法苑珠林 11.65

11.65

又十二游經云。佛從四月八日至七月十五日坐樹下為一年。二年於鹿野園中為五人說法。三年為欝鞞迦葉兄弟三人說法。滿千比丘。四年在象頭山。為龍鬼說法。五年時度舍利目連。舍利七日得上果。目連十五日得上果。六年須達共祇陀。為佛立精舍。有十二佛圖寺。有七十二講堂。有三千六間屋。有五百樓閣。七年在拘耶尼園。為婆陀和菩薩等八人說般若經（此經一卷明苦行事）八年在柳山。為伅真陀羅王弟說法。九年在穢澤中。為阿掘摩說法。十年遂摩竭國。為弗沙王說法。十一年在恐懼樹下。為彌勒說本起經（即修行本起是）十二年還父王國。為釋氏八萬四千人說法。又中本起經云。世尊在摩竭提國六年。將還本國。王遣優陀延迎佛疑此異前未詳孰定。又普曜經云。有梵志名優陀。王命迎佛。別已十二年思得相見。佛七日後還本土。又分別功德經云。佛還本土。足昇空行與人頭齊。使父王接足而已不欲屈身。又大集經云。佛成道十六年知諸菩薩任持法藏。即於欲色界中間出大寶階。大眾俱登中階即上昇虛空。又分別功德經云。若不得說經處但稱在舍衛。以佛在其國二十五年比在諸國此住最久。以其國中多諸珍異。人多有義。祇樹精舍有神異驗。眾集之時。獼猴飛鳥群類數千悉來聽法。寂寞無聲。事竟即去各還所止。揵椎適鳴已復來集。此由國多仁慈。故異類影附。故智度論云。舍衛城有九億家。三億明見佛。三億信而不見。三億不見不聞。佛二十五年在彼尚爾。若得多信利益無窮。

Furthermore, the Sūtra of the Twelve Years of Wandering states: From the eighth day of the fourth month to the fifteenth day of the seventh month, the Buddha sat beneath the tree for the first year. In the second year, he expounded the Dharma for the five persons in the Deer Park. In the third year, he expounded the Dharma for the three brothers of Uruvilvā-Kāśyapa, completing a thousand bhikṣus. In the fourth year, atop Mount Gayāśīrṣa, he expounded the Dharma for nāgas and spirits. In the fifth year, he delivered Śāriputra and Maudgalyāyana; Śāriputra attained the supreme fruit in seven days, and Maudgalyāyana attained the supreme fruit in fifteen days. In the sixth year, Sudatta together with Jeta built a monastery for the Buddha; there were twelve Buddhist stupa-temples, seventy-two lecture halls, three thousand and six chambers, and five hundred pavilions. In the seventh year, in the Goyānīya Park, he expounded the Prajñāpāramitā-sūtra for eight persons including Bhadrapāla Bodhisattva (this sūtra in one scroll explains ascetic practices). In the eighth year, at Willow Mountain, he expounded the Dharma for the younger brother of the King of the Druma-kiṃnaras. In the ninth year, in the Impure Marsh, he expounded the Dharma for Aṅgulimāla. In the tenth year, proceeding to the land of Magadha, he expounded the Dharma for King Puṣya. In the eleventh year, beneath the Fear Tree, he expounded the Sūtra of Past Origins for Maitreya (that is, the Xiuxing benqi jing). In the twelfth year, he returned to his father the king's state and expounded the Dharma for eighty-four thousand Śākyas. Furthermore, the Zhong benqi jing states: The World-Honoured One was in the land of Magadha for six years; when he was about to return to his native state, the king sent Udāyin to welcome the Buddha (I suspect this differs from the preceding account, and it is not yet clear which is settled). Furthermore, the Lalitavistara states: There was a brahmacārin named Udāyin; the king commanded him to welcome the Buddha, saying that having been separated for twelve years, he longed to see him; after seven days, the Buddha returned to his native land. Furthermore, the Fenbie gongde jing states: When the Buddha returned to his native land, his feet ascended into the sky and walked level with human heads, allowing his father the king to receive his feet without wishing him to bend his body. Furthermore, the Mahāsaṃnipāta-sūtra states: Sixteen years after the Buddha attained the Way, knowing that the bodhisattvas could uphold the Dharma treasury, he produced a great jewel staircase between the desire realm and the form realm; the great assembly together mounted the middle staircase and thereupon ascended into the sky. Furthermore, the Fenbie gongde jing states: If the place where a sūtra was preached is not found, simply state that it was in Śrāvastī, because the Buddha resided in that state for twenty-five years, staying there the longest compared to all other states. Because in that state there were many rare and extraordinary things, and the people were mostly righteous. In the Jetavana monastery there were divine anomalies and confirmations: when the assembly gathered, thousands of monkeys, flying birds, and various species all came to listen to the Dharma, silent without a sound; when the event ended, they departed immediately and returned to their respective dwellings; as soon as the ghaṇṭā sounded, they gathered again. This was because the state was full of benevolence and compassion, so different species gravitated toward it. Therefore the Mahāprajñāpāramitā-śāstra states: In the city of Śrāvastī there were nine hundred million households: three hundred million clearly saw the Buddha; three hundred million had faith but did not see him; and three hundred million neither saw nor heard him. Even when the Buddha was there for twenty-five years, it was still like this; if more had faith, the benefit would have been boundless.