[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) › 24.27 # 經律異相 24.27 經律異相 24.27 - **Language:** Classical Chinese ### [24.27](https://indike.org/pramana/in.bauddha.taisho.2121.24.27) 過去之世人壽無量。王名善住。其王爾時為太子治事。及登王位各八萬四千歲。時王頂上生一肉皰。其皰柔軟。如兜羅綿細軟劫貝。漸漸增長不以為患。足滿十月皰即開剖。生一童子。其形端正。人中第一。父王歡喜。字曰頂生。時善住王。即以國事而委付之。棄捨妻子入山學道。滿八萬四千歲。時頂生王。於十五日。在高樓上沐浴受齋。即於東方有金輪寶至。其輪千輻轂輞具足。不由工匠自然成就。而來應之。王作是念。我昔曾聞五通仙說。若剎利王。於十五日處高樓上沐浴受齋。若有金輪而來應者。當知得作轉輪聖帝。即試以左手擎之。右執香爐。右膝著地。而發誓言。是金輪寶若實不虛。應如過去轉輪聖王。即飛昇虛空周遍十方。還王左手王心知作轉輪聖王。其後不久復有象寶。如白蓮華。七枝柱地。王念。亦如仙說。十五日處在高樓沐浴受齋。王試擎香爐右膝著地。而發誓言。是白象寶若實不虛。應如過去轉輪聖王所行象。即旦至夕周遍八方。盡大海際還住本處。王大歡喜。復作是言。我今定是轉輪聖王。其後不久。次有馬寶。王又如前。復有女寶。形容端正微妙第一。以手觸王衣。時即知王身苦樂。亦知王心所緣。自然而有摩尼珠寶。如純青瑠璃。大如車輪照一由旬。若天降雨渧如車軸。是珠勢力能作大蓋。覆一由旬遮此大雨不令下過。王念如前。次有主藏臣。自然而出。多饒財寶無所闕少。眼見伏藏。隨王所念皆能辦之。即共乘船入於大海。告藏臣言。我今欲得珍異之寶藏。臣聞已即以兩手撓大海水。時十指頭出十寶藏。以奉聖王。而白王言。大王。所須隨意用之。其餘在者當沒大海。王大歡喜。次有主兵臣。自然而出。勇健猛略策謀第一。善知四兵。能令摧伏。已摧伏者力能守護。王告諸臣。汝等當知。此閻浮提安隱豐樂。我今七寶成就千子具足。更何所為。諸臣答言。唯然大王。東弗婆提西拘耶尼北欝單越。猶未歸德。王今應往。時王即與七寶一切營從飛空而往。四方人民歡喜歸德。復告大臣。我四天下安隱豐樂。人民熾盛咸已歸化。更何所為。諸臣答言。唯然聖王。三十三天壽長安樂。自恃天福未來歸化。今應往討令其摧伏。王復飛空上忉利天。見有一樹其色青綠。即問大臣。此是何色。大臣答曰。此是波利質多羅樹。忉利諸天夏三月日。常於其下娛樂受樂。又見白色猶如白雲。復問大臣。此是何色。大臣答言。是善法堂。忉利諸天常集其中論人天事。於是天主釋提桓因。知王在外既出迎逆。見已執手昇善法堂分座而坐。彼時二王形容相貌等無差別。唯有視眴為別異耳（賢愚經云先身以豆散弗沙佛上四粒入鉢王四天下一粒在頂受樂二天）王言。我今可住此中為天王不。時天帝釋。受持讀誦大乘經典為他宣說。唯於深義未盡通達。王於帝釋乃生惡心。即便墮落還閻浮提。與所愛念人天離別生大苦惱。復遇疾病即便命終。帝釋迦葉佛是。轉輪聖王即我身是（出大涅槃經第十一卷）。 > In an ancient era, human lifespan was immeasurable. There was a king named Supratiṣṭhita. At that time, while serving as crown prince handling governance and upon ascending the royal throne, the king spent eighty-four thousand years in each stage. At that time, a fleshy vesicle grew upon the crown of the king's head. The vesicle was soft, fine and supple like tūla cotton or karpāsa. It gradually grew larger without causing any harm. When the full ten months were complete, the vesicle split open, giving birth to a boy. His features were upright, foremost among men. The father king was overjoyed and named him Mūrdhata (Crown-Born). King Supratiṣṭhita then entrusted state affairs to him, abandoned his wife and children, and entered the mountains to train in the Path, completing eighty-four thousand years. At that time, on the fifteenth day, King Mūrdhata was bathing and observing the precepts on a high tower. Thereupon, from the eastern direction, the treasure of the golden wheel arrived. The wheel had a thousand spokes, complete with hub and rim; it was not fashioned by any artisan, but came into being naturally to respond to him. The king reflected: 'I once heard a five-superknowledges rṣi explain that if a kṣatriya king, on the fifteenth day, upon a high tower, bathes and observes the precepts, and if a golden wheel comes to respond to him, one should know that he will become a wheel-turning sage emperor.' He then tested it by raising it with his left hand, holding an incense burner with his right, placing his right knee upon the ground, and making an oath, saying: 'If this golden-wheel treasure is truly not false, it should act just as the wheel of the past wheel-turning sage kings did.' It immediately flew up into the void, circled through the ten directions, and returned to the king's left hand. The king knew in his heart that he was a wheel-turning sage king. Not long thereafter, there was also the elephant treasure, white as a lotus blossom, with seven limbs touching the ground. The king thought: 'This too is as the ṛṣi said.' On the fifteenth day, while upon the high tower bathing and observing the precepts, the king tested it by raising the incense burner, placing his right knee on the ground, and making an oath: 'If this white elephant treasure is truly not false, it should act just as the elephants of the past wheel-turning sage kings did.' From morning to evening it immediately traveled all around the eight directions, reaching the limits of the great ocean, and returned to stay in its original place. The king was exceedingly joyful and again said: 'I am now definitely a wheel-turning sage king.' Not long thereafter, the horse treasure followed, and the king again tested it as before. Then there was the woman treasure, her appearance upright and exquisitely foremost; when her hand touched the king's clothes, she immediately knew whether the king's body was in suffering or pleasure, and also knew that to which the king's mind was directed. Spontaneously there appeared a maṇi jewel, like pure blue vaidūrya, as large as a cartwheel, illuminating one yojana. If heaven