[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) › 9.20 # 法苑珠林 9.20 法苑珠林 9.20 - **Language:** Classical Chinese ### [9.20](https://indike.org/pramana/in.bauddha.taisho.2122.9.20) 如因果經云。太子生時。于時樹下亦生七寶七莖蓮華。大如車輪。菩薩即便墮蓮華上。無扶侍者自行七步（大善權經云。行七步者為應七覺意也）舉其右手而師子吼云。我於一切天人之中最尊最勝。無量生死於今盡矣。說是語已。時四天王即以天繒接太子身置寶机上。釋提桓因手執寶蓋。大梵天王又持白拂侍立左右。難陀龍王優波難陀龍王。於虛空中吐清淨水。一溫一涼灌太子身（普曜經云。諸天釋梵雨雜名香。九龍在上而下香水。洗浴菩薩。瑞應本起經云。梵釋下侍。四天大王接菩薩身置金机上。修行本起經云。龍王兄弟。左雨溫水。右雨冷水。釋梵天衣裹菩薩身也）身黃金色三十二相。放大光明普照三千大千世界。迦維羅衛國。三千日月。萬二千天地之中央也（便有百萬億日月四百萬億天下。三千者略舉其要故知華戎之判。非易而詳。海內經云。身毒之國是軒轅氏居之。郭氏注云。天竺國也。以此而言天地中央未為其濫。後漢書云。以葱嶺之外。稱為九夷。語其壯麗勝於中國。吳越春秋云。季子入周見章甫之服三代之樂。云吳蠻夷之國豈有此乎雖此而辨未必即地為政故當隨其時代改張。不可同於中天始末常定也）又智度論問曰。何故佛作金色。答曰。若鐵在金邊則不現。今現在金比佛在時金則不現。佛在時金比閻浮那金則不現。閻浮那金比大海中轉輪聖王道中金沙則不現。金沙比金山則不現。金山比須彌山金則不現須彌山金比三十三諸天瓔珞金則不現。三十三天瓔珞金比焰摩天金則不現。焰摩天金比兜率陀天金則不現。兜率陀天金比化自在天金則不現。化自在天金比他化自在天金則不現。他化自在天金比菩薩身色則不現。如是妙色。是名金色相。又瑞應經云。太子初生之時。天龍八部示於虛空。作天伎樂歌唄讚頌。燒香散華。雨眾天衣瓔珞繽紛不可稱數。又於樹下忽生四井八功德水。瑞應有三十四相。不可具說（略同前三十二相中說）。 > As the Sūtra on Cause and Effect says: When the Prince was born, beneath the tree there also grew seven lotus flowers with seven stems made of the seven treasures, as large as cartwheels. The Bodhisattva immediately landed upon the lotus flowers, and without anyone supporting him, he walked seven steps on his own (the Sūtra on the Great Skillful Means says: walking seven steps corresponds to the seven limbs of enlightenment). He raised his right hand and made a lion's roar, saying: “Among all devas and humans, I am the most honored and most supreme. Countless births and deaths are now ended!” Having spoken these words, the Four Heavenly Kings immediately received the Prince's body with celestial silk and placed it upon a jewelled stand. Śakra Devānām Indra held a jewelled canopy in his hand, and the Great Brahmā King held a white whisk, standing in attendance on the left and right. The Nāga King Nanda and the Nāga King Upananda spouted pure water in the sky—one warm, one cool—to bathe the Prince's body. (The Lalitavistara says: The devas, Śakra, and Brahmā rained down varied rare fragrances, and nine dragons above poured down fragrant water to bathe the Bodhisattva. The Auspicious Response Origin Sūtra says: Brahmā and Śakra descended to attend him, and the Four Great Kings received the Bodhisattva's body and placed it on a golden stand. The Origin of Practice Sūtra says: The nāga king brothers rained warm water on the left and cold water on the right, and Śakra and Brahmā wrapped the Bodhisattva's body in celestial robes.) His body was golden, endowed with the thirty-two marks, radiating a great light that universally illuminated the trichiliocosm. The country of Kapilavastu is the center of three thousand suns and moons, and twelve thousand heavens and earths. (Thus there are a million billion suns and moons, and four million billion lands under heaven. “Three thousand” is merely an abbreviation of the essential number. From this we know that distinguishing between Chinese and barbarian is neither easy nor detailed. The Classic of the Regions Within the Seas says: The country of Shendu is where the Xuanyuan clan dwelt. Guo’s commentary says: It is the country of Tianzhu. Based on this, calling it the center of heaven and earth is not without basis. The Book of the Later Han says: Regions beyond the Congling mountains are called the Nine Barbarians; their magnificence surpasses the Central Plains. The Spring and Autumn Annals of Wu and Yue says: When Jizi entered Zhou, he saw the Zhangfu caps and the music of the Three Dynasties, and said, “How could the barbarian state of Wu possess this?” Although such distinctions exist, governance is not necessarily bound to territory; thus it must change with the times and cannot be equated with the Madhyadeśa being permanently fixed from beginning to end.) Furthermore, the Mahāprajñāpāramitā-śāstra asks: “Why is the Buddha of golden color?” It replies: “If iron is placed beside gold, it is not seen. Present gold, compared with the gold of the Buddha's time, is not seen. The gold of the Buddha's time, compared with Jāmbūnada gold, is not seen. Jāmbūnada gold, compared with the golden sands on the path of the wheel-turning holy king in the great sea, is not seen. Golden sand, compared with a golden mountain, is not seen. A golden mountain, compared with the gold of Mount Sumeru, is not seen. The gold of Mount Sumeru, compared with the gold of the necklaces of the thirty-three devas, is not seen. The gold of the necklaces of the thirty-three devas, compared with the gold of the Yāma Devas, is not seen. The gold of the Yāma Devas, compared with the gold of the Tuṣita Devas, is not seen. The gold of the Tuṣita Devas, compared with the gold of the Nirmāṇarati Devas, is not seen. The gold of the Nirmāṇarati Devas, compared with the gold of the Paranirmitavaśavartin Devas, is not seen. The gold of the Paranirmitavaśavartin Devas, compared with the bodily color of the Bodhisattva, is not seen. Such wondrous color is called the mark of golden color.” Furthermore, the Auspicious Response Sūtra says: When the Prince was first born, the eight classes of devas and nāgas appeared in the sky, performing celestial music and singing hymns and praises, burning incense and scattering flowers, raining down countless celestial robes and necklaces in dazzling profusion. Furthermore, beneath the tree there suddenly sprang up four wells of water endowed with the eight virtues. There were thirty-four auspicious signs, which cannot be recounted in full (they are roughly the same as those explained above among the thirty-two signs). > — English (machine translation) (machine translation) - [Previous: 9.19](https://indike.org/pramana/in.bauddha.taisho.2122.9.19) - [Next: 9.21](https://indike.org/pramana/in.bauddha.taisho.2122.9.21) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.2122.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.9.20) — English, machine translation ## Linked texts (2) - [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040.1.380) — 僧祐, Classical Chinese - [過去現在因果經](https://indike.org/pramana/in.bauddha.sanskrit.avadana.atitapratyutpannahetuphalasutra*zh-gunabhadra.1.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.9.20](https://indike.org/pramana/in.bauddha.taisho.2122.9.20) · Pramāṇa