How a Body Grows in the Womb

Further, as for this all-seeds consciousness: in one who has the nature to attain final nirvāṇa, all seeds are fully present. In one who does not have this nature, the seeds of the three kinds of awakening are lacking.

Wherever one is born, within that very existence, the seeds belonging to the other realms of existence all continue to follow along. Hence, within an existence in the desire realm, all the seeds of the form and formless realms are also present. Likewise, within an existence in the form realm, all the seeds of the desire and formless realms are also present. And within an existence in the formless realm, all the seeds of the desire and form realms are also present.

Further, as the kalala gradually grows, name (the mental aggregates) grows evenly together with form (the kalala's matter), both gradually expanding. This growth continues until what is called complete support is reached.

Here, through the earth element, the derived matter dependent on it gradually grows and expands. Through the water element, it is held together and does not disperse. Through the fire element, it ripens into firmness. And, once moisture no longer holds them fused, through the wind element, the limbs and joints are separated out, each set in its own proper place.

Further, in the arising of a being's own existence — the [six] sense-faculties themselves — although pure and impure karma serve as a cause, it is delight in elaboration alone that is the dominant cause. But in the fruits of one's lineage, physical beauty and strength, lifespan, and material resources, it is pure and impure karma that is the dominant cause.

Further, within the womb, there is an intrinsic feeling — neither painful nor pleasant — that grows in step with consciousness. Only this intrinsic feeling belongs strictly to the ripened result. All other feeling arises either from the ripened result or from present sensory conditions. Painful and pleasant feeling, moreover, sometimes arise from such conditions, and sometimes do not arise at all.

Further, the continuum of seeds has continued without break since beginningless time. Though its nature has existed from the beginning, because it is activated again and again, in different ways, by pure and impure karma, and repeatedly gives rise to a ripened result, it is spoken of, each time, as though newly arisen. Once a result has arisen, that seed is said to have already yielded its result. Through this principle, the cycle of birth and death continues without interruption, until final nirvāṇa is attained.

Further, of seeds that have not yet yielded their result, some yield it in the very next life, others only in some later life. Even after hundreds of thousands of eons, once conditions ripen, a complete new existence still arises from that very seed. Though every new existence depends on its own seed, it is only when the present lifespan reaches its end that this seed is said to have already yielded its result; other seeds belonging to this same existence, not yet having yielded a result, are not said to have already yielded one.

Further, there are seeds that ought to produce a ripened result within this very body, but which, for lack of the right conditions, do not do so — these belong to the class of uncertain karma. Such a seed, nonetheless, simply continues to reside within the ālayavijñāna.

Therefore, within each and every existence, the seeds of every possible existence are all present. If, in one place, defiled craving is present, it is said that defiled craving is present in every place. And if, in one place, freedom from craving is attained, it is said that freedom from craving is attained in every place.

Further, among all the seeds present within any existence: those belonging to the class of afflictions are called both "coarse burden" and "latent tendency." Those belonging to the class of ripened results, and other indeterminate classes, are called only "coarse burden," not "latent tendency." And those belonging to the class of wholesome factors such as faith are called neither "coarse burden" nor "latent tendency."

Therefore, every underlying existence — followed by coarse burden, produced by coarse burden, and having coarse burden as its very nature — is established by the Buddhas as suffering: this is what is meant by suffering through the nature of conditioned formations.

Further, these seeds go by many different names: realm, lineage, own-nature, cause, personal existence, elaboration, the storehouse, appropriation, suffering, the basis of the view of a personal existence, and the basis of conceit. Distinctions of this kind should be understood.

Further, at the time of final nirvāṇa, those pure practitioners who have attained the transformation of the basis relinquish the basis for all seeds of defiled dharmas. As for the seeds of wholesome and indeterminate dharmas: in one case, the conditions for their future ripening are made to fail; in the other, one attains mastery over these very seeds from within.

Further, within the womb, after thirty-eight weeks, the fetus has all its limbs and parts fully formed. After this, a further four days pass before birth. The Blessed One explained this at length in the Sūtra on Entering the Womb. What is here called utterly complete refers to nine months, or slightly more. If only eight months have passed, this is called complete, but not utterly complete.

If only seven or six months have passed, this is not called complete, and may even be called deficient. Further, once the fetus reaches the stage of the sense-faculties, it is nourished by the coarser nutrient fluid the mother consumes; in the subtler stages, from the kalala onward, it should be understood to be nourished by a subtler nutrient fluid.

Further, this fetus passes through eight distinct stages. What are the eight? The kalala stage; the arbuda stage; the peśī stage; the ghana stage; the praśākhā stage; the stage of hair, down, and nails; the stage of the sense-faculties; and the stage of bodily form.

