佛祖統紀 2.40

2.40

四十二年（庚午）太子十七歲（按本行經十九納妃）釋種婆羅門摩訶那摩有女。名耶輸陀羅。顏色端正智慧過人。王即遣使往迎。為太子妃。太子常修禪觀。未嘗與妃有夫婦道（因果經）太子有三夫人。一瞿夷。二耶惟檀（即邪輸也）三鹿野。以有三婦。為立三時殿。殿有二萬婇女（十二遊經○文句云。未曾有及瑞應。皆云羅睺。是瞿夷子。法華涅槃。皆云是邪輸子。二義云何通。或可彼經舉夫母。此經舉所生。釋論瞿毘邪是寶女。不孕即是瞿夷。故知定是邪輸子○瑞應經云。十七歲納妃）。

Forty-second year (gengwu): The Prince was seventeen years old (according to the Sūtra of Former Deeds, he took a consort at nineteen). The Śākya brāhmaṇa Mahānāma had a daughter named Yaśodharā, whose appearance was dignified and whose wisdom surpassed others. The King dispatched an envoy to welcome her as the Prince's consort. The Prince constantly cultivated dhyāna contemplation, and never engaged in marital relations with his consort (Sūtra on Cause and Effect). The Prince had three consorts: first, Gopī; second, Yeweitan (who is Yaśodharā); third, Luye (Mṛgadāvā). Because there were three wives, he established three seasonal palaces for them, with twenty thousand palace maidens in the palaces (Twelve Excursions Sūtra. The Commentary states: The Weicengyou and Ruiying both state that Rāhula was the son of Gopī; the Lotus and Nirvāṇa both state that he was Yaśodharā's son. How are the two senses reconciled? Perhaps the former sūtras mention the foster mother, while this sūtra mentions the birth mother. The Commentary on the Great Perfection of Wisdom states that Gopyā is the Jewel Woman; being barren, she is Gopī, so we know he was definitely Yaśodharā's son. The Ruiying jing states he took a consort at seventeen).