經律異相 24.8

24.8

轉輪聖王。成就七寶。有四神德。一金輪寶。二白象寶。三紺馬寶。四神珠寶。五玉女寶。六居士寶。七主兵寶。若轉輪王出閻浮提時。諸剎利水澆王頂以月滿時香湯沐浴。升高殿上會眾伎樂。天金輪寶忽現在前。輪有千輻光色具足。天金所成非世所有。輪徑丈四。王見興念。我從宿舊聞今此輪現將無是耶。今我寧可試此輪寶。王即召四兵。向金輪寶。偏露右臂右膝著地。以右手摩捫金輪語言。汝向東方如法而轉勿違常則。輪即東轉。王將四兵隨其後行。輪前四神導輪所住。王即止駕。東方小國以金鉢盛銀粟。銀鉢盛金粟。來詣王所。拜首白言。善哉大王。今此東方土地豐樂多諸珍寶人民熾盛。願大王留此治化。大王答曰。汝等但以正法治民。勿使偏抂無令國內有非法行。自不殺生。教人不殺偷盜邪婬兩舌惡口妄言。綺語貪邪嫉妬邪見之人。此即名曰我之所治。時諸小王。即從大王巡行諸國。至東南西北。隨輪所至。其諸國王皆獻國土平曠之處。輪則周行封畫量度。東西十二由旬。南北七由旬。天神造城郭。其城七重。七重欄楯七重羅網。七重行樹周匝交飾。七寶所成乃至無數眾鳥相和而鳴。復於城內造諸宮殿。宮牆七重七寶所成。時金輪寶在宮殿上虛空中住。王清旦於正殿上坐。自然象寶忽現在前。其毛純白七處平住。力能飛行其首雜色。六牙纖𦟛真金間填。王見念言。此象賢良。若善調者可中御乘。即試調習諸能悉備。時轉輪王欲自試象。即乘其上。清旦出城周行四海。食時已還。時王清旦在正殿坐。自然馬寶忽現在前。其紺青色朱毛尾頭。仰如馬力能飛行。王見念言。此馬寶良。若善調者可中御乘。即試調習諸能悉備。王欲試馬。即自乘之清旦出城。周行四海食時已還。時王清旦在正殿上。自然神珠忽現在前。質色清徹無有瑕穢。王見念言。此珠妙好。若有光明可照宮內。王欲試珠。即召四兵。以此寶珠置高幢上。於夜冥中齎幢出城。其珠光明照一由旬。見城中人皆起作務。謂為是晝。玉女寶者忽然自現。顏色從容面貌端正。不長不短不麁不細。不白不黑不剛不柔。冬則身溫夏則身涼。舉身毛孔出栴檀氣。口出優鉢羅華香。言語柔濡舉動安詳。先起後坐不失儀則。時王無著心不暫念。況復親近。居士寶者忽然自出。寶藏之內財富無量。居士宿福眼能徹視。地中伏藏有主無主。皆悉見知。其有主者能為擁護。其無主者取給王用。時居士寶往白王言。大王。有所給與不足為憂。我自能辦。時王欲試此居士寶。即勅嚴船於水遊戲。告居士曰。我須金寶汝速與我。居士報曰。大王。小待須我至岸。王乃逼言。我今須用居士寶。以右手內著水中。水中寶瓶隨手而出。如蟲緣樹。時王見之。語居士言。止止吾無所須。向相試耳。尋以寶物還投水中。主兵寶者。忽然出現。智謀雄猛英略獨決。即詣王所白言。大王有所討罰不足為憂。我自能辦。時王欲試主兵寶故。即集四兵而告之曰。汝今用兵。未集者集。已集者放。未嚴者嚴。已嚴者解。未去者去。已住者住。時兵寶具如王言。王見踊躍曰。我今真為轉輪聖王。一者長壽不夭無能及者。二者身強無患無能及者。三者顏貌端正無能及者。四者寶藏盈出無能及者。是為聖王具四功德。大海彼岸。復有鉢頭摩池。俱物頭池。分陀利池。過是地空。其空地中有大海水。名欝禪那。此水下有轉輪聖王道。廣十二由旬。俠道兩邊有七重牆七重欄楯七重羅網七重行樹。以七寶成。閻浮提地轉輪聖王出于世。時水自然去其道平正。轉輪聖王。又乃命駕出遊後園。尋告御者。汝當善御而行。所以然者吾欲諦觀。國土人民安樂無患。時國人民。路次觀者。復語侍人汝且徐行。吾欲諦觀聖王威顏。時王慈育民物如父愛子。國民慕王如子仰父。所有珍奇盡以貢王。願垂納受。時王報曰。且止諸人。吾自有寶汝可自用。王治此閻浮提時。其地平正。無有荊棘坑坎堆阜。亦無蚊虻蜂蠅蛇虺惡蟲。石沙瓦礫自然沈沒。金銀寶玉現於地上。四時和調不寒不熱。其地柔濡無有塵穢。如油塗地潔淨光澤。地出流泉清淨無竭。樹木實茂華果熾盛。地生濡草冬夏常青色如孔翠。自然粳米無有糠糩眾味具足。時有香樹華果茂盛。其果熟時自然裂出香氣馚熏。復有衣樹華果茂盛。其果熟時皮㲉自裂出種種衣。復有莊嚴樹。其果熟時出種種莊嚴具。復有鬘樹。其果熟時出種種鬘。復有器樹。其果熟時出種種器。復有果樹。華果茂盛其果熟時皮㲉自裂出種種果。復有樂器樹。其果熟時出眾樂器。轉輪聖王治於世時。阿耨達龍王。於中夜後。起大密雲彌滿世界。而降大雨如𤛓牛頃。而八味水潤澤周普。地無停水亦無泥淖。潤澤沾洽。於中夜後空中清明。淨無雲曀。海出涼風清淨調柔觸身生樂。聖王以正治國無有阿抂修十善行。時諸人民亦修正見具十善業。其王久時如樂人食身小不適。而便命終生梵天上。時金輪白象紺馬明珠皆悉滅沒。時玉女寶居士寶主兵寶。及國士民。作倡伎樂以香湯洗沐王身。以劫貝纏五百張㲲。次如纏之。捧舉王身置金棺裏。以香油灌之。置鐵棺裏。復以木槨裹衣其外積眾香薪重衣其上。而闍維之。於四衢道頭起七寶塔。縱廣一由旬。雜色參間以七寶成。玉女寶居士寶典兵寶舉國士民。皆來供養此塔。施諸窮乏。須食與食須衣與衣。象馬寶乘。給眾所須隨意所與（出樓炭第一卷又炭經出長阿含）。

A wheel-turning holy king possesses the seven treasures and has four supernatural virtues. First is the golden-wheel treasure; second is the white-elephant treasure; third is the dark-blue horse treasure; fourth is the divine jewel treasure; fifth is the jade-woman treasure; sixth is the householder treasure; seventh is the military-commander treasure. When a wheel-turning king appears in Jambudvīpa, the kṣatriyas sprinkle water upon the king's crown at the time of the full moon. Having bathed with perfumed water, he ascends to the high palace hall and gathers the musicians. The divine golden-wheel treasure suddenly manifests before him. The wheel has a thousand spokes, fully endowed with radiant lustre; made of divine gold, it is unlike anything found in the world. The wheel is one zhang and four chi in diameter. Seeing it, the king thinks: 'I have heard from elders of old; now that this wheel has appeared, could it be that [treasure]?' Now I might as well test this wheel treasure.' The king thereupon summoned the fourfold army, faced the golden-wheel treasure, bared his right shoulder, knelt with his right knee on the ground, stroked the golden wheel with his right hand, and said to it: 'Turn towards the east in accordance with the Dharma, and do not violate the normal rules!' The wheel then turned east. The king led the fourfold army to follow after it. Four spirits went ahead of the wheel to guide it, and wherever the wheel halted, the king stopped his carriage. The minor kingdoms of the east brought silver grain in golden bowls and golden grain in silver bowls, approached the king's presence, bowed their heads, and said: 'Splendid, O Great King! Now this eastern land is rich and joyful, with abundant precious jewels and a flourishing