[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 11.29 # 法苑珠林 11.29 法苑珠林 11.29 - **Language:** Classical Chinese ### [11.29](https://indike.org/pramana/in.bauddha.taisho.2122.11.29) 又佛本行經云。爾時六年既滿。至春二月十六日。時內心自作如是思惟。我今不應將如是食食已而證阿耨多羅三藐三菩提。我今更從阿誰邊求美好之食。誰能與我彼美食。令我食已即便證取阿耨菩提。時菩薩心如是思惟之時。有一天子。知菩薩心如是思惟。速往詣於善生村主二女邊。至彼處已。即告之言。汝善生女。汝若知時。菩薩今欲求好美食。菩薩今須最上美食。食美食已。然後欲證阿耨菩提。汝等今可為彼備辦足十六分妙好乳糜。是時善生村主二女。聞於彼天如是告已。歡喜踊躍。遍滿其體不能自勝。速疾聚集一千牸牛。而𤚲取乳。轉更將飲五百牸牛。更別日𤚲此五百牛。轉持乳將飲於二百五十牸牛。後日𤚲此二百五十牸牛之乳。還更飲百二十五牛。後日𤚲此一百二十五牛之乳飲六十牛。後日𤚲此六十牛乳飲三十牛。後日𤚲此三十牛乳飲十五牛。後日𤚲此十五牛乳。著於一分淨好糠米。為於菩薩煮上乳糜。其彼二女煮乳糜時。現種種相。或復出於滿華瓶相。或現功德河水淵相。或時現於萬字之相。或現功德千輻輪相。或復現於解領牛相。或現象王龍王之相。或現魚相。或時復現大丈夫相。或復現於帝釋形相。或時有現梵王形相。或復現出乳糜。向上涌沸。上至半多羅樹須臾還下。或現乳糜。向上高至一多羅樹訖還下。或現出高一丈狀。還入彼器。無有一滴離於彼器而落餘處。煮乳糜時。別有一善解海算數算占相師。來至彼之處。其見乳糜出現如是諸種相貌。善占觀已作如是語。希有希有。是誰得此乳糜而食。彼人食已。不久而證甘露妙藥。爾時菩薩至於二月二十三日。於晨朝時。至彼村主家大門之外。默然而立欲求食。女見即便取一金鉢。盛貯安置。和蜜乳糜。滿其鉢中。自手執持。向菩薩前。到已即住。向菩薩言。唯願尊者。受我此鉢和蜜乳糜。憐愍我故。時菩薩受彼乳糜。持至尼連禪河。有一龍女。名尼連荼耶。從地踊出。手執莊嚴天妙筌提奉獻菩薩。菩薩受已即坐其上。坐其上已。取彼善生村主之女所獻乳糜。如意飽食悉皆淨盡。菩薩既食彼乳糜已。緣過去世行檀福報業力薰故。身體相好平復如舊。端正可喜。圓滿具足無有缺減。爾時菩薩食彼糜訖。以金鉢器棄擲河中。時海龍王生大希有奇特之心。復為菩薩歎現世故。執彼金器擬欲供養將向自宮。是時天主釋提桓因。即化其身作金翅鳥。金剛寶𭪿。從海龍邊。奪取金鉢。向忉利宮三十三天。常自供養。於今彼處。三十三天立節。名為供養金鉢器節。從彼已來至今不斷。爾時菩薩食糜已訖。從坐而起。安庠漸漸向菩提樹。彼之筌提。其龍女還自收攝。將歸自宮為供養故。而有偈說。 > Furthermore, the Fo benxing jing (Sūtra of the Buddha's Former Deeds) says: At that time, the six years having been completed, on the sixteenth day of the second month of spring, he mentally reflected thus within himself: "I should not, having consumed such food as this, realize anuttarasamyaksaṃbodhi. From whom should I now seek fine and delicious food? Who can provide me with that fine food, so that upon eating it I will immediately realize and attain anuttarabodhi?" When the Bodhisattva reflected thus in his mind, a deva, knowing that the Bodhisattva was thinking this, swiftly went to the two daughters of the village headman Sujāta. Having arrived there, he addressed them, saying: "You, daughters of Sujāta, if you know the right time—the Bodhisattva now wishes to seek fine and delicious food; the Bodhisattva now requires the most supreme fine food, and after eating this fine food, he wishes to realize anuttarabodhi. You may now prepare and provide for him sixteen parts of wondrous milk gruel." At that time, the two daughters of the village headman Sujāta, having heard the deva speak thus, leapt with joy, which pervaded their entire bodies so that they could not contain themselves. They swiftly gathered one thousand cows and milked them, and then fed that milk to five hundred cows. On another day, they milked these five hundred cows and fed that milk to two hundred and fifty cows. On a subsequent day, they milked those two hundred and fifty cows and fed it back to one hundred and twenty-five cows. On a subsequent day, they milked those one hundred and twenty-five cows and fed it to sixty cows. On a subsequent day, they milked those sixty cows and fed it to thirty cows. On a subsequent day, they milked those thirty cows and fed it to fifteen cows. On a subsequent day, they milked those fifteen cows, added one part of pure, fine husked rice, and cooked the supreme milk gruel for the Bodhisattva. While the two daughters were cooking the milk gruel, various signs manifested: either there appeared the sign of a vase filled with flowers, or the sign of the deep pool of a river of merit, or the sign of a svastika, or the sign of a thousand-spoked wheel of merit, or the sign of an ox unburdened of its yoke, or the signs of the elephant king and the nāga king, or the sign of a fish, or the sign of a great man, or the sign of Śakra's form, or the sign of the Brahmā King's form. Or it appeared