sent down rain, pouring like carriage axles, the power of this jewel could form a great canopy covering one yojana, warding off this heavy rain and not letting it fall through. The king tested it as before. Next, the storehouse-treasurer minister appeared spontaneously, possessing vast wealth and treasures with nothing lacking; his eyes could see hidden storehouses, and whatever the king wished, he was capable of providing. They then boarded a boat together and entered the great ocean. The king told the treasurer minister: 'I now desire to obtain rare and extraordinary treasures.' Having heard this, the minister stirred the ocean water with both hands. Thereupon, from his ten fingertips, ten precious treasures emerged, which he offered to the sage king, saying to the king: 'Great King, use whatever you require as you please; whatever remains shall sink back into the great ocean.' The king was exceedingly joyful. Next, the army-commanding minister appeared spontaneously, valiant, brave, and supreme in strategic planning, skilled in understanding the fourfold army, capable of crushing and subduing \[enemies\], and possessing the strength to protect those already subdued. The king told his ministers: 'You should know that this Jambudvīpa is peaceful, abundant, and joyful. I am now endowed with the seven treasures and complete with a thousand sons; what more is there to be done?' The ministers answered: 'Indeed, Great King, Pūrvavideha in the east, Godānīya in the west, and Uttarakuru in the north have not yet submitted to your virtue. The king should now go there.' At that time, the king, together with the seven treasures and all his retinue, flew through the air to go there, and the people of the four directions joyfully submitted to his virtue. He again told his ministers: 'My four continents are peaceful, abundant, and joyful, and the people are thriving and have all converted; what more is there to be done?' The ministers replied: 'Indeed, Sage King, the gods of the Trāyastriṃśa heaven have long lifespans and are peaceful and happy; relying on their own heavenly merit, they have not yet come to submit. You should now go to campaign against them and make them yield.' The king again flew through the void and ascended to the Trāyastriṃśa heaven. He saw a tree whose color was blue-green, and immediately asked his ministers: 'What color is this?' The ministers replied: 'This is the Pārijāta tree. Beneath it, the gods of Trāyastriṃśa always enjoy themselves and experience pleasure during the three months of summer.' He also saw a white color, resembling white clouds, and again asked his ministers: 'What color is this?' The ministers answered: 'This is the Sudharmā Hall. The gods of Trāyastriṃśa always assemble within it to discuss affairs of humans and gods.' Thereupon the lord of heaven, Śakra Devānām Indra, knowing that the king was outside, went out to welcome him. Seeing him, he took him by the hand, ascended the Sudharmā Hall, and shared his seat with him. At that time, the appearances and countenances of the two kings were equal without any distinction, differing only in the blinking of the eyes. (The Sutra of the Wise and the Foolish says that in a previous life he scattered beans upon Puṣya Buddha; four grains fell into the bowl, so he ruled over the four continents, and one grain landed on the Buddha's crown, so he enjoyed happiness in two heavens.) The king said: 'May I now dwell here and be the heavenly king?' At that time, Heavenly King Śakra had received, kept, recited, and proclaimed to others the Mahāyāna scriptures, though he had not yet fully mastered the profound meaning. The king then gave rise to an evil thought toward Śakra; immediately he fell back down to Jambudvīpa. Separated from the humans and gods whom he loved and cherished, he suffered great affliction. He further contracted an illness and immediately passed away. Śakra was Kāśyapa Buddha, and the wheel-turning sage king was none other than myself.' (Extracted from the Mahāparinirvāṇa Sūtra, fascicle 11) > — English (machine translation) (machine translation) - [Previous: 24.26](https://indike.org/pramana/in.bauddha.taisho.2121.24.26) - [Next: 24.28](https://indike.org/pramana/in.bauddha.taisho.2121.24.28) - [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.24.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2121.24.27](https://indike.org/pramana/in.bauddha.taisho.2121.24.27) · Pramāṇa