中天竺舍衛國祇洹寺圖經 1.54

1.54

On the upper story of the eastern pavilion of the front Buddha hall, there are eighty thousand silver Buddhas seated on seven-jewel lotuses. Within the silver images, there are eighty-four thousand seven-jewel multi-storied pavilions. Inside each pavilion are images of the Tathāgata attaining the Way, subduing the heavenly māra, turning the wheel of the Dharma, and entering nirvāṇa. Inside the multi-storied pavilions of the seven jewels is a jewel pond, adorned with jewel flowers; on the flowers are Buddhas, each expounding the wondrous Dharma, and their numerous images are made of white jade. In the lotuses within the pond. In the courtyard are 1.6 billion silver jewel stūpas; in the centre of these stūpas is a natural heavenly jewel stūpa with one hundred and twenty corners and the same number of tiers. Beneath the stūpa are three hundred and twenty coiled nāgas supporting the jewel stūpa above; on the outside of the stūpa is a great king of jewels shaped like a phoenix, ridden by Mañjuśrī above. At each monthly poṣadha, the king of jewels emits light reaching the ordination platform, illuminating the bhikṣus; the light rebukes those who break the precepts, and if any conceal their offenses, the light touches their bodies. It is also seen that above the heads of bhikṣus who have committed grave offenses, the light of the jewel shoots into their hearts, generating heat that burns their bodies, so that they suffer intertwined agonies. For those who repent with utmost sincerity, the light of the jewel releases water, flowing pure and cool. Their bodies and minds attain refreshing bliss, and their precept-roots are reborn. Great Compassionate Mañjuśrī emits light from his white curl, which also illuminates the bhikṣus, rebuking those who break the precepts and praising those who uphold them. This jewel stūpa then rises from the earth and flies to the platform, circumambulating the platform in pradakṣiṇa. The heavenly music inside the stūpa all speaks of impartial great compassion, praising the great merits of upholding the precepts. In this jewel stūpa are the two images of Śākyamuni and Prabhūtaratna expounding the seventh assembly of the Lotus Sūtra; inside this stūpa, the great assembly and the eight classes enter without obstructing one another. When the precepts were about to be formulated, Vajradhvaja Bodhisattva served as the requester. In the stūpa there were originally the Vinayapiṭakas of the two Buddhas Kāśyapa and Vipaśyin. When Śākyamuni Tathāgata formulated the precepts twelve years after his enlightenment, he examined the ancient Vinayas in this stūpa. The bhikṣu Ānanda constantly studied and recited them here. Above this jewel stūpa, ten billion devas on all four sides ride the wondrous wind, holding musical instruments in their hands, constantly making offerings to the great Vinayapiṭaka. Whenever the precepts are conferred, the stūpa arrives at the platform, and the heavenly music circles the stūpa in offering. For those with merit, the door of the stūpa opens of itself, and they see the World-Honoured One's hand stroking their heads. Once the ordination is done, this stūpa returns to its former place. The subtle, inconceivable wonders within it cannot be fully told. All the aforesaid forms were made by Vajramati Bodhisattva during the time of Vipaśyin Buddha. As for its gems and jewels, they are from the nāga king Sāgara. When Śākyamuni Tathāgata was about to enter nirvāṇa, the images, multi-storied pavilions, pond, and stūpa flew through the sky to escort him to the cremation ground. The devas then played melodies of permanence, bliss, self, and purity. When the cremation was concluded, the jewel stūpa emitted light that overshadowed the great assembly. It also issued a great voice, and the door of the stūpa opened at once, revealing the two World-Honoured Ones. At that time, Ratnarāśi Bodhisattva, on behalf of the great assembly, asked for resolution of their doubts: "When past Buddhas entered nirvāṇa, how did they instruct and admonish their disciples regarding the marks of cremation, the erection of stūpas, distribution, and so forth?" The Buddha answered each in turn. Due to the bodhisattva's request, the sūtra was named the Mahāratnakūṭa. One third of this scripture resembles the Nirvāṇa Sūtra. Once the scripture had been preached, the door of the stūpa closed again. Sāgara Nāgarāja gathered it up and took it back to his ocean palace. (According to the current Separate Biography, in the country of Chequ there is this scripture, with more than one hundred thousand verses. Dharma Master Xuanzang also brought the Sanskrit text and translated only one portion, named the Great Bodhisattva Piṭaka. It broadly illuminates the Mahāyāna's six pāramitās, the four means of embracing, and the Buddha's eighteen unshared dharmas; the rest has not yet been produced.) The circumstance of the Lotus Sūtra of the Wondrous Dharma is like that of the Avataṃsaka and Prajñāpāramitā, expounded in multiple assemblies. What is translated now corresponds to the third assembly. The Buddhāvataṃsaka-sūtra was also expounded several times, each exposition having seven locations and eight assemblies, with different teaching lords. Inside the middle story of the jewel pavilion, there are sixteen seven-jewel multi-storied pavilions. In each pavilion are many images of Maitreya Bodhisattva. In the scripture, the youth Sudhana met Maitreya Bodhisattva in these pavilions. There are also five hundred silver platforms; inside each platform are five hundred gold platforms, and corresponding to each platform is a seven-jewel pond, each with a thousand-petaled golden lotus, and on each lotus is a Buddha. There are further seven-jewel lotuses, with small heavenly youths making celestial music. In their midst is a jasper Mount Sumeru, upon which is depicted the image of Śākyamuni Tathāgata delivering the nāgas. The jewel pavilions described above were all made and offered by Asangabhāṇa Bodhisattva during the time of Vipaśyin Buddha. Coming down to the present, when the Tathāgata entered nirvāṇa, the Lord of Trāyastriṃśa gathered them up to heaven. On the lower story of the jewel pavilion are made an image of Mahābrahmā in ox-head sandalwood together with Brahmā's retinue, and images of the retinues of Śakra and the Four Kings. Thirty-one years after the Buddha attained the Way, Mañjuśrī announced the shapes of these images; their voices, words, and deportment were no different from the real ones. In the centre is a great golden bell; the image of Śakra strikes it daily, vibrating the three thousand worlds. Twelve years after the Buddha's parinirvāṇa, the great nāga gathered it into his ocean palace for worship.