous different effects, he becomes free from any desire for cyclic existence.

“The gods in Red City continue to enjoy themselves, play, and frolic until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be adored by the entire world, possess great wealth, and be born in the south where they are free from harm.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Diversity. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some attentive people, whose hearts are imbued with vigilance, may offer food and drink, edibles, or various vegetables to those who observe discipline. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Diversity.

“There they will experience diverse pleasures produced by diverse karmic actions. Surrounding themselves with various fabrics and cushions, they will enjoy themselves in their parks, engaging in various games and ventures. As they pass through the forests and parks, they are followed by troupes of goddesses dressed in diverse apparel. These gods live among various groves, forests, [F.84.b] mountains, rivers, lotus gardens, and parks that abound in utpala flowers, as well as other flowers and fruits. They also enjoy a variety of clothes, bedding, and pleasure groves. They make jokes and are fond of distractions, frittering away their lives in sundry ways with their minds caught up in obsessive attachments. They enjoy hatching ideas,267 and their minds are thoroughly inebriated by attachment. Thus, as they engage in sundry actions and create sundry causes, they experience sundry pleasures within sundry forests.

“At this point the monk will utter the following verses:

“Thus, the monk sees the reality of karmic actions, recognizing that they depend on the painter-like mind, and so he develops renunciation for cyclic existence.

“The gods in Diversity will in this way continue to experience their karmic actions until their completed and accumulated acts that produce desirable, attractive, and delightful effects, which are certain to be experienced in the higher realms, have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, become so-called ever-moving ones,269 who have great miraculous powers. They will be wealthy and live as various types of rulers.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Lofty Abode. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who have knowledge of good actions and have trained their minds thoroughly through reflection, may produce meritorious dwellings in order to protect others from the heat or cold. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Lofty Abode.

“Once born there, they enjoy pleasures through touch and experience numerous delightful objects of the five senses. Within the forests and parks of this divine realm the gods frolic among mandārava flowers, possess great wealth,270 enjoy great amenities, play and sing, revel in illusions, [F.85.b] and are free from fear. In forests and parks, they are attended to by copious coteries of goddesses and thus enjoy, revel, frolic, and play. While they enjoy the music of the five types of instruments, these great beings will be carefree and commingle freely. Endowed with supreme pleasures, they live in happiness and journey from lotus grove to lotus grove. They are adorned with an abundance of precious substances befitting the heavens and live ever free from any anxiety, roving from one lofty abode to the next. Their bodies are illuminated by light rays that shine from the blazing golden mountains, and they are free of any physical ailments. In this way, they roam about, constantly drunk on the experience of bliss. Born in this way due to numerous positive deeds and desirable acts, these gods enjoy themselves, frolic, and revel freely.

“In their heavenly realm adorned with rivers, waterfalls, and ponds, they continue to enjoy themselves until finally their actions with desirable, attractive, and delightful effects have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, become kings who show a great concern for the Dharma and who are appreciated by the entire world. [B28]

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Drunk on Winter Wine. [F.86.a] Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how people who engage in positive actions, who are disciplined, who wish to benefit others, and who are kind and compassionate, gentle by nature, honest, unswerving, and do not bring harm upon others, may make vast donations to weary and unprotected mendicants or brahmins in the four directions for one day‍—not to speak of two, three, or four consecutive days. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the ever-infatuated gods in Drunk on Winter Wine.

“Once born there, these gods live happily in divine parks. In forests draped with nets of golden bells that ring in numerous tones, they are surrounded by hosts of goddesses, and, filled with attachment, they revel in desirable, attractive, and delightful objects. They are worshiped by numerous young gods and become intoxicated by numerous divine elixirs. Garlands of mandārava flowers adorn their heads. They live in rich lotus groves and scale mountains of gold, beryl, crystal, and silver. They sport among lotus groves where the delightful humming of bees can be heard. Surrounded by bevies of goddesses, they reside in groves of lotuses and mandārava flowers that are as radiant as a hundred thousand suns. As golden birds warble sweet melodies and the beautiful sounds of the five types of instruments can be heard, they partake joyously of their pleasures. The ground consists of flat stones of gold and beryl, and there are lakes with powdery sand made of pearls where the gods can enjoy divine water that possesses the eight qualities. [F.86.b] They enjoy majestic mountains created by their own meritorious actions, and they further enjoy the summits of their fine mountains bedecked with gold, beryl, silver, and crystal. Absorbed in diverse joys and delights, the throngs of gods and goddesses thus passionately play and frolic among themselves.

“Attended to by hosts of gods and goddesses, they will in this way continue to enjoy the effects of their own positive actions until their relevant completed and accumulated actions with desirable, attractive, and delightful effects have become exhausted. Once that happens, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, enjoy perpetual happiness, live in exquisite regions of the Vindhyas, and gain the trust of kings.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Delighting in Objects. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some attentive people, whether they are disciplined or not, or whether they have wrong view or not, provide medicine and medical care to the sick and thus cure them of their diseases. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Delighting in Objects.

“Once born there, they will understand that they are free from all terrors. They will also perform worship in other divine realms and, as their karmic actions increase, [F.87.a] so does their happiness. Just as light emerges from a burning lamp, so the increase in their karmic actions causes an increase in their happiness. In this manner, these gods experience the effects of their actions within their divine realm, enjoying a deeply pleasant ripening, which is so special that it surpasses any example.

“Produced by their former positive actions, their realm encompasses shining mountains of beryl, jewels, and silver. Upon their lofty summits lie the most delightful parks, and the ground is decked out with numerous gardens and platforms. Within their forests and parks, which are decorated with the seven precious substances and illuminated by various lights, the gods enjoy themselves for a long time, ministered to by hosts of goddesses. Thus, frolicking with each other, they revel freely while their five senses and minds are attached to their objects.

“Until their completed and accumulated acts that produce desirable, attractive, and delightful effects have been exhausted, they will continue to live in their divine abodes while their minds remain attached to all their pleasures. In this fashion, they enjoy themselves, luxuriate, and frolic. However, once their karmic actions have been exhausted, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, have excellent physiques and be free from fear. They will possess fine wealth, receive the veneration of the royal court, have long lives, live in excellent lands, and be born at a time when people appreciate the good Dharma.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Cool Water Home. [F.87.b] Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people whose minds are thoroughly trained in compassion seek to relieve the thirst of people who are on the verge of death, or try to assist dying people who are disturbed by the nightmarish visions of the henchmen of the Lord of Death by offering them a drink made from molasses or cold water. As the result of such positive actions, once they die, they will go to the joyful higher realms and be born among the gods in Cool Water Home.

“Once born there, they will enjoy a landscape with exquisite cascades and excellent rivers brimming with cool water. The divine drinks in that realm produce a maddening effect merely by being seen, smelled, touched, or heard. The drinks have no side effects but are incredibly enjoyable. When a god experiences such drinks, which possess five qualities, his divine powers will increase tenfold. When traveling through the sky, he will never tire or fall. Nor will he ever sink into the earth. His vigor will not wane, and when he enjoys laughter and merriment his exhilaration will increase a hundredfold. The gods in that realm are also delighted by delightful sounds that they hear without any hindrance. Thus, as they indulge in great pleasure and lead a life that befits the heavens, they will experience all the captivating delights of their realm.