When it has just curdled, still thin within like an arrow-wound, this is called the kalala stage. When, outside and within, it is like curdled milk, but not yet flesh, this is called the arbuda stage. When it has become flesh, but is still extremely soft, this is called the peśī stage. When it has become firm and thick, able to bear some slight touch, this is called the ghana stage. When this mass of flesh grows further and the marks of the limbs appear, this is called the praśākhā stage. From this point, when hair, down, and nails appear, this very stage is so named. From this point, when the eye and the other faculties arise, this is called the stage of the sense-faculties. From this point, when the physical supports of these faculties become clearly manifest, this is called the stage of form.

Further, within the womb, whether through the force of past karma, or through a wind arising from the mother's failure to avoid what is out of balance, the fetus's hair, complexion, skin, or other bodily parts may develop abnormally. Abnormal hair arises through unwholesome karma from a past life capable of bringing about this result, and through the mother's habitual consumption of ash- or salt-flavored food or drink, causing the fetus's hair to become sparse.

Abnormal complexion arises through the same kind of past karma, and through the mother's habitual exposure to warmth and heat, causing the fetus's complexion to darken; or through her habitual exposure to extreme cold, causing it to become extremely pale; or through her eating much hot food, causing it to become extremely ruddy.

Abnormal skin arises through the same kind of past karma, and through the mother's habitual indulgence in sexual activity, causing the fetus to develop conditions such as ringworm, scabies, or a leprous skin. Abnormalities of the limbs arise through the same kind of past karma, and through the mother's habitual running, jumping, and other unbalanced conduct in the present, causing the fetus's faculties and limbs to be deficient or incomplete.

Further, if the fetus is to be female, it dwells on the mother's left side, its back against her spine, facing her belly. If it is to be male, it dwells on the mother's right side, its back against her belly, facing her spine.

Further, when the fetus reaches its full term, the mother's body can no longer bear to carry this heavy burden, and an internal wind arises within her, bringing great distress. Further, a wind proper to the process of birth, brought about by the ripening of karma, then arises, turning the fetus's head downward and its feet upward; wrapped in the birth-membrane, it moves toward the birth canal. As it is actually born, the birth-membrane splits open along both sides. The moment it emerges from the birth canal is called the stage of actual birth.

After birth, one gradually comes into contact proper to this stage of existence — that is, contact through the eye, and so on up to contact through the mind. Next, one falls into the conventions of the world, learning to speak and act as the world does. Next, one becomes attached to household life, as one's kind matures and one's faculties ripen.

Next, one takes up various occupations — the skilled trades of the world. Next, one makes use of objects — forms and the rest — whether pleasant or unpleasant. One experiences pleasure and pain from these, whether through the force of past karma or through present conditions. And, drawn along by these very conditions, one proceeds either to the five realms of rebirth, or toward nirvāṇa.

Further, whenever a being is born within any kind of beings, other beings of that same kind provide four conditions for this new being: being drawn forth by their generative seed; being nourished by the food they provide; being followed and protected by them; and being taught by them how to act and speak.

The first is being drawn forth by the parents' generative fluid. Next, once born, those who know what the child needs seek out food to nourish and sustain it. Next, they constantly attend to it, dedicatedly protecting it, so that it does not act at an improper time or in a way that is out of balance.

Next, they teach the child the world's conventional speech and other such matters. As this being grows, matures, and its faculties ripen, it in turn does the very same for another, who in turn does the same for yet another. Turning on in this way, beings have, since beginningless time, experienced pleasure and pain without ever finding a way beyond pleasure and pain — until the Buddhas attain awakening. It is only by hearing the teaching from another, and by rightly reflecting within, that one finally attains the exhaustion of the defilements.

This very point is exceedingly difficult to realize: that the self has no temporal portion, no enduring someone, and no possessed thing; and that the self, likewise, is not itself any portion, any someone, or any thing.

Thus has the inner aspect — death and birth — been briefly explained. What now is the outer aspect: its destruction and its formation? It comes about through karma created by beings, capable of bringing about the world's formation and destruction.

When the karma capable of bringing about destruction actually manifests, the outer condition for destruction then arises, and the outer world is entirely dispersed and destroyed — unlike the inner aspect, which ends through the exhaustion of a lifespan. Why is this? Because all the coarse matter of the outer world, made of the four great elements, remains in unbroken continuity for far longer than does the inner aspect.

Further, the karma that brings the physical world into formation is fixed in its power to sustain it for a full eon — neither more nor less.

