[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) › 39.7 # 法苑珠林 39.7 法苑珠林 39.7 - **Language:** Classical Chinese ### [39.7](https://indike.org/pramana/in.bauddha.taisho.2122.39.7) 依宣律師祇桓寺感通記云。經律大明祇桓寺之基趾。多云八十頃地一百二十院。准約東西近有十里。南北七百餘步祇陀須達二人共造。成之已後經二百年被燒都盡。則當此土姬周第十三主平王之三十一年。祇陀太子初雖不許賣。後見布金欣然奉施。即告長者。吾自造寺不假於卿。須達不許。因此共造。太子立願。後若荒廢願樹還生。恰至被燒屋宇頓盡。所立樹者如本不殊。何以被燒。良由須達為凡之時賣肉得財。居賤出貴常願荒儉。家雖巨富財由穢心。以此造寺終遭煨燼。太子願力淨心樹生。業行有殊表之染淨也。於後五百年有旃育迦王。依地而起。十不及一。經于百年被賊燒盡。經十三年有王六師迦者。依前重造。屋宇壯麗皆寶莊嚴。一百年後惡王壞之為殺人場。四天王及娑竭龍王忿之。以大石壓之殺毀者。經九十年荒無人物。忉利天王令第二子下為人王。又依地造。莊飾嚴好過佛在時。經百五十年魔天燒滅。則當此土漢末獻帝二十九年。以事往徵。顯宗已後和安桓靈之代。西域往來行人接踵。則見天王葺構之作。祇樹載茂之緣。後雖有造者僅接遺基。至于今日荒涼而已。依南天王子撰祇桓圖一百卷。北天王子撰五大精舍圖二百卷。各在本天不可具述。夫造寺法用不可楷定。隨其施主物有豐儉。雖量力而作。然須用心精誠而造。寺物雖小得福弘大。故無上依經云。雖造四果聖人塔廟滿四天下盡形供養。不如有人佛涅槃後取佛舍利造塔供養。所得功德勝前功德。百千萬億分不可為喻也。一由福有優劣。二由心有強弱。若有真心。縱小尚得福多。何況於大。若有偽心。縱大尚得福少。何況於小。是故行者。若欲造作必須殷重。不得輕慢也。如賢愚經云。天語須達長者云。汝往見佛得利無量。正使今得百車珍寶。不如轉足一步至趣世尊。正使今得百車象珍寶。不如舉足一步往趣世尊。正使今得一四天下滿中珍寶。不如舉足一步至向世尊。所得利益盈逾於彼百千萬倍。聞已歡喜。佛為說法成須陀洹果。須達問舍利弗。世尊足行日能幾里。舍利弗言。日半由旬。如轉輪王足行之法。世尊亦爾。時須達長者。即於道次。住二十里作停舍。須達請太子欲買園造精舍。祇陀太子言。若能以黃金布地令間無空者。便當相與。須達曰諾。謹隨其價。太子秖言。我戲語耳。須達言。太子不應妄語。即共與訟。時首陀會天化作一人。為評詳言。夫太子法不應妄語。價既已決不宜中悔。太子遂與之。便使人象負金出八十頃中。須臾欲滿。殘餘少地（雜阿含經。殘五百步。孛經亦云。太子秖有園八十頃去城不遠）須達思惟。何藏金足不多不少。當取滿之。祇陀問言。嫌貴置之。答言不也。自念金藏何者可足當補滿。祇陀念言。佛必大德。乃使斯人輕寶乃爾。教齊且止勿更出金。園地屬卿樹木屬我。我自上佛共立精舍。須達歡喜。即然可之。即便歸家當施功作。六師聞之往白國王。長者須達買祇陀園。欲為瞿曇沙門興立精舍。聽我徒眾與共捔術。沙門得勝便聽起立。若其不如不得起也。瞿曇徒眾住王舍城。我等徒眾當住於此。王報須達。六師出如此言。須達愁惱不樂。舍利弗怪問不樂。須達具述報之。舍利弗言。正使六師滿閻浮提。數如竹林不能動吾足上一毛。欲捔何等。自恣聽之。須達歡喜。即報國王。却後七日當於城外寬博之處。時舍利弗共勞度差各現神變。外道不如（具在經文）時舍利弗既見外道受屈。即為說法。隨其本行宿福因緣各得道迹。六師徒眾三億弟子。於舍利弗所出家學道。捔技訖已各還所止。長者須達共舍利弗往圖精舍。須達自手捉繩一頭。時舍利弗自捉一頭。共經精舍。時舍利弗欣然含笑。須達問言。尊人何笑。答言。汝始於此經地。六欲天中宮殿已成。即借道眼悉見六天嚴淨宮殿。問舍利弗。是六天何處最樂。舍利弗言。下三欲染。上二憍逸。第四天中少欲知足。常有一生補處菩薩。來生其中。法訓不絕。須達言曰。我正當生第四天中。出言已竟餘宮悉滅。唯第四天宮殿湛然。復更徙繩。時舍利弗慘然憂色。即問。尊者何故憂色。答言。汝今見此地中蟻子不。對曰已見。時舍利弗語須達言。汝於過去毘婆尸佛。亦於此地為彼世尊起立精舍。而此蟻子在此中生。乃至七佛已來汝皆為佛起立精舍。而此蟻子亦在中生。至今九十一劫受一種身不得解脫。生死長遠唯福為要。不可不種。是時須達悲心憐傷。經地已竟起立精舍。為佛作窟。以妙栴檀用為香泥。別房住止千二百處。凡百二十處別打揵椎。施設已竟。欲往請佛。即往白王。王聞即遣請佛。世尊與諸四眾前後圍繞。放大光明震動天地。遍照三千。城中伎樂不鼓自鳴。盲聾病者皆得具足。男女大小覩斯瑞應。歡喜踊躍來詣佛所。十八億人都悉來集聚。爾時世尊。隨病投藥。為說妙法。各得道迹。佛告阿難。今此園地須達所買。林樹華果祇陀所有。二人同心共立精舍。應當與號太子祇陀樹給孤獨食園。名字流布傳示後世。爾時阿難及四部眾。聞佛所說頂戴奉行。又涅槃經云。須達取金隨集布地。一日之中唯五百步。金未周遍。祇陀即語須達。餘未遍者不復須金。請以見與。我自為佛造立門樓。常使如來經由入出。祇陀大子自造門坊。須達長者七日之中成立大房。足三百口。禪坊靜處六十三所。冬室夏堂各各別異。厨坊浴室洗脚之處。大小圊廁無不備足。問曰。何故如來偏住此園耶。答曰。依真諦師傳云。過去第四拘留孫佛時。人壽四萬歲。有長者名曰毘沙。此地廣一由旬。純以金版布地。遍滿其上。奉施如來以為住處。第五拘那含牟尼佛時。人壽三萬歲。有長者名大家主。以此園地廣三十里。純以銀衣等遍布其地。并以乳牛及犢子充滿其中。奉施如來起為住處。第六迦葉波佛時。人壽二萬歲。有長者名大幡相。以此園地廣二十里。純以七寶遍布其地。奉施如來起為住處。第七今釋迦牟尼佛。人壽百歲時有長者名須達多。此園地廣唯十里。純以金餅布地周滿園中。金厚五寸。買此園地奉施如來起為住處。至後彌勒佛出世時。人壽八萬歲。須達爾時為蠰佉國大臣。名須達多。此園地還廣一由旬純以七寶遍滿布地。奉施如來起為住處。過去未來地雖延促。終是一所。能施之人雖有前後。據體而論還是一人。常為長者殷富熾盛。常充供養諸佛不絕。至釋迦時初得須陀洹果。臨終時得阿那含果。至彌勒佛出時方證阿羅漢果。故雜阿含經云。給孤獨長者疾病。佛自往看病。記其得阿那含果。乃至命終生兜率陀天。常下來禮拜佛聽法已還歸天上（此據迹中示其小說論實是大菩薩）又大集經云。佛告梵天王等。我諸聲聞現在未來三業相應。及與三種菩提相應。有學無學。具足持戒。多聞善行。度諸眾生於三有海。及諸施主。為我聲聞而造塔寺。亦復供給一切所須。及彼眷屬付囑汝等。勿令惡王非法惱亂。爾時梵釋天王龍王夜叉等。合掌向佛而作是言。大德婆伽婆。已有一切如來塔寺及阿蘭若處。及未來世。若在家出家人。為於世尊聲聞弟子造塔寺處。我等悉共守護。令離一切諸難悑畏。亦如有給施飲食衣服臥具湯藥一切所須。如是施主我等亦當護持養育。故七佛經云。護僧伽藍神斯有十八神。一名美音。二名梵音。三名天鼓。四名歎妙。五名歎美。六名摩妙。七名雷音。八名師子。九名妙歎。十名梵響。十一名人音。十二名佛奴。十三名歎德。十四名廣目。十五名妙眼。十六名徹聽。十七名徹視。十八名遍視。寺既有神護。居住之者亦宜自勵不得惰怠。恐招現報也。 > According to the Gantong ji on the Jetavana Temple by Vinaya Master Xuan (Daoxuan): The sutras and vinayas clearly explain the foundation and grounds of the Jetavana Temple. Most state that it comprised eighty qing of land and one hundred and twenty courtyards. In terms of East-West extent, it was nearly ten li, and seven hundred-odd paces from South to North; it was jointly constructed by Prince Jeta and Sudatta. After its completion, when two hundred years had passed, it was completely burnt down. This corresponds in this land to the thirty-first