The Application of Mindfulness of the Sacred Dharma
The Heaven Free from Strife
Toh 287
Degé Kangyur, vol. 68 (mdo sde, ya), folios 82.a–318.a; vol. 69 (mdo sde, ra), folios 1.b–307.a; vol. 70 (mdo sde, la), folios 1.b–312.a; and vol. 71 (mdo sde, sha), folios 1.b–229.b
- Tsultrim Gyaltsen
- Shang Buchikpa
- Sherap Ö
Imprint
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.0.33 (2024)
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Table of Contents
Summary
While on the way to Rājagṛha to collect alms, a group of newly ordained monks are approached by some non-Buddhists, who suggest that their doctrine is identical to that of the Buddha, since everyone agrees that misdeeds of body, speech, and mind are to be given up. The monks do not know how to reply, and when they later return to the brahmin town of Nālati, where the Buddha is residing, Śāradvatīputra therefore encourages them to seek clarification from the Blessed One himself. In response to the monks’ request, the Buddha delivers a comprehensive discourse on the effects of virtuous and unvirtuous actions, explaining these matters from the perspective of an adept practitioner of his teachings, who sees and understands all this through a process of personal discovery. As the teaching progresses, the Buddha presents an epic tour of the realm of desire—from the Hell of Ultimate Torment to the Heaven Free from Strife—all the while introducing the specific human actions and attitudes that cause the experience of such worlds and outlining the ways to remedy and transcend them. In the final section of the sūtra, which is presented as an individual scripture on its own, the focus is on mindfulness of the body and the ripening of karmic actions that is experienced among humans in particular.
Acknowledgements
Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was produced by Thomas Doctor with help from Benjamin Collet-Cassart and Timothy Hinkle. Thomas also wrote the introduction. Andreas Doctor checked the translation against the Tibetan and edited the text. The 84000 editorial team subsequently reviewed the translation and made further edits. Wiesiek Mical assisted by reviewing numerous passages against the available Sanskrit sources. Robert Kritzer generously shared several unpublished articles on the text with us, and Vesna Wallace and Mitsuyo Demoto kindly gave us access to drafts of their critical Sanskrit editions of chapters 1 and 3, respectively.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Sun Ping, Tian Xingwen, and Sun Fanglin, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
The Heaven Free from Strife
Homage to all buddhas and bodhisattvas!
“The karmic effects of life as a god in the realms of the Heaven Free from Strife and the guardians of the world always manifest on the basis of cause and effect.
“When the monk who has knowledge of the effects of the ripening of karmic actions has examined the exhilarated gods in the Heaven of the Thirty-Three, he will next wonder about the identity of the gods who reside above them, and who are superior in terms of splendor, diligence, joy, radiance, and lifespan. Through his knowledge derived from hearing, he will see that those gods, who are far superior to the gods of the Heaven of the Thirty-Three in terms of the methods they have applied in the past, and in terms of the ripening of their karmic qualities, are known as the gods in the Heaven Free from Strife. He will also notice that beings are born in that heaven by observing various forms of discipline. Those gods have abandoned killing, stealing, and sexual misconduct. They have practiced discipline in a way that is uncorrupted, unbroken, undefiled, and stable, thereby pleasing all the noble ones. Since they possess the karmic ripening of constant discipline, they will become spiritual practitioners who contemplate reality and pass beyond the ocean of existence by traveling across the bridge of discipline, the bridge that spans the ocean of cyclic existence and leads to the city of the transcendence of suffering. Just as before, their sevenfold discipline can be distinguished in terms of inferior, intermediate, and excellent levels.
“Observing the gods in the Heaven Free from Strife, in whom positive past actions and spiritual qualities have ripened, he will see, [F.284.b] through knowledge derived from hearing, their lofty abodes near the king of mountains, Mount Sumeru, as well as their appearance and splendor, the distinctive features of their lofty abodes, as well as the number of these gods. He will notice that sentient beings attain those abodes by relying on, cultivating, and repeatedly engaging in the practices consisting in abandoning killing, stealing, and sexual misconduct, by teaching and establishing others in those practices, and by engaging in activities that benefit both themselves and others.