“Their groves consist of trees made of the seven precious substances. [F.88.a] They are beautified groves, joyful groves, happy groves, satisfying groves, cooling groves, melodious groves, groves with cascading light and music, pleasant groves, and delightful groves. Within such groves the gods frolic.

“Their eyes see desirable, attractive, and delightful sights. Their ears hear pleasing sounds that are meaningful and appealing. Their noses smell attractive scents and fragrances. Their tongues enjoy delicious and highly delectable flavors. With their hearts thus satisfied, they continue to engage their five faculties with the experiences of the enjoyable objects of their attachments.

“Thus, every single day, the fire of these six collections of craving burn the gods. Every single day, the fires of desire scorch them. Six tremendously powerful flames of desire and carelessness continuously blaze forth, and yet they do not realize it. Their minds are lost in carelessness and they live in a realm of carelessness. Ruined by carelessness, they live in unceasing joys and pleasures that ensue from their positive actions. Thus, their bliss is continuous until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. Whenever that point of exhaustion occurs, the gods will die and leave their divine world.

“If, due to karmic actions to be experienced in other lives, these gods avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live without any fear of hunger, thirst, exhaustion, or failed harvests. They will experience intense and constant happiness and be received with joy and appreciation even when they come to places where they have not been previously. [F.88.b] Without any action on their part, they will be provided with a sleeping place, medical facilities, and many other helpful amenities.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Constant Joy. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how disciplined monks may observe a human corpse, or a depiction of a human corpse, in order to develop disenchantment. Such monks will then go to the joyful higher realms and be born among the gods in Constant Joy.

“There they will live in a realm of constant, lasting joy, a realm made of beryl, gold, coral, sapphire, and emerald. Experiencing its joys again and again, each day they will effortlessly experience hundreds of thousands of pleasures. Listening to hundreds of thousands of types of music, they will experience unhindered pleasures. It is not possible to illustrate the nature of their afflictions as they enjoy themselves, crazed as they are by their heavenly food, drink, clothing, flowers, and scents.

“The joys of these gods include forests that are delightful to behold, birds that are delightful to listen to, delightful music, goddesses that are delightful to behold, delightful infatuations, delightful fragrances, delightful unwoven fabrics, incenses that are delightful to sense, numerous delightful foods and drinks, delightful games, delightful journeys through the sky, delightful meetings with beloved gods, delightful vistas from the summits of jewel mountains, [F.89.a] and numerous other such joyful delights.

“In this way they remain deeply attached to their diverse and abundant delights, enjoying ravishing parks and melodious songs to the tunes of the five types of instruments. Thus, until finally their actions that bear desirable, attractive, and delightful consequences have been exhausted, they will continue to enjoy their happy lives, which are the products of their own previous positive actions. At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they later avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live among various parks and enjoy tremendous happiness. They will wear numerous kinds of clothing, take part in many delightful conversations, engage in numerous kinds of conduct, and behold numerous pleasant sights.

“When the monk has thus examined the third realm of the gods of the Four Great Kings, and the ripening of karmic results that pertains to it, he will proceed to examine the fourth abode. As he applies knowledge derived from hearing, he will then perceive the so-called triple-lute-bearer gods. Their ten realms are as follows: Enjoyment of Scents, Pleasant Sound, Attached to That, Born in a Tank, White Body, Mutual Liking, Passionate Conduct, Engagement with a Retinue, Activity, and Born in a Lap. These are the ten realms of the triple-lute-bearer gods.

“As the monk examines the karmic ripening of these gods, he will wonder, ‘What actions may cause birth in those realms?’ When he investigates this matter with knowledge derived from hearing, he will see how [F.89.b] certain actions bring about lives of this kind, and how the karmic ripenings in those realms are in accordance with the respective karmic actions. Asking himself what karmic actions may cause sentient beings to be born in the realm of Enjoyment of Scents, the monk will apply knowledge derived from hearing. He will then notice how some attentive people who train their minds and bodies may, in order to accumulate merit, offer members of the saṅgha a park, a sugarcane field, a sugar date palm grove, or a mango grove, so that they can make use of that gift. When separating from their bodies, these people will go to the joyful higher realms and be born among the gods in Enjoyment of Scents.

“Once they are born there, they will procure and enjoy numerous pleasures. With their bodies slathered in ointments of sandalwood or white sandalwood, they will be attended to by harems of goddesses. With fine physiques and dressed in various kinds of apparel, they will be skilled in passion, play, and charms. Bearing flower garlands and garments, they will assemble by lotus groves, ponds, and parks, thoroughly enjoying themselves and reveling freely. Many divine fragrances will emerge from their lotus groves and divine flower garlands, scents that can be clearly sensed for up to a hundred leagues. The goddesses who sense these delightful, sweet fragrances become intoxicated by their scent and, as they detect these aromas of the gods, their inebriation increases a hundredfold.

“With their minds fettered by attachment, the gods in this divine realm of intense infatuation thus frolic and enjoy themselves in hundreds and hundreds of ways. Together they go to the banks of rivers known as Stream of Jewels, Stream of Jewel Pieces, Stream of Gold, River of Wine, Honey River, [F.90.a] and Stream of Dark Foam.271 The banks of these rivers are adorned with swans, ducks, and yellow geese, as well as birds that warble delightfully. Studded with trees of the seven precious substances, the banks abound with birds that make beautiful calls. The singing of these birds is endearing to the goddesses who themselves are expert singers. When the gods hear the singing of these birds and also the singing of other birds that live in the forests, they listen keenly with their divine hearing. Although their minds are so attached to all the pleasures of their environment, their hearts become so fond of the birds’ singing that they abandon all other pleasures in order to listen to the birds. As they hear the exquisite singing of the birds, they will experience numerous kinds of pleasure. In this way, they listen as the birds sing their sweet melodies in seven different tunes.

“By other rivers there are goddesses who sing beautifully and enjoy themselves with song and passionate dance, all the while savoring divine wines that are free from the flaws of intoxication. When the gods see these goddesses, they will enjoy themselves with them. Upon the summits of mountains of beryl, silver, crystal, and gold; at rivers, cascades, and ponds; and within beautiful forests and by lotus pools adorned with many kinds of birds, the gods and goddesses frolic. Likewise, they frolic at other locations that resemble blue beryl and that are covered with numerous flowers. In accordance with their causal positive acts, they will experience the numerous beautiful aspects of the higher realms to the tunes of the five types of instruments.

“When the monk in this way uses knowledge derived from hearing and comes to understand the nature of these divine pleasures, he will utter the following verses:

“When the monk sees all this, he will develop compassion for the gods who are burned by the fire of desire. Understanding that such defects can be found even within the divine existences, [F.91.a] he will refrain from craving.

“Thus, the gods in Enjoyment of Scents will continue to experience numerous pleasures until their completed and accumulated acts that produce desirable, attractive, and delightful effects have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live in a delightful area and be exceedingly wealthy.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Pleasant Sound. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some attentive people, who engage in positive acts and possess the genuine view, may teach a stanza to people who have wrong view. If this causes them to feel faith in the Buddha for even just a moment, these teachers will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Pleasant Sound.