year of King Ping, the thirteenth sovereign of the Ji-Zhou dynasty. Although Prince Jeta initially refused to sell, when he later saw the gold laid out he joyfully made the offering, telling the elder: 'I shall build the temple myself without needing your help, sir.' Sudatta did not agree, and for this reason they built it jointly. The Prince made a vow: 'If it falls into ruin later, may the trees grow back again.' When it was eventually burned down and the buildings and halls were suddenly destroyed, the trees he had planted were just as before, no different. Why was it burned? In truth, it was because when Sudatta was an ordinary worldling, he acquired wealth by selling meat; dwelling in baseness while selling at high prices, he constantly wished for famine and scarcity. Although his family was immensely wealthy, the wealth originated from an impure mind. Because of using this to build the temple, it ultimately met with burning ashes. Through the prince's power of vows and pure mind, the trees grew. Difference in karmic action was thus signified by defilement and purity. Five hundred years later, King Zhanyujia built it upon the same site, yet it was not one-tenth as large. After a hundred years, it was burnt down by bandits. Thirteen years later, a king named Liushijia rebuilt it based on the former site; the halls and buildings were magnificent, all adorned with jewels. One hundred years later, an evil king destroyed it to make it an execution ground. The Four Heavenly Kings and Sāgara Nāgarāja became enraged and crushed him with great stones, killing the destroyer. For ninety years it lay desolate without inhabitants. The lord of Trāyastriṃśa Heaven ordered his second son to descend and become a human king, and he again built it on that site; its adornments and fine qualities surpassed those of the Buddha's time. After one hundred and fifty years, the devas of Māra burned and destroyed it. This corresponds in this land to the twenty-ninth year of Emperor Xian at the end of the Han dynasty. Verifying this through historical events: in the eras of Emperors He, An, Huan, and Ling after Xianzong (Ming of Han), travellers going back and forth to the Western Regions followed upon each other's heels; they thus saw the construction built by the deva king and the conditions under which Jeta's trees flourished anew. Although there were later builders, they merely adjoined the remaining foundations; down to the present day, it is nothing but desolation. According to the one-hundred-fascicle Diagram of Jetavana composed by the Prince of South India, and the two-hundred-fascicle Diagram of the Five Great Vihāras composed by the Prince of North India—each being kept in their respective heavens—they cannot be recounted in full. The rules and usages for building temples cannot be definitively fixed; they depend on whether the donors' materials are plentiful or meager. Although one acts according to one's means, one must build with sincere concentration. Even if the temple's materials are small, the merit gained is immense. Thus the Wushang yi jing states: 'Even if one builds stupas and shrines for the holy ones of the four fruits throughout the four continents and makes offerings to them for all one's life, it does not equal someone who, after the Buddha's parinirvāṇa, takes a Buddha-relic, builds a stupa, and makes offerings to it; the merit obtained surpasses the former merit by hundreds of thousands of myriads of koṭis of fractions beyond comparison.' First, this is because there is superiority and