[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) › 2.12 # 法苑珠林 2.12 法苑珠林 2.12 - **Language:** Classical Chinese ### [2.12](https://indike.org/pramana/in.bauddha.taisho.2122.2.12) 今據三千大千世界之中。諸佛世尊皆垂化現。現生現滅導聖導凡。約一四天下。即以一日月所照臨處。以蘇迷廬山為中（唐云。妙高山。舊名須彌山。又曰迷留。亦云彌婁山。此皆訛略耳）高三百三十六萬里。四寶所成。東面黃金。南面琉璃。西面白銀。北面玻璃。在大海中亦深三百三十六萬里。據金輪上。如起世經云。須彌山下有八重山。初山名佉提羅。高四萬二千由旬。上闊亦爾。七寶所成。其須彌山佉提羅山二山之間闊八萬四千由旬。周匝無量。佉提羅山外有山。名曰伊沙陀羅。高二萬一千由旬。上闊亦爾。七寶所成。二山之間闊四萬二千由旬。周匝無量。伊沙陀羅山外有山。名曰遊乾陀羅。高一萬二千由旬。上闊亦爾。七寶所成。二山之間二萬一千由旬周匝無量。遊乾陀羅山外有山。名曰善見。高六千由旬。上闊亦爾。七寶所成。二山相去一萬二千由旬周匝無量。善見山外有山。名曰馬半頭。高三千由旬。上闊亦爾。七寶所成。二山之間闊六千由旬周匝無量。馬半頭山外有山。名曰尼民陀羅。高一千二百由旬。上闊亦爾。七寶所成。二山之間闊二千四百由旬周匝無量。尼民陀羅山外有山。名毘那耶迦。高六百由旬。上闊亦爾。七寶所成。二山之間闊一千二百由旬周匝無量。毘那耶迦山外有山。名斫迦羅（隋言輪圍。即鐵圍山是也）。高三百由旬。上闊亦爾。七寶所成。二山之間闊六百由旬周匝無量。上列諸山中間皆是海水。水皆有憂鉢羅華。鉢頭摩華。拘牟陀華。奔茶利迦華等。諸妙香物遍覆於水。去斫迦羅山其間不遠。亦有空地。青草遍布。即是大海。於大海北有大樹王。名曰閻浮樹。身周圍有七十由旬。根下入地二十一由旬。高百由旬。乃至枝葉四面垂覆五十由旬。長阿含經云。其山空地中有大海水。名欝禪那。此水下轉輪聖王道。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。周匝交飾七寶所成。閻浮提地輪王出時。水自然去其道平現。去海不遠有山名欝禪山。去此山不遠有山名金壁。過此山已有山名雪山。縱廣五百由旬。深五百由旬。雪山中間有寶山高二十由旬。雪山埵出高百由旬。其山頂上有阿耨達池。縱廣五十由旬。其水清冷澄淨無穢。七寶砌壘。其池底金沙充滿。華如車輪根如車轂。華根出汁色白如乳。味甘如蜜。池東有殑伽河。從牛口出。從五百河入于東海。池南有新頭河。從師子口出。從五百河入于南海。池西有博叉河。從馬口出。從五百河入于西海。池北有斯陀河。從象口出。從五百河入于北海。依奘法師西國傳。其贍部洲之中地者阿那婆答多池也（唐云無熱。舊曰阿耨達池訛也）。在香山之南大雪山之北。周八百里矣。金銀琉璃頗胝飾其岸焉。金沙彌漫清波晈鏡。十地菩薩以願力故。化為龍王。於中潛宅。出清冷水屬贍部洲。是以池東面銀牛口流出殑伽河（舊曰恒河又曰恒伽訛也）遶池一匝入東南海。池南面金象口流出信度河（舊曰辛頭河者訛也）遶池一匝入西南海。池西面琉璃馬口流出縛芻河（舊曰博叉河者訛也）遶池一匝入西北海。池北面頗胝師子口流出徙多河（舊曰私陀河者訛也）遶池一匝入東北海。或曰。潛流下地出積石山。即徙多河之流。為中國之河源也。時無輪王應運。贍部洲地有四主焉。南象主則暑溫宜象。西寶主乃臨海盈寶。北馬主寒勁宜馬。東人主和暢多人。故象主之國躁烈篤學特閑異術。寶主之鄉無禮義重財賄。馬主之俗天資獷暴情忍殺戮。人主之地風俗機慧仁義昭明。四主之俗東方為上。其居室則東開其戶。日則東向以拜。人主之地南面為尊。方俗殊風斯其大概。至於君臣上下之禮。憲章文軌之儀。人主之地無以加也。清心釋累之訓。出離生死之數。象主之國其理優矣。斯皆著之經誥。聞諸土俗。博閑今古詳考見聞。然則佛興西方法流東國。通譯音訛方言語謬。音訛則義失。語謬則理乖。故曰。必也正名乎。貴無乖謬矣。又起世經云。阿耨達宮中有五柱堂。阿耨達龍王恒於中止。佛言。何故名為阿耨達。其義云何。此閻浮提所有龍王盡有三患。唯阿耨達龍無有三患。云何為三。一者所有諸龍皆被熱風熱沙著身燒其皮肉及燒骨髓以為苦惱。唯有阿耨達龍無有此患。二者所有龍宮惡風暴起。吹其宮內失寶飾衣。龍身自現以為苦惱。唯阿耨達龍王無如此患。三者所有龍王各在宮中相娛樂時。金翅大鳥入宮搏撮。或始生方便欲取龍食。龍怖懼常懷熱惱。唯阿耨達龍無如此患。若金翅鳥王生念欲往即便命終。故名阿耨達。阿耨達者（秦言無惱）佛告比丘。雪山右面有城名金毘離。其城北有七黑山。黑山北有香山。其山常有歌舞唱伎音樂之聲。山有二窟。一名為盡。二名善盡。天七寶所成。柔軟香潔猶如天衣。妙音乾闥婆王。從五百乾闥婆在其中止。又順正理論云。四洲之中唯贍部洲有金剛座。上窮地際下據金輪。諸最後身菩提薩埵。將登無上正等菩提。皆坐此座起金剛定。以無餘依及餘依及餘處所有堅固力能持此座。又長阿含經云。佛告比丘。有四大天神。何等為四。一者地神。二者水神。三者風神。四者火神。此之四大。各共有之。故地神生惡見言。地中無水火風。時我知此地神所念。即往語言。汝嘗生念言地中無水火風耶。曰地中實無水火風也。我時語言。汝勿生此念謂地中無水火風。所以者何。地中有水火風。但地大多故地大得名。佛告比丘。我為彼地神。除其惡見示教利喜得法眼淨。水中有地火風。火中有地水風。風中有地水火。但初大多故偏得名也。 > Now, considering the trichiliocosm, the Buddha-Bhagavāns all manifest transformative appearances throughout it, manifesting birth and manifesting extinction to guide the noble and the ordinary. Taking a single set of four continents—that is, the place illuminated by a single sun and moon—Mount Sumeru is at the centre (in Tang \[language\] called Mount Miaogao; formerly called Mount Xumi; also called Moliu; also called Mount Milou; these are all corruptions or abbreviations). It is 3,360,000 li high and formed of four jewels: its eastern face is yellow gold, its southern face is lapis lazuli, its western face is white silver, and its northern face is crystal. It also reaches a depth of 3,360,000 li within the great ocean, resting upon the golden wheel. As stated in the Qishi jing: beneath Mount Sumeru there are eight ranges of mountains. The first mountain range is named Khadiraka. It is 42,000 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between Mount Sumeru and Mount Khadiraka is 84,000 yojanas wide, its circumference measureless. Outside Mount Khadiraka there is a mountain range named Īṣādhara. It is 21,000 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between the two mountain ranges is 42,000 yojanas wide, its circumference measureless. Outside Mount Īṣādhara there is a mountain range named Yugaṃdhara. It is 12,000 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between the two mountain ranges is 21,000 yojanas wide, its circumference measureless. Outside Mount Yugaṃdhara there is a mountain range named Sudarśana. It is 6,000 