[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) › 63.72 # 法苑珠林 63.72 法苑珠林 63.72 - **Language:** Classical Chinese ### [63.72](https://indike.org/pramana/in.bauddha.taisho.2122.63.72) 如立世阿毘曇論云。剡浮樹者。此樹生在閻浮提北邊。在泥民陀羅河南岸。是樹株本正州。中央。從樹株中央取東。西角。並一千由旬。是樹生長具足形容可愛。枝葉相覆。久住不凋。一切風雨不能侵入。次第相覆高百由旬。下本洪直都無瘤節。五十由旬方有枝條。樹身徑刺廣五由旬。圍十五由旬。其一一枝橫出五十由旬。中間亘度一百由旬。周迴三百由旬。其菓甘美無比。如細蜂蜜。果大如甕。其核大如世間剡浮子核。其上有鳥獸之形。東西枝有子。多落閻浮提地。少落水者。南枝果子。並落閻浮提。北枝果子。悉落河中為魚所食。樹根悉是金砂所覆。當春雨時下不漏澁。夏則不熱。冬無風寒。乾闥婆及藥叉神依樹下住。如是之事云何知耶。昔王舍城有兩比丘。具神通力。共為朋友。往看彼樹遂至樹所。見樹果熟墮地。自破其一。比丘從其蔕孔探手至甲。其最長指猶不至核。牽手而出。為果所染。手甲皆赤。其果香氣能染人心。鼻嗅果香。第二比丘問言。汝欲食不。長老我不樂食。是事者。有不可思議。是離欲結最為廣大。何以故。若人未離欲嗅是香。即生心氣。乃發顛狂。有諸離欲外人若嗅此香。退失離欲之地。是二比丘還王舍城說如上事。時有一人。名曰長脛。本是王種。姓拘利氏。宿業果報所得神通。若行水中。前脚未沒。後脚已移。若行草葉。草雖未靡。便得移步。是人從佛聞說此樹。即白佛言。我今行至剡浮樹不。答云。得至。是人禮佛向北而去。度諸山經過七山。第七名金邊山。登山頂向北。聳身遠望。唯見黑暗。悑畏而返。佛問。汝至剡浮樹不。答言。不至。佛問。汝何所見。答曰。唯覩黑暗。佛言。此黑暗色即剡浮樹。是人重禮佛足。右繞三匝。更向北行。重度前七山。更度後七山。又度六大國。又度七大樹林。林間有七大河。渡是七河。又度阿摩羅林及訶梨勒林。乃至剡浮南枝。從南枝上行至北枝。是人俯窺見下。水相與常水異。澄清洞徹都無障礙。是人思惟。我之神通今於此處得成就不。因脚履水手攀樹枝。是脚至水如石即沒。於此神通不得成就。此水輕細如酥油。浮在水上。若以此水投於彼水。即沈如石。是人取一果子。還奉世尊。佛受此果。破為多片。施諸大眾。果汁染於佛手。佛以此手擊於山石。至今赤色。如昔不異。澁赤不燥。掌迹分明。因昔分果為片故。因名此石為片片巖。是時佛化優婁頻螺迦葉。亦取此菓與迦葉。是剡浮樹外有二林。形如半月。圍繞此樹。其內有林。名呵梨勒。外名阿摩勒。是果熟時其味最美。不辛不苦。如細蜂蜜。果形大小如二斛器。阿摩勒林南復有七林。七河相間。其最北林名曰菴羅。次名剡浮。三名娑羅。四名多羅。五名人林。六名石榴林。七名劫畢他林。如是諸果不辛不苦。甜如蜂蜜。是人林中果形似人。若離欲人食此果者。退失禪定。其劫畢他林南有六大國。其最南國名曰高流。次名俱臘婆。三名毘提訶。四名摩訶毘提訶。五名欝多羅曼陀。極北第六名捨喜摩羅耶。是六國內人皆貞良持十善法。其獸自死。自至人所。乃食其肉。是處犛牛其數最多。以其髮尾用覆屋舍。其地生麥不須耕墾。是麥熟已無有糠糩。是其國人磨蒸為飯。其麥氣味甘美如蜜。 > As the \*Lokasthitābhidharma-śāstra\* states: "Concerning the jambu tree: this tree grows on the northern edge of Jambudvīpa, on the south bank of the Nimindhara River. The base of this tree is situated right at the center of the continent. Taking the eastern and western corners from the center of the tree trunk, each is one thousand yojanas away. This tree grows fully developed, with a lovely appearance. Its branches and leaves overlap one another, lasting long without withering; neither wind nor rain can penetrate them. Layer upon layer, it rises to a height of one hundred yojanas. The lower trunk is grand and straight, with no knots or burls at all. Only at fifty yojanas do branches begin. The trunk's diameter is five yojanas across, and its circumference is fifteen yojanas. Each of its branches extends horizontally fifty yojanas; the span across the middle is one hundred yojanas, and the circumference is three hundred yojanas. Its fruit is incomparably sweet and delicious, like fine honey. The fruit is as large as an urn, while its stone is as large as the stone of an ordinary jambu fruit in this world. Upon it are the shapes of birds and beasts. The eastern and western branches bear fruits, most of which fall onto the land of Jambudvīpa, with few falling into the water. The fruits of the southern branch all fall onto Jambudvīpa. The fruits of the northern branch all fall into the river and are eaten by fish. The tree roots are entirely covered with golden sand. When the spring rains fall, it does not leak below. In summer it is not hot, and in winter there is neither wind nor cold. Gandharvas and yakṣa deities live beneath the tree. How is this known? In the past, there were two bhikṣus in Rājagṛha who possessed supernatural powers and were companions. They went to view that tree and arrived at its location. Seeing that a fruit of the tree had ripened, fallen to the ground, and split open of itself, one bhikṣu reached his hand into the stem hole up to his fingernails, yet his longest finger still did not reach the stone. Drawing his hand out, he found it stained by the fruit, his hand and fingernails completely red. The fragrance of that fruit can entice people's minds; he smelled the fruit's fragrance with his nose. The second bhikṣu asked him, 'Do you wish to eat it?' 'Venerable elder, I take no pleasure in eating it. This matter is inconceivable; it is the most extensive fetter contrary to freedom from desire. Why so? If a person who has not parted from desire smells this fragrance, it immediately stirs his mental breath and drives him mad. If outsiders who have abandoned desire smell this fragrance, they fall from their state of detachment from desire.' These two bhikṣus returned to Rājagṛha and recounted the matter as above. At that time, there was a man named Long Shanks, originally of royal lineage, bearing the surname of the Koliya clan. By the karmic retribution of past deeds, he had obtained supernatural powers: if he walked in water, before his front foot submerged, his rear foot had already moved; if he walked on blades of grass, even though the grass had not bent, he could already step forward. Hearing the Buddha speak of this tree, this man asked the Buddha, 'Can I go to the jambu tree now?' The Buddha replied, 'You can reach it.' This man bowed to the Buddha and set off toward the north. He crossed various mountains, passing seven mountains, the seventh being Mount Gold Rim. Climbing to the mountain peak and looking north, he stretched his body and gazed into the distance, but saw only pitch-black darkness. Terrified, he returned. The Buddha asked, 'Did you reach the jambu tree?' He replied, 'I did not reach it.' The Buddha asked, 'What did you see?' He answered, 'I saw only darkness.' The Buddha said, 'That dark color was the jambu tree itself.' The man again bowed at the Buddha's feet, circumambulated him three times to the right, and once more set out toward the north. He traversed the previous seven mountains again, then crossed seven more mountains beyond, crossed six great kingdoms, and crossed seven great forests. Between the forests there were seven great rivers; he crossed these seven rivers, and crossed an āmalaka forest and a harītakī forest, arriving finally at the southern branch of the jambu tree. From the southern branch, he walked up to the northern branch. Looking down, this man saw that the water below was different from ordinary water, being clear and completely transparent without any obstruction. The man reflected: 'Can my supernatural powers be accomplished here now?' Thereupon, resting his foot on the water while his hand grasped a tree branch, as his foot touched the water, it sank like a stone; his supernatural powers could not be accomplished there. This water was as light and subtle as clarified butter, floating atop water; if one threw this water into that other water, it would sink like a stone. This man took a single fruit and returned to offer it to the World-Honoured One. The Buddha accepted this fruit, broke it into many pieces, and gave them to the great assembly. The juice of the fruit stained the Buddha's hand. The Buddha struck a mountain rock with this hand, and to this day it remains red, no different from the past—an astringent red that does not dry up, with the palm print clearly visible. Because he broke the fruit into pieces in the past, this rock is named 'Fragmented Rock'. At that time, when the Buddha converted Uruvilvā-Kāśyapa, he also took this fruit and gave it to Kāśyapa. Beyond this jambu tree are two forests shaped like a half-moon, surrounding the tree. The inner forest is named Harītakī, and the outer is named Āmalaka. When these fruits ripen, their flavor is most delicious, neither pungent nor bitter, like fine honey; in size and shape, the fruit is like a two-hu vessel. South of the Āmalaka Forest there are seven more forests, interspersed with seven rivers. The northernmost forest is named Āmra; the second, Jambu; the third, Sāla; the fourth, Tāla; the fifth, Human Forest; the sixth, Pomegranate Forest; and the seventh, Kapittha Forest. Such fruits are neither pungent nor bitter, but sweet as honey. In the Human Forest, the fruits resemble human form; if one who has abandoned desire eats this fruit, he falls from dhyāna. South of the Kapittha Forest there are six great kingdoms. The southernmost kingdom is named Gauliu; the second, Kuraba; the third, Videha; the fourth, Mahāvideha; the fifth, Uttaramanda; and the northernmost sixth, Sheximoluoye. The people within these six kingdoms are all upright and good, upholding the ten virtuous paths. When their animals die of themselves, they come of their own accord to people, who then eat their flesh. Yaks are most numerous there; people use their hair and tails to thatch roofs. That land produces wheat without needing plowing or cultivation; when this wheat ripens, it has no chaff or bran. The people of that country grind and steam it for food; the aroma and taste of that wheat are sweet and delicious like honey." > — English (machine translation) (machine translation) - [Previous: 63.71](https://indike.org/pramana/in.bauddha.taisho.2122.63.71) - [Next: 63.73](https://indike.org/pramana/in.bauddha.taisho.2122.63.73) - [Up: 63](https://indike.org/pramana/in.bauddha.taisho.2122.63) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.63.72) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.63.72](https://indike.org/pramana/in.bauddha.taisho.2122.63.72) · Pramāṇa