inferiority in merit; second, because there is strength and weakness in the mind. If one has a true mind, even if \[the building\] is small, one will still obtain much merit, how much more so if it is large! If one has a false mind, even if it is large, one will still obtain little merit, how much more so if it is small! Therefore, practitioners who wish to build must be earnest and reverent, and must not be frivolous or disrespectful. As the Xianyu jing states: A deva told the elder Sudatta: 'Going to see the Buddha, you will gain immeasurable benefit. Even if you were now to receive a hundred carts of precious jewels, it would not equal turning your foot one step to go toward the World-Honoured One. Even if you were now to receive a hundred elephant-carts of precious jewels, it would not equal lifting your foot one step to go toward the World-Honoured One. Even if you were now to obtain a fourfold world-system filled with precious jewels, it would not equal lifting your foot one step to go toward the World-Honoured One. The benefit you will obtain will surpass that by hundreds of thousands of myriads of times.' Having heard this, he was filled with joy. The Buddha preached the Dharma for him, and he attained the fruit of srotāpanna. Sudatta asked Śāriputra: 'How many li can the World-Honoured One walk in a day?' Śāriputra said: 'Half a yojana a day, according to the manner of walking of a cakravartin; the World-Honoured One is also like this.' Thereupon the elder Sudatta built resting houses at every twenty li along the route. Sudatta petitioned the prince, wishing to buy the park to build a vihāra. Prince Jeta said: 'If you can cover the ground with gold without leaving any empty space between, I will give it to you.' Sudatta said: 'Agreed; I shall strictly pay that price.' The prince said: 'I was merely joking.' Sudatta said: 'A prince should not speak falsely.' They immediately engaged in litigation. At that time, a deva from the Śuddhāvāsa Heaven transformed into a man and judged for them, saying: 'The conduct of a prince should not involve false speech; since the price has already been settled, you should not regret it halfway.' The prince thereupon gave it to him. He then sent men and elephants bearing gold out onto the eighty qing, and in a moment it was about to be filled, with only a small piece of land remaining. (The Za ahan jing says five hundred paces remained; the Bei jing also says that Prince Jeta had a park of eighty qing not far from the city.) Sudatta pondered: 'Which treasury of gold will be sufficient, neither too much nor too little, so that I may take it to fill the rest?' Jeta asked him: 'Do you find it too expensive and wish to stop?' He answered: 'No; I was merely thinking which gold treasury would be sufficient to make up the full amount.' Jeta thought: 'The Buddha must be of great virtue to make this person hold wealth so lightly!' He instructed: 'Stop right there; do not bring out any more gold. The park land belongs to you, but the trees belong to me. I myself shall offer them to the Buddha, and together we shall erect the vihāra.' Sudatta was delighted and agreed at once. He then returned home to begin the construction work. When the six masters \[of non-Buddhist traditions\] heard of this, they went and told the king: 'The elder Sudatta has bought Jeta's park, wishing to establish a vihāra for the śramaṇa Gautama. Allow our followers to compete with him in magical skills. If the śramaṇa wins, then permit him to build it; if he is not as good, he may not build it. Gautama's