“Observing the height of those abodes, he will notice that they are located at an elevation of 168,000 leagues. He will then see that the Heaven Free from Strife—situated twice as high as Mount Sumeru—is divided into twenty-seven individual realms. Those abodes of the Heaven Free from Strife span five thousand leagues and hover in space, supported by the surrounding winds, like clouds. Just as this earth is supported at its base by wind, water, and rivers, so the gods in the Heaven Free from Strife are supported by the single factor of the billowing wind, as if they were cloudbanks. All in all their abodes include the following twenty-seven realms: Supreme Strength, Moving in the Stream, Living on the Peak, Ornament of the Mind, Moving in Mixed Environments, Movement of Wind, Utterly Lofty, Endowed with Result, Total Pleasure, Endowed with Migration, Emanation of a Hundred Light Rays, Controlled Movement, Constant Bliss, Endowed with Increasing Bliss, Moving in Mountain Ranges, Shining in Manifold Ways, Pleasure Grove of the Moon Vision, Dwelling in the Environment, Devoid of the Sound of Concentration, Turning Away from Pride, Engaged Conduct, Sporting among Moving Groups, Moving in One’s Land, Infatuation with One’s Body, Splendor of the Signs of Pride, Supreme Pleasure Grove, and Light Rays of the Forest. [B45] [F.285.a]
“In those realms, the ruler of the gods in the Heaven Free from Strife is known as Musulundha; he reigns as the sovereign leader. Musulundha rules over the realms of the Heaven Free from Strife, just as Śakra rules over the Four Great Kings and the gods in the Heaven of the Thirty-Three. He follows the Dharma and is a thousand times superior to Śakra in terms of qualities, size, and pleasures. His body measures five leagues and has the nature of light. It is said that Śakra measures one mile in height. Musulundha, who governs the realms of the Heaven Free from Strife, is much bigger than Kauśika. The size of one thousand bodies of Śakra cannot even match the size of a single limb of Musulundha’s body. This is because extraordinary causes yield extraordinary results. At this point, the monk will recite this verse:
“Observing the pleasures attained by the gods in the Heaven Free from Strife as a consequence of their past karmic actions, the monk will notice that their abode is home to four great mountain ranges. Each of those mountain ranges measures ten thousand leagues, and they are called Utter Purity, Buoyancy, Great Buoyancy, and Vast Space. These mountain ranges, which are unlike the ranges found in other realms, contain thousands of mountains, each displaying a variety of magnificent colors, shapes, and qualities. They are carpeted with heavenly flowers and densely populated by the gods of the Heaven Free from Strife. The twenty-seven realms are filled with mountains of various shapes; studded with hundreds of thousands of waterfalls, rivers, pools, parks, and woods; [F.285.b] and covered by a profusion of trees and lotus ponds with perfect shapes, smells, colors, and tastes. In comparison, the mountains, rivers, pools, forests, and parks in the realms of the Heaven of the Thirty-Three do not seem very special, just as the joys of the trees, rivers, pools, forests, and parks in the human realm cannot compare to the joys that are experienced by the gods in the Heaven of the Thirty-Three.
“The unique cause that pertains to the gods in the Heaven Free from Strife involves a strong causal relationship. Stated otherwise, such a birth is a result that arises in conformity with an abundance of merit accumulated through wholesome actions. It is impossible to describe the manifestations produced by virtuous karmic action. No one is able to describe all the causes that produce the variety of concordant actions, and no one is able to describe all the outcomes of these unnameable causal actions. Why? Because there are simply no words to describe the extent of such causal actions.349 Here, I will therefore only describe a hundred thousandth fraction of the wealth that those gods of equal fortune possess.
“Nevertheless, I must by all means explain the consequences of following a guileless form of discipline. This will generate strong enthusiasm in those who practice discipline and a degree of enthusiasm ten times stronger in those who possess wisdom. There is a big difference between discipline and insight. Through discipline, one takes rebirth as a god, and through wisdom, one reaches the transcendence of suffering. Thus, if someone describes the excellent qualities of discipline, those who possess insight will think, ‘If such results manifest for those who practice discipline, what, then, will be the results for us who possess insight!’ Furthermore, by generating such strong enthusiasm, those beings will put effort into developing their insight, and, as a consequence, they will lose their fondness for cyclic existence. [F.286.a]
“There is another reason for describing the higher realms; if even those beings who live for such a long time in those abodes and experience very little harm are subject to destruction, there is no need to mention the helpless world of humans, where beings seek to defeat one another, engage in wrongdoings, are small minded and unstable, harm each other, and develop such inclinations routinely and on a vast scale—a world full of the dangers caused by thieves, floods, or royal punishments.