“Once born there, they will relish and enjoy the objects of the senses, and they will be fond of rollicking on the banks of divine lakes. Adorned with garlands from lotus groves, they live among golden mountains, where they enjoy playing divine music. They are attended to by smiling goddesses of exquisite beauty dressed in various attire. The goddesses enjoy flirting, their faces are beautiful and radiant, and they enjoy unparalleled perfection. Every single day, their happiness only increases.

“Residing upon the summits of mountains of beryl, these gods relish numerous pleasures while adorned with flower garlands, powders, [F.91.b] and ointments. They delight in the many features of their objects. Living upon mighty mountains and in spacious mountain retreats, they enjoy themselves among golden mountains and forests. Their gold mountains are known as Mount Sky Reacher, Mount Stainless, Mount Universal Joy, and Mount Wish-Fulfilling Emanation. All of them are gorgeously studded with jewels and forests of gold. Upon the summits of those mountains, the enraptured gods constantly gather to sing.

“Their rivers flow with cool, pure water, and their fields are always adorned with lotus pools. The birds there are always infatuated and delightful to listen to as they sing nearby. There, on the slopes of the strikingly beautiful mountains, these gods experience the effects of their own karmic actions as they enjoy themselves, sport, play, and frolic. Surrounded by fine goddesses, infatuated songbirds, and enchanted golden bees, they convene to enjoy themselves in cottages made of divine branches that are delightful to touch.

“In this way, these gods live on until finally their desirable, attractive, and delightful acts that maintain their divine existence have been exhausted. Once that happens, they will die and leave their divine world. They will then roam among hell beings, starving spirits, and animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, always be born in an outstandingly great family. They will be venerated by everyone and have fine physiques that befit their pedigree. [F.92.a] Their fortunes will also be in accordance with their kind and they will not have any problems. At their beck and call will be sundry male servants, female servants, and people in general.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Attached to That. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how there are some people who maintain a wholesome livelihood, are considerate, and are highly attached to such wholesome actions. Such people may offer their friends a vessel with a beverage. Alternatively, such people may also cover a well in order to save travelers from the terror caused by poisonous insects272‍—even though they may not be directly aware that such creatures could threaten the lives of travelers by inserting their poisonous proboscises into the water. Still, as long as they have a loving heart and are motivated to benefit others, if they proceed to cover the well, such virtuous people will, after separating from their bodies, go to the joyful higher realms and be born among the gods in Attached to That.

“Once born there, their bodies will be as splendid as a second sun and adorned with many ornaments created by their past positive actions. Among the hills, mountains, ranges, and waterfalls, young, beautiful goddesses who have exquisite physiques and are adorned with numerous ornaments will attend to them. Thus, these gods live in intense pleasure while being highly attached to the numerous attractive forms, sounds, smells, tastes, and textures that they experience.

“In this realm, the mountains and parks are surrounded by trees made of the seven precious substances. [F.92.b] In these parks, where all the trees are always lush, the flowers never wither and are always fragrant. The so-called Park of Golden Shade is adorned273 with lattices of golden twigs and beautiful beryl bees. Peacocks and cuckoos with feathers of the seven precious substances cry out charmingly throughout the forest and present an extremely delightful sight. Their feathers are intensely colorful, and their songs impassion the gods. As they listen to the songs of the birds, the gods marvel at their tremendously agreeable character, amazed at the way the birds sing whatever they desire to hear.

“There is also a bird called source of delicious liquids, which produces pure wine with an exquisite taste and aroma from its beak. It offers the wine from its mouth to the other birds and, when they sip it, their infatuation increases tenfold. Fully aroused, they sing with a hundredfold greater intensity. Moreover, accompanied by the warbling of the birds, the singing among the gods becomes a hundred times more beautiful. When the gods who are attached to their pleasures hear the songs of the birds and the goddesses, their intense sensations of pleasure will be enhanced a hundred times, and thus they will develop attachment to the melodious tunes and sounds.

“There is also a bird known as the beak of transformation, which frolics among bushes that emit the sounds of the tinkling of nets of tiny bells. As the bird makes a similar sound, one cannot clearly tell whether the sound is that of the bird or the ringing of the bells. When this bird joins in, the melodious tunes will double in beauty.

“The so-called bank dweller bird lives on the banks of rivers that flow with streams of wine and are rife with blazing golden lotuses. The shadow roamer bird [F.93.a] transforms its shape by blending in with the features of whatever is craved for. When the gods enjoy impassioned pleasures together with the goddesses, the so-called bird of attachment will make their beauty increase a hundredfold, thus delighting those who live in constant bliss within their parks and forests.

“Whatever these gods wish for comes to pass‍—bountifully, delightfully, beautifully, and attractively. Attended to by bevies of goddesses, they frolic within their groves and parks. Moving from one summit of gold, silver, or beryl to the next, they enjoy pools with beryl lotuses that are frequented by swans and ducks. The pools are full of exceptionally fragrant water of a berylline blue color, from which numerous types of wine manifest. The land is studded with fragrant trees of beryl, gold, and silver. The mountains are such that they fulfill the various wishes of the gods. The land is vast, undulating, uniform, and delightful.

“Attended by hosts of goddesses, the gods fly through the sky from one location to the next, enjoying themselves and frolicking. They look at many hundreds of thousands of beautiful forms, listen to as many delightful sounds, and smell that many delicious fragrances. The same goes for the textures that they feel. Thus, all their senses are enraptured by the objects they experience. In this way, they will continue to enjoy themselves until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions [F.93.b] they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, in accordance with their causal deeds they will always be happy, live in pleasure gardens, and be cherished by the king and all the people.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Born in a Tank. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people who pursue a wholesome means of livelihood, who have trained their hearts thoroughly with attentiveness, and whose minds are saturated with compassion, may offer a drink or medicine to relieve beings who are on the verge of death and tormented by thirst, who are hoarse, whose throats are obstructed, and who only have a little bit of life left in them. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the triple-lute-bearer gods in Born in a Tank.

“Once born there, their bodies will be equal to that of the king of the gods. They will be surrounded by gatherings of goddesses, and they will enjoy lasting and continuous happiness. In consequence of their own actions they will perceive numerous groves, rivers, and waterfalls. At times they will roam, attended by coteries of goddesses, to the park known as Garland, which is adorned by numerous rivers, ponds, and lotus groves. It resounds with exquisitely divine music and is filled with immensely joyful gods and goddesses. The trees of the forest bear copious flowers and fruits, produce divine music, [F.94.a] and are home to delightful songbirds. Throughout the park rise trees of various jewels as well as mandārava flowers, lotus flowers, and flowers with pleasing aromas that all yield constant happiness and enjoyment. The scents of the flowers conform to the wishes of the gods. Thus, they produce any fragrance the gods may desire, and each one of the flowers is just as fragrant as all of them combined.

“Dancing together in exhilaration within the Garland Park, the gods will befriend one another and then travel to the park known as Five Flowers. Therein lives the bird known as timely reminder and, when it sees the gods, it will sing the following verses:

“When the gods hear these words of the divine bird, they will keep them in mind for a little while. Then again they will be taken by carelessness and continue to enjoy their lives based on craving. In this way, they are constantly beholden to their minds.