disciples dwell in Rājagṛha; our disciples shall dwell here.' The king reported to Sudatta: 'The six masters have spoken thus.' Sudatta was depressed and unhappy. Śāriputra, wondering at this, asked why he was unhappy, and Sudatta told him everything in reply. Śāriputra said: 'Even if the six masters filled Jambudvīpa, as numerous as a bamboo forest, they could not move a single hair on my foot. What contest would they have? Let them do as they wish.' Sudatta was delighted and immediately reported back to the king: 'After seven days, it should take place in a broad and spacious open place outside the city.' At that time, Śāriputra and Raudrākṣa each manifested divine transformations, and the non-Buddhists were defeated (the details are in the scripture). When Śāriputra saw that the non-Buddhists had yielded, he preached the Dharma for them; in accordance with their past practices and conditions of past merit, each attained the stages of the Path. The three hundred million disciples among the followers of the six masters went forth into the monastic life and studied the Path under Śāriputra. When the contest of skills was over, each returned to their dwelling. The elder Sudatta and Śāriputra went to lay out the vihāra. Sudatta held one end of the measuring cord in his own hand, while Śāriputra held the other end, jointly measuring the ground for the vihāra. At that time, Śāriputra smiled joyfully. Sudatta asked: 'Venerable one, why do you smile?' He replied: 'You have only just begun measuring the ground here, and palaces have already been formed for you in the six heavens of desire.' He then lent him the eye of the Path so that he fully saw the adorned and pure palaces in the six heavens. He asked Śāriputra: 'Among these six heavens, which place is the most joyful?' Śāriputra said: 'The lower three are defiled by desire, and the upper two are arrogant and indolent. In the fourth heaven, desires are few and they know contentment; there is always a bodhisattva who will attain buddhahood in one more birth born therein, and instruction in the Dharma never ceases.' Sudatta said: 'I should certainly be born in the fourth heaven.' As soon as the words were spoken, all the other palaces vanished; only the palace in the fourth heaven remained serene and solid. As they moved the cord further, Śāriputra's expression turned sorrowful and anxious. He immediately asked: 'Venerable one, why do you look sorrowful?' He answered: 'Do you see these ants in the ground now?' He replied: 'I see them.' At that time Śāriputra told Sudatta: 'In the past, under the Buddha Vipaśyin, you also built a vihāra for that World-Honoured One on this very ground, and these ants were born right here. Even down through the seven Buddhas, you have built vihāras for each Buddha, and these ants were also born right here; down to the present, for ninety-one kalpas, they have received this same kind of body without attaining liberation. Saṃsāra is long and vast; only merit is essential—it cannot be left unplanted.' At that time, Sudatta felt grief and compassion. Having finished measuring the ground, they erected the vihāra, making a dwelling cave for the Buddha using exquisite sandalwood as fragrant plaster. There were one thousand two hundred separate rooms for dwelling, and ghāṇṭas were struck separately in one hundred and twenty places. When the preparations were complete, he wished to invite the Buddha; he immediately went and reported to the king. Hearing this, the king dispatched an invitation to the Buddha. The World-Honoured