that the milk gruel bubbled and surged upward, rising as high as half a tāla tree before returning down in an instant; or it appeared that the milk gruel rose as high as a full tāla tree before returning down; or it appeared to rise ten feet high and return into the vessel, without a single drop leaving the vessel to fall elsewhere. While they were cooking the milk gruel, there was a soothsayer skilled in ocean reckoning and divination who came to that place. Seeing the milk gruel display such various signs and having carefully observed them, he said: "How rare! How rare! Who is it that will obtain and eat this milk gruel? Having eaten it, before long that person will realize the wondrous medicine of amṛta!" At that time, when the Bodhisattva arrived at the morning of the twenty-third day of the second month, he went outside the main gate of the village headman's house and stood silently, seeking food. When the women saw him, they took a golden bowl, filled it with milk gruel mixed with honey, held it in their own hands, and approached the Bodhisattva. Arriving, they halted and addressed the Bodhisattva, saying: "We only pray that the Venerable One will accept from us this bowl of milk gruel mixed with honey, out of compassion for us." At that time, the Bodhisattva accepted the milk gruel and took it to the Nairañjanā River. A nāga maiden named Nairañjanā surged up from the earth, holding in her hands an adorned, divine and wondrous cane seat to offer to the Bodhisattva. The Bodhisattva accepted it and sat upon it. Having sat upon it, he took the milk gruel offered by the daughters of the village headman Sujāta and ate his fill as he wished, completely finishing it. After the Bodhisattva had eaten that milk gruel, because of the perfuming force of the karmic reward of his practice of dāna in past lives, his physical marks and characteristics were restored as before, upright, pleasing, complete and perfect without deficiency. At that time, the Bodhisattva, having finished eating the gruel, cast the golden bowl into the river. The Ocean Nāga King felt great wonder and astonishment, and in order to praise the Bodhisattva in the present world, took hold of that golden vessel, intending to make offerings to it and carry it to his own palace. At that time, Śakra Devānām Indra, the lord of the gods, transformed his body into a garuḍa with a vajra-jewel beak, snatched the golden bowl from the ocean nāga, and took it to the palace of Trāyastriṃśa among the thirty-three devas to make offerings to it perpetually. To this day in that place, the thirty-three devas have instituted a festival called the "Festival of Making Offerings to the Golden Bowl Vessel," which has continued unbroken from that time until now. At that time, the Bodhisattva, having finished eating the gruel, rose from his seat and proceeded serenely and gradually toward the Bodhi tree. That cane seat the nāga maiden retrieved and took back to her own palace to make offerings to it. And there is a verse which says: > — English (machine translation) (machine translation) - [Previous: 11.28](https://indike.org/pramana/in.bauddha.taisho.2122.11.28) - [Next: 11.30](https://indike.org/pramana/in.bauddha.taisho.2122.11.30) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2122.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.11.29) — English, machine translation ## Linked texts (1) - [佛本行集經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.abhiniskramanasutra-t190*zh-jnanagupta.25.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.11.29](https://indike.org/pramana/in.bauddha.taisho.2122.11.29) · Pramāṇa