“In Garland Park, the gods go from happiness to happiness, dancing to the music of the five types of instruments and experiencing great excitement. Thus, as the fire of carelessness ceaselessly burns the firewood of its objects, the gods and goddesses rove together from place to place, park to park, peak to peak, palace to palace, lotus grove to lotus grove, jewel summit to jewel summit. Driven by craving for their objects, they continue to enjoy themselves in their divine world, [F.95.a] until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will fall and then, in accordance with their karmic actions, cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, be free from diseases and afflictions in their successive lives. They will be holy beings, who are pleasing to everyone. They will be born in a fine land free from hunger and thirst, and will wear flower garlands as an adornment.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as White Body. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who are aware of the distinction between sacred and non-sacred fields of generosity, who have tremendous faith, who have trained their hearts thoroughly with attentiveness, and who maintain undistracted awareness of the effects of karmic action, may restore the plaster on a temple when it has been damaged by the wind, sun, or rain. Having done so, such people may then rejoice in the result and inspire others to take up such actions. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in White Body.

“Once born there, their appearance will be completely white, so white that conches, snow, white lotuses, and milk cannot compare to even a sixteenth of their whiteness. Moreover, their palaces, chariots, seats, and the like [F.95.b] will have the same pristine white color as their bodies. Joyful, they will participate in celebrations in their various parks. In the so-called Coral Forest, they will play instruments, sing songs, and frolic with their deeply beloved friends. As they enter the Coral Forest, myriad birds will be warbling, and the forest will be adorned with trees made of pure gold. The power of this Coral Forest, which is adorned with various groves, is such that the trees shine with a crimson light, the color of which is unlike any other. Hence, by the power of the forest, the gods will lose their whiteness and instead turn completely red. As that happens, they will say to each other, ‘The natural beauty of our bodies has become invisible due to the color of the forest. The trees here are all red. Let’s go to another forest.’

“Together with the goddesses they will proceed to the Beryl Forest, which is the color of beryl, a blue like the sky above Jambudvīpa. Again, the white color of the gods’ bodies will be outshone by the appearance of the beryl trees. The birds perching in the trees will also turn blue, and so will the lotuses there. Everything within the Beryl Forest is blue. Accompanied by divine music, scents, and songs, the gods and their numerous throngs of goddesses will in this way and for a long time enjoy themselves, play, and frolic within the forest, experiencing divine bliss through the five senses pleasures. [F.96.a]

“When this long period has elapsed, these gods will proceed to the Silver Forest wherein their divine bodies turn white as they frolic. Everything in the Silver Forest is exceptionally white. The lotus flowers in this forest are made of silver and extremely delightful. Moreover, the birds in the forest are made of silver. Thus, when they enter this forest, the gods are as beautiful as reflections of the moon that appear upon milk. In this forest the gods will enjoy themselves for a long time, reveling freely and savoring bliss as they experience incomparable, divine pleasures.

“When they have thus enjoyed themselves in that forest, they will next proceed to a variegated forest that is adorned with trees of many different kinds. Some of the beautiful trees are of gold, others of silver, still others of beryl, and the trees also have many different types of exquisite leaves. The trees are all gorgeous, sporting luxuriant foliage in various colors. The gods will adorn themselves with many of these natural ornaments within this forest. In this manner, they will enjoy themselves for a long time, reveling and carousing with their multitudes of goddesses and singing melodious songs.

“When the gods have played for a long time in that forest, they will proceed to a golden mountain that offers spectacular views. This mountain is adorned with copious streams, waterfalls, and pools and is endowed with groves and forests. It is surrounded by many lotus ponds and is home to many songbirds. As the gods climb the mountain, they will be able to catch sight of Mount Sumeru, the king of mountains, in the midst of its circle of six great summits. [F.96.b] The gods in White Body will then frolic and revel for a long time with the goddesses upon this mountain that affords such fine views. Once they finally descend, they will next journey to another mountain called Pure Direction, which they will also proceed to climb. That mountain is also visited by gods from other realms who come there out of passionate joy. The gods in White Body will play the five types of instruments and enjoy themselves and frolic together there with the other visiting gods.

“In this way, these gods live joyfully in all those delightful places. Still, a lamp burns out when its oil is exhausted, and when the day is over the sun sets. Likewise, when their positive actions have been exhausted, these gods will die and leave their divine world. In conformity with their actions they will then be born among hell beings, starving spirits, and animals. Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, have a pure and fine white complexion, like the root of a lotus. They will be born in highlands, vast countries,274 or the like. They will enjoy constant happiness, and great leaders will befriend them.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Mutual Liking. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who support each other’s virtue, who are attentive and disciplined, and who are the foremost members of the liberated saṅgha, may practice generosity and observe discipline. [F.97.a] When such people later separate from their bodies, those causes and conditions will make them take birth among the gods in Mutual Liking.

“Once such beings, who in this way facilitated each other’s happiness and ensured harmony, are born in that realm, their accumulated merits will ripen. They will bathe in divine lotus pools, savor divine food, live in a lovely land, and experience happiness. The music of the five instruments will exhilarate them and thus they will play, delight, revel, and frolic. Attended to by bevies of goddesses of myriad shapes and draped in myriad kinds of apparel, they will frolic upon a ground made of gold and numerous precious substances, and among the mountains there.

“As these gods enjoy the effects of their own previous actions, they frequent beryl riverbanks that are equipped with jewel bannisters and are home to beautiful golden swans and geese. On the banks of the rivers lie groves and delightful flatlands wherein the gods enjoy themselves together with their attending goddesses. While thus frolicking, they will arrive at a river known as Pearl Stream. The water in this river has a taste like wine and is free of any impurities. Its sand is made of pearl and its mud of gold. Many jewels give the river a beautiful color and gorgeous fish swim within it. Upon both its banks grow trees of gold with beryl leaves, and also trees of beryl that have golden leaves. These lush trees are filled with exquisite fruits and flowers throughout all seasons. Flocks of birds frolic there continuously and sing enrapturing tunes. The birds are beautiful to behold [F.97.b] and it seems that they always enjoy the company of the joyous gods.

“Having spent happy times by the river, the gods will next go to a different location, known as Melodious Experience. At this place stand homes with roofs made of twigs and siding fashioned from elongated slabs of emerald. The land is undulating and adorned with lotus pools. This very special site is home to beautiful birds. In some places, beryl shrubs cover a lovely golden ground and bees and flowers abound. The land is full of ecstatic gods and goddesses, who blissfully enjoy the effects of their own karmic actions.

“The gods will also visit another region that abounds in streams, pools, forests, and ponds for bathing. Water birds in striking colors flock to these bathing ponds and to the forests. Singing, the birds fly into the sky and fill it completely. Abundant rivers flow with wine free of any impurities, and the sounds of waves and spraying water can be heard as the streams splash against rocks of gold. Infatuated birds cry as the streams swirl by. On both riverbanks, the gods frolic and enjoy themselves among throngs of goddesses. The gods and goddesses stroke each other with golden lotus flowers in a playful and endearing manner, and spend much time in this way. [B29]

“Next the gods will travel with their beloved companions to the so-called Grove of Infatuation, a place enveloped in a darkness of complete infatuation. The birds there [F.98.a] are infatuated by the taste of the fruits, the beryl bees are infatuated by the taste of the flowers, the cuckoos are infatuated by the sight of spring, the birds on the riverbanks are infatuated by the taste of wine, the gods are infatuated by their divine sense pleasures, and the goddesses are likewise infatuated by their pleasures with the gods. Intoxicated by passion, the females have no other thought in mind and thus they eagerly pursue their passion, letting themselves become completely absorbed, engulfed, and consumed by it. As the gods see this, their own lust increases a hundredfold and so they too pursue their pleasures.