“There is yet another reason for this, which is that there are some who think, ‘Those beings endowed with great magical powers are emanated by the Almighty and have no other cause than that.’ In order to refute that idea, the nature of these results is explained. There are no karmic effects that arise without causes. Such effects are not caused by the kindness of others, nor do they manifest just as one may wish. They arise based on similar causes. Causes will not create effects that are unrelated to them. There are no causes consisting in wholesome actions that result in a rebirth within the hell realms. Likewise, there are no causes consisting in unwholesome actions that result in a rebirth within the higher realms.
“Therefore, since this is the fundamental character of cause and effect, this account of the higher realms is concerned with the essential actions of generosity, discipline, insight, training, and certainty. There are two types of discussion: one concerns happiness—the happiness of the gods—and the other concerns suffering—the suffering of hell beings. It is not possible to talk about them both here. I will therefore only discuss the actions related to the former.
The Gods in Supreme Strength
“Next, as the monk who has knowledge of the effects of the ripening of karmic actions examines the realms of the gods in the Heaven Free from Strife, he will apply knowledge derived from hearing and so correctly see a realm called Supreme Strength. Wondering what karmic actions cause people to be born there, he will examine this matter with knowledge derived from hearing and so see that there are holy people who observe discipline and [F.286.b] shun even the smallest misdeed. They are honest and sincere, free from deceit, and do not torment others. They have the genuine view and are guided by that. They always correctly see this world as impermanent, painful, empty, and devoid of self. They practice the recollection of the Buddha, Dharma, and Saṅgha and observe the discipline of giving up killing and stealing in the way that was explained before.
“They do not engage in sexual misconduct either. Sexual misconduct refers to wishing for and engaging in sexual intercourse with someone who is associated with and bound to another. Having learned this, such holy beings will, if they see someone who is associated with and bound to another, not think about, consider, or contemplate that person. Moreover, they will dissuade those who entertain such thoughts about engaging in sexual misconduct by pointing out the consequences of such actions, telling them, ‘Don’t do this or you will be born into the hell realms!’ In this way they confidently explain the nature of karmic actions and their results without letting others influence them. When their bodies disintegrate, they will go to the joyous higher realms and be born among the gods in Supreme Strength within the Heaven Free from Strife.
“Those who are born there have maintained a wholesome livelihood and shunned sexual misconduct. When they are born into that realm, they will be surrounded by a hundred thousand gods and goddesses who sing for them. Like being woken up by drums from a deep sleep, as soon as they are miraculously born there, the melodies of songs and drums endowed with eight qualities will resound everywhere, and they will regain their senses. The songs that awaken them are appropriate, agreeable, auspicious, profound, and delightful, [F.287.a] are clearly audible across eighty thousand leagues, and teach the Dharma, and they are completely clear. Such are the eight qualities of the songs that wake up those who have previously engaged in very wholesome actions. The light emanating from their bodies shines up to a distance of five leagues and is comprised of blue, yellow, red, and rainbow-like colors. That light starts to shine the moment they stand up.
“Adorned in their garments, the gods are as radiant as the sun and the moon. When they have awoken, they will joyfully proceed to a grove known as Forest of Splendor surrounded by a hundred thousand other gods. That area of the Heaven Free from Strife abounds with groups of gods and goddesses and is studded with two types of flowers known as eye nectar and fragrance nectar. These flowers have the most exquisite colors and sumptuous fragrances. They never wither and are delightful even to hear about. The potency of those flowers are such that whenever someone remembers their names, their fragrances are sensed from the sky. Among the leaves of the trees in the grove there also grow two flowers called brighter than the moon and moving everywhere. Whenever the gods wish, those flowers come to them, and they transport the gods wherever they want to go. For transportation, the gods also ride on the trees. Staying in flower mansions too, they travel through the sky to wherever they want. Just like the gods who journey in celestial palaces, the gods in the Heaven Free from Strife travel while residing inside flower mansions. Emitting a blazing light, they can reach anywhere in the world in the blink of an eye, without ever growing weary.
