法苑珠林 29.29

29.29

又東南行五百里至劫比羅伐窣堵國。屬中印度（舊云迦毘羅國）故城無人住。城內正殿基上精舍中作王像。其側是摩訶摩耶（唐云大術）夫人寢殿。基上精舍作夫人像。其側精舍中作菩薩像神降之相。彼執不同。上座部云。當唐國五月十五日。諸部又云。當此五月八日。此蓋見聞之異耳。城南有塔是太子捔力擲象越城墮地為大坑處。其側有精舍。作太子像。及受業處。其傍有精舍。是妃寢處。作耶輸陀羅并羅怙羅像。別本云。太子初夜開城北門出去。又城東南隅精舍中作太子乘白馬陵空踰城處。四城門各有精舍。作老病死沙門像。城南四里尼拘盧林塔。佛得道與天人說法之所。城南五十里故城中塔。是人壽六萬歲時。迦羅迦村馱佛本生城。城東南塔即此佛遺身處。無憂王於前建立石柱。高三丈。又東北三十餘里故城中塔。是人壽四萬歲時。迦諾迦牟尼佛本生城。城東北塔即此佛遺身處。無憂王為建立石柱銘記之。高二丈餘。城東北四十餘里有太子生樹下塔。大城西北數百千塔。是誅釋子塔。有四釋子拒王軍眾。瑠璃王退城人不受被罰出境至今不絕。城南尼拘律樹塔。是佛初來見父王處。城南門外塔。是太子兄弟捔射處。東南三十餘里是太子射矢沒地因涌泉流。俗傳箭泉。病飲多愈。或持泥附額隨苦皆愈。又東北九十里臘伐尼林釋種浴池。華水相映。其北二十五步有無意華樹。今已枯瘁。佛本誕處。有說云。當此三月八日者。上座部云。當此三月十五日者。次東有塔。二龍浴太子處。佛初生已不扶而行。四方各七步。所蹈之處出大蓮華。既右脇生。天帝衣接。四王捧之置金几上。凡施四塔。并立石柱表之。傍有小河東南而流。俗號油河。是太子產已天化此池。光潤令沐以除風虛。今變水河尚膩如油。又從此東行二百餘里。荒林中至藍摩國。屬中印度。都城空。城東南有佛塔。減百尺。昔初八分之一分舍利也。靈光時起。其側有清池。龍變為蛇。出繞其塔。有野象採華以散之。無憂王欲開。龍護不許。又東大林百餘里大塔。是太子至此解寶衣。中末尼珠付闡鐸迦還父王處。又東有贍部樹枯株尚在有小塔。是太子以餘衣易麁布處。其側塔者𩮜髮處。年自不定。或云十九二十九者。又東南行百九十里尼拘陀林塔。高三丈。是昔人於佛焚地收餘灰炭於此起塔。病者祈愈。亦有四佛行坐迹塔。高百餘尺。左右數百小塔。