One, surrounded before and behind by the fourfold assembly, radiated a great light that shook the heavens and earth and shone everywhere across the trichiliocosm. The musical instruments in the city sounded on their own without being struck. The blind, deaf, and sick were all restored to wholeness. Men and women, young and old, seeing these auspicious omens, were filled with joy and leapt, coming to the Buddha's presence; eighteen hundred million people all gathered together. At that time, the World-Honoured One prescribed medicine according to their ailments and preached the wondrous Dharma for them, and each attained the stages of the Path. The Buddha told Ānanda: 'This park land was bought by Sudatta, while the grove, trees, flowers, and fruits belong to Jeta. The two men, sharing one mind, have jointly erected the vihāra; it should be named the Prince Jeta Trees and Anāthapiṇḍada's Garden for Meals. Let this name be disseminated and transmitted to future generations.' At that time, Ānanda and the fourfold assembly, having heard what the Buddha said, received it reverently on their heads and practiced it. Furthermore, the Nirvāṇa-sūtra states: Sudatta took gold and spread it across the ground as it was brought; in a single day, there were only five hundred paces where the gold had not yet covered the ground completely. Jeta then said to Sudatta: 'For the remaining part not yet covered, you need not bring any more gold. Please give it to me; I shall build a gatehouse for the Buddha myself, so that the Tathāgata may constantly pass through it when entering and exiting.' Prince Jeta built the gate and quarters himself, while the elder Sudatta completed the large quarters in seven days, accommodating three hundred people. There were sixty-three meditation rooms and quiet places. The winter rooms and summer halls were distinct from each other. Kitchens, bathhouses, places for washing feet, and large and small latrines were all completely provided. Question: Why did the Tathāgata especially dwell in this park? Answer: According to the biography by Master Paramārtha, in the past, during the time of the fourth Buddha Krakucchanda, human lifespan was forty thousand years. There was an elder named Viśā. This ground was one yojana wide; it was completely covered with gold plates, spreading all over it, which he offered to the Tathāgata as a dwelling place. During the time of the fifth Buddha Kanakamuni, human lifespan was thirty thousand years. There was an elder named Great Householder. Taking this park land, thirty li wide, he spread it entirely with silver cloths and the like, and filled it with dairy cows and calves, offering it to the Tathāgata to be established as a dwelling place. During the time of the sixth Buddha Kāśyapa, human lifespan was twenty thousand years. There was an elder named Great Banner Signs. Taking this park land, twenty li wide, he spread it entirely with the seven treasures, offering it to the Tathāgata to be established as a dwelling place. Under the seventh, the present Buddha Śākyamuni, when human lifespan was one hundred years, there was the elder named Sudatta. This park land was only ten li wide; he spread it entirely with gold cakes all over the park, the gold being five inches thick, purchasing this park land and offering it to the Tathāgata to be established as a dwelling place. When the future Buddha Maitreya appears in the world, human lifespan will be eighty thousand years. Sudatta will at that time be a great minister in the kingdom of Śaṅkha named Sudatta. This park land