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The two mountain ranges are separated by 12,000 yojanas, their circumference measureless. Outside Mount Sudarśana there is a mountain range named Aśvakarṇa. It is 3,000 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between the two mountain ranges is 6,000 yojanas wide, its circumference measureless. Outside Mount Aśvakarṇa there is a mountain range named Nimindhara. It is 1,200 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between the two mountain ranges is 2,400 yojanas wide, its circumference measureless. Outside Mount Nimindhara there is a mountain range named Vināyaka. It is 600 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between the two mountain ranges is 1,200 yojanas wide, its circumference measureless. Outside Mount Vināyaka there is a mountain range named Cakra (in the language of Sui, "encircling wheel"; that is, the Iron Ring Mountains). It is 300 yojanas high, and its breadth at the top is also the same; it is formed of the seven jewels. The distance between the two mountain ranges is 600 yojanas wide, its circumference measureless. Between the above-listed mountain ranges, all is ocean water. In the waters there are utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and the like, and various wondrous fragrant substances entirely cover the waters. Not far from Mount Cakra there is also open land, covered with green grass, which is the great ocean. To the north of the great ocean is the king of great trees, named the jambu tree. The circumference of its trunk is seventy yojanas; its roots penetrate twenty-one yojanas into the earth; it is a hundred yojanas high; and its branches and leaves hang down covering fifty yojanas in all four directions. The Dīrgha-āgama states: in the open land of that mountain there is a great ocean water named Ujjanā. Beneath this water is the path of the wheel-turning sage kings, twelve yojanas wide. Flanking both sides of the path are seven tiers of walls, seven tiers of railings, seven tiers of netting, and seven rows of trees, intricately adorned all around and formed of the seven jewels. When a wheel-turning king appears in the land of Jambudvīpa, the waters naturally recede and this path levelly emerges. Not far from the sea is a mountain named Mount Ujjāna. Not far from this mountain is a mountain named Golden Cliff. Past this mountain there is already a mountain named the Snow Mountains (Himavat), five hundred yojanas in length and breadth, and five hundred yojanas deep. In the midst of the Snow Mountains there is a jewel mountain twenty yojanas high. A peak of the Snow Mountains juts out a hundred yojanas high. On the summit of this mountain is Lake Anavatapta, fifty yojanas in length and breadth. Its water is clear, cold, transparent, pure, and free of defilement, laid and built with the seven jewels. The bottom of the lake is filled with golden sand. Its flowers are like carriage wheels and their roots like carriage hubs; the juice flowing from the roots of the flowers is white as milk and sweet as honey. To the east of the lake is the Gaṅgā River, flowing forth from a bull's mouth, and emptying into the eastern sea through five hundred rivers. To the south of the lake is the Sindhu River, flowing forth from a lion's mouth, and emptying into the southern sea through five hundred rivers. To the west of the lake is the Vakṣu River, flowing forth from a horse's mouth, and emptying into the western sea through five hundred rivers. To the north of the lake is the Sītā River, flowing forth from an elephant's mouth, and emptying into the northern sea through five hundred rivers. According to Dharma Master Xuanzang's Record of the Western Regions, the central region of Jambudvīpa is Lake Anavatapta (in Tang \[language\] called "Without Heat"; formerly called Lake Anouda, which is corrupt). It lies south of Fragrant