“In this way the gods will enjoy themselves until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they shall die and leave their divine world. In accordance with their karmic actions, they will then cycle through the realms of hell beings, starving spirits, and animals. Should they be born with the general lot in life of a human, all those with such merit will be born in the same country, region, and city. They will enjoy perfect material circumstances and be born into a great and noble family. They will be fond of each other, engage in the same sorts of activities, and be born in virtuous circumstances. Thus, whatever virtue or nonvirtue they may encounter in accordance with their causal actions, it will be experienced in unison and never separately.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm of the triple-lute-bearer gods known as Passionate Conduct. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how disciplined monastic administrators may inspire and encourage householders [F.98.b] to develop appreciation and faith, thus causing them to be generous toward recipients with special qualities and making them observe discipline themselves. When such people separate from their bodies, they will go to the joyful higher realms and be born among the gods in Passionate Conduct.

“Once born there they will have special powers that allow them to recollect their human lives whenever they wonder what actions caused their birth in that realm. They will then think, ‘In the world of humans such and such a person was my spiritual teacher and I was his benefactor. Due to such causes, conditions, and bases, our merits turned out similarly. So, I hope he’s also here.’ In this way they recollect the hearer who was their spiritual teacher and think, ‘He made me practice generosity with buoyant faith, and due to such causes, conditions, and bases I was born in this god realm as an attentive being.’

“In this way such people are born in the divine realm of Passionate Conduct.

At this point, however, things change as they lay their eyes on numerous goddesses, who, like a bouquet of lotus flowers, all have gorgeous faces and figures, as well as exquisite complexions and youthfulness. As soon as the gods see these goddesses, they will no longer remember the least bit of their previous lives but instead become attached to their present objects. As a consequence, they are born in a state of carelessness where the experience of pleasure overtakes their minds and their consciousnesses are consumed by desire.

“In this way, the gods in Passionate Conduct come to see gatherings of hundreds of thousands of goddesses with faces and figures so beautiful that nothing compares to them. The fire of desire that has been ablaze since time without beginning will thus consume and burn their minds for a long time, like a fire that is fed by dry kindling. In this manner, they will approach these goddesses, who are constantly and exclusively immersed in passion. As the sweet fragrance of their breath fills the atmosphere, the goddesses will likewise move toward the gods, proffering various divine objects [F.99.a] and holding lotus flowers in their hands. Then the gods and goddesses will experience numerous forms of divine desire and bliss. Understanding the carelessness of these gods, the monk will then become disenchanted by the many sufferings of cyclic existence, and he will utter the following verses:

“Thus, as the monk sees how every single day the gods who are lost in carelessness keep feeding the fire of craving, he develops compassion.

“Together with troupes of goddesses, these gods will proceed to the forest called Thick Smoke. [F.99.b] The charming goddesses play instruments, sing songs, and laugh. Surrounded by such goddesses, these happy gods go to the pleasure grove to enjoy each other. Surrounded by goddesses, some travel through the sky like birds, some travel in chariots pulled by swans, some travel with companions in their chariots, and some travel on foot, surrounded by goddesses. Thus, singing and free from any physical discomfort, such happy gods will travel to the forest of Thick Smoke.

“As they arrive, the gods who arrived there earlier will welcome the newcomers with great jubilation and tremendous appreciation, and thus the newly arrived and the older gods will mingle among one another, chattering, singing, having fun, and thoroughly enjoying themselves.

“The grove of Thick Smoke resounds with the sounds of flutes, lutes, earthen drums, gongs, and the sounds of the goddesses’ jewelry. Similarly, one hears the sounds of songs and laughter; streams, pools, and cascading water; the singing of exquisite birds with beautiful colors; and the captivating songs of gods. Thus, the forest is filled with many endearing sounds. It is also filled with perfect herbs, birds, streams, pools, flowers, and fruits, and within it the gods passionately enjoy their divine sense pleasures, lost in happiness.

“Later, the gods will leave the forest, and together with the goddesses venture to the summit of the mountain known as Peak of Distinct Appearance. The summit of Peak of Distinct Appearance features lotus ponds, pools, and parks [F.100.a] that are of divine perfection. Upon the summit of this mountain resides the great king Virūḍhaka with his retinue of goddesses. Working to benefit the entire world, he keeps track of how many people in the world of humans live by the Dharma and are righteous, and how many people are unrighteous. He sees how many people benefit the world and how many do not, whether the forces of the Dharma or non-Dharma prevail, and whether the forces of the māras, such as the asura Firm or the nāga Pramatha, may be gaining strength. In this way, he resides upon Peak of Distinct Appearance, guarding humanity.

“The sun passes not very far from the summit of this mountain as it circles Mount Sumeru, and the great king Virūḍhaka examines how the sun shines on the world of humans due to the presence of factors of the Dharma. Being an expert concerning the sun’s circular movement, he examines the sun. If there are people who are righteous and rule according to the Dharma, the sun will be full, its colors clear, and it will rise in a timely and luminous manner. People will then be free of physical illness and the crops will be free of disease. If, on the other hand, people are unrighteous and do not pursue the Dharma, the sun will not rise with brilliance, and, due to the power of non-Dharma, crops will not grow and harvests will fail. Such events are the effects of Dharma and non-Dharma, respectively, and they do not occur uncaused.

“The mountain is called Distinct Appearance with reference to the light of the sun, and this is where the great king Virūḍhaka resides as he examines the world. When the gods of Passionate Conduct arrive at the summit of Mount Distinct Appearance, they will be overjoyed and when they behold its brilliance, their joy will increase a hundredfold. [F.100.b]

“As Virūḍhaka examines the world in this way, he sees how the splendor of these gods and goddesses increases a hundredfold due to their own karmic actions. Seeing this, Virūḍhaka, guardian of the world, will become most delighted and utter the following verses:

“Thus, when Virūḍhaka sees the gods, he will speak such verses and then enjoy himself together with them.

“Upon mountains and in forests, pools, parks, and fields where divine flowers and fruits grow, and where various birds sing and gods and goddesses abound, and upon mountains delightful to behold where the six senses produce bliss, [F.101.a] the gods live in careless attachment. Enjoying themselves to the sound of the five types of instruments, they befriend one another in settings adorned with lotus groves, parks, fountains of wine, beryl forests, ponds, and springs. Their enjoyments will continue until finally their positive acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great orators, tycoons, and great leaders.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Engagement with a Retinue. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some disciplined benefactors, who have trained attentively, and who have practiced generosity, observed discipline, and listened to the Dharma, may become inspired by another benefactor. Thus inspired and with a virtuous and faithful mind, they may think, ‘What a meritorious benefactor! Were I to obtain similar possessions, I too would give them away.’ When such faithful beings who think in this way later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Engagement with a Retinue.