As for the lifespans of beings, however, their duration is not fixed. Why is this? Because beings create karma of many different kinds, a lifespan may exceed a full eon, or may be reduced to as little as a single year.

Further, that eon of destruction comes about through three kinds of calamity. The first is fire, which destroys the world from the hell of uninterrupted suffering up to the Brahmā heavens. The second is water, which destroys everything up to the second dhyāna heaven. The third is wind, which destroys everything up to the third dhyāna heaven. The fourth dhyāna heaven is destroyed by no calamity at all, because the bodies of its gods arise and cease together with their own palaces, and there is simply no cause capable of destroying it. There are, moreover, three peaks of calamity: the second dhyāna, the third dhyāna, and the fourth dhyāna.

Further, in this world, twenty intermediate eons make up the eon of destruction; twenty more, once destroyed, make up the eon of emptiness; twenty more make up the eon of formation; and twenty more, once formed, make up the eon of abiding. These eighty intermediate eons together are provisionally called one great eon.

Further, the lifespan in the Brahmā heavens is a full eon — this realm is the last to be destroyed, and the first to be formed. It should be understood that this "eon" is established differently at each level. For the multitude of Brahmā, twenty intermediate eons together make one eon, and their lifespan is reckoned by this eon. For the ministers of Brahmā, forty intermediate eons together make one eon, and their lifespan is reckoned by this eon.

As for Great Brahmā, sixty intermediate eons together make one eon, and his lifespan is reckoned by this eon. How does fire come to destroy the world? There is a time when the lifespan of beings in the world is unlimited. From this it gradually decreases, down to a lifespan of eighty thousand years. Then, because beings take up unwholesome practices, their lifespan decreases further, down to ten years. Then, having gained a mind of renunciation, they take up wholesome practices, and through this their lifespan gradually increases again, up to eighty thousand years. Such a single decrease and increase together make up one intermediate eon.

Further, within this intermediate eon, three minor calamities occur: famine, disease, and the sword. Famine begins when the average human lifespan falls to thirty years. At that time, fine food can no longer be found at all, and people boil old bones together for their meals. If one happens upon a single grain of rice, wheat, millet, or barnyard grass, it is treasured like a precious jewel, hidden away and carefully guarded.

Beings, mostly without strength, collapse to the ground and cannot rise again. Through this famine, beings very nearly perish altogether. This calamity of famine lasts seven years, seven months, seven days, and seven nights before it finally passes. Beings then gather together and give rise to a rudimentary sense of renunciation; through this, their lifespan ceases to decline, and the famine comes to an end.

Further, when the average human lifespan falls to twenty years, the renunciation that had earlier arisen is abandoned once again. At that time, epidemics, pestilence, disasters, and feverish afflictions arise one after another. Beings who encounter these illnesses mostly perish. This calamity of disease lasts seven months, seven days, and seven nights before it finally passes.

Further, when the average human lifespan falls to ten years, the renunciation that had arisen is abandoned once again. At that time, beings, encountering one another, each give rise to a fierce intent to kill; through this, whatever grass, wood, tiles, or stones they grasp all become the sharpest of blades, and they slaughter one another until nearly all have perished. This calamity of the sword lasts at most seven days before it finally passes.

At that time, beings suffer three extremes of decline: decline in lifespan, decline in bodily support, and decline in material resources. Decline in lifespan means a lifespan that reaches, at most, ten years. Decline in bodily support means bodies that reach, at most, the span of a hand's width, or even just a fist's breadth. Decline in material resources means that beings then consider coarse grain the finest of foods, rough hair the finest clothing, and iron the finest ornament; the five superior flavors — butter, honey, oil, salt, and the taste of sugarcane — have all vanished entirely.

At that time, beings gather together and give rise to the highest degree of renunciation, never again to decline. They abandon the unwholesome practices that diminish lifespan, and take up the wholesome practices that increase it. Through this, lifespan, physical vigor, wealth, and ease of life all gradually increase once more, up to a lifespan of eighty thousand years. In this way, twenty periods of decrease and twenty periods of increase, forty in all, together complete the eon of abiding.

After the final increase, beings in hell then only pass away and are no longer born there; gradually, until they are entirely gone, this is called the destruction of the hell-world. As with hell, so with the animal and hungry-ghost worlds. At that time, some one being among humans spontaneously attains the second dhyāna; the rest, in turn, learn to do likewise. All of them, upon passing away, are reborn among the multitude of the Radiant Light heaven. This is called the destruction of the human world; and as with humans, so too with the heavenly realms below.

