---
title: "翻譯名義集 · 31 林木篇"
description: "《翻譯名義集》由宋代高僧法雲編撰，成書於北宋宣和年間，是一部系統解釋佛教經典中梵文音譯術語的辭典。全書共分六十四篇，收錄二千餘條詞目，對音譯詞彙進行漢語義譯和教理闡釋，涵蓋名數、法寶、人物、地理等範疇。該書融合了唐代以來的譯經傳統與宋代佛教學術特點，被譽為佛教翻譯史上的里程碑之作，為研究佛典語言、教義及中外文化交流提供了權威依據，歷代被收入大藏經並廣為流傳。"
url: "https://rushiwowen.co/en/r/cmcxxi6pb29ewky04asbksocg"
---

### 林木篇第三十一

> Chapter 31: The Forest

毘藍名苑，母摘華而降生。菩提覺場，佛觀樹而行道。居鹿園以說法，住鶴林而涅槃。既皆依於脩林，故宜編乎異木。

> In the Lumbini Grove, his mother plucked flowers as he descended into the world. At the Bodhi Enlightenment site, the Buddha contemplated the tree and walked the path. He dwelt in the Deer Park to teach the Dharma, and rested in the Sala Grove to enter Nirvana. Since all these events relied on groves and trees, it is fitting to compile this record of remarkable woods.

【婆那】正言飯那，此云林，叢木曰林。《雜阿含》：「佛告阿難：『汝遙見彼青色叢林否？』『唯然已見。』『是處名曰優留曼荼山。如來滅後百歲，有商人子名曰優波掘多，當作佛事，教授師中，最為第一。』」

> \[The term "vana" in Sanskrit, correctly pronounced "饭那," means "forest" or "grove"—a cluster of trees. According to the \*Samyukta Āgama\*: "The Buddha said to Ānanda, 'Do you see that green grove in the distance?' 'Yes, I see it.' 'That place is called Mount Urumanda. One hundred years after my passing, a merchant's son named Upagupta will carry out the Buddha's work, and among all teachers, he will be the foremost.'"\]

【菩提樹】《西域記》云：「即畢鉢羅樹也。昔佛在世，高數百尺，屢經殘伐，猶高四五丈。佛坐其下，成等正覺，因而謂之菩提樹焉。莖幹黃白，枝葉青翠，冬夏不凋，光鮮無變。每至涅槃之日，葉皆凋落，頃之復故。」《法苑》云：「釋迦道樹名阿沛多羅。」

> 【Bodhi Tree】According to the \*Records of the Western Regions\*, this is the pippala tree. In the days when the Buddha was alive, it stood several hundred feet tall. Though it was repeatedly cut down over time, it still remained forty to fifty feet high. The Buddha sat beneath it and attained perfect enlightenment, which is why it came to be called the Bodhi Tree. Its trunk is yellowish-white, and its branches and leaves are a fresh, verdant green. They do not wither in winter or summer, and their luster remains unchanged. Every year, on the anniversary of the Buddha's passing into nirvana, all its leaves fall away, only to return shortly afterward. The \*Garden of Dharma\* states: "The tree of Shakyamuni's enlightenment is called Ajapāla."

【娑羅】此云堅固。北遠云：「冬夏不改，故名堅固。」《西域記》云：「其樹類斛，而皮青白，葉甚光潤，四樹特高。」《華嚴音義》翻為高遠，其林森聳，出於餘林也。後分云：「娑羅林間，縱廣十二由旬，天人大眾，皆悉遍滿。尖頭針峯，受無邊眾，間無空缺，不相障蔽。」《大經》云：「東方雙者，喻常、無常；南方雙者，喻樂、無樂；西方雙者，喻我、無我；北方雙者，喻淨、不淨。四方各雙，故名雙樹，方面皆悉一枯一榮。」後分云：「東方一雙，在於佛後；西方一雙，在於佛前；南方一雙，在於佛足；北方一雙，在於佛首。入涅槃已，東西二雙，合為一樹；南北二雙，亦合為一。二合皆悉垂覆如來，其樹慘然，皆悉變白。」

> \[Sala\] This means "steadfast." Beiyuan says: "It does not change through winter or summer, hence it is called steadfast." The \*Records of the Western Regions\* says: "The tree resembles the hu tree, with green-white bark and very glossy leaves; four such trees stand especially tall." The \*Sounds and Meanings of the Avatamsaka Sutra\* translates it as "lofty and distant," for its forest rises tall and majestic, towering above other groves. The later section says: "Within the sala grove, extending twelve yojanas in length and width, celestial beings and great multitudes all fill it completely. The sharp-pointed needle peaks receive the boundless assembly without any gaps, yet without obstructing one another." The \*Great Sutra\* says: "The pair to the east symbolizes permanence and impermanence; the pair to the south symbolizes bliss and non-bliss; the pair to the west symbolizes self and non-self; the pair to the north symbolizes purity and impurity. Each of the four directions has a pair, hence the name 'twin trees,' with one tree in each direction withering and one flourishing." The later section says: "One pair in the east stands behind the Buddha; one pair in the west stands before the Buddha; one pair in the south stands at the Buddha's feet; one pair in the north stands at the Buddha's head. After entering nirvana, the eastern and western pairs merge into one tree, and the southern and northern pairs also merge into one. Each merged pair droops down to cover the Tathagata, and the trees, grief-stricken, all turn white."

