[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐西域記](https://indike.org/pramana/in.bauddha.taisho.2087) › 10.6 # 大唐西域記 10.6 大唐西域記 10.6 - **Language:** Classical Chinese ### [10.6](https://indike.org/pramana/in.bauddha.taisho.2087.10.6) 三佛經行西不遠，有窣堵波，是室縷多頻設底拘胝（唐言聞二百億。舊譯曰億耳，謬也）苾芻生處。昔此城有長者，豪貴巨富，晚有繼嗣，時有報者，輒賜金錢二百億，因名其子聞二百億。洎乎成立，未曾履地，故其足跖毛長尺餘，光潤細軟，色若黃金。珍愛此兒，備諸玩好，自其居家以至雪山，亭傳連隅，僮僕交路，凡須妙藥，遞相告語，轉而以授，曾不踰時，其豪富如此。世尊知其善根將發，也命沒特伽羅子而往化焉。既至門下，莫由自通。長者家祠日天，每晨朝時東向以拜。是時尊者以神通力，從日輪中降立於前。長者子疑日天也，因施香飯而歸，其飯香氣遍王舍城。時頻毘娑羅王駭其異馥，命使歷問，乃竹林精舍沒特伽羅子自長者家持來，因知長者子有此奇異，乃使召焉。長者承命，思何安步？泛舟鼓棹，有風波之危；乘車馭象，懼蹶躓之患。於是自其居家，至王舍城，鑿渠通漕，流滿芥子，御舟安止，長縆以引。至王舍城，先禮世尊。世尊告曰：「頻毘娑羅王命使召汝，無過欲見足下毛耳。王欲觀者，宜結跏坐。伸脚向王，國法當死。」長者子受誨而往，引入廷謁。王欲視毛，乃跏趺坐，王善其有禮，特深珍愛。亦既得歸，還至佛所。如來是時說法誨喻，聞而感悟，遂即出家。於是精勤修習，思求果證，經行不捨，足遂流血。世尊告曰：「汝善男子，在家之時知鼓琴耶？」曰：「知。」「若然者，以此為喻。絃急則聲不合韻，絃緩則調不和雅，非急非緩，其聲乃和。夫修行者亦然。急則身疲心怠，緩則情舒志逸。」承佛指教，奉以周旋，如是不久，便獲果證。 > To the west of this last-named spot, at no great distance, is a stûpa. This denotes the spot where the Bhikshu Śrutaviṁśatikoṭi (Shi-lu-to-p'in-she-ti-ku-chi) was born. Formerly there was in this town a rich householder (gṛihapati), honoured and powerful. Late in life he had an heir born to his estate. Then he gave as a reward to the person who told him the news 200 lakhs of gold pieces. Hence the name given to his son was Śrutaviṁ- Srutikoti (Wen-urh-pih-yih). From the time of his birth till he grew up his feet never touched the ground. For this reason there grew on the bottom of his feet hairs a foot long, shining and soft, and of a yellow gold colour. He loved this child tenderly, and procured for him objects of the rarest beauty. From his house to the Snowy Mountains he had established a succession of rest-houses from which his servants continually went from one to the other. Whatever valuable medicines were wanted, they communicated the same to each other in order, and so procured them without loss of time, so rich was this family. The world-honoured one, knowing the root of piety in this man was about to develop, ordered Mudgalaputra to go there and to instruct him. Having arrived outside the gate, he had no way to introduce himself (to pass through). Now the householder's family (or simply the householder) worshipped Surya-deva. Every morning when the sun rose he turned towards it in adoration. > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > At this time Mudgalaputra, by his spiritual power, caused himself to appear in the disc of the sun and to come down thence and stand in the interior. The householder's son took him to be Surya-deva, and so offered him perfumed food (rice) and worshipped him. The scent of the rice, so exquisite was it, reached even to Rajagriha. At this time Bimbisara-raja, astonished at the wonderful perfume, sent messengers to ask from door to door whence it came. At length he found that it came from the Venuvana-vihara, where Mudgalaputra had just arrived from the abode of the (rich) householder. The king finding out that the son of the householder had such miraculous (food), sent for him to come to court. The householder, receiving the order, considered with himself what was the easiest mode of transport; a galley (boat with banks of oars) is liable to accidents from wind and waves; a chariot is liable to accident from the frightened elephants running away. On this he constructed from his own house to Rajagriha a canal basin, and filled it full of mustard seed. Then placing gently on it a lordly boat furnished with ropes with which to draw it along, he went thus to Rajagriha. > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > First going to pay his respects to the Lord of the World, he (i.e., Buddha) addressed him and said, "Bimbasara-raja has sent for you, no doubt desiring to see the hair beneath your feet. When the king desires to see it, you must sit cross legged with your feet turned up. If you stretch out your feet towards the king, the laws of the country exact death." The householder's son, having received the instruction of Buddha, went. He was then led into the palace and presented (to the king). The king desiring to see the hair, he sat cross-legged with his feet turned up. The king, approving of his politeness, formed a great liking for him. Having paid his final respects, he then returned to the place where Buddha was. Tathagata at that time was preaching the law and teaching by parables. Hearing the discourse and being moved by it, his mind was opened, and he forthwith became a disciple. Then he applied himself with all his power to severe thought, with a view to obtain the fruit (of Arhatship). He walked incessantly up and down, until his feet were blood-stained. > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > The Lord of the World addressed him, saying, "You, dear youth, when living as a layman, did you know how to play the lute?" He said, "I knew." "Well, then," said Buddha, "I will draw a comparison derived from this. The cords being too tight, then the sounds were not in cadence; when they were too loose, then the sounds had neither harmony nor charm; but when not tight and not slack, then the sounds were harmonious. So in the preparation for a religious life, the case is the same; too severe, then the body is wearied and the mind listless; too remiss, then the feelings are pampered and the will weakened." Having received this instruction from Buddha, he moved round him in a respectful way, and by these means he shortly obtained the fruit of Arhatship. On the western frontier of the country, to the south of the river Ganges, we come to a small solitary mountain, with a double peak rising high. Formerly Buddha in this place rested during the three months of rain, and subdued the Yaksha Vakula (Yo-c'ha Po-khu-lo). Below a corner of the south-east side of the mountain is a great stone. On this are marks caused by Buddha sitting thereon. The marks are about an inch deep, five feet two inches long, and two feet one inch wide. Above them is built a stūpa. Again to the south is the impression on a stone where Buddha set down his kiun-chi-kia (kundika or water-vessel). In depth the lines are about an inch, and are like a flower with eight buds (or petals). > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World - [Previous: 10.5](https://indike.org/pramana/in.bauddha.taisho.2087.10.5) - [Next: 10.7](https://indike.org/pramana/in.bauddha.taisho.2087.10.7) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.2087.10) ## Translations (1) - [Si-yu-ki: Buddhist Records of the Western World](https://indike.org/pramana/in.bauddha.taisho.2087~en-beal.10.1.2) — Samuel Beal 1884, English --- Source: [https://indike.org/pramana/in.bauddha.taisho.2087.10.6](https://indike.org/pramana/in.bauddha.taisho.2087.10.6) · Pramāṇa