will again be one yojana wide, entirely spread with the seven treasures, which he will offer to the Tathāgata to be established as a dwelling place. Although the ground was larger or smaller in the past and future, it is ultimately the same single place. Although those who could make the offerings came earlier or later, essentially speaking it was the same single person, constantly serving as a wealthy and flourishing elder, constantly providing offerings to the Buddhas without interruption. In the time of Śākyamuni, he first attained the fruit of srotāpanna, and at the end of his life he attained the fruit of anāgāmin. Only when the Buddha Maitreya appears will he realize the fruit of arhat. Thus the Za ahan jing states: When the elder Anāthapiṇḍada fell ill, the Buddha himself went to visit him in his illness and prophesied that he would attain the fruit of anāgāmin, and upon the end of his life would be born in Tuṣita Heaven, constantly coming down to pay homage to the Buddha and listen to the Dharma, and then returning to heaven. (This is based on the phenomenal trace demonstrating a lesser teaching; in truth, he is a great bodhisattva.) Furthermore, the Daji jing states: The Buddha told the Brahma Deva Kings and others: 'My śrāvakas present and future who correspond with the three actions and correspond with the three kinds of bodhi, whether in training or beyond training, who fully maintain the precepts, possess much learning and good conduct, and deliver all sentient beings across the sea of the three existences—as well as the donors who build stupas and temples for my śrāvakas and also supply all their necessities, together with their kin—I entrust them to you; do not let evil kings trouble them unlawfully.' At that time, the Brahma kings, Śakra, the nāga kings, yakṣas, and others joined their palms toward the Buddha and said: 'Virtuous Bhagavān, wherever there are stupas, temples, and araṇyas of all Tathāgatas, and in future ages, wherever householders or renunciants build stupas and temples for the World-Honoured One's śrāvaka disciples, we shall all protect them together, causing them to be free from all perils and fears. And for donors who provide food, drink, clothing, bedding, medicines, and all necessities, we shall likewise protect and nurture such donors.' Therefore the Qifo jing states: There are eighteen spirits that protect the saṃghārāma: the first is named Fine Sound; the second, Brahma Sound; the third, Heavenly Drum; the fourth, Praising the Wondrous; the fifth, Praising the Fine; the sixth, Touching the Wondrous; the seventh, Thunder Sound; the eighth, Lion; the ninth, Wondrous Praise; the tenth, Brahma Resonance; the eleventh, Human Sound; the twelfth, Buddha's Servant; the thirteenth, Praising Virtue; the fourteenth, Broad Eye; the fifteenth, Wondrous Eye; the sixteenth, Penetrating Hearing; the seventeenth, Penetrating Sight; and the eighteenth, Pervasive Sight. Since temples have spirits protecting them, those who reside in them should also exert themselves and not be indolent, lest they incur visible retribution in the present life. > — English (machine translation) (machine translation) - [Previous: 39.6](https://indike.org/pramana/in.bauddha.taisho.2122.39.6) - [Next: 39.8](https://indike.org/pramana/in.bauddha.taisho.2122.39.8) - [Up: 39](https://indike.org/pramana/in.bauddha.taisho.2122.39) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.39.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.39.7](https://indike.org/pramana/in.bauddha.taisho.2122.39.7) · Pramāṇa