Mountain (Gandhamādana) and north of the Great Snow Mountains, eight hundred li in circumference. Gold, silver, lapis lazuli, and crystal adorn its shores. Golden sands spread wide and clear waves reflect brightly like mirrors. A bodhisattva of the tenth bhūmi, through the power of vows, transformed into a dragon king and secretly resides therein, issuing clear, cold waters that belong to Jambudvīpa. Therefore, from the silver bull's mouth on the eastern face of the lake flows forth the Gaṅgā River (formerly called the Heng River, or Hengjia, which are corrupt), which circles the lake once and enters the southeastern sea. From the golden elephant's mouth on the southern face of the lake flows forth the Sindhu River (the former term Xindu River being corrupt), which circles the lake once and enters the southwestern sea. From the lapis lazuli horse's mouth on the western face of the lake flows forth the Vakṣu River (the former term Boxa River being corrupt), which circles the lake once and enters the northwestern sea. From the crystal lion's mouth on the northern face of the lake flows forth the Sītā River (the former term Sida River being corrupt), which circles the lake once and enters the northeastern sea. Some say that it flows underground, emerging at Mount Jishi; that is, the flow of the Sītā River forms the source of the Yellow River in the Central Kingdom. When no wheel-turning king responds to the cosmic cycle, the land of Jambudvīpa has four lords: the southern Lord of Elephants, where the heat and warmth suit elephants; the western Lord of Jewels, which borders the sea and abounds in gems; the northern Lord of Horses, where cold and harshness suit horses; and the eastern Lord of Men, where harmony and mildness bring many people. Therefore, the people of the Lord of Elephants are fiery and eager, devoted to learning, and particularly skilled in unusual arts; the lands of the Lord of Jewels lack ritual and propriety, valuing wealth and commodities; the customs of the Lord of Horses are naturally fierce and violent, heartless and fond of slaughter; the lands of the Lord of Men have customs of quick intelligence, with benevolence and righteousness brightly manifest. Among the customs of the four lords, the east is held supreme: for their dwellings, their doors are opened to the east, and daily they face east to worship; in the lands of the Lord of Men, facing south is honoured. The customs of regions differ, but such are the broad outlines. As for the etiquette between lord and minister, superior and subordinate, and the ceremonial institutions and standard codes, the land of the Lord of Men cannot be surpassed. As for instructions on purifying the mind and releasing burdens, and the methods for transcending saṃsāra, the doctrines of the country of the Lord of Elephants are superior. All these matters are recorded in scriptures and treatises, heard among local customs, widely known across past and present, and thoroughly verified by what has been seen and heard. However, the Buddha arose in the western lands, and the Dharma flowed into the eastern country; through translators' phonetic corruptions, regional vernaculars became distorted. When the sounds are corrupt, the meanings are lost; when words are distorted, principles are violated. Hence it is said: 'Must names not indeed be rectified?' What is valued is freedom from error and contradiction. Furthermore, the Qishi jing says: in the palace of Anavatapta there is a five-pillared hall, where the dragon king Anavatapta constantly resides. The Buddha said: 'Why is it named Anavatapta? What is its meaning? All dragon kings in this Jambudvīpa have three afflictions, whereas only the dragon Anavatapta is free from these three afflictions. What are the three? First, all dragons are struck by hot winds and hot sand adhering to their bodies, burning their skin, flesh, and