“Once born there, they will have constant possession of numerous objects [F.101.b] that have a maddening effect on the mind. Thus, they will enjoy themselves and frolic within forests that resonate with the music of the five types of instruments, in beryl ponds that are adorned with jewel banisters and studded with golden lotuses, and in parks and groves where birds warble and chirrup excitedly. Some will frolic together with goddesses within dense forests where cuckoos and peacocks make their beautiful and evocative cries. Some will enjoy themselves among groves of lotuses that have stems of beryl, petals of gold, and anthers of diamond. Some will drink winter wine and frolic in groves with desirous goddesses who are drunk on those fruits that produce winter wine. Some will enjoy themselves in mountainous areas where the peaks are studded with rocks of beryl. Some will enjoy themselves together with cherished beauties within streams of stainless, clean water that flows from lapis lazuli mountain peaks. Some will enjoy themselves at bathing pools where cool, clean, and stainless streams flow over sandy beds of pearls. Some will enjoy themselves within towering multistoried buildings that are adorned with the seven precious substances. Some will enjoy themselves surrounded by harems of goddesses and to the sound of the five types of instruments. Some will enjoy themselves among beautiful wish-fulfilling trees draped with nets of tinkling bells. Some will enjoy themselves together with beloved and desired companions within groves of trees that remain exceptionally delightful throughout the six seasons. Some will enjoy themselves as they ascend mountain peaks to behold the rivers that flow through a landscape adorned with pure gold. In this way their divine enjoyments, which are produced by their own karmic actions, [F.102.a] constitute an array of pleasures that know no example.

“In this way the eyes of the craving and attached gods insatiably behold desirable, attractive, and delightful forms and colors. Their ears insatiably perceive enjoyable objects in the form of melodious, clear, and attractive sounds. Their noses insatiably smell enjoyable objects in the form of numerous distinct and delectable fragrances. Their tongues insatiably savor enjoyable objects in the form of exquisitely delicious, luscious tastes. Their bodies insatiably feel enjoyable objects in the form of numerous smooth and appealing textures. Their minds insatiably perceive numerous unsullied objects that are desirable, attractive, and delightful. Thus, with their six senses attached to their respective objects, these gods are insatiable.

“Fueled by these objects, their craving keeps increasing. As they experience these delightful objects, their craving expands like wildfire. Obscured by their craving, these insatiable gods cannot see any end to their intense pleasure, and so they continue enjoying themselves, experiencing copious, unparalleled pleasures. This goes on until finally their positive acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. At that point, their own former karmic actions will make them take birth within the realms of hell beings, starving spirits, and animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, become members of a guild of seafaring merchants, or a guild of merchants who are stationed in a marketplace, or who are based in mountainous regions. They will be connected with great friends, live freely, and not have to depend on kings. They will be extremely wealthy and independent.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, [F.102.b] he will apply knowledge derived from hearing and thus correctly perceive a realm of the triple-lute-bearer gods known as Born in a Lap. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how a person with genuine compassion may save another person who is swept away by a river, or how at the time of famine someone may save a person who is on the verge of death. Thus, with a mind saturated by love, people may protect another person as if he or she were their own child. They may do this without any ulterior motive but only through the power that comes from having trained one’s mind with attentiveness. When such people later separate from their bodies, they will ascend to the joyful higher realms and be miraculously born among the gods in the world known as Born in a Lap.

“Within that realm reside gods and goddesses who are spread out across the land, and divine children are born into their laps. Thus, each god and goddess will think of the divine child as their own, and the child will, in turn, regard the god and goddess as his parents. In this way they will love one another, in the same way that happy and loving people in Jambudvīpa do.

“The couple will say, ‘Son, it is very fortunate that you became our child. We shall make sure that you are happy here within all the heavenly forests, parks, and ponds. We will ensure your happiness here in this heaven where the mountain peaks are decorated with lattices of golden twigs, and there are exquisite pools and cascades; fine houses made of fresh twigs; lotus pools adorned with flowers of gold, lovely bees, and clear water; wine that flows like rivers; and winter wine with a delicious flavor that arouses various types of infatuation. In the midst of all this, you and we shall be happy together.’

“Then the child will say to his parents, ‘Since my father and mother provide for me in all these ways, [F.103.a] my birth in this joyous realm is very meaningful. I shall respect and faithfully listen to my parents.’

“Utterly delighted, the god will then lift up the child and together with the goddess proceed to the forest known as Rain of Jambu Gold. Attended by the goddess and together with his son, the god will thus go forth into the Rain of Jambu Gold forest. The forest possesses magnificent trees that are flush with flowers and some that abound with fruits. The flowering trees are exceptionally fragrant and their flowers of different colors and shapes float through the air up to a distance of five leagues. They are colored blue, yellow, green, red, and maroon, and their shapes are round like Takṣaka, elongated, square, and they resemble those earrings, necklaces, and finger rings that delight the gods.

“At this point, the god will say to his son, ‘Son, this is the forest known as Rain of Jambu Gold. It is full of the most delightful flowers and when its trees are rustled by the wind, the flowers are scattered among all the gods. Son, together we shall go there and enjoy ourselves, play, and amuse ourselves. Son, you too shall frolic with the groups of endearing, beautiful, and always agreeable goddesses.’

“Then they enter the forest to play. As they do so a divine bird, known as the proclaimer, will sing the following verses:

“With such memorable verses the proclaimer birds will delight the divine son. Overjoyed, the divine son will keep the birds’ melody in mind, relish it, and then enter the forest together with his father. The forest of splendid wish-fulfilling trees is radiant like the sun and adorned with a hundred thousand beautiful features. Within it are exquisite waterfalls and ponds and gorgeous trees of beryl and silver. When the divine son sees all the delightful features of the forest, he will soon [F.104.a] achieve indescribable joy.

“As he roams through the forest, the divine son will at some point be spotted by goddesses whose spouses have recently died. Those goddesses will understand that the newly arrived divine son has no wife. Noticing his face and physique, they will come before him‍—giggling, playful, flirtatious, and dancing to the tunes of various instruments. Seeing them, the young god’s mind becomes obscured by a wish to leave his parents behind and thus he approaches the goddesses. As they behold each other, the god and the goddesses experience an indescribable happiness. Delighting in each another, they will, to the accompaniment of the five types of instruments, experience an array of pleasures just like other gods do. Among the mountains, forests, ponds, gold, silver, gems, golden peaks, beds of pearly sand, silver rocks, pools studded with divine lotuses, birds singing lovely tunes, rivers, cascades, and ornamental ponds, the divine son will enjoy himself together with the goddesses.

“Enjoying divine happiness, they will range from mountain to mountain, and park to park. With their minds obscured in wonderment, they continue to perceive the astonishing world of the gods and so will continue enjoying themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions, they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great kings or ministers, be appreciated by everyone, [F.104.b] possess an excellent countenance and physique, and be endowed with excellent qualities.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Activity. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who engage in benevolent activity, may free others whose lives are endangered to the point of death due to fighting, or because of having entered a dense jungle. Those who do so, motivated by a wish to benefit others and while maintaining tremendous physical, verbal, and mental discipline, will, when they separate from their bodies, go to the joyful higher realms and be born among the gods in Activity.