“They also enjoy the trees that are called directly connected homes of joy. When the gods enter among them, they will find that those trees are far more delightful than the most pleasurable forests, pools, and parks anywhere else. [F.287.b] Due to the splendor of the trees, the gods are able to attract, according their wishes, each and every one of the magnificent objects found throughout the Heaven Free from Strife. Enraptured by their splendor, the gods enjoy themselves among those trees to the incomparable accompaniment of drums endowed with the eight qualities.
“There is another type of tree called manifesting fragrance that has the power to manifest any possible fragrance that the gods may desire. In other trees called delightful flower house, the gods establish homes while enjoying the forests, parks, and pools. The trees already are blue, yellow, and red and possess a variety of excellent fragrances and colors, but as soon as the gods enter among them, the trees and the flowers bloom in all kinds of colors, and they even cause the gods to absorb those same colors. Although the gods take on the same colors, these hues are not permanent. Such is the power of those trees and flowers.
“Riding on the trees called moving through space, the gods can travel a hundred thousand leagues through the sky in the blink of an eye. They journey at will and their splendor equals that of the sun. Adorned with many types of splendid garlands, fragrant powders, and ointments, the gods in that realm travel on their trees surrounded by a hundred thousand other gods and goddesses. During their travels, cheerful goddesses with the most exquisite physiques, who wear shimmering garments made of precious gems, fill the sky in front of them for many thousands of leagues, dancing, performing, posing, and singing songs. Since those gods have pursued positive courses of action in the past, those experiences now manifest within their minds. Here, I have given some examples using familiar descriptions, but these are a mere approximation of the actual experience of those gods. [F.288.a]
“Beautified by a hundred thousand past wholesome actions, like the moon amid moving stars, those gods will then proceed to that forest, all the while calling out in various ways, singing, laughing, posing, and playing music. The surroundings of the forest are utterly delightful. Home to hundreds of thousands of birds, it is adorned with many waterfalls and pools, and it shines brighter than a hundred thousand suns. To provide a comparison that may give some slight indication, the unique qualities of the most delightful forests, waterfalls, shores, and beautifully embanked pools that may be found in the human realms cannot match even a sixteenth of the unique qualities of the forests and parks found in the realms of the Four Great Kings. Similarly, the forests found in the realms of the Four Great Kings cannot, in terms of the pleasures experienced in those places, match even a sixteenth of the delightful forests and parks found in the realms of the gods in the Heaven of the Thirty-Three. Those increasing degrees of pleasure are directly proportional to the amount of virtuous or unvirtuous actions that one has previously performed. Not even through the combined insight of all intelligent and eloquent beings, who are one-pointedly focused on virtue without ever engaging in any other activity, could a mere fraction of this pleasure be expressed.
“Why is this so? Because one cannot conceive of something inconceivable. Therefore, no human or god in the Heaven of the Thirty-Three, including their lord, could ever describe even a mere fraction of all the pleasure experienced by the gods in the Yāma Heaven—even if given a hundred thousand years to do so. Why? Because those are not the domains of the gods of the Heaven of the Thirty-Three, and those realms cannot be perceived by them. What I have described here by means of examples can never be seen or heard. [F.288.b] Here I have simply praised a fraction of the experience of those gods to inspire beings to strive in virtue. I have seen and depicted only a tiny fraction of all the inconceivable forms of pleasure and happiness that are certain to be experienced as a consequence of completed and accumulated virtuous actions.
“When a skilled and experienced artist, or that artist’s apprentice, draws a representation of the moon or the sun, he or she is not able to capture its actual light, its light rays, its circular movements in the sky, its brilliance, its smoothness, or its harmful aspects. Such a person can only draw its approximate shape. Similarly, the gods in the Heaven Free from Strife cannot be described here. The simple depiction I have provided does not capture their actual joys and powers, the forests and parks where they live, their splendor, their mountains, their natures, the sense pleasures they indulge in, their brilliance, their garlands, or the pleasures they enjoy while traveling in the company of the goddesses. Here, I have only given a slight indication.