At this time, not a single being remains anywhere in the dwelling-places of the five realms, nor can any of life's requisites be found. Not only can requisites no longer be found — even rain no longer falls from the sky. Because there is no rain, all the plants and forests of the earth wither away entirely. And because there is no rain, the heat of the sun grows ever greater. Further, through the dominant force of beings' karma capable of bringing about this eon of destruction, and depending on six things yet to be burned, six further suns gradually appear, one after another; each one's heat, compared to the original sun's, exceeds it fourfold. Once seven suns stand in the sky, the heat has thus intensified through seven stages.

First, all the small and large pools and pits are dried up by the second sun. Second, the small and great rivers are dried up by the third sun. Third, the great lake of no heat is dried up by the fourth sun. Fourth, the great oceans are dried up by the fifth sun and part of the sixth. Finally, Mount Sumeru and the great earth itself, being of solid substance, are burned away by the remaining part of the sixth sun together with the seventh. This flame, fanned by the wind, blazes on and on, reaching all the way up to the Brahmā world.

Thus, once the world has been entirely burned away, not even ash or any trace of it can be found — as explained at length in the sūtras. From this point, the physical world is said to have been destroyed. This fills out twenty intermediate eons. Once thus destroyed, a further twenty intermediate eons of emptiness follow.

What is the calamity of water? After seven fire-calamities have passed, within the second dhyāna heaven, an innate water element arises, destroying the physical world there as water dissolves salt. This water element and that world vanish together at one and the same time. Once thus vanished, a further twenty intermediate eons of emptiness follow.

What is the calamity of wind? After seven water-calamities have passed, seven more fire-calamities occur; immediately following these, within the third dhyāna heaven, an innate wind element arises, destroying the physical world there, as wind dries out the body's joints and wastes them entirely away. This wind element and that world vanish together at one and the same time. Why is this so? It is observed that when the wind element becomes active in illness, it can waste even the bones away entirely. From this destruction, a further twenty intermediate eons of emptiness follow.

Thus has the world's destruction been briefly explained. What now is the world's formation? After these twenty intermediate eons of emptiness have passed, through the dominant force of the collective karma of all beings, the world is formed once again. At that time, first of all, within empty space, the physical world of the third dhyāna comes into being. As with the third dhyāna, so too, in turn, with the second and the first.

At that time, beings at the peak of the third calamity, whose lifespan, karma, and merit have all been exhausted, pass away from there and are reborn in the third dhyāna.

Then, from the peak of the second calamity, beings are reborn in the second dhyāna, and it should be understood that this holds in the same way for every remaining level. Then, from the peak of the first calamity, one being, its lifespan and the rest having been exhausted, passes away from there and is reborn in the Brahmā world of the first dhyāna, becoming Mahābrahmā. Being alone, it feels displeased, and this wish arises: "How shall I now bring other beings to be born here as well?" At the very moment this wish arises, other beings, their lifespan and the rest having been exhausted, pass away from the second dhyāna and are reborn as this being's companions in the first dhyāna.

Once the physical and living worlds of the lower three dhyānas have thus formed, the palaces of the four heavens of the desire realm gradually form within empty space; it should be understood that these palaces all arise as if by transformation. And beings come to be born in these palaces, having passed away from the multitude of the Radiant Light heaven.

From this point, a great wheel of wind arises from below, equal in extent to a great trichiliocosm, to serve as the support for that world, so as to provide a dwelling-place for those beings who have no palace of their own. This great wheel of wind has two aspects — one spreading upward, one spreading outward to the sides — by which it holds water so that it does not disperse and fall away. Then, through the dominant force of beings' karma, clouds bearing the treasury of the elements arise in empty space, and rain falls from them, pouring down upon the wheel of wind. Then wind arises again, churning the water until it becomes solid; this is called the golden wheel of earth. Above, it bears the pouring rain and water; below, it is buffeted by the force of the wind.

Once this earth is formed, through the dominant force of beings' karma, clouds bearing the treasury of the elements again arise, and various rains fall from them. This rainwater rests upon the golden wheel of earth. Then wind arises once more, churning the water until it becomes solid. Through the force of this wind, whatever is of the purest, most excellent, most refined nature becomes Mount Sumeru. Once this mountain is formed, it has four precious substances as its substance: gold, silver, crystal, and lapis lazuli. Whatever is of a middling nature becomes the seven encircling gold mountains.

[The seven gold mountains are named:] Yugandhara, Vinataka, Aśvakarṇa, Sudarśana, Khadiraka, Īṣādhara, and Nimindhara. These mountains, their peaks arrayed in sequence, are each named for their distinctive shape, and stand encircling Mount Sumeru in order.