【畢利叉】亦名畢落叉，此云高顯。佛於下降誕，則為高勝；名顯天人，故曰高顯。《本行經》云：「是時摩耶夫人立地，以手執波羅叉樹枝，即生菩薩。」

> \[Pilaksa\] also known as Pilaksha, meaning "Lofty and Manifest." The Buddha was born under this tree, and so it is exalted above all; its name shines among gods and humans alike, hence "Lofty and Manifest." The \*Jātaka\* Sutra says: "At that time, Queen Māyā stood on the ground, holding a branch of the Pilaksha tree with her hand, and gave birth to the Bodhisattva."

【阿輸迦】或名阿輸柯，《大論》翻無憂華樹。《因果經》云：「二月八日，夫人往毘藍尼園，見無憂華，舉右手摘，從右脇出。」後漢《法本內傳》云：「明帝問摩騰法師曰：『佛生日月可知否？』騰曰：『昭王二十四年，甲寅之歲，四月八日，於毘嵐園內，波羅樹下，右脇而誕。』故《普耀》云：『普放大光，照三千界。』即《周書異記》云：『昭王二十四年，甲寅之歲，四月八日，江河泉池，忽然泛漲，井皆溢出。宮殿人舍，山川大地，咸悉震動。其夜即有五色氣，入貫太微，遍於西方，盡作青紅之色。昭王即問太史蘇由：「是何祥耶？」蘇由曰：「有大聖人生於西方，故現此瑞。」昭王曰：「於天下何如？」蘇由曰：「即時無他，至千年外，聲教被此。」昭王即遣鐫石記之，埋在南郊天祠前。周第六主穆王滿，五十二年，壬申之歲，二月十五日，佛年七十九，方始滅度。』故《涅槃經》云：『二月十五日，臨涅槃時，出種種光，大地震動，聲至有頂，光遍三千。』即《周書異記》云：『穆王即位五十二年，壬申之歲，二月十五日旦。暴風忽起，發損人舍，傷折樹木，山川大地，皆悉震動。午後天陰雲黑，西方有白虹十二道，南北通貫，連夜不滅。穆王問太史扈音广多曰：「是何徵也？」扈多對云：「西方有大聖人滅度，魂相現耳。」』」魏曇謨最，及唐法琳，北山神清，法上答高麗問，朝代並同。荊溪《輔行》亦云：「當此周昭王甲寅之歲。」第二，齊王簡栖述頭陀寺記云：「周魯二莊，親昭夜景之鑒。」洎隋翻經學士費長房，撰《開皇三寶錄》，佛以周莊王他十年，即《春秋》、《左傳》云：「魯莊公七年，歲次甲午，四月八日也。」生相既顯，故《普耀》云：「普放大光，照三千界。」即《左傳》說，恒星不現夜明也。《瑞應經》云：「沸星下現，侍太子生。」故《左傳》云：「星隕如雨。」《本行經》說虛空無雲，自然而雨。《左傳》又稱與雨偕也。又云：「成道即當第十八主，惠王十九年癸亥也。示滅即第二十一主，匡王五年癸丑，二月十五日也，時年八十矣。」孤山注《四十二章》，淨覺造《通源記》，依此費氏朝代。由《淨名疏》云：「周時佛興，星隕如雨故也。」法琳評曰：「但據恒星為驗，而云佛生，未悟恒星，別由他事。案《文殊師利般涅槃》云：『佛滅度後二百五十年，文殊至雪山化五百仙人訖，還歸本土，放大光明，遍照世界，入於涅槃。』恒星之瑞，即其時也。又長房言『佛以周惠王十九年癸亥成道』者，亦有大過。何者？案劉向古舊二錄云：『周惠王時已漸佛教，一百五十年後，老子方說五千文。』若以惠王之時始成佛者，不應經教已傳洛矣。」第三，後周道安法師《述二教論》云：「慧光遐照，莊王因覩夜明；靈液方津，明帝以之神夢。」注云：「《春秋》、《左傳》云：『魯莊公七年，歲次甲午，四月辛卯夜，恒星不現，星隕如雨，即周之莊王十年也。』