“Next, together with goddesses from that pleasure grove, the gods will travel to lands that abound with fine embankments and parks offering numerous pleasures and attractions. Agitated by their extreme attachment to the five sense pleasures, they are carried away by the river of cyclic existence, shaken by the waves of their flickering thoughts. Those gods are enraptured by everything they see. Observing their divine realm, they see that the forests are filled with the most delightful sense pleasures, rivers, waterfalls, trees and branches, and mansions draped with vines, as well as hundreds of thousands of singing birds. As they approach, they discover all around them the most perfect attractions of a kind they have never seen before. Surrounded by coteries of goddesses, [F.289.a] they see that the sand on the strips of land that lie between the rivers is made of pearls and is home to birds with golden, silver, and sapphire-like feathers. The banks of the great rivers are studded with trees that produce various melodies. There, on the banks of the rivers, they will then frolic and play around in the company of groups of charming and ravishing goddesses.
“After being attended to in various ways and having enjoyed the pleasures in that setting for a very long time, they will all together proceed to the forest called Jewel Shore. Upon entering that forest, they will see that the shining forest ground is formed from the seven precious substances and supports delightful mountains with peaks of precious gems. The forest features enrapturing riverbanks, waterfalls, pools, and lotus ponds, where a hundred thousand gorgeous bees swarm. The gods find that everything about this place is delightful, and they enjoy the vistas of the mountain ranges. Endowed with faculties that result from their previous wholesome actions, the gods will frolic, enjoy themselves, and indulge in pleasures in that jewel park amid troupes of goddesses. The pleasures experienced by the gods in the Heaven Free from Strife are produced by roots of virtue, and the numerous resultant enjoyments there manifest in accordance with such virtuous causal factors. In those realms, the gods experience levels of happiness that are superior to even a hundred thousand of the other forms of pleasure one can imagine.
“When they have indulged in the pleasures of the five senses within that forest, they will next proceed to a location in the Heaven Free from Strife known as No Lack of Embankments. There, they will enjoy a variety of perfect pleasures and take delight in songs performed by troupes of divine singers wearing various costumes. All of this is indescribable. Overwhelmed by their deluded thoughts, the minds of such beings, whose hearts are consumed by the fire of craving, never take a pause. Longing for sense objects, their monkey-like, distorted minds pursue mirages, [F.289.b] and thus they carelessly indulge in the divine pleasures that are the result of their own previous acts. As they keep on cultivating their passion for women, they will drift from place to place, carried away by the river of their many pleasures. All around the realms in the Heaven Free from Strife grow magnificent lotuses made of precious substances. All those extraordinary and delightful sense pleasures cannot be robbed from those gods, but they never satisfy their senses. Those charming lotuses blossom according to the gods’ wishes and grow simply by being thought of. Such are the effect of the gods’ past positive actions.
“At that point, Musulundha will think, ‘Ah! I shall now remain in the sky together with these gods.’ As soon as that thought has arisen, Musulundha, ruler of the gods in the Heaven Free from Strife, will rise up into the middle of the sky together with all the gods that surround him. While traveling in the sky, Musulundha and the gods do not have to move at all or say a word, and not the slightest part of their body changes. In this manner, riding on lotus flowers, all the gods fly through the sky. Accompanied by the beats of the five types of drums, dancing, laughing, enjoying themselves, filled with bliss, captivated by and enjoying the fives sense pleasures, the cheerful gods travel on lotus petals. As in all perfect abodes, the surface of those flowers gives way when one places a foot on them, and it bounces back up when one lifts the foot again.
“When the gods travel on the petals of those lotuses made of the seven precious substances, each layer of petals is more beautiful than the one before. The petals are as radiant as the sun when it rises and sets in the human realm and illuminates the sky in copper-like colors. Enjoying each other’s company, all those gods will then [F.290.a] cheerfully travel to the utterly smooth and lofty mountain peak upon which lies a forest called Forest of the Assembly of Kubera. After reaching that mountain peak, they will proceed to a beautiful blossoming lotus grove that is adorned with many waterfalls, rivers, and pools formed from the seven precious substances. That place shines brighter than the light rays of a hundred suns and is home to many gatherings of gods and goddesses. The smooth and lofty mountain and its lotus grove are composed of many precious substances and studded with trees that shine in the same color as the sun. Arriving in that mountain’s forest, the gods will dance and enjoy themselves all together. They will then enter lotuses that grow a hundred thousand petals. Once inside those lotuses, they will start ascending that smooth and lofty mountain.
