法苑珠林 29.12

29.12

又度兩國東南入大雪山。至梵衍那國度大雪山東。寺有佛齒及劫初獨覺齒。長五寸廣四寸。又有金輪王齒。長三寸廣二寸。又有商諾迦縛婆（舊云商那和修傳法第三師）大阿羅漢鐵鉢。可受九升。并九條僧伽𦙆絳赤色。設諾草皮之所績成。以其先世於解夏日持此草。施僧。由此福力所被五百世來。於中陰身生常服之。從胎俱出逐身而長。阿難。當度時變為法服。受具已後又變為九條。其齒鉢等並用金緘之。羅漢從證滅定入邊際智。以願力故留袈裟。待遺法盡方乃變壞。今已有少損。信有徵矣。又東入雪山。逾黑嶺至迦卑試國。奉信彌勝。王常歲造丈八銀像。自修供之。王城東三里北山下有大寺。佛院東門南大神王像。右足下有大寶藏。近有外王。逐僧欲掘取其神冠。中鸚䳇鳥像奮羽鳴呼地動。王軍皆仆。起謝而歸。寺北嶺上。有數石室。亦多藏寶。欲私開者。即有藥叉（舊云夜叉）變為師子蛇蟲來震怒之。室西三里。大嶺上有觀自在像。誠願者像示妙身安言行者。城東南四十餘里曷邏怙羅寺。大臣所造。以名目之。浮圖高百餘尺。昔臣夜夢令造浮圖。從王請舍利也及旦至宮。有人持舍利瓶。臣留舍利令人先入。乃持瓶登塔。覆鉢自開。安舍利訖王使追之。石已合矣。齋日放光流出黑油。夜聞音樂。王都城西北二百餘里大雪山頂有龍池。山下為龍立寺。塔中有佛骨肉舍利升餘。有時煙起或如火猛焰。漸滅之時方見舍利。狀如白珠。繞柱入雲。還下塔中。城西北大河南岸古王寺中有佛弱齡齓齒。長一寸餘。又此東南往古王寺。有佛頂骨一片。廣二寸餘。色黃白髮孔分明。至大唐龍朔元年春初。使人王玄策從西國將來。今現宮內供養。又此寺有佛髮。青色螺旋右縈。引長尺餘。卷可寸許。又西南古王妃寺金銅浮圖。高百餘尺。舍利升餘。每十五日夜旋光繞盤曉入塔中。城西南北羅婆路山頂盤石上有塔。高百餘尺。舍利升餘。山北巖泉是佛受山神飯已漱口嚼楊枝。因生今為茂林。寺號楊枝。又從龍池東行六百餘里。越雪山度黑嶺。至北印度界已前。並是胡國。制服威儀不參大夏。名為邊國。蔑戾車（唐云垢濁種也）至此方合中道。

Further crossing two kingdoms southeastward and entering the Great Snowy Mountains, one arrives at the kingdom of Bāmiyān. Crossing east of the Great Snowy Mountains, a temple possesses a tooth of the Buddha as well as a tooth of a pratyekabuddha from the beginning of the kalpa, five inches long and four inches wide. There is also a tooth of a golden cakravartin, three inches long and two inches wide. There is also the iron almsbowl of the great arhat Śāṇakavāsa (formerly called Śāṇavāsa, the third master in the transmission of the Dharma), which can hold nine sheng, as well as his nine-strip saṃghāṭī of a dark crimson color, woven from the bark of the śāṇa plant. Because in a previous lifetime on the day of the lifting of the summer retreat he took this plant and gave it as dāna to the Saṃgha, by the power of this merit, for five hundred lifetimes he was always born wearing it during the intermediate existence (antarābhava); it came out with him from the womb and grew along with his body. When he was ordained by Ānanda, it transformed into a Dharma robe; after he received full ordination, it further transformed into a nine-strip robe. The teeth, almsbowl, and other items are all sealed with gold. Having realized the absorption of cessation, the arhat entered the knowledge of the ultimate limit (prāntakoṭika-jñāna); by the power of his vow, he left behind the kāṣāya, awaiting the complete exhaustion of the bequeathed Dharma before it would perish. Today it is already slightly damaged, which is proof indeed! Further entering the Snowy Mountains eastwards and crossing the Black Range, one arrives at the kingdom of Kapiśa, where devotion is even more prominent. The king annually commissions an eighteen-foot silver image and personally attends to its offerings. Three li east of the capital city, beneath the northern mountain, is a great temple. South of the eastern gate of the Buddha court is a great divine king statue, beneath whose right foot lies a great treasure hoard. Recently, a foreign king drove out the monks, wishing to dig it up; the parrot figure within the spirit's crown fluttered its wings and shrieked, and the earth shook, causing the king's troops all to fall flat on the ground. Rising up, they apologized and returned. On the ridge north of the temple are several stone chambers, which also conceal many treasures. If someone wishes to open them illicitly, a yakṣa (formerly called yecha) transforms into a lion, snake, or insect to roar in fury at them. Three li west of the chambers, atop a great ridge, is an image of Avalokiteśvara; to those with sincere vows, the image reveals its marvelous body and brings peace to the practitioner with words. Over forty li southeast of the city is the Rāhula Temple, built by a great minister and named after him. The stupa is over a hundred feet tall. In the past, the minister dreamed at night that he was commanded to build a stupa, so he requested relics from the king. When he arrived at the palace at dawn, someone was holding a reliquary vase; the minister kept the relics and had the person go in first. He then took the vase and mounted the stupa; the inverted bowl [of the stupa dome] opened by itself, and once the relics were deposited, the king's emissaries pursued him, but the stone had already closed. On fast days it emits light and oozes black oil, and music is heard at night. Over two hundred li northwest of the capital city, atop the Great Snowy Mountains, is a dragon pool. Below the mountain, a temple was built for the dragon. In the stupa are more than a sheng of the Buddha's bone and flesh relics. At times smoke arises, or fierce flames like fire appear; only when they gradually extinguish can the relics be seen, shaped like white pearls, circling the pillar into the clouds and returning down into the stupa. On the south bank of the great river northwest of the city, within the Old King's Temple, is a baby tooth from the Buddha's tender youth, over an inch long. Further southeast from this, going to the Old King's Temple, there is a piece of the Buddha's cranial bone, over two inches wide, yellowish-white in color, with the hair pores distinctly visible. In early spring of the first year of the Longshuo era of the Great Tang, the envoy Wang Xuance brought it from the Western Regions, and it is currently worshipped inside the palace. Also, this temple possesses the Buddha's hair, dark blue and coiled spiraling to the right, which when pulled out is over a foot long and when curled is about an inch. Furthermore, southwest at the Old Queen's Temple, there is a gilt-bronze stupa over a hundred feet tall containing more than a sheng of relics; on the night of every fifteenth day, rays of light circle the parasol rings, entering the stupa at dawn. Atop a flat boulder on the summit of Mount Luopo to the northwest of the city stands a stupa over a hundred feet tall, containing more than a sheng of relics. The cliff spring north of the mountain is where the Buddha, having received food from the mountain spirit, rinsed his mouth and chewed a willow branch, which took root and is now a lush grove; the temple is named Willow Branch. Further traveling east from the dragon pool for over six hundred li, crossing the Snowy Mountains and the Black Range, up to the border of Northern India, all prior lands were Hu kingdoms, whose dress and deportment did not match the Great Xia, called border kingdoms of mlecchas (meaning 'filthy and defiled stock' in the Tang). Only upon reaching this point does one accord with the Middle Country.