莊王別傳曰：『遂即易筮之，云：「西域銅色人出也，所以夜明，非中夏之災也。」』又依什法師年紀，及石柱銘，並與春秋符同。如來，周桓王五年歲次乙丑生；佛，襄王十五年歲在甲申而滅度。」法琳評曰：「安之為論，據羅什記；羅什記者，承安世高；安世高者，以漢桓帝時在洛陽翻譯，信執筆者，據桓帝時。但羅什秦時始來，世高漢朝先至，二師相去，垂三百年。信彼相承，依而為記，非是安論，造次繆陳，並由當時傳者之過。」又《法顯傳》云：「聖出殷世，武乙二十六年甲午時生者。」辯正評曰：「雖外游諸國，傳未可依。年月時乖，殊俗實為河漢。」又《像正記》定平王時戊午歲，法琳評曰：「依《像正記》，罕見依憑。」案通慧《鷲嶺聖賢錄》，說佛生時，凡有八別：一、夏桀時，二、商末武乙時，三、西周昭王時，四、穆王時，五、東周平王時，六、桓王時，七、莊王時，八、趙伯休梁大周元年。於廬山遇弘度律師，得佛滅後，眾聖默記，推當前周二十九主，貞定王亮，二年甲戌。前後所指，時既紛雜，故唐貞觀十三年，勅遣刑部尚書劉德威等，問法琳法師，何故傳述乖紊，無的可依？由是琳師先列其真，後陳其妄。遂定周昭丙寅歲生，周穆壬申，世尊示滅。從此起算，至今紹興十三年，歲次癸亥，總計二千九十四年此依𦣱禪師《清規集》算，若依文律師年譜，少十三年。《西域記》云：「自佛涅槃，諸部異議。或云已過或九百，未滿千年；或云一千二百餘年；或云一千三百餘年；或云一千五百餘年。然既古今綿遠，東西杳邈，不宜確執，是一非諸。」故南山律師問天人云：「此土常傳佛是殷時、周昭、魯莊等，互說不同，如何定指？」答曰：「皆有所以。弟子夏桀時生天，具見佛之垂化。且佛有三身。法報二身，則非人見，並化登地已上。唯有化身，普被三千百億天下。故有百億釋迦，隨人所感，前後不定。或在殷末，或在魯莊，俱在大千之中。前後咸傳一化，感見隨機前後，法報常自湛然，不足疑也。」辨朝代竟，若論月分，如《浴佛經》云：「一切佛皆四月八日生也。」《瑞應》亦云四月八生，《薩婆多》云二月八生，費長房云仲春二月八夜生，神清云二月八日大聖誕于迦維。洎乎示滅之辰，《涅槃經》曰二月十五日臨涅槃時。然此諸文，出有異者，蓋西域以寅月十六為歲首，以寅月十五為歲終。彼分三際之殊，此立四時之別，加復震旦立正，三代有異。夏正建寅，殷正建丑，周正建子。佛之生滅，既準《周書》，日月之數，當依姬世。三寶紀定四月為二月，故《北山》云：「周之二月，今十二月也。」而大聖在乎周年，故得以十一月言正，異今之世也。是月也，天地否閉，龍蛇斯蟄，微陽潛布於下泉，句萌未達於上土。以茲而生者，應氣運而來；以茲而滅者，應代謝而去。然考二月涅槃，屬十二月，此盡美矣。其定誕生，亦十二月，未盡善也。故《二教論》云：「周以十一月為正，春秋四月，即夏之二月也。依天竺用正與夏同。」又《僧史略》云：「江表以今四月八日為佛生日者，依《瑞應經》也。如用周正，合是今二月八日，今用建巳，乃周之六月也。詳此濫用建巳月者，由聞聲便用，不摭實求時也。」又《二教論》云：「杜預用晉曆算，辛卯二月五日，安共董供奉。用魯曆算，即二月七日；用前周曆，即二月八日也。」又今北地，尚﨟八浴佛，乃屬成道之節。故《周書異記》云：「周穆王二年癸未，二月八日，佛年三十成道，正當今之﨟八也。」《西域記》云：「菩薩以吠舍佉月後半八日，當此三月八日。」上座部，則以吠舍佉月後半十五日，當此三月十五日。《聞諸先記》曰：「佛以生年八十，吠舍佉月後半十五日，入涅槃，當此三月十五日也。說一切有部，則佛以迦剌底迦月後半八日，入涅槃，當此九月八日也。今詳西域，如奘師云：『建寅為歲首』，二月則當建卯，四月乃屬建巳。況《涅槃》、《瑞應》，翻傳到此，適當漢魏之後，皆遵夏曆。所以天下相傳，以卯月為涅槃，以巳月為降生者，殊有由也。」諸文所載年月日異，故附此集，錄示後世。

> \*\*\[Ashoka\]\*\* Also known as Ashoka. The \*Great Treatise\* translates it as the "Sorrowless Tree." The \*Sutra of Causes and Effects\* says: "On the eighth day of the second month, the lady went to the Lumbini Garden. Seeing a sorrowless tree, she raised her right hand to pluck its flower, and the Bodhisattva emerged from her right side." The \*Inner Records of the Dharma\* from the Later Han dynasty says: "Emperor Ming asked Master Moteng, 'Can the date of the Buddha's birth be known?' Moteng replied, 'In the twenty-fourth year of King Zhao of Zhou, the year of Jiayin, on the eighth day of the fourth month, he was born from the right side beneath a sala tree in the Lumbini Garden.'" Thus the \*Puyào Jing\* says: "He radiated great light, illuminating the three thousand worlds." This accords with the \*Strange Records of the Zhou Book\*, which says: "In the twenty-fourth year of King Zhao of Zhou, the year of Jiayin, on the eighth day of the fourth month, rivers, springs, and ponds suddenly overflowed, and wells all surged forth. Palaces, houses, mountains, rivers, and the great earth all trembled. That night, a five-colored light entered the Great Bear constellation, spread throughout the western regions, and turned entirely to blue and red. King Zhao asked the Grand Astrologer Su You, 'What omen is this?' Su You replied, 'A great sage has been born in the West, hence this auspicious sign.' King Zhao asked, 'What does this mean for the world?' Su You said, 'Nothing at present, but a thousand years from now, his teachings will reach this land.' King Zhao then had this carved into stone and buried before the celestial altar in the southern suburb. In the fifty-second year of King Mu of Zhou, the sixth ruler, the year of Renshen, on the fifteenth day of the second month, the Buddha, at age seventy-nine, entered final nirvana." The \*Nirvana Sutra\* says: "On the fifteenth day of the second month, at the time of entering nirvana, he emitted various lights, the great earth trembled, the sound reached the highest heavens, and the light pervaded the three thousand worlds." This accords with the \*Strange Records of the Zhou Book\*: "In the fifty-second year of King Mu's reign, the year of Renshen, on the morning of the fifteenth day of the second month, a violent wind suddenly arose, damaging houses and trees, and all mountains, rivers, and the earth trembled. In the afternoon, the sky darkened with black clouds, and twelve white rainbows appeared in the West, stretching from north to south, and did not fade throughout the night. King Mu asked the Grand Astrologer Hu Duo, 'What is this sign?' Hu Duo replied, 'A great sage in the West has entered nirvana; this is the manifestation of his spirit.'" The Wei dynasty's Tan Mozui and the Tang dynasty's Fa Lin, as well as Bei Shan's Shen Qing and Fa Shang's responses to the Koguryo inquiries, all concur on these dynastic dates. Jingxi's \*Fuxing\* commentary also states: "This corresponds to the Jiayin year of King Zhao of Zhou." Second, Qi dynasty's Wang Jianqi, in his \*Record of the Toutuo Temple\*, says: "The dukes of Zhou and Lu both personally witnessed the radiance of that night." Later, the Sui dynasty translation scholar Fei Changfang, in his \*Kaihuang Record of the Three Jewels\*, placed the Buddha's birth in the tenth year of King Zhuang of Zhou, which the \*Spring and Autumn Annals\* and the \*Zuo Commentary\* record as: "In the seventh year of Duke Zhuang of Lu, the year of Jiawu, on the eighth day of the fourth month." The birth signs having thus appeared, the \*Puyào Jing\* says: "He radiated great light, illuminating the three thousand worlds." This corresponds to the \*Zuo Commentary\*'s statement that "the fixed stars did not appear, and the night was bright." The \*Sutra of Auspicious Responses\* says: "The boiling star appeared below, attending the birth of the crown prince." Hence the \*Zuo Commentary\* says: "Stars fell like rain." The \*Benxing Jing\* says the sky was cloudless, yet rain fell naturally. The \*Zuo Commentary\* also says "accompanied by rain." It further states: "His enlightenment occurred in the nineteenth year of King Hui of Zhou, the nineteenth ruler, in the year of Guihai. His passing occurred in the fifth year of King Kuang of Zhou, the twenty-first ruler, in the year of Guichou, on the fifteenth day of the second month, at the age of eighty." Gushan's commentary on the \*Sutra of Forty-Two Sections\* and Jingjue's \*Tongyuan Ji\* follow Fei Changfang's chronology, citing the \*Weimo Jing\* commentary: "The Buddha arose in the Zhou dynasty, when stars fell like rain." Fa Lin commented: "Taking the fixed stars as evidence of the Buddha's birth fails to recognize that this astronomical event had other causes. According to the \*Nirvana of Manjushri\*: 'Two hundred and fifty years after the Buddha's nirvana, Manjushri went to the Snow Mountains, converted five hundred immortals, then returned to his homeland, emitted great light pervading the world, and entered nirvana.' The omen of the fixed stars corresponds to that time. Furthermore, Fei Changfang's claim that the Buddha attained enlightenment in the nineteenth year of King Hui of Zhou is also greatly mistaken. Why? According to Liu Xiang's old and new catalogs: 'Buddhism had already gradually spread during King Hui of Zhou's reign. One hundred and fifty years later, Laozi expounded the \*Daode Jing\*.' If the Buddha only attained enlightenment during King Hui's time, the teachings could not have already reached Luoyang." Third, the Later Zhou dynasty's Master Dao'an, in his \*Treatise on the Two Teachings\*, says: "The light of wisdom shone afar, and King Zhuang saw the night's brightness; the sacred dew moistened, and Emperor Ming dreamed of a spirit." He notes: "The \*Spring and Autumn Annals\* and the \*Zuo Commentary\* state: 'In the seventh year of Duke Zhuang of Lu, the year of Jiawu, on the night of Xinyi in the fourth month, the fixed stars did not appear, and stars fell like rain, corresponding to the tenth year of King Zhuang of Zhou.' A separate biography of King Zhuang says: 'He divined by milfoil and was told: "A coppery-colored man from the Western Regions has appeared; hence the night's brightness. It is not a calamity for China."' According to Master Kumārajīva's chronology and the stone pillar inscriptions, which agree with the \*Spring and Autumn Annals\*, the Tathāgata was born in the fifth year of King Huan of Zhou, the year of Yichou, and entered nirvana in the fifteenth year of King Xiang, the year of Jiashen." Fa Lin commented: "Dao'an's treatise relies on Kumārajīva's record, which itself derives from An Shigao. An Shigao translated scriptures in Luoyang during the Han emperor Huan's reign, and those who recorded relied on that period. But Kumārajīva only arrived in the Qin dynasty, while An Shigao came in the Han dynasty first—nearly three hundred years apart. Trusting their inherited accounts and making records from them is not a hasty error by Dao'an but the fault of the transmitters of that time." The \*Record of Fa Xian\* says: "The sage was born in the Yin dynasty, in the twenty-sixth year of King Wu Yi, the year of Jiawu." The \*Bian Zheng\* commentary criticizes: "Although he traveled to various countries, his records cannot be relied upon. The years and months are inconsistent with common customs, truly as vast as the Milky Way." The \*Xiang Zheng Ji\* places the birth in the year of Wuwu during King Ping of Zhou's reign. Fa Lin commented: "The \*Xiang Zheng Ji\* has little to support it." According to the \*Record of Sages on Vulture Peak\*, there are eight different claims regarding the Buddha's birth: first, during the Xia dynasty's King Jie; second, during King Wu Yi at the end of the Shang; third, during King Zhao of the Western Zhou; fourth, during King Mu; fifth, during King Ping of the Eastern Zhou; sixth, during King Huan; seventh, during King Zhuang; eighth, according to Zhao Boxiu, who in the first year of the Great Zhou era met the Vinaya master Hongdu at Mount Lu and received the secret records of the sages after the Buddha's nirvana, calculating it as the second year of King Zhending, the twenty-ninth ruler, the year of Jiaxu. Given the confusion of these various dates, in the thirteenth year of Zhenguan of the Tang dynasty, Emperor Taizong ordered Minister of Justice Liu Dewei and others to ask Master Fa Lin why the transmitted accounts were so inconsistent and unreliable. Thus Fa Lin first presented the correct account and then refuted the errors, finally establishing birth in the year of Bingyin during King Zhao of Zhou's reign and nirvana in the year of Renshen during King Mu's reign. Counting from then to the thirteenth year of Shaoxing of the present Song dynasty, the year of Guihai, the total is 2,094 years. (This calculation follows Master Yuan's \*Qinggui Ji\*; according to Master Wen's chronology, it is thirteen years less.) The \*Records of the Western Regions\* says: "Since the Buddha's nirvana, the various schools have disagreed—some say over nine hundred years but less than a thousand; some say over twelve hundred; some over thirteen hundred; some over fifteen hundred. Given the vast distance in time and space between East and West, one should not stubbornly insist on one view over others." Hence the Vinaya master Daoxuan asked a celestial being, "The common tradition here says the Buddha lived in the Yin dynasty, under King Zhao of Zhou, or under Duke Zhuang of Lu—how can we determine which is correct?" The celestial being replied: "Each has its reasons. I was born into heaven during King Jie's time and witnessed the Buddha's manifestation. Know that the Buddha has three bodies. The Dharma and Reward bodies are not visible to ordinary beings and are perceived only by those who have attained certain stages of enlightenment. Only the Emanation body pervades the three thousand hundred billion worlds. Therefore there are a hundred billion Śākyamunis, each appearing according to beings' karma, at different times—some at the end of Yin, some during Duke Zhuang of Lu—all within the great trichiliocosm. All these are manifestations of one teaching, appearing according to conditions. The Dharma and Reward bodies remain ever still. There is no cause for doubt." Thus ends the discussion of dynastic dates. As for the month and day, the \*Bathing Buddha Sutra\* says: "All Buddhas are born on the eighth day of the fourth month." The \*Sutra of Auspicious Responses\* also says the eighth of the fourth month. The Sarvāstivādins say the eighth of the second month. Fei Changfang says the night of the eighth of the second month (mid-spring). Shen Qing says the Great Sage was born in Kapilavastu on the eighth day of the second month. Regarding his passing, the \*Nirvana Sutra\* says: "On the fifteenth day of the second month, at the time of entering nirvana." The differences in these texts arise because the Western Regions begin their year with the sixteenth day of the first month (Yin) and end with the fifteenth. They divide time into three seasons, while China uses four. Moreover, China's calendar systems differed across the Three Dynasties: the Xia began with Yin, the Shang with Chou, and the Zhou with Zi. Since the Buddha's birth and death follow the \*Zhou Book\*, the months and days should accord with the Zhou calendar. The \*Record of the Three Jewels\* fixes the second month as April (by later reckoning), hence the \*North Mountain\* says: "The second month of the Zhou corresponds to the twelfth month of today." Since the Great Sage lived in the Zhou era, the eleventh month is considered the first month, differing from our present time. In that month, heaven and earth are closed, dragons and snakes hibernate, and a faint yang energy is hidden beneath the springs, while sprouts have not yet emerged above the earth. One born at this time comes in accordance with the cosmic energy; one who passes at this time departs according to the cycle of change. But while the second month's nirvana corresponds to the twelfth month—this is perfectly fitting—fixing the birth also in the twelfth month is not entirely appropriate. Thus the \*Treatise on the Two Teachings\* says: "The Zhou used the eleventh month as the first month; the fourth month of the \*Spring and Autumn Annals\* corresponds to the second month of the Xia calendar. The Indian calendar, like the Xia, begins with the Yin month." Also, the \*Brief History of the Sangha\* says: "Those in the Jiangnan region celebrate the Buddha's birthday on the eighth of the fourth month, following the \*Sutra of Auspicious Responses\*. If one uses the Zhou calendar, it should be the eighth of the second month in our reckoning. Using the Ji month (fourth month) would make it the sixth month of the Zhou." It further comments: "The misuse of the Si month arises from merely following hearsay without verifying the actual time." The \*Treatise on the Two Teachings\* also says: "Du Yu, using the Jin calendar, calculated it as the fifth day of the second month. An, together with Dong Fengxing, using the Lu calendar, calculated it as the seventh day; using the earlier Zhou calendar, it is the eighth day of the second month." In the northern regions today, the eighth day of the twelfth month is observed as the Buddha's bathing day, marking his enlightenment. The \*Strange Records of the Zhou Book\* says: "In the second year of King Mu of Zhou, the year of Guiwei, on the eighth day of the second month, the Buddha attained enlightenment at age thirty, which corresponds to the present eighth day of the twelfth month." The \*Records of the Western Regions\* says: "The Bodhisattva was born on the eighth day of the latter half of the month of Vaiśākha, corresponding to the eighth day of the third month here." The Sarvāstivāda school says it was the fifteenth day of the latter half of Vaiśākha, corresponding to the fifteenth day of the third month here. According to earlier records: "The Buddha, at the age of eighty, entered nirvana on the fifteenth day of the latter half of Vaiśākha, corresponding to the fifteenth day of the third month here. The Sarvāstivādins say he entered nirvana on the eighth day of the latter half of Kārttika, corresponding to the eighth day of the ninth month here." Examining the Western Regions, as Master Xuanzang says: "They begin the year with the Yin month," so the second month would correspond to Mao, and the fourth month to Si. Moreover, the \*Nirvana Sutra\* and \*Sutra of Auspicious Responses\* were translated after the Han and Wei dynasties, following the Xia calendar. Thus the common tradition—that the Mao month (second) marks the nirvana and the Si month (fourth) marks the birth—has its own reasons. The various texts record different years, months, and days, so they are gathered here for later generations.