populace. We pray that the Great King will remain here to govern and transform us.' The Great King replied: 'You need only govern the people with the true Dharma. Do not let there be partiality or injustice, and do not let unrighteous conduct occur within the kingdom. Do not kill living beings yourselves, and teach others not to kill. As for persons who steal, commit sexual misconduct, engage in double-tongued speech, harsh speech, false speech, or frivolous speech, and are greedily corrupt, envious, or hold wrong views—[ruling over] them is what is called my governance.' Then all the minor kings followed the Great King to tour the kingdoms, going to the southeast, west, and north, wherever the wheel went. The kings of those kingdoms all offered open and level expanses of their lands, and the wheel then circled around them, delineating and measuring them: twelve yojanas east to west, and seven yojanas north to south. Divine spirits constructed the outer and inner city walls. The city had seven tiers—seven tiers of railings, seven tiers of nets, and seven tiers of rows of trees, mutually adorning the perimeter, made of the seven treasures, and countless flocks of birds sang in harmony. Furthermore, within the city they constructed various palaces and halls, the palace walls being seven tiers high and made of the seven treasures. At that time, the golden-wheel treasure hovered above the palace hall in the empty sky. In the clear morning, as the king sat in the main hall, a natural elephant treasure suddenly manifested before him. Its hair was pure white, its body rested evenly on seven points, its strength enabled it to fly, its head was variegated in color, and its six tusks were slender and inlaid with pure gold. Seeing it, the king thought: 'This elephant is noble and good; if well-tamed, it can be ridden.' He then tested and trained it, and all its abilities were fully prepared. The wheel-turning king then wished to test the elephant himself, so he mounted it, departed the city in the clear morning, circled the four seas, and returned by mealtime. Then, as the king sat in the main hall in the clear morning, a natural horse treasure suddenly manifested before him. It was dark blue, with a red mane, tail, and head; raised up like a horse, its strength enabled it to fly. Seeing it, the king thought: 'This horse treasure is fine; if well-tamed, it can be ridden.' He then tested and trained it, and all its abilities were fully prepared. Wishing to test the horse, the king personally mounted it, departed the city in the clear morning, circled the four seas, and returned by mealtime. Then, as the king was in the main hall in the clear morning, a natural divine jewel suddenly manifested before him. Its substance and color were limpid and transparent, without flaw or blemish. Seeing it, the king thought: 'This jewel is wondrous and fine; if it possesses brilliance, it could illuminate the palace.' Wishing to test the jewel, the king summoned the fourfold army, placed this precious jewel on a high banner, and carried the banner out of the city in the darkness of night. The radiance of the jewel illuminated one yojana, so that the people in the city were all seen rising to work, thinking it was daytime. As for the jade-woman treasure, she suddenly manifested naturally, with a graceful demeanor and an upright countenance—neither tall nor short, neither coarse nor thin, neither white nor black, neither rigid nor soft. In winter her body was warm, and in summer her body was cool. All the pores of her body emitted the fragrance of sandalwood, and her mouth exhaled the scent of utpala flowers. Her speech was gentle, her deportment composed; she rose earlier and sat down later [than the king], never failing in decorum. At that time, the king felt no attachment, not entertaining even a momentary thought [of lust], let alone becoming intimate with her. As for the householder treasure, he suddenly appeared naturally, possessing immeasurable wealth within his treasuries. Due to the householder's past merit, his eyes could see through everything, completely discerning all hidden underground treasures, whether owned or unowned. Where there was an owner, he was able to protect it for them; where there was no owner, he took it to provide for the king's use. The householder treasure went and addressed the king: 'Great King, there is no need to worry about whatever needs to be provided; I can manage it myself.' The king then wished to test this householder treasure, so he ordered a ship to be prepared for recreation upon the water, and said to the householder: 'I need gold and jewels; give them to me quickly!' The householder replied: 'Great King, wait a little while until I reach the shore.' The king pressed him: 'I need to use them right now.' The householder treasure then put his right hand into the water, and treasure vases emerged from the water following his hand, like insects climbing a tree. Seeing this, the king said to the householder: 'Stop, stop! I need nothing; I was just testing you.' He immediately cast the precious objects back into the water. As for the military-commander treasure, he suddenly appeared, courageous in intellect and strategy, and decisive in heroic planning. He went to the king's presence and addressed him: 'Great King, there is no need to worry about any punitive expeditions; I can manage them myself.' Wishing to test the military-commander treasure, the king assembled the fourfold army and said to him: 'Now deploy the army: assemble those not yet assembled, disband those already assembled, arm those not yet armed, disarm those already armed, send forth those not yet departed, and halt those already halted.' The military treasure carried out everything exactly as the king had said. The king rejoiced exceedingly and said: 'Now I am truly a wheel-turning holy king. First, I have long life without untimely death, which none can match; second, my body is strong and free from illness, which none can match; third, my facial appearance is handsome and upright, which none can match; fourth, my jewel treasuries are overflowing, which none can match. These are the four virtues possessed by the holy king.' On the other shore of the great ocean, there are also the Padmatīrtha, Kumudatīrtha, and Puṇḍarīkatīrtha lakes. Beyond this is an open expanse, within which is a great ocean named Ujjayinī. Beneath this water is the road of the wheel-turning holy king, twelve yojanas wide. On both flanks of the road are seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven tiers of rows of trees, made of the seven treasures. When a wheel-turning holy king appears in the world in Jambudvīpa, the water naturally recedes and the road becomes flat and level. The wheel-turning holy king then ordered his carriage to go out touring the rear garden, immediately instructing the driver: 'You should drive well and proceed carefully. Why is this? Because I wish to gaze attentively upon the peace and well-being of the people of the kingdom.' At that time, the people along the road who were watching also said to the attendants: 'Proceed slowly for now; we wish to gaze attentively upon the august countenance of the holy king.' At that time, the king lovingly nurtured the people and creatures as a father loves his child, and the people of the kingdom admired the king as a child looks up to a father. All the precious and rare things they possessed they presented to the king, praying that he would deign to accept them. The king replied: 'Stop for now, everyone! I have my own treasures; you may use them