Traveling five hundred li further southeast, one reaches the country of Kapilavastu, which belongs to Central India (formerly called the country of Jiabiwei). The old city is uninhabited. Inside the city, in a vihāra upon the foundation of the main palace hall, an image of the king has been made. Beside it is the sleeping palace of Lady Mahāmāyā (in Tang, "Great Artifice"); in the vihāra upon its foundation, an image of the lady has been made. In the vihāra beside that, an image of the Bodhisattva descending in spirit has been made. Their traditions differ [on the date]: the Sthaviravāda says it corresponds to the fifteenth day of the fifth month in the Tang calendar, while the other schools say it corresponds to the eighth day of the fifth month here; this is simply due to differences in what was seen and heard. South of the city is a stūpa, which is where the prince competed in strength, hurling an elephant over the city wall, which fell to the ground and made a great pit. Beside it is a vihāra with an image of the prince, and it is the place where he received instruction. Beside that is a vihāra, which was the consort's bedchamber, where images of Yaśodharā and Rāhula have been made. Another text says that in the first watch of the night, the prince opened the northern city gate and went forth. Furthermore, in a vihāra at the southeast corner of the city, [the scene of] the prince riding his white horse, leaping into the air, and vaulting the city wall has been made. At each of the four city gates there is a vihāra with images of the old, the sick, the dead, and the śramaṇa. Four li south of the city is the Nyagrodha Grove stūpa, the place where the Buddha, after attaining the Way, preached the Dharma to devas and humans. Fifty li south of the city, the stūpa in the old town is the natal city of Krakucchanda Buddha when human lifespan was sixty thousand years. The stūpa southeast of the town is where this Buddha's bodily relics [were deposited]; King Aśoka erected a stone pillar thirty feet high before it. More than thirty li northeast, the stūpa in the old town is the natal city of Kanakamuni Buddha when human lifespan was forty thousand years. The stūpa northeast of the town is where this Buddha's bodily relics [were deposited]; King Aśoka erected a stone pillar with an inscription to mark it, over twenty feet high. More than forty li northeast of the city is the stūpa under the tree where the prince was born. Several hundreds and thousands of stūpas northwest of the great city are the stūpas where the Śākyas were slaughtered: four Śākyas resisted the king's army, and King Virūḍhaka retreated; the city people would not accept them, so they were punished and expelled beyond the borders, and their lineages continue to this day. The Nyagrodha tree stūpa south of the city is where the Buddha first came to see his father the king. The stūpa outside the southern gate of the city is where the prince and his brothers competed in archery. More than thirty li southeast is where the prince's arrow sank into the earth, whereupon a spring gushed forth; the popular tradition calls it the Arrow Spring, and when the sick drink from it, most are cured, or if they take the mud and apply it to their foreheads, whatever suffering they have is healed. Ninety li northeast is the Lumbinī Grove, with the bathing pool of the Śākyas, where flowers and water reflect each other. Twenty-five paces north of it is the aśoka tree, now withered and dry, the place where the Buddha was born. Some say this corresponds to the eighth day of the third month here; the Sthaviravāda says it corresponds to the fifteenth day of the third month here. Next to the east is a stūpa where two nāgas bathed the prince. When the Buddha was first born, he walked without support for seven paces in each of the four directions; wherever he stepped, great lotuses sprang forth. Having been born from the right side, Śakra received him with a robe, and the Four Heavenly Kings held him and placed him upon a golden bench. Altogether four stūpas were established, and stone pillars were erected to mark them. Nearby is a small river flowing southeast, popularly called the River of Oil; after the prince was born, the devas magically transformed this pool, making it lustrous so that he could bathe to dispel wind-exhaustion; now it has turned into a river of water, but it is still as greasy as oil. Traveling more than two hundred li east from here through a wild forest, one reaches the country of Rāma, which belongs to Central India. The capital city is deserted. Southeast of the city is a Buddha stūpa, just under a hundred feet high, which originally held one-eighth of the relics; spiritual light arises from time to time. Beside it is a clear pond; a nāga transforms into a snake and comes out to encircle the stūpa, and wild elephants gather flowers to scatter upon it. King Aśoka wished to open it, but the nāga guarded it and would not permit it. More than a hundred li further east in a great forest is a great stūpa; this is where the prince arrived, took off his precious robes and the central maṇi jewel, and gave them to Chandaka to return to his father the king. Further east, a withered trunk of a jambu tree still remains, where there is a small stūpa; this is where the prince exchanged his remaining clothes for coarse cloth. The stūpa beside it is the place where he shaved his hair; his age is variously reported, some saying nineteen and others twenty-nine. Traveling one hundred and ninety li further southeast, the Nyagrodha Grove stūpa is thirty feet high; this is where people of old gathered the remaining ashes and charcoal from the Buddha's cremation ground and erected a stūpa here; the sick pray and are healed. There is also a stūpa marking the footsteps and sitting places of the four Buddhas, over a hundred feet high, with several hundred small stūpas to the left and right.