Mount Sumeru measures eighty thousand yojanas in height, the same in breadth, and the same again in depth beneath the water's surface. Yugandhara measures half of this. From there in sequence, each of the remaining six gold mountains measures half again of the one before it.

Whatever is of the lowest grade, beyond the seven gold mountains surrounding Mount Sumeru, becomes the four great continents, the eight intermediate continents, and the encircling ring of mountains. This encircling mountain surrounds the four continents, measuring half of Nimindhara. There also forms the palace of the asuras, situated beneath Mount Sumeru, resting upon the water. There also form the great snow mountains and the cliffs surrounding the Lake of No Heat. Next form the eight great hells at the very bottom, together with the great hells, the solitary hells, the cold hells, and the neighboring hells. There also forms a portion of the realms of hungry ghosts and animals.

The four great continents are: Jambudvīpa in the south, Pūrvavideha in the east, Aparagodānīya in the west, and Uttarakuru in the north. Jambudvīpa is shaped like a cart's box; Pūrvavideha is shaped like a half-moon; Aparagodānīya is perfectly round; Uttarakuru is square. Jambudvīpa measures 6,500 yojanas; Pūrvavideha, 7,000; Aparagodānīya, 7,500; and Uttarakuru, 8,000.

Further, between the seven gold mountains lies water endowed with eight excellent qualities, called the inner seas. There also form the palaces of the dragons — eight great dragon kings, who dwell there for the full duration of the eon. Beyond the inner seas lies yet more water, called the outer sea.

Further, resting on the base of Mount Sumeru there are four tiers. From Sumeru's first tier, it extends outward sixteen thousand yojanas; from there, each subsequent tier's extent is halved in turn, and so on for the remaining tiers. The spirit Sthirahasta dwells on the first tier, Raktapāṇi on the second, Sadāmatta on the third, and Mālādhara on the fourth. At the four corners of Sumeru's summit stand four great peaks, each five hundred yojanas high, where the yakṣas — headed by Vajrapāṇi — dwell.

Further, on the four sides of Yugandhara stand the capitals of the Four Heavenly Kings: in the east, south, west, and north, in order, dwell Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaiśravaṇa, the four great heavenly kings. The remaining gold mountains serve as the towns and villages of these four kings' domains.

Beside this, there is the great Lake of No Heat, fifty yojanas in depth and breadth alike; fine golden sand covers its floor, and it is filled with water of the eight excellent qualities, its form and color wondrous, dignified, and a joy to behold. From here flow four great rivers: the first named Gaṅgā, the second Sindhu, the third Sītā, and the fourth Vakṣu.

Further, at the very center of Mount Sumeru's summit stands the palace of Śakra, ten thousand yojanas in extent. The mountain's four faces, corresponding to the four great continents, are made of four precious substances: facing Jambudvīpa, its face is lapis lazuli; facing Pūrvavideha, silver; facing Aparagodānīya, gold; and facing Uttarakuru, crystal.

Further, along the edge of Jambudvīpa, submerged in the ocean to the depth of a Cāturmahārājika god's knee, lies the road of the wheel-turning king, made of true gold. When a wheel-turning king arises in the world, the sea recedes to that same depth, and the road appears. Further, south of the Lake of No Heat stands a great tree named Jambu — hence this continent takes its name.

From this point on, through the power of beings' meritorious karma, a savory essence of the earth arose. Gradually thereafter, earth-cakes and forest-vines likewise appeared; and rice arose of itself, unsown, without husk or bran. Later, rice appeared with husk and bran. Then rice began growing everywhere in clusters, and it was then that beings first began to hoard it.

Next, through consuming this flavor and similar sustenance, an unpleasant complexion arose among beings, and their inner light was extinguished. Those who ate more developed an even worse complexion, and their bodies grew extremely heavy. These beings then began to disparage and disrespect one another, and unwholesome conduct became active. Through this, the earth's savory essence and the like gradually vanished from the ground.

Then, through this same cause, beings began to gaze upon one another, and craving arose between them. Then, through karma capable of producing male and female, some beings developed male organs, and others female organs. They began to violate one another, giving rise to improper conduct, and, being reproached by others for this, they built houses to conceal themselves.

Further, because of hoarding rice, beings then began to appropriate the land itself. Through this, they fell to fighting over it, and the practice of taking what is not given arose from this. It was for this very reason that an arbiter was established, whose first king was named Mahāsammata, "the Great Elect." In this way, the classes of kṣatriya, brāhmaṇa, vaiśya, and śūdra came to appear in the world.

Further, once the light these beings had depended on was extinguished, the world fell into great darkness, and the sun, moon, and stars gradually arose.