marrow, causing them suffering, whereas only the dragon Anavatapta is free from this affliction. Second, in the palaces of all dragons, evil winds violently arise, blowing through their palaces so that they lose their gem-adorned garments and their dragon bodies are exposed, causing them suffering, whereas only the dragon king Anavatapta is free from such affliction. Third, when the various dragon kings are each enjoying themselves in their palaces, great garuḍa birds enter the palaces to seize and carry them off, or when they first produce the expedient means desiring to take and eat the dragons, the dragons are terrified and constantly harbour burning distress, whereas only the dragon Anavatapta is free from such affliction. If the garuḍa bird-king produces a thought desiring to go there, he instantly dies. Therefore it is named Anavatapta.' Anavatapta means (in Qin language) 'Without Distress'. The Buddha told the bhikṣus: on the right side of the Snow Mountains there is a city named Kumbhīra. North of that city are seven Black Mountains. North of the Black Mountains is Fragrant Mountain. On that mountain there are constantly sounds of singing, dancing, acting, and music. The mountain has two caves: one is named Exhaustion, and the second is named Well-Exhausted. They are formed of the seven heavenly jewels, soft, fragrant, and pure, just like heavenly garments. The king of the Gandharvas, Wonderful Sound, along with five hundred gandharvas, resides within them. Furthermore, the Nyāyānusāra states: among the four continents, only Jambudvīpa has the diamond seat (vajrāsana). Above, it reaches to the limits of the earth; below, it rests on the golden wheel. All bodhisattvas in their final rebirth, when about to ascend to unsurpassed, complete enlightenment, all sit on this seat and produce the diamond-like samādhi (vajropamasamādhi), because neither the residue-less substratum, nor the residue-possessing substratum, nor any other firm power elsewhere can support this seat. Furthermore, the Dīrgha-āgama states: the Buddha told the bhikṣus: there are four great devas. What are the four? First, the earth deva; second, the water deva; third, the wind deva; fourth, the fire deva. These four great elements are mutually present in one another. Hence the earth deva gave rise to the wrong view, saying: 'There is no water, fire, or wind within earth.' At that time, knowing what this earth deva was thinking, I immediately went and spoke to him: 'Did you once give rise to the thought, saying that there is no water, fire, or wind within earth?' He said: 'There truly is no water, fire, or wind within earth.' I then told him: 'Do not produce this thought that there is no water, fire, or wind within earth. Why is this? There are water, fire, and wind within earth, but because the earth element is predominant, it receives the name of the earth element.' The Buddha told the bhikṣus: 'For that earth deva, I dispelled his wrong view, and through teaching, instructing, benefiting, and gladdening him, he obtained the purity of the Dharma eye. Within water there are earth, fire, and wind; within fire there are earth, water, and wind; within wind there are earth, water, and fire. It is merely because the initial element is predominant that it is designated accordingly.' > — English (machine translation) (machine translation) - [Previous: 2.11](https://indike.org/pramana/in.bauddha.taisho.2122.2.11) - [Next: 2.13](https://indike.org/pramana/in.bauddha.taisho.2122.2.13) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2122.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.2.12) — English, machine translation ## Linked texts (1) - [大唐西域記](https://indike.org/pramana/in.bauddha.taisho.2087.1.17) — Xuanzang & 辯機, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.2.12](https://indike.org/pramana/in.bauddha.taisho.2122.2.12) · Pramāṇa