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.