“Once born there, they will be radiant like the moon and splendid in all regards. They will enjoy the bliss of serene sense faculties and frolic among objects of the five sense pleasures, day after day. Enjoying themselves together with many coteries of goddesses, they will wear divine garlands and garments and spend their days dancing romantic dances. As they frolic through numerous forests and parks and along the banks of rushing rivers, they will come to the so-called Crystal Forest. All the trees in this forest are made of bright crystal and they bear abundant flowers and fruits. The flowers and leaves are all luminous like talc and clear like mirrors. The fruits that grow on the trees are either square or round and all of them are as bright as mirrors. When a god enters this forest, he will see a hundred thousand reflections of his own body. As he thus beholds his magnificent form, perfectly adorned with flower garlands and powders, [F.105.a] his self-importance will increase a hundredfold, and thus he will think, ‘Ah, no other god has reflections comparable to any of those many reflections of me!’

“Virūpākṣa, guardian of the world, will enter this forest and there examine the way the world behaves. The power of this forest is such that if the yakṣas that rove upon the earth and soar through the sky do not quickly report the various righteous and unrighteous actions that take place due to the predetermined effects of sentient beings in Jambudvīpa, then the crystal trees of the forest will reveal whether human beings are involved in righteous or unrighteous actions. Only later will the yakṣas come to report on the actions of humanity to the great king. Virūpākṣa therefore appreciates this forest, as it allows him to see all the righteous and unrighteous actions that human beings in Jambudvīpa engage in. If people are unrighteous and do not follow the Dharma, he will report their virtuous and unvirtuous actions to Śakra.

“When the gods see the power of the forest, they will become intoxicated by the sundry enjoyable forms, sounds, smells, tastes, and textures, and thus they will continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, possess the genuine view and become rich and accomplished in terms of the bases of the Dharma.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will not perceive any eleventh region beyond those ten.

“Then, among the four realms of the Four Great Kings, only the so-called wandering gods remain. [F.105.b] These gods circle the sides of Mount Sumeru. They soar in their chariots and are therefore thought by non-Buddhists to be planets, stars, and other celestial bodies. Roughly counted, they number three hundred and sixty million.

“Wondering what karmic actions may cause beings to take birth there, the monk will apply knowledge derived from hearing. He will then see that such a birth is due to various manifestations of the seven types of discipline‍—three of the body and four of speech. In short, beings are born there as the result of numerous karmic actions. He understands this in terms of the particular conditions that take the form of virtuous and unvirtuous actions.

“The sun and the moon are also wandering gods that orbit Mount Sumeru, the king of mountains. In the same way, all wandering gods orbit Mount Sumeru, the king of mountains, due to the so-called circulating wind. Within this vast expanse reside Dhṛtarāṣṭra and Kubera, and these gods circle the four continents together with those great kings. Thus, within various chariots made of blue, yellow, and green jewels, the wandering gods enjoy, as explained before, the pleasures of the five senses until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. They will then, in accordance with their karmic actions, be born in the realms of hell beings, starving spirits, or animals. Should they be born with the general lot in life of a human, they will, in accordance with their causal actions, constantly relocate from one country to another. In this way, whether their discipline causes them to be happy or unhappy, they constantly migrate.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm [F.106.a] of the gods of the Four Great Kings, he will apply knowledge derived from hearing, but he will not notice any other realms. As he fails to see any other realm beyond this, he will think, ‘The gods of the Four Great Kings are infinite and have no limits.’

“The previous actions of these gods now cause them to meander through and enjoy themselves amid the forests and parks in these four realms upon Mount Sumeru. As the sun orbits Mount Sumeru, the shadow of the mountain falls on the various realms of humans, and thus it turns to night in Jambudvīpa. As the northern wind known as circular shape begins to circulate, it prevents all the northern stars from rising and setting. In this manner, the power of that wind will keep them hovering there. Certain non-Buddhists do not understand this and do not know how to examine the stars. Consequently, they adopt a simplistic position, believing that it is a ferocious crocodile that prevents the stars from setting while the seven sages are holding the world.

“When the monk has in this way seen each and every god of the Four Great Kings, as well as their domains, he will become weary of cyclic existence. Understanding the suffering of falling gods, he will become disenchanted, thinking that in cyclic existence there is no place that is permanent, stable, enduring, or unchanging. Thus, everyone must experience their share of meeting and parting, and their share of karmic action. Beings live in the realm of karmic action and no one is independent of karmic action. This the monk will understand by means of knowledge derived from hearing. Therefore, he will pursue spiritual practice and abide by the observation of inner phenomena.

“The monk understands that childish ordinary people come to depend on the objects of their liking and so give rise to the causes of craving. Such people may then pursue pure conduct, wishing to be born in the higher realms [F.106.b] and expecting to be happy there. Yet, the monk does not view the happiness of the gods as real happiness. Instead, as he looks at it with knowledge derived from hearing, he does not become attracted or attached, nor does he relish the experience of the gods. Rather, he has the power to battle the māras and he develops the wish to go beyond the ocean of cyclic existence. Thus, he enters the seventeenth ground.

“When the terrestrial yakṣas hear this, they will inform the celestial yakṣas, who in turn will pass the news on to the gods of the Four Great Kings. In this manner, the news will, in the same way as before, gradually reach the gods in Limitless Light. At this point, the gods will tell one another, ‘In Jambudvīpa the noble son known as so-and-so, who is from such and such an area, town, family, land, and people, has shaved off his hair and beard, donned the saffron-colored robes, and with faith emerged from the household to become a homeless mendicant. Waging battle on the māras, he endeavors diligently and wishes to go beyond the horrors of existence.’

“Hearing this, the gods in Limitless Light will become most exulted and thus they will respond, ‘Gods, in the world of humans, there are definitely people who are righteous and follow the Dharma. There are people who train in wakefulness, who immerse themselves in practice, and who wage battle with the māras. The forces of the māras are down and the forces of the sacred Dharma are up! The sacred Dharma taught by the buddhas is flourishing!’

“At this point the monk will investigate discipline by asking himself, ‘Is it due to a lack of discipline or a lack of knowledge that people are not born as gods in the higher realms?’

“As he examines this matter with knowledge derived from hearing, he will see that discipline itself can lead to birth in the higher realms. Generosity alone will not bring birth there, although it does result in enormous wealth. Knowledge prevents one from going to the lower realms after death. [F.107.a]

“Wondering about the character of the discipline that brings birth in the world of the gods, the monk will apply knowledge derived from hearing. He will then see how the seven forms of discipline yield inferior, intermediate, and superior births among the gods. Thus, giving up killing leads to birth among the gods of the Four Great Kings. Renouncing killing and stealing leads to birth among the gods in the Heaven of the Thirty-Three. Giving up killing, stealing, and sexual misconduct leads to birth among the gods in the Heaven Free from Strife. By taking vows and thus refraining from killing, stealing, and sexual misconduct, as well as from lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Joy. By taking mundane vows and having faith exclusively in the Buddha, in addition to refraining from killing, stealing, and sexual misconduct, as well as lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Delighting in Emanations. Likewise, by refraining from killing, stealing, and sexual misconduct, as well as lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Making Use of Others’ Emanations.

