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sun, his right eye into the moon; his four limbs and five extremities into the four quarters of the globe and the five great mountains, his blood into the rivers; his muscles and veins into the strata of the earth, his flesh into the soil, etc.” (W. G. Aston, E.T.N., Vol. I, p. 28). A similar idea is also found in the Rig Veda (X, 9) of ancient India, which says, like the Chinese myth of Pan Ku that the moon came from the God Brahma’s mind, the sun from his eye, the great Gods, Indra and Agni, from his mouth; whilst the wind God Vayu came from his breath, the earth and sky were formed from his feet and head.
Another Buddhist Sutra similarly described the Brahmanistic God Maheshvara:
“The God Mahesvara,—the etherial heaven is his head, the earth is his body, the water is his urine, the mountains are his excrements, all the living beings are worms in his belly, the wind is his vital breath, the air his bodily heat, both good and evil are the Karma or constituents of his character” (The Gedo-Shojo-Nohan-[errata 1]Ron. Nanjio’s Catalogue, No. 1260).
150. An allusion to the Tendai-no-fu (Tien-Tai-Fu) by Sonshaku (Sun Cho) in the Monzen (Wen-Hsuan), one of the Chinese Classics. Vide also the Shusuihen (Chiu-Shui-Pien), by Soshi (Chuang-tzu), a follower of Eoshi (Lao-tzu) and contemporary of Moshi (Meng-Tzu); according to the Chinese traditoin Mencius was in the 4th century B.C.
151. Gyo (Yao) and Shun (Shun) are the prototype of ideal emperors in ancient China.
152. In other words, Japan.