The sun measures fifty-one yojanas. The moon's measure, it should be understood, is one less. The sun is composed of fire-crystal; the moon is composed of water-crystal. Of these two orbs, the moon's motion is swift and irregular. The sun, moreover, always illuminates two continents at once while simultaneously darkening the other two: within a single day, one continent has its sunrise, one its midnight, and one its sunset.

Further, the sun's course varies in distance from Mount Sumeru: when far, this is established as the cold season; when near, the hot season — and this variation is also why sunset comes earlier or later through the year. Further, when the moon tilts slightly, only half of it is seen, its remaining portion obstructing the near portion from view. As it tilts further, it appears fuller and fuller; in its waning half, as it lowers further, its light gradually diminishes. The dark markings seen within the moon are the reflected shadows of great fish and turtles in the ocean.

Further, once the four classes had arisen in the world, beings then began to generate karma leading to desirable and undesirable rebirths across the five realms. From this point on, one being, through the dominant force of defiled karma, was reborn in hell as the Quiescence King.

Thus, a hundred koṭis of the four great continents, a hundred koṭis of Mount Sumeru, a hundred koṭis of the six desire-realm heavens, and a hundred koṭis of the Brahmā world all together form, and are destroyed together, as one great trichiliocosm. This world, moreover, is of three kinds. First, the small chiliocosm: a thousand suns and moons, up to a thousand Brahmā worlds, gathered together as one. Second, the medium chiliocosm: a thousand small chiliocosms. Third, the great chiliocosm: a thousand medium chiliocosms. Together, these are called a great trichiliocosm.

Throughout the ten directions, boundless and without limit, trichiliocosms are, at any given moment, some being destroyed while others are being formed — just as when rain falls from the sky in an unbroken stream, thick as a cart's axle, pouring down ceaselessly on many places at once. So too do these worlds, spread throughout every direction, boundless and without limit, undergo destruction and formation without pause. This very trichiliocosm is called a single Buddha-field. It is within this field that the Tathāgata manifests the attainment of complete awakening, while carrying out the work of a Buddha throughout boundless worlds.

Once the world has thus been established, five realms may be found within it: hell, the animal realm, the realm of hungry ghosts, the human realm, and the heavens. And four kinds of birth may be found: birth from an egg, birth from a womb, birth from moisture, and birth by transformation.

There are, further, ten units of time: the season, the year, the month, the half-month, the day, the night, the instant (kṣaṇa), the tat-kṣaṇa, the lava, and the muhūrta.

There are, further, seven things to be provided for; ten kinds of bodily requisites; and ten kinds of those who make use of desires, as explained in the Madhyama Āgama. First: one who seeks wealth unlawfully, and then neither uses it for oneself, nor supports others with it, nor gives it in acts of merit. Second: one who seeks wealth unlawfully, and uses it only for oneself, without supporting others or giving in acts of merit. Third: one who seeks wealth unlawfully, but uses it for oneself, supports others with it, and gives it in acts of merit. Fourth: one who seeks wealth both lawfully and unlawfully, and then neither uses it for oneself, nor supports others, nor gives in acts of merit.

Fifth: one who seeks wealth both lawfully and unlawfully, uses it for oneself, but neither supports others nor gives in acts of merit. Sixth: one who seeks wealth both lawfully and unlawfully, uses it for oneself, supports others, and gives it in acts of merit. Seventh: one who seeks wealth lawfully, and then neither uses it for oneself, nor supports others, nor gives in acts of merit. Eighth: one who seeks wealth lawfully, uses it for oneself, but neither supports others nor gives in acts of merit.

Ninth: one who seeks wealth lawfully, uses it for oneself, supports others, and gives it in acts of merit — yet does not understand renunciation in making use of it. Tenth: one who seeks wealth lawfully, uses it for oneself, supports others, and gives it in acts of merit — and who does, moreover, understand renunciation in making use of it.

There are, further, eight worldly conditions: gain, loss, praise behind one's back, blame behind one's back, praise to one's face, mockery to one's face, suffering, and pleasure.

What is the hell-destiny? It is the aggregates of hell, comprised of both seed and fruit, together with the karma that leads to experiencing rebirth in hell. As with the hell-destiny, so too with the animal, hungry-ghost, human, and heavenly destinies — each should be understood in the corresponding way.

What is birth from an egg? It is when beings emerge by breaking through a shell. What are these? Such as geese, wild geese, peacocks, parrots, and śārikā birds. What is birth from a womb? It is when beings, wrapped within a womb, emerge through the womb's opening. What are these? Such as elephants, horses, cattle, and donkeys.

What is birth from moisture? It is when beings arise dependent on some form of moisture. What are these? Such as worms, scorpions, and moths. What is birth by transformation? It is when beings, through the dominant force of karma, arise with the six sense-faculties complete, or else incomplete. What are these? Entirely so among the gods and in the hells, and in part among humans, hungry ghosts, and animals.

What are the six kinds of support? First, the support of foundation: the lowest wheel of wind, together with the wheel of water and the wheel of earth, established so that beings do not fall through — this is called support. Second, the support of shelter: dwellings and the like, established so that beings are spared harm from rain, wind, and other such elements — this is called support. Such dwellings are, in brief, of three kinds: those that are built, those that arise without being built, and palaces that arise by transformation.

Third, the support of abundance, established for the sake of beings' solid food — this is called support. Fourth, the support of security, established so that beings are spared harm from weapons and the like — this is called support. Fifth, the support of sun and moon, established so that beings can perceive form — this is called support. Sixth, the support of nourishment: the four kinds of food — solid food, contact, volition, and consciousness — established to sustain beings' bodies. This is called support.

What are the seven things to be provided for? First, the matter of one's own parents. Second, the matter of one's wife and children. Third, the matter of servants and attendants. Fourth, the matter of friends, officials, brothers, and other relations. Fifth, the matter of fields, houses, residences, and shops. Sixth, the matter of meritorious deeds, and of the practical means needed to accomplish them. Seventh, the matter of one's stored wealth.

What are the ten bodily requisites? First, food. Second, drink. Third, conveyance. Fourth, clothing. Fifth, ornaments. Sixth, song, laughter, dance, and music. Seventh, fragrance, garlands, and unguents. Eighth, household implements. Ninth, illumination. Tenth, the conduct of male and female.

What are the eight recurring necessities? They are the things worldly beings must attend to again and again. First, the matter of covering the body. Second, the matter of adorning and cleansing the body. Third, the matter of shifting one's posture. Fourth, the matter of eating and drinking. Fifth, the matter of sleep. Sixth, the matter of social gathering. Seventh, the matter of bodily labor. Eighth, the matter of speech.

What are the three worldly affairs? First, conversing together in mutual celebration and comfort. Second, weddings and the hosting of guests, eating and drinking together. Third, helping one another in the various undertakings of life.

What are the three kinds of speech? Speech in accord with the Dharma; speech not in accord with the Dharma; and all other speech. Speech in accord with the Dharma is that which teaches renunciation, freedom from the various entanglements and hindrances, and the attainment of what is truly to be delighted in — as explained at length in the sūtras. Speech not in accord with the Dharma is speech about food, drink, and the like, spoken with a defiled mind. All other speech is that which arises from a mind that is neither wholesome nor unwholesome.

What are the twenty-two occasions for anger? First, a false measuring-basket. Second, a false scale. Third, a forged document. Fourth, devious means toward wrongdoing. Fifth, resistance and conflict. Sixth, being mocked. Seventh, being defied. Eighth, litigation and dispute. Ninth, being cursed and reviled. Tenth, another's fury. Eleventh, being reproached. Twelfth, being threatened. Thirteenth, being beaten. Fourteenth, being killed. Fifteenth, being bound. Sixteenth, being imprisoned. Seventeenth, being mutilated. Eighteenth, being expelled. Nineteenth, flattery and duplicity. Twentieth, deceit and pretense. Twenty-first, being lured into a trap. Twenty-second, being lied to.

1. Hell-beings; 2. animals; 3. hungry ghosts; 4. gods; 5. humans; 6. kṣatriyas; 7. brāhmaṇas; 8. vaiśyas; 9. śūdras; 10. females; 11. males; 12. those neither male nor female; 13. the inferior; 14. the middling; 15. the excellent; 16. householders; 17. renunciants; 18. those who practice austerities; 19. those who do not; 20. the disciplined; 21. the undisciplined; 22. those neither disciplined nor undisciplined; 23. those free of desire; 24. those not yet free of desire; 25. those fixed in the wrong group; 26. those fixed in the right group; 27. those in the undetermined group; 28. monks; 29. nuns; 30. female probationers; 31. male novices; 32. female novices; 33. laymen; 34. laywomen.

35. Those who practice cutting off affliction; 36. those who practice recitation; 37. those who make pure donation; 38. elders; 39. those of middle age; 40. the young; 41. preceptor-instructors; 42. ordaining masters; 43. resident and neighboring disciples; 44. guests; 45. those who manage the community's affairs; 46. those attached to gain and honor; 47. those who have renounced such things; 48. the learned; 49. those of great merit and wisdom; 50. those who practice in accordance with the Dharma; 51. keepers of the sūtras; 52. keepers of the vinaya; 53. keepers of the treatises.

54. Ordinary worldlings; 55. those who have seen the truth; 56. those still in training; 57. those beyond training; 58. śrāvakas; 59. pratyekabuddhas; 60. bodhisattvas; 61. tathāgatas; 62. wheel-turning kings.

This wheel-turning king is, moreover, of four kinds: ruling one continent, or two, three, or four. One who rules a single continent has the iron wheel appear in response; one who rules two continents has the bronze wheel; one who rules three continents has the silver wheel; one who rules all four continents has the golden wheel.

What are the eight stages? The stage in the womb, the stage of birth, the stage of infancy, the stage of childhood, the stage of youth, the stage of middle age, the stage of old age, and the stage of advanced old age. The stage in the womb is the kalala and the stages that follow it. The stage of birth extends from this point onward, up to advanced old age. The stage of infancy lasts until one is able to walk about and play.

The stage of childhood is when one becomes able to do so. The stage of youth is when one is able to enjoy the objects of desire, up to the age of thirty. The stage of middle age extends from there up to fifty. The stage of old age extends from there up to seventy. Beyond this is called the stage of advanced old age.

What are the four ways of entering the womb? First, entering with clear awareness, but dwelling and emerging without it. Second, entering and dwelling with clear awareness, but emerging without it. Third, being clearly aware throughout all three — entering, dwelling, and emerging. Fourth, being aware in none of the three.

What are the six ways of making a living? First, farming. Second, trade. Third, herding cattle. Fourth, serving the king. Fifth, the study of writing, arithmetic, and accounting. Sixth, the study of other skilled crafts.

What are the six kinds of protection? The elephant corps, the cavalry, the chariot corps, the infantry, the power of the storehouse, and the power of friends.

What are the seven kinds of suffering? The suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of encountering what one resents, the suffering of separation from what one loves, and the suffering of not obtaining what one seeks.

What are the seven kinds of conceit? Conceit, excessive conceit, conceit beyond excessive conceit, self-conceit, overestimating conceit, self-deprecating conceit, and wrong conceit.

What are the seven kinds of arrogance? Arrogance over good health, arrogance over youth, arrogance over long life, arrogance over lineage, arrogance over physical beauty and strength, arrogance over wealth and rank, and arrogance over learning.

What are the four kinds of speech? Speech based on seeing, on hearing, on reflection, and on direct knowledge. Speech based on seeing is speech that, in dependence on the eye, actually perceives external form, and on that basis is spoken to others. Speech based on hearing is speech that, having been heard from another, is on that basis spoken to others.

Speech based on reflection is speech that, without having seen or heard something directly, arises simply from one's own reflection, estimation, and observation, and is on that basis spoken to others. Speech based on direct knowledge is speech concerning what one has individually felt, realized, experienced, and attained within oneself, spoken to others on that basis.

What are the many kinds of speech-terms? These same terms are also called explanatory terms, terms of elaboration, and meaning-comprehending terms, along with other such distinctions. The very letters of the alphabet, which comprehend all meanings, should likewise be understood as belonging among these many kinds of speech-terms.

What, then, are these terms? They include: ground, faculty, object, dharma, person, own-nature, distinction, function, self, other, existence, non-existence, question, answer, taking, giving, right nature, and wrong nature. There are, further, terms of what is permitted and prohibited, merit, fault, gain, loss, disparagement and praise spoken behind one's back, suffering, pleasure, praise and mockery spoken to one's face, firm excellence, the decline of wisdom, dullness, restlessness, accompaniment, manifestation, instruction, encouragement, and rejoicing. There are, further, the seven terms of grammatical case — the seven classical declensions.

There are, further, terms of designation, decree, distinguishing mark, quiescence, expression, rule, establishment, accumulation, determination, correlation, alarm, and beginning, middle, and end. There are terms of lineage, the setting forth of a thesis, statement, accomplishment, enjoyment, seeking, protection, shame, compassion, forbearance, fear, and discernment. There are terms covering parents, spouse and children, and every kind of household requisite, treated at length; and terms of birth, old age, and on through unfulfilled longing, sorrow and lament, youth, health, long life, meeting with the loved, and parting from the hated. There are terms of eating and tasting, habituation and its absence, heedlessness and heedfulness, investigation and analysis, affliction and its secondary forms, and elaboration. There are terms of mixture, commonality, the seen and the unseen, and the hidden and manifest. There are terms of agent and action, law, worldly affairs, property, truth and falsehood, and benefit and harm. There are terms of timidity, fearlessness, killing, binding, confinement, mutilation, and expulsion. And there are terms of cursing, fury, beating, coercion, and reproach.