“With the intention to have a joyful experience, Musulundha, ruler of the Heaven Free from Strife, will surround himself with throngs of gods and then journey to this place where the gods enjoy themselves in this manner. Upon seeing him, the delighted gods will dance, laugh, and celebrate. Also, Musulundha, lord of the Heaven Free from Strife, will become completely exhilarated.
“The modes of birth of the gods are the fruition of their predominant karmic actions. Those actions produce inferior, intermediate, or superior gods; they also yield inferior, intermediate, or superior results, engender inferior, intermediate, or superior bodies, and give rise to inferior, intermediate, or superior pleasures. Śakra will never enjoy even a sixteenth of the most inferior forms of pleasure that are experienced by the gods in the Heaven Free from Strife. If it is impossible to describe the level of happiness experienced by Śakra, then how could anyone adequately describe the level of happiness that is enjoyed by the gods in the Heaven Free from Strife? The actions that those gods have practiced are three hundred times superior. Here I have described the fruition of positive actions and the flourishing of merit by extolling the sublime pleasures that are experienced by the gods in the Heaven Free from Strife. [F.290.b] I have not done so to induce clinging to cyclic existence, but to generate strong enthusiasm in those who observe discipline.
“Once Musulundha, the ruler of the gods in the Heaven Free from Strife, has discovered the myriad qualities that are so excellent and incomparable within the lotuses and on that smooth and lofty mountain made of the seven precious substances, he will think to himself, ‘Ah! I must now enter this great lotus and remain there to enjoy its supreme pleasures, together with all the congregations of gods and my retinue of queens.’ So Musulundha, ruler of the gods in the Heaven Free from Strife, will place himself at the center of that lotus. By this mere act, and through the power of his past wholesome actions, the heart of the lotus opens up. In this way everyone can proceed to the innermost part of the lotus. A hollow will then appear in the center of the lotus, and from that opening light begins to shine. The light that radiates from the center of that great lotus is of a kind the gods have never before seen or heard of. Light rays spanning more than a hundred leagues now blaze forth in sundry colors. While this light shines from the center of the lotus, the gods and Musulundha, ruler of the Heaven Free from Strife, will all cry out in wonder. The ruler of the Heaven Free from Strife will then say, ‘Gods, look well at the light that shines from this great lotus!’
“ ‘Regardless of its size,’ the ruler of the Heaven Free from Strife will then continue, ‘we and everyone associated with our lands should enter the inner core of this great lotus and gaze at it for a long time!’
“All the gods will agree and say, ‘We shall do as the ruler of the Heaven Free from Strife has said. Together with our retinues and surrounded by groups of gods and goddesses, we shall all follow the ruler of the Heaven free from Strife as he enters this great lotus.’
“Musulundha, surrounded by throngs of gods and goddesses, will then proceed to the center of the lotus to gaze at its interior and marvel in wonder. Reaching the opening at its heart, they will enter it. When sunlight and refined gold shine upon each other, it is as if a second sun appears in the sky. Similarly, when the gods gaze at the dazzling features of that great lotus, they will not be able to bear the brilliance of the light rays, and so they will have to close their eyes. Upon entering the lotus, they will cry out in utter delight, ‘Never have we seen or felt such an incomparable light before!’
“Musulundha will lead the way, quickly followed by the gods. Overjoyed and insatiable, Musulundha will enter the lotus accompanied by the gods. Once inside, they will encounter hundreds of forests illuminated by the light of hundreds of thousands of precious gems, hundreds of thousands of luminous mansions, and hundreds of thousands of radiant trees. They will discover areas adorned with hundreds of thousands of forests and parks—each made of the seven precious substances [F.291.b] and filled with hundreds of thousands of beautiful birds in numerous colors and shapes—hundreds of delightful mountains, pools, palaces, and waterfalls; as well as hundreds of springs, ponds, rivers, thickets, and caves. Everything is composed of the seven precious substances and the colors, shapes, and dimensions are enrapturing. If even the lord of the gods in the Heaven Free from Strife has never seen such things before, there is no need to mention the other gods in that realm.