“As the monk in this way acknowledges how karmic actions combined with discipline lead to birth in the world of the gods, he will ask himself where and how people who have taken vows are born. Examining this matter with knowledge derived from hearing, he will understand that those who have taken a vow to give up killing are born in the Heaven of the Four Great Kings, because abandoning killing results in a body size, vigor, complexion, mastery, and longevity that are greater than one had before. Those who have taken a vow to give up killing as well as stealing are born in the Heaven of the Thirty-Three, because this relinquishment yields such a body size, vigor, joy, appearance, power, [F.107.b] mastery, and tremendous longevity. Resorting to, becoming habituated to, and increasing the relinquishment of killing, stealing, and sexual misconduct, one will be born in the Heaven of Free from Strife, because such relinquishment yields that most excellent body size, complexion, mastery, lifespan, and so forth. Birth in the Heaven of Joy is due to a special combination of attention and knowledge, which yields an utterly supreme body size, complexion, mastery, faith, bliss, and longevity. Taking and observing a vow to give up killing, stealing, sexual misconduct, lying, and divisive talk leads to birth in the Heaven of Delighting in Emanations because such relinquishment yields such a tremendous body size, complexion, bliss, power, physique, and longevity. One will not listen to the words of the evil Māra but remain indomitable to him.

“Next the monk who has knowledge of the effects of the ripening of karmic actions will ask himself how discipline can plant the seeds for birth in the higher realms and he will examine this matter in great detail. Investigating the matter in this way, he will understand that mind and great mental states engage in lesser, intermediate, and greater forms of discipline. Thus, he will see how, in the case of the six classes of gods living within the desire realm, a specific mind produces specific mental states, which in turn produce a particular form of discipline that causes such specific births.

“As the monk continues to examine discipline, he will wonder about its various categories. Investigating this matter, he notices that discipline may be either [F.108.a] mundane and innate, or produced through composure. Innate discipline is not fabricated whereas that of composure is. Furthermore, he will see that discipline likewise is twofold in terms of whether or not one lives at home. Thus, discipline for householders consists of the five bases for training, whereas discipline for those who do not keep a home comprises the bases of training for those who have taken ordination by means of training in the prātimokṣa.

“Similarly, there are also the two categories of singular and manifold discipline. Singular discipline is when one adheres to one among the bases for training, whereas manifold discipline is when one adheres to two or three. There is also a twofold division in terms of whether or not one’s discipline is well grounded. Being well grounded means that one adheres to the bases for training throughout all lives, whereas being ungrounded means that one only adheres to the bases for training because of a particular state of mind or inspiration. Discipline may also be either turbid or free from turbidity, where the first refers to the mind that wishes for the higher realms and the second to the mind that wishes to go beyond suffering. Likewise, discipline may be either mundane or supramundane: the first is defiled and the second undefiled. Discipline may also be undertaken personally or undertaken by others. In the first case, one observes discipline oneself, and in the second, one also establishes others in appropriate forms of discipline. Discipline may also take the form of engagement or disengagement. The first type causes engagement in cyclic existence, whereas the second is the cause of wakefulness and thus focuses on wakefulness beyond training. Discipline may also be endowed with wakefulness or endowed with generosity. Discipline endowed with generosity accomplishes great wealth, while discipline endowed with wakefulness achieves the transcendence of suffering. Discipline may likewise be an engagement in outer or inner conduct. [F.108.b] While engagement in outer conduct is based on the body, engagement in inner conduct is carried out by the mind of inspired faith and is of a mental and verbal nature. Discipline may also be familiar or unfamiliar. In the first case one has become accustomed to it across many lives, and in the second familiarization has taken place in one life only. Thus, the monk will examine binary sets of discipline in numerous ways.

“As the monk thus investigates discipline in tremendous detail, he will ask himself how many types of discipline there might be, and how those types may differ from each other. On this basis, he will notice the following triads of discipline. Discipline may be either one-dimensional, not one-dimensional, or one that transfers to the higher realms. One-dimensional discipline adheres to one among the bases of training, discipline that is not one-dimensional adheres to two or three bases, and discipline that transfers to the higher realms adheres to a wide range of bases of training.

“Discipline may also pertain to those who craved for wealth, those who did not crave for wealth, or those for whom discipline is innate. Those who craved for wealth refers to those who live in good health, those who did not crave for wealth are the sickly, and those for whom discipline is innate, which is of a lesser kind, refers to those struck by great suffering.

“Discipline may also be practiced while one is concentrated, or practiced while one is not concentrated, or it may be practiced as one takes it up. Discipline that is practiced while one is concentrated is practiced by mundane people and prevents the arising of desire and so forth during the time that their conditions are absent. Discipline that is practiced while one is not concentrated comprises non-Buddhist practices that, despite an absence of concentration, must nevertheless be classified as discipline. Discipline that is practiced as one takes it up focuses on flaws and causes one to relinquish them, such as when one abstains from alcohol with the understanding that intoxication may cause one to engage in uncouth conduct.

“Discipline may also be observed hypocritically, unhypocritically, or innately. The observance of hypocritical discipline [F.109.a] is afflicted and has little effect. The observance of unhypocritical discipline has great effect. Depending on the particular mental states, innate discipline may have great or little effect.

“Discipline may also be embraced with the help of conditions, not embraced with the help of conditions, or by way of non-engagement. Discipline embraced with the help of conditions is when one has properly adopted the discipline of the bases of training. Such discipline is observed while possessing the relevant conditions and it is upheld once one has gathered the bases for training. Discipline that is not embraced with the help of conditions is observed without the former conditions. Discipline of non-engagement refers to not engaging in any misdeeds that should be avoided by members of a high caste. The first of these three is embraced by particular mental states and hence has great effect. The second is ignorant and therefore of little effect. The third refers to what are considered positive deeds in this world and may therefore have either great or little effect.

“Discipline may also be inspired by fear of the guru, fear of something other than the guru, or fear of the lower realms. Discipline that is assumed due to fear of the guru is lesser, discipline that is assumed due to fear of something other than the guru is intermediate, and discipline due to fear of the lower realms is greater.

“Discipline may also function to make oneself adhere to it, make others adopt it, or make oneself be neutral toward others.

“Discipline may also be interrupted, uninterrupted, or completely interrupted. Interrupted discipline is when someone who is observing discipline loses it. Uninterrupted discipline is discipline adhered to throughout all lives‍—in the beginning, the middle, and the end. Completely interrupted discipline is based on wrong view and enjoins one to perform sacrificial acts of killing or the like.

“Next, the monk will discern and conceive of a fourfold set of discipline, which is in terms of abstaining from the verbal misdeeds of [F.109.b] lying, divisive talk, harsh words, and chatter.

“Discipline may also be fivefold, as it causes the relinquishment of the five objects. It may also be sixfold: with impediment, without impediment, adopted out of fear of royal punishment, adopted due to a relation, non-analytical, or innate. It may also be sevenfold in relation to the body and speech.

“As the monk thus examines numerous forms of discipline, he will think, ‘The discipline that frees sentient beings from the terrors of the lower realms is, in short, of two types, for it may be either mundane or supramundane.’ [B30]