yourselves.' When the king governed this Jambudvīpa, the earth was flat and level, without thorns, pits, mounds, or hillocks; nor were there mosquitoes, gnats, bees, flies, snakes, vipers, or venomous insects. Stones, sand, tiles, and gravel naturally sank down, while gold, silver, gems, and jade appeared upon the earth. The four seasons were harmonious, neither cold nor hot. The earth was soft, free of dust and grime, clean and glossy as if smeared with oil. Fresh springs welled up from the ground, pure and inexhaustible. Trees and woods were lush with fruit, and flowers and fruits flourished. Soft grass grew on the earth, perpetually green in winter and summer, colored like peacock feathers. Natural non-glutinous rice was free of chaff and bran, fully endowed with all flavors. At that time there were fragrant trees, lush with flowers and fruits, and when the fruits ripened, they naturally split open to release a pervasive fragrance. There were also clothing trees, lush with flowers and fruits, and when the fruits ripened, their skins naturally split open to yield various kinds of garments. There were also ornament trees, whose fruits when ripe yielded various kinds of ornaments. There were also garland trees, whose fruits when ripe yielded various kinds of garlands. There were also vessel trees, whose fruits when ripe yielded various kinds of vessels. There were also fruit trees, lush with flowers and fruits, whose skins naturally split open when ripe to yield various kinds of fruits. There were also musical-instrument trees, whose fruits when ripe yielded various musical instruments. When the wheel-turning holy king ruled the world, the dragon king Anavatapta, after midnight, would raise dense clouds that filled the world, and rain down an abundance of eight-flavored water for as long as it takes to milk a cow, moistening everywhere. There was no standing water on the ground, nor any mud; everything was thoroughly moistened. After midnight, the sky was clear and bright, spotless and free of clouds. Cool, pure, and gentle breezes arose from the sea, bringing joy when touching the body. The holy king governed the kingdom with righteousness, free from favoritism or injustice, and cultivated the practice of the ten wholesome deeds. The people at that time also cultivated right view and were fully endowed with the karma of the ten wholesome deeds. After a long time, the king felt slightly unwell in body, like someone having eaten rich food, and then died, being reborn in the Brahmā heaven. At that time, the golden wheel, white elephant, dark-blue horse, and bright jewel all vanished. Then the jade-woman treasure, the householder treasure, the military-commander treasure, and the people of the kingdom played music, bathed the king's body with perfumed water, wrapped it with five hundred layers of fine cotton cloth, and successive wrappings like that. They lifted up the king's body, placed it in a golden coffin, poured scented oil over it, placed it in an iron coffin, enclosed it externally with a wooden outer coffin, piled up fragrant firewood, placed further layers of cloth upon it, and cremated it. At the head of a crossroads they raised a seven-jeweled stūpa, one yojana in breadth and length, variegated in colors, and made of the seven treasures. The jade-woman treasure, the householder treasure, the military-commander treasure, and the people of the entire kingdom all came to make offerings to this stūpa, bestowing alms upon the poor and destitute: giving food to those needing food, giving clothing to those needing clothing, and providing elephants, horses, and precious vehicles, supplying whatever the multitudes required according to their wishes (from the first fascicle of the *Loutan jing*, and also the *Tan jing* from the *Dīrgha Āgama*).