【尼拘律陀】又云尼拘盧陀，此云無節，又云縱廣。葉如此方柿葉，其果名多勒，如五升瓶大，食除熱痰。《摭華》云：「義翻楊柳，以樹大子小，似此方楊柳，故以翻之。」《宋僧傳》云：「譯之言易也，謂以所有，譯其所無。如拘律陀樹，即東夏楊柳，名雖不同，樹體是一。」

> \[Nigrodha\] Also known as Nigrodha; here it means "without knots" or "wide-spreading." Its leaves resemble persimmon leaves in this region. Its fruit is called "duole," about the size of a five-liter bottle, and eating it relieves heat and phlegm. \*Zhehua\* says: "The meaning is translated as 'willow,' because the tree is large with small seeds, similar to the willow in this region, hence the translation." \*Song Biographies of Eminent Monks\* says: "Translation means 'exchange,' referring to using what one has to render what one lacks. For example, the Nigrodha tree is the willow of the Eastern Xia; though the names differ, the tree itself is the same."

【多羅】舊名貝多，此翻岸。形如此方椶櫚，直而且高，極高長八九十尺，華如黃米子。有人云：一多羅樹高七仞，七尺曰仞，是則樹高四十九尺。《西域記》云：「南印建那補羅國北不遠，有多羅樹林三十餘里。其葉長廣，其色光潤，諸國書寫，莫不采用。」

> 【Tala Palm】Formerly known as "Beiduo," this is translated as "shore." Its shape resembles the palm tree of this land—straight and tall, reaching heights of eighty to ninety feet. Its flowers are like yellow rice grains. Some say: one tala tree stands seven ren tall, with one ren equal to seven feet, making the tree forty-nine feet high. According to the \*Records of the Western Regions\*: "Not far north of Jiannapuluo Country in southern India, there is a tala palm forest stretching over thirty li. Its leaves are long and broad, glossy and smooth in color, and all countries use them for writing."

【尸陀】正云尸多婆那，此翻寒林，其林幽邃而寒也。《僧祗》云：「此林多死屍，人入寒畏也。」《法顯傳》名尸摩賒那，漢言棄死人墓田。《四分》名恐畏林。多論名安陀林，亦名晝暗林。

> \*\*Shitavana\*\*, correctly pronounced as \*Shitavana\*, translates to "Cold Forest" — so named because the woods are deep, dark, and cold. According to the \*Sengqi\* (Mahāsāṃghika Vinaya), this forest is filled with corpses, and people who enter feel a chilling dread. In the \*Record of Buddhist Kingdoms\* (Faxian's travels), it is called \*Shimasena\*, meaning in Chinese "a burial ground for discarded bodies." The \*Four-Part Vinaya\* (Dharmaguptaka) refers to it as the "Forest of Fear." Other commentaries call it \*Andavana\*, also known as the "Forest of Darkness at Daytime."

【曳移結瑟知林】《西域記》：「唐言杖林。其林脩勁，被滿山谷。先有婆羅門，聞釋迦佛身長丈六，常懷疑惑，未之信也。乃以丈六竹杖，欲量佛身。恒於丈端，出過丈六，如是增高，莫能窮實，遂投杖而去，因植根焉。」

> 【Ye Se Zhi Lin】According to the \*Records of the Western Regions\*: "In Tang language, this is called the Staff Grove. The trees in this grove are tall and sturdy, covering the mountains and valleys. Long ago, there was a Brahmin who heard that Shakyamuni Buddha's body was sixteen feet tall. He was skeptical and did not believe it. So he took a sixteen-foot bamboo staff to measure the Buddha's body. Yet time and again, the staff extended beyond sixteen feet, growing taller each time, and he could never reach the true extent. He then cast the staff aside and left. From that staff, roots took hold and grew."

【鞞鐸佉】《西域記》云：「象堅窣堵波北山巖下，有一龍泉，是如來受神飯已，及阿羅漢於中漱口嚼楊枝，因即植根，今為茂林，後人於此建立伽藍，名鞞鐸佉。唐言嚼楊枝。」毘柰耶云：「嚼楊枝有五利：一口不臭，二口不苦，三除風，四除熱，五除痰癊。」《四分》：「不嚼楊枝有五過：口氣臭，不善別味，熱癊不消，不引食，眼不明。」

> 【Vedhaka】According to the \*Records of the Western Regions\*, beneath the rocky cliffs north of the Elephant Strength Stupa, there is a dragon spring. After the Thus Come One received the divine meal, he and the Arhats rinsed their mouths there and chewed willow twigs, which took root when planted. Today they have grown into a lush grove. Later generations built a monastery at this site, naming it Vedhaka, which in Tang language means "chewing willow twigs." The \*Vinaya\* states: "Chewing willow twigs has five benefits: first, the mouth does not become foul; second, the mouth does not taste bitter; third, it dispels wind; fourth, it removes heat; fifth, it eliminates phlegm and congestion." The \*Fourfold Vinaya\* states: "Not chewing willow twigs has five faults: bad breath, inability to distinguish flavors well, unresolved heat and congestion, poor digestion, and unclear vision."

【彈多抳尼倚瑟搋】丑皆彈多，此云齒；𢮎，此云木。謂齒木也。長者十二指，短者六指，多用竭陀羅木。此方無故，多用楊枝。《寄歸傳》云：「大如小指，一頭緩嚼，淨刷牙關。用罷擘破，屈而刮舌。」《五分》：「嚼已，應淨洗棄，以蟲食死故。」

> 【Toothwood Stick】<note>Nītha</note> Toothwood means a wooden stick used for cleaning teeth. Long ones are twelve finger-widths, short ones six. Mostly made from the khadira tree. Since this material isn't available here, willow twigs are often used instead. According to the "Account of Returning from the South Seas": "As thick as the little finger, one end is chewed softly to clean the teeth. After use, split it and bend it to scrape the tongue." The "Five-Part Vinaya" says: "After chewing, it should be washed clean and discarded, for otherwise it will be eaten by insects and become rotten."

【波吒釐】《西域記》云：「舊云巴連弗邑，訛也。謂女楈樹也。」

> 【波吒釐】According to the \*Records of the Western Regions\*, it says: "The old name 'Balinfu City' is a mispronunciation. It refers to the tree called the 'female mulberry tree.'"

【阿梨】或云：此方無，故不翻。其樹似蘭，枝若落時，必為七分。義淨譯《孔雀經》：「頭破作七分，猶如蘭香䔠。」復自解曰：「梵云頞杜迦曼折利。頞杜迦，蘭香也。曼折利，䔠頭也。舊云阿梨樹枝。既不善本音，復不識其事，故致久迷。然問西方，元無阿梨樹也。」

> \[Ali\] Some say: This plant does not exist in this land, so the name is not translated. Its tree resembles the orchid tree (vakula); when its branches fall, they inevitably split into seven pieces. Yijing's translation of the \*Peacock Sutra\* says: "The head breaks into seven pieces, like the vakula flower falling." He further explains: "In Sanskrit it is called \*aḍḍuga mañjari\*. \*Aḍḍuga\* means 'orchid fragrance'; \*mañjari\* means 'falling head.' The old translation said 'Ali tree branches.' Since it neither captured the original sound nor understood the actual thing, it caused long-standing confusion. However, when asking about the Western regions, there is originally no Ali tree at all."

【尸利沙】或云尸利灑，即此間合昏樹。有二種：名尸利沙者，葉實俱大；名尸利駛者，葉實俱小。又舍離沙，此云合歡。

> 【Shirisha】Also known as Shirisha, this is the tree commonly called the "silk tree" or "mimosa" in our region. There are two varieties: the one called Shirisha has larger leaves and fruits, while the one called Shirisha (with a slightly different pronunciation) has smaller leaves and fruits. Another name, Sherisha, refers to the same tree, which is also known as the "joy tree" or "silk tree" in English.

【荃提】荃，謂荃草，出崑崙山。提，謂可遷徙提挈也。見《經音義》。

> "Quanti" refers to the fragrant herb "quan," which grows on Mount Kunlun. "Ti" means movable and portable. See the "Scripture Sounds and Meanings."

【伊蘭】《觀佛三昧海經》云：「譬如伊蘭，與旃檀生末利山中。牛頭旃檀，生伊蘭叢中，未及長大，在地下時，牙莖枝葉，如閻浮提竹笋。眾人不知，言此山中純是伊蘭，無有旃檀。而伊蘭臭，臭若肨屍，熏四十由旬。其華紅色，甚可愛樂，若有食者，發狂而死。牛頭旃檀，雖生此林，未成就故，不能發香。仲秋月滿，卒從地生，成旃檀樹。眾人皆聞牛頭旃檀上妙之香，永無伊蘭臭惡之氣。」

> The \*Contemplation of the Buddha Sea of Samadhi Sutra\* says: "Consider the ailanthus tree, which grows alongside sandalwood on Mount Malaya. The ox-head sandalwood sprouts among the ailanthus thicket. Before it matures, while still underground, its shoots, stems, and leaves resemble bamboo sprouts in Jambudvipa. People do not recognize it and say that this mountain is filled only with ailanthus, with no sandalwood at all. The ailanthus emits a foul stench, like that of a bloated corpse, spreading for forty yojanas. Its flowers are red and quite lovely to behold, but anyone who eats them goes mad and dies. The ox-head sandalwood, though born in this grove, has not yet matured, so it cannot release its fragrance. When the autumn moon is full, it suddenly springs forth from the earth and becomes a sandalwood tree. Then everyone smells the supreme fragrance of ox-head sandalwood, and the foul odor of the ailanthus is gone forever."