Page Contents

• Canonical, Literary and Epigraphic Records about Buddha’s Birth and Image Processions from Eastern Han to Northern Wei
• Accounts of Buddha’s Birthday Parades
• Sample Canonical Accounts of Merits Acquired from Image Processions
• Sample Canonical Recommendations of Ways to Celebrate Buddha’s Birthday
• Sample Canonical Accounts related to Buddha Bathing Ceremonies
• Sample Canonical Accounts of Monastic Rules related to Treatment of Buddha’s Birthday Offerings
• Credit
• Celebration
• China
• References
• Inspirations

Canonical, Literary and Epigraphic Records about Buddha’s Birth and Image Processions from Eastern Han to Northern Wei

Table: Canonical Texts containing accounts of Buddha’s birth and/or activities related to Buddha’s birthday

	Date	Title	Keywords
1	80 BCE	Acchariya-abhuta Sutta, Majjhima Nikāya
2	1st-2nd century CE	Buddhacarita
3	3rd century	Lalitavistara
4	197 後漢 Later Han	《修行本起經》 Cārya-nidāna	四月八日, 右脇生
5	223-253吳 Wu	《太子瑞應本起經》 Taizi Rui Ying Sūtra	四月八日, 右脇生
6	266-313 西晉 Western Jin	《般泥洹後灌臘經》 Ban Ni Huan Hou Guan La Sūtra	四月八日, 浴佛
7	280-312 西晉 Western Jin	《菩薩受齋經》 Pusa Shou Zhai Sūtra	四月八日
8	280-312 西晉 Western Jin	《異出菩薩本起經》 Abhiniṣkramaṇa (sūtra)	四月八日, 右脇生
9	290-306 西晉 Western Jin	《佛說灌洗佛形像經》 Guan Xi Fo Xingxiang Sūtra	四月八日, 浴佛
10	290-307 西晉 Western Jin	《佛般泥洹經》 Mahāparinirvāṇasūtra	四月八日, 右脇生
11	308 西晉 Western Jin	《普曜經》Lalitavistara(sūtra)	右脇生
12	317-420東晉 Eastern Han	《般泥洹經》Mahāparinirvāṇasūtra	四月八日
13	350-431秦 Later Qin Dynasties	《薩婆多毘尼毘婆沙》Sarvāstivādavinayavibhāṣā	二月八日
14	388-407西秦 Western Qin	《佛說摩訶剎頭經》 Mohe Cha Tou Sūtra	四月八日, 浴佛
15	392東晉 Eastern Jin	《佛說十二遊經》 Shi Er You Jing	四月八日
16	397-398東晉 Eastern Jin	《中阿含經》 Madhyamāgama	出母胎
17	413	《長阿含經》 Dīrghāgama	右脇生
18	414-426北涼 Northern Liang	《佛所行讚》 Buddhacarita	四月八日, 右脇生
19	435-443宋 Liu Song	《過去現在因果經》 Scripture on Past and Present Causes and Effects	四月八日, 二月八日, 右脇生
20	502-557梁 Liang	《釋迦譜》 Shijia Pu	四月八日, 二月八日
21	502-557梁 Liang	《釋迦氏譜》 Shijia Shi Pu	四月八日, 二月八日
22	502-557梁 Liang	《出三藏記集》 Chu San Zang Ji Ji	四月八日
23	502-518梁	《弘明集》 Hong Ming Ji	四月八日
24	516梁	《經律異相》 Jing Lu Yi Xiang	四月八日

Localization of Buddhism
The parade of the Buddhas is a study of image processions on Buddha’s birthday in Luoyang, China during the Northern Wei Dynasty.

Research

Acculturation as seen through Buddha's birthday parades in Northern Wei Luoyang: A micro perspective on the making of Buddhism as a world religion. This is based on the PhD thesis by Venerable Juewei.
Abstract
The genesis of world religions necessitates an integration process with contemporary local society, political enterprises, and cultural institutions. Through the study of a foreign religious festival in a historical period, this study reveals the circumstances of such a society. By tracing the evolution of the integration process in this dissertation, I discuss how people assimilate a foreign religion and make the religion part of their culture. The phenomenon studied is an image procession of over a thousand carriages celebrating Buddha’s birthday in Northern Wei Luoyang. When Emperor Xuanwu (r. 500 – 515) ascended the Northern Wei (386 – 534) throne, he inherited a prosperous nation and several crises threatening his authority. One menace came from pro-Xianbei forces and border garrison troops dissatisfied with the previous emperor’s sinification program and capital relocation. Under such circumstances, the grand Buddha’s birthday parade became a clever scheme to legitimize royal authority, confirm the wisdom of Emperor Xiaowen’s (r. 471 – 499) decision through a vibrant display in the new capital, and pacify pro-Xianbei forces by having foreign icons take center stage. This transdisciplinary and holistic study of cultural, political, religious, social, literary, artistic, and archaeological evidence underscores the importance of Buddha’s birthday celebration to Buddhism taking root in medieval China.

From A Dissertation Presented to the Faculty of the Department of Religious Studies University of the West in Partial Fulfilment of the Requirements for the Degree Doctor of Philosophy in Religious Studies by Poh Yee Wong.

ProQuest has made the dissertation available for preview and purchase:
http://library.uwest.edu/booksub.asp?OCLCNo=798947138

China

This is an inter-disciplinary project including:

• Economics
• Religion
• Art and art history
• Politics
• Trade
• Social anthropology
• Science and technology
• History
• Archeology and epigraphy (the study of inscriptions or epigraphs)
• Cultural enthography

Maps and evolution (place holder)
Development of hypothesis (dependent co-origination)

Hypothesis	Pre Northern Wei	Northern Wei Buddha's Birthday
Sacred Legitimacy to rule	Heavenly mandate	Tathāgata king
Display of power and wealth	Public imperial procession	Community showcase of grandeur through parade
Social Solidarity	Harmonization through hierarchy of inequalities	All could participate in mega-event through devotional societies
Religiosity for welfare	Ancestral worship and sacrifices	Religious merits on the move
Public Festive celebrations	Community “make-believe" festivals	Foreign icons

Writing History through Art

• One of few (if any) graphic representations of ancient Buddha’s Birthday parades (in China)
• Relative accuracy based on literary description and images of that period
• Making a contribution to Chinese Buddhist History from the United States of America
• Annual relevance

Synchronizing Research and Artwork
Processions were a display of power and wealth. Religion gave a sacred legitimacy to rule. Religion also helped society become harmonious. The participants could also achieve merits.

Original Historic Sources

• A Record of Monasteries in Luoyang 洛陽伽藍記
• Record from Inside Ye 鄴中記

Inspiration
Museum websites with interactive and/or animation components

• Yun Yu Tang
• Smithsonian Museum of Asian Art

Websites or blogs about ancient festivals or civilizations

• Digital Egypt for Universities (Petrie Museum, University College London)
• http://ancientcelebration.blogspot.com/2010/12/opet-festival-in-ancient-egypt-part-one.html
• http://ancientcelebration.blogspot.com/2011/03/grand-procession-of-ptolemy_24.html

Books about festival heritage

• Mary Lankford’s Christmas around the World

Note
Using thirteen different search terms (四月八日, 二月八日, 四月十五日, 二月十五日, 五月八日, 五月十五日, 右脇生, 浴佛, 灌佛,行像, 行象, 遶城, and 巡城) in the Blue Dots text pattern analysis tool,¹ I scanned through canonical texts available in the Korean Buddhist Canon² for all data related to the Buddha’s birthday up to the Northern Wei dynasty. The table below lists all relevant texts (as active hyperlinks) and the terms contained within.

Where English translations of the Chinese canonical materials are available, they are listed after the texts concerned. Otherwise, English summaries are given. The summaries were created as part of the development of this web page.

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80 BCE, Acchariya-abhuta Sutta, Majjhima Nikāya
I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was blissful and free from bodily fatigue. She saw the Bodhisatta within her womb with all his limbs, lacking no faculty. Suppose a blue, yellow, red, white, or brown thread were strung through a fine beryl gem of purest water, eight-faceted, well cut, and a man with good sight were to take it in his hand and review it thus: “This is a fine beryl gem of purest water, eight-faceted, well cut, and through it is strung a blue, yellow, red, white, or brown thread”; so too when the Bodhisatta had descended into his mother’s womb … she saw the Bodhisatta within her womb with all his limbs, lacking no faculty.’ This too I remember as a wonderful and marvelous quality of the Blessed One. I heard and learned this from the Blessed One’s own lips: ‘Seven days after the birth of the Bodhisatta, his mother died and reappeared in Tusita heaven.’ This too I remember as a wonderful and marvelous quality of the Blessed One. I heard and learned this from the Blessed One’s own lips: ‘Other women give birth after carrying the child in the womb for nine or ten months, but not so the Bodhisatta’s mother. The Bodhisatta’s mother gave birth to him after carrying him in her womb for exactly ten months.’ This too I remember as a wonderful and marvelous quality of the Blessed One. I heard and learned this from the Blessed One’s own lips: ‘Other women give birth seated or lying down, but not so the Bodhisatta’s mother. The Bodhisatta’s mother gave birth to him standing up.’ This too I remember as a wonderful and marvelous quality of the Blessed One. I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisatta came forth from his mother’s womb, first gods received him, then human beings.’ This too I remember as a wonderful and marvelous quality of the Blessed One. . I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisatta came forth from his mother’s womb, he did not touch the earth. The four young gods received him and set him before his mother saying: “Rejoice, O queen, a son of great power has been born to you.”’ This too I remember as a wonderful and marvelous quality of the Blessed One. . I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisatta came forth from his mother’s womb, he came forth unsullied, unsmeared by water or humors or blood or any kind of impurity, clean, and unsullied. Suppose there were a gem placed on Kāsi cloth, then the gem would not smear the cloth or the cloth the gem. Why is that? Because of the purity of both. So too when the Bodhisatta came forth … clean and unsullied.’ This too I remember as a wonderful and marvelous quality of the Blessed One. . I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisatta came forth from his mother’s womb, two jets of water appeared to pour from the sky, one cool and one warm, for bathing the Bodhisatta and his mother.’ This too I remember as a wonderful and marvelous quality of the Blessed One. . I heard and learned this from the Blessed One’s own lips: ‘As soon as the Bodhisatta was born, he stood firmly with his feet on the ground; then he took seven steps facing north, and with a white parasol held over him, he surveyed each quarter and uttered the words of the Leader of the Herd: “I am the highest in the world. This is my last birth; now there is no renewal of being for me.”’ This too I remember as a wonderful and marvelous quality of the Blessed One. . I heard and learned this from the Blessed One’s own lips: ‘When the Bodhisatta came forth from his mother’s womb, then a great immeasurable light surpassing the spendor of the gods appeared in the world with its gods, its Māras, and its Brahmās,.in this generation with its recluses and Brahmins, with its princes and its people. And even in those abysmal world interspaces of vacancy, gloom, and utter darkness, where the moon and the sun, mighty and powerful as they are, cannot make their light prevail – there too a great immeasurable light surpassing splendor of the gods appeared. And the beings born there perceived each other by that light: “So other beings, indeed, have appeared here.” And this ten-thousandfold world system shook and quaked and trembled, and there too a great immeasurable light surpassing splendor of the gods appeared.’ This too I remember as a wonderful and marvelous quality of the Blessed One.³

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1st-2nd century CE, Aśvaghoṣa, Buddhacarita
Then one day by the king's permission the queen, having a great longing in her mind, went with the inmates of the gynaeceum into the garden Lumbinī. As the queen supported herself by a bough which hung laden with a weight of flowers, the Bodhisattva suddenly came forth, cleaving open her womb. At that time the constellation Puṣya was auspicious, and from the side of the queen, who was purified by her vow, her son was born for the welfare of the world, without pain and without illness. Like the sun bursting from a cloud in the morning, -- so he too, when he was born from his mother's womb, made the world bright like gold, bursting forth with his rays which dispelled the darkness. As soon as he was born the thousand-eyed (Indra) well-pleased took him gently, bright like a golden pillar; and two pure streams of water fell down from heaven upon his head with piles of Mandāra flowers. Carried about by the chief suras, and delighting them with the rays that streamed from his body, he surpassed in beauty the new moon as it rests on a mass of evening clouds. As was Aurva's birth from the thigh, and Pṛthu's from the hand, and Māndhātṛ's, who was like Indra himself, from the forehead, and Kakṣīvat's from the upper end of the arm, -- thus too was his birth (miraculous). Having thus in due time issued from the womb, he shone as if he had come down from heaven, he who had not been born in the natural way, -- he who was born full of wisdom, not foolish, as if his mind had been purified by countless aeons of contemplation. With glory, fortitude, and beauty he shone like the young sun descended upon the earth; when he was gazed at, though of such surpassing brightness, he attracted all eyes like the moon. With the radiant splendour of his limbs he extinguished like the sun the splendour of the lamps; with his beautiful hue as of precious gold he illuminated all the quarters of space. Unflurried, with the lotus-sign in high relief, far-striding, set down with a stamp, -- seven such firm footsteps did he then take, -- he who was like the constellation of the seven Ṛṣis. `I am born for supreme knowledge, for the welfare of the world, ? thus this is my last birth,' thus did he of lion gait, gazing at the four quarters, utter a voice full of auspicious meaning. Two streams of water bursting from heaven, bright as the moon's rays, having the power of heat and cold, fell down upon that peerless one's benign head to give refreshment to his body. His body lay on a bed with a royal canopy and a frame shining with gold, and supported by feet of lapis lazuli, and in his honour the yakṣa-lords stood round guarding him with golden lotuses in their hands. The gods in homage to the son of Māyā, with their heads bowed at his majesty, held up a white umbrella in the sky and muttered the highest blessings on his supreme wisdom. The great dragons in their great thirst for the Law, -- they who had had the privilege of waiting on the past Buddhas, -- gazing with eyes of intent devotion, fanned him and strewed Mandāra flowers over him. Gladdened through the influence of the birth of the Tathāgata, the gods of pure natures and inhabiting pure abodes were filled with joy, though all passion was extinguished, for the sake of the world drowned in sorrow. When he was born, the earth, though fastened down by (Himālaya) the monarch of mountains, shook like a ship tossed by the wind; and from a cloudless sky there fell a shower full of lotuses and water-lilies, and perfumed with sandalwood. Pleasant breezes blew soft to the touch, dropping down heavenly garments; the very sun, though still the same, shone with augmented light, and fire gleamed, unstirred, with a gentle lustre. In the north-eastern part of the dwelling a well of pure water appeared of its own accord, wherein the inhabitants of the gynaeceum, filled with wonder, performed their rites as in a sacred bathing-place. Through the troops of heavenly visitants, who came seeking religious merit, the pool itself received strength to behold Buddha, and by means of its trees bearing flowers and perfumes it eagerly offered him worship. The flowering trees at once produced their blossoms, while their fragrance was borne aloft in all directions by the wind, accompanied by the songs of bewildered female bees, while the air was inhