佛說觀佛三昧海經 3.34

3.34

「佛在世時，世尊行時此光照地，前一由旬純黃金色；後一由旬純黃金色；左一由旬純黃金色；右一由旬純黃金色。有人近佛左右行者，其人臭穢皆悉不現，人遠望之同為金色。佛坐樹下此光赫奕，如眾金華散祇樹間。有人諦觀佛項光者，前行看者見佛在前；從後看者見佛在後；左邊看之見佛在左；右邊看之見佛在右。八方人來遙見項光，各作是言：『瞿曇沙門，在金山中遊行自在，來向我所。』如是眾人各各異見，是名項光。見此光時，佛頂肉髻生萬億光，光光相次，乃至上方無量世界，諸天世人、十地菩薩，亦不能見其髮右旋上妙䗍文，蜂翠孔雀色不得比，有千光明赫奕而起，此光起時佛肉髻骨及佛頭中，一切妙相皆悉暎現，滿足面相光明可愛，人天淨國報得妙華，不得為譬。佛面光明益更明顯；佛頸、佛胸及以佛臂，勝前數倍光更明顯；佛膝出光，其光白色，分為四支，隨身上轉化作白華入項光下；臍出五光，光有二支，支有五色入脇骨中，如白玉筒盛眾色水從兩肩後自然踊出，如金摩尼焰焰相跓，諸摩尼光有妙蓮華，一一蓮華上有七化佛，如畫如印，隨佛身轉不相障礙，鹿王[跳-兆+專]，鉤鎖骨，蟠龍結間。如是中間出諸金光，此一一光從一節出入一節間，如是和合成一大光，如金摩尼，住佛肘後艶至頂光，赤銅爪，足指縵網各各有光，其光赫奕琉璃頗梨，備七寶色從佛足趺，副稱佛身如摩尼珠，亦如前光上至圓光。

“When the Buddha was in the world, whenever the Bhagavat walked, this light illuminated the ground: one yojana ahead was purely of yellow gold; one yojana behind was purely of yellow gold; one yojana to the left was purely of yellow gold; one yojana to the right was purely of yellow gold. If someone walked close to the Buddha's left or right, that person's foul odors would completely disappear, and people gazing from afar would see them as equally of golden color. When the Buddha sat beneath a tree, this light blazed brilliantly, like an array of golden flowers scattered through the Jeta Grove. If someone attentively observed the light of the Buddha's nape: one who looked while walking in front saw the Buddha in front; one who looked from behind saw the Buddha behind; one who looked from the left saw the Buddha on the left; one who looked from the right saw the Buddha on the right. When people coming from the eight directions saw the light of his nape from afar, they each said: ‘The śramaṇa Gautama is wandering at ease amidst golden mountains, coming toward my place.’ In this way, people each had different visions; this is called the light of the nape. When this light is seen, tens of billions of rays of light arise from the uṣṇīṣa on the Buddha's crown, one light succeeding another, up to boundless worlds in the zenith; even the devas, humans of the world, and bodhisattvas of the tenth ground cannot see [its limit]. His hair coils to the right in superior, exquisite spiral whorls, with which the colors of kingfishers and peacocks cannot compare. A thousand rays of light rise up with blazing brilliance. When this light rises, all the sublime marks on the Buddha's uṣṇīṣa bone and within the Buddha's head all reflect and appear, filling his facial features with delightful light; the exquisite flowers gained as retribution in pure lands of humans and devas cannot serve as an analogy. The light of the Buddha's face becomes even more distinct. The light of the Buddha's neck, the Buddha's chest, and the Buddha's arms becomes many times brighter and clearer than before. The Buddha's knees emit light; that light is white and divides into four branches, which rotate upward along his body, transforming into white flowers that enter beneath the light of his nape. His navel emits five rays of light, each ray having two branches, and each branch having five colors, which enter his ribs; like white jade tubes containing multi-colored water, they spontaneously leap forth from behind both shoulders, blazing like golden cintāmaṇi gems standing against one another. In the cintāmaṇi lights are sublime lotuses; upon each lotus are seven transformation Buddhas, appearing like paintings or seals, rotating with the Buddha's body without mutual obstruction. Between the aineya-antelope calves, the interconnected bones, and the coiled-nāga knots, golden rays of light emerge from within. Each of these rays emerges from one joint and enters another joint, harmoniously combining in this way into one great light, like a golden cintāmaṇi, resting behind the Buddha's elbows and blazing up to the light of his crown. His copper-colored nails and webbed toes and fingers each have light; that light is brilliantly radiant, like lapis lazuli and crystal, fully endowed with the colors of the seven treasures, matching the Buddha's body from the insteps of his feet like cintāmaṇi jewels, and ascending like the previous light up to the halo.”