“The lakes found inside the lotus are filled with pristine heavenly water. Some have banks made of crystal, others contain silver stones and sand, some are of refined gold, others are of sapphire, still others are of ruby, and some are made of a combination of different precious gems. Likewise, the lotus ponds are studded with lotuses formed from various types of precious substances. Some are filled with lotuses of a single color and some with lotuses of multicolored leaves—blue, yellow, red, and white. The lotuses with blue leaves are made of stainless sapphire. Those with yellow leaves are made of gold, the white ones are made of silver, and the red ones are made of ruby. In that way, the gods will discover many types of lotuses inside that great lotus.
“Next, after taking possession of that lotus where a hundred thousand bees swarm, the gods will gleefully proceed to other enrapturing areas covered with the most delightful forests and parks. [F.292.a] To the accompaniment of endearing songs and drumming, and surrounded by further groups of boisterous gods and goddesses, the exhilarated and insatiable gods will travel through forests adorned with the seven precious substances. In those forests, the charming songs of a hundred thousand different birds can be heard, and the ground is exceedingly smooth, giving way when one places a foot upon it and bouncing back when the foot is lifted. Roaming through such places, the gods feel ecstatic. The more they see, the more intense their joy becomes. Savoring each other’s company, the mutually enamored gods go to enjoy themselves in those places. Lost in carelessness, they will remain in those parks for an extremely long time, together enjoying the highest forms of pleasure.
“Eventually they will proceed to a location that is made of various precious gems and is known as Garland of Pleasure Groves. Utterly charmed by songs and musical tunes produced by the five types of drums, these gods who strongly cling to the six pleasures remain attached to and infatuated with the scenery they gaze upon. In that way, they keep carelessly frolicking, playing, and enjoying themselves. As they approach the Garland of Pleasure Groves, they will see light rays and realize that they are like garlands of suns. Furthermore, as far as those light rays shine, the gods see utterly delightful lands that are colored yellow, red, and white.
“After enjoying themselves in such places in myriad ways, the gods next will travel to the mountains of entertainment. Never satiated by their sense pleasures, the gods take up residence at various places within those lofty mountains that are adorned with the seven precious substances. There are also hundreds of lush trees in that area [F.292.b] filled with nests of happy birds. There are waterfalls, rivers, pools, forests, parks, mountains, flatlands, and mountain slopes, as well as alpine meadows and streams, all beautified by flocks of wild animals and lotus ponds. Once there, they will rove around in those delightful mountains, enjoying the five divine sense pleasures, surrounded by heavenly maidens adorned with ornaments and costumes, and illuminating each other with the brilliance of their many divine garments. There, those beings will enjoy themselves for a long time without ever becoming fulfilled by their sense pleasures.
“Next, they will proceed to a place called Garland of Celestial Cottages. In order to indulge in the bliss of their sense objects, of which they can never get enough, the gods will insatiably indulge in the five sense pleasures. They will enjoy themselves in various ways and styles, consumed by the fire of craving that is ignited by their desires—the gatherings of gods and goddesses enjoy themselves in manifold ways. Together with Musulundha, ruler of the gods in the Heaven Free from Strife, they will enjoy each other, delightfully gazing at each other and enjoying the five sense pleasures. They do so within that lotus, which shines brighter than a thousand suns, where they find peace and safety. There they enjoy in many ways the boundless sense pleasures that have manifested as a result of their pure and wholesome roots of virtue, which ensue from the virtuous and auspicious actions that delight noble beings. In that way, those gods will journey and converse with each other with mutual respect and thus enjoy themselves for a long time inside this lotus, without ever feeling satiated.
“Unfulfilled by the sense pleasures they enjoy, the gods will occasionally emerge from the lotus. [F.293.a] As they emerge, they will look around and then enter the lotus once again through the opening in its heart. Once back inside, they will then remain there for another long period. Upon seeing this, a bird called seeing reality that lives on that smooth and lofty mountain will sing these verses: