[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) › [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121) › 24.21 # 經律異相 24.21 經律異相 24.21 - **Language:** Classical Chinese ### [24.21](https://indike.org/pramana/in.bauddha.taisho.2121.24.21) 菩薩過去劫時。此佛世界名那提嵐。劫名曰善提。有轉輪王名無諍念。主四天下。有一臣名曰寶海。是梵志種。善知占相。時生一子。有三十二相八十種好。百福成相常光一尋。百千諸天來共供養。因為作字號曰寶藏。其後長大。剃除鬚髮法服出家成三菩提。還號寶藏十號具足。即轉法輪。令諸眾生皆得生天。咸蒙解脫利益天人。聲聞大眾恭敬圍遶安周羅城。即是聖王所治之處。去城不遠有一園林。名曰閻浮。時佛與聲聞大眾止頓此林。時王聞之。與無量大眾往至佛所。到佛所已頭面禮足。右遶三匝却坐一面。佛即為王說於正法。以種種方便示教利喜。王白佛言。唯願如來及諸聖眾。於三月中受我供養衣服飲食臥具湯藥。時佛默然。頭面作禮遶佛三匝還。告小王及臣民眷屬辦諸供具。時主寶臣。於閻浮林中以純金為地。於其地上作七寶樓。其樓四門七寶所成。七寶行樹其樹皆懸寶衣瓔珞。種種珠蓋及諸寶器。復散諸香寶華。綩綖繒纊以為敷具。懸諸繒幡及王金輪。於樓觀前去地七尺。女寶執蓋。以摩尼珠並置佛前。珠輪二光常照林中晝夜無異。以牛頭栴檀為床榻。机橙白象。寶樹種種莊嚴在佛僧前後。玉女寶持七摩尼寶蓋在於佛前。以牛頭栴檀及黑沈水。散以供養。作眾伎樂。其園外邊有四兵寶周匝圍遶。王到佛所作禮右遶三匝。自行澡水手自斟酌。上妙餚饍供養佛及僧。食訖捨鉢行水漱口。王執寶扇以扇如來及一一聲聞。時王千子及八萬四千諸小王等。悉皆供養一一聲聞。如轉輪王。尋於食後。有無量眾入林聽法。諸天散華作天伎樂。以供養佛。虛空中有天衣瓔珞種種寶蓋。而自迴轉。四萬青衣夜叉。取牛頭栴檀為眾作食。時轉輪王。夜於眾前然百千無量億那由他燈。王頂戴一燈。肩荷二燈。左右手中執持四燈。其二膝上各置一燈。兩足趺上亦各一燈。晝夜供養。佛神力故身無疲極。如入三禪。轉輪聖王所受快樂亦復如是。終竟三月。以主藏寶臣貢上如來。閻浮檀金作龍頭瓔珞八萬四千。上金輪寶白象紺馬摩尼珠寶妙好火珠。主藏臣寶主兵臣寶諸小王等。安周羅城諸小城邑。七寶衣寶華寶聚寶蓋所著妙衣。華鬘瓔珞寶車寶仗。七寶頭目交絡及諸寶網。閻浮金鎖真珠寶貫。上妙履屣綩綖絪縟。微妙机橙七寶器物。鍾鼓伎樂寶鈴珂貝。園林幢幡瓶罐燈燭。七寶鳥獸雜廁妙扇。種種諸藥如是等物。各八萬四千。以施佛僧。作是施已。白佛言。世尊。我國多事。有諸不及今我悔過。唯願如來久住此園。復當令我數得禮敬。王諸子等復各請佛僧。終竟三月。如來默然。善男子。時王千子。第一太子名曰不眴。終竟三月。供養如王。唯無輪等七寶。大臣寶海梵志。遍閻浮提告一切男女。有所求乞者。先歸依三寶發菩提心。然後當受汝之所施。時閻浮提。無有一人不從梵志。受三歸依發菩提心。便受所施之物。時諸王子皆各發心。或願忉利天王。或求梵王。或求魔王。或求轉輪聖王。或願大富。或求聲聞。各各向佛及僧悔過。轉輪聖王。因過去布施故復求今住（出悲華經第二卷又出寂意菩薩問五濁經）。 > In a past kalpa of the Bodhisattva, this Buddha-world was named Natīra (Nāraṇḍā?), and the kalpa was called Shantiti (Śānti). There was a wheel-turning king named Araṇemin (Wu zheng nian) who ruled over the four continents. He had a minister named Ratnasamudra (Bao hai), who was of brāhmaṇa stock and skilled in physiognomy and divination. At that time, a son was born \[to the minister\], possessing the thirty-two marks and eighty minor marks, adorned with a hundred merits, with an ordinary aura of one fathom. Hundreds of thousands of devas came together to make offerings to him. Consequently, they gave him a name, styling him Ratnagarbha (Bao zang). Later, when he grew up, he shaved off his hair and beard, put on Dharma robes, went forth from household life, and attained complete enlightenment (saṃbodhi). He was still named Ratnagarbha, endowed with the ten epithets. He immediately turned the wheel of Dharma, causing all sentient beings to be reborn in heaven, all to attain liberation, and benefiting devas and humans. The great assembly of śrāvakas reverently encircled him in the city of Añcanā (Anzhouluo), which was the royal seat ruled by the noble king. Not far from the city was a grove called Jambu. At that time, the Buddha and the great assembly of śrāvakas dwelt and rested in this grove. Then the king heard of this and went to the Buddha's dwelling together with an immeasurable great multitude. Having arrived at the Buddha's dwelling, he bowed his head and face to \[the Buddha's\] feet, circumambulated him three times to the right, and sat to one side. The Buddha thereupon expounded the correct Dharma to the king, instructing, encouraging, and delighting him with various expedient means. The king addressed the Buddha, saying, 'I pray only that the Tathāgata and the noble assembly accept my offerings of clothing, food and drink, bedding, and medicines for three months.' Then the Buddha remained silent. \[The king\] bowed his head and face, circumambulated the Buddha three times, and returned. He announced to the petty kings, ministers, common people, and his retinue to prepare all the offerings. Then the minister in charge of treasures made the ground in the Jambu grove of pure gold, and upon that ground he constructed a seven-jewelled pavilion. The four gates of the pavilion were formed of the seven treasures. Rows of trees of the seven treasures were planted, and on the trees hung jewelled garments, necklaces, various pearl canopies, and various precious vessels. He also scattered various perfumes and precious flowers, using embroidered silk and fine floss as bedding. He hung silk banners and the king's golden wheel. Seven cubits above the ground in front of the pavilion, the woman-treasure held a canopy, and placing maṇi jewels together before the Buddha, the twin lights of the jewel and the wheel continually illuminated the grove, without difference day or night. He used gośīrṣa-candanā (ox-head sandalwood) to make couches, chairs, and stools. White elephants and precious trees of various adornments stood before and behind the Buddha and the saṅgha. The precious jade woman held seven maṇi jewel canopies before the Buddha. Scattering gośīrṣa-candanā and black agallochum (aloeswood) as offerings, they performed various musical arts. Outside the park, the four-division treasure army encircled it all around. The king came to the Buddha's dwelling, paid homage, and circumambulated him three times to the right. He personally brought washing water and personally served the food, offering supreme and exquisite dishes to the Buddha and the saṅgha. When the meal was finished, they set down their bowls and took water to rinse their mouths. The king held a precious fan to fan the Tathāgata and each individual śrāvaka. Then the king's thousand sons and eighty-four thousand petty kings all made offerings to each individual śrāvaka, just as the wheel-turning king did. Immediately after the meal, immeasurable multitudes entered the grove to hear the Dharma. The devas scattered flowers and played celestial music to make offerings to the Buddha. In the open sky, celestial garments, necklaces, and various precious canopies turned around of themselves. Forty thousand blue-clad yakṣas took ox-head sandalwood to prepare food for the assembly. Then the wheel-turning king, in the night before the assembly, lit hundreds of thousands of immeasurable koṭis of nayutas of lamps. The king carried one lamp on his head, two lamps on his shoulders, held four lamps in his left and right hands, placed one lamp on each of his two knees, and one lamp on each of the tops of his two feet, making offerings day and night. By the Buddha's spiritual power, his body did not experience exhaustion, as if he had entered the third dhyāna. The pleasure experienced by the wheel-turning noble king was also like this. When the three months were ended, he offered to the Tathāgata the minister who oversees treasures; eighty-four thousand dragon-head necklaces made of jambūnada gold; the golden wheel-treasure, white elephant, dark-blue horse, maṇi jewel-treasure, and exquisite fire-jewel; the treasure of the minister who oversees treasures, the treasure of the minister who commands the army, all the petty kings; the city of Añcanā and all the minor cities and towns; seven-jewelled clothing, precious flowers, heaps of jewels, precious canopies, and exquisite robes worn; flower garlands, necklaces, precious carriages, and precious staves; canopies and nets interwoven with seven-jewelled pearls, heads, and eyes; jambūnada gold chains and strings of genuine pearls; supreme exquisite shoes, cushions, and mattresses; subtle chairs and stools, seven-jewelled vessels; bells, drums, musical instruments, precious bells, and conches; parks, groves, banners, pennants, flasks, jars, lamps, and candles; birds and beasts of the seven treasures, various exquisite fans; and various medicines—eighty-four thousand of each of such items, to bestow upon the Buddha and the saṅgha. Having made these offerings, he addressed the Buddha, saying, 'World-Honoured One, my state has many affairs, and there are many deficiencies; now I repent my faults. I pray only that the Tathāgata will dwell long in this grove, so that I may frequently pay homage.' The king's sons again each invited the Buddha and the saṅgha for three months; the Tathāgata remained silent. Good sons, among the king's thousand sons, the first crown prince was named Animiṣa (Bu shun). For three months he made offerings like the king, except that he did not have the seven treasures such as the wheel. The great minister, the brāhmaṇa Ratnasamudra, went throughout Jambudvīpa and announced to all men and women, 'Whoever makes a request or begs, you must first take refuge in the Three Jewels and generate the mind of awakening (bodhicitta), and only then will I accept what you offer.' At that time, in Jambudvīpa, there was not a single person who did not receive the three refuges and generate the bodhicitta from the brāhmaṇa, and then receive the given goods. At that time, all the princes each generated their intentions: some aspired to be the king of the Trāyastriṃśa heaven, some sought to be a Brahmā king, some sought to be a Māra king, some sought to be a wheel-turning noble king, some wished for great wealth, and some sought to be śrāvakas; each repented his faults toward the Buddha and the saṅgha. The wheel-turning noble king, because of his past generosity, again sought his present dwelling. (Taken from the second fascicle of the Karuṇāpuṇḍarīka-sūtra, and also from the Sūtra of the Bodhisattva Śāntimati's Inquiries on the Five Turbidities.) > — English (machine translation) (machine translation) - [Previous: 24.20](https://indike.org/pramana/in.bauddha.taisho.2121.24.20) - [Next: 24.22](https://indike.org/pramana/in.bauddha.taisho.2121.24.22) - [Up: 24](https://indike.org/pramana/in.bauddha.taisho.2121.24) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2121~en-mt.24.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.24.21](https://indike.org/pramana/in.bauddha.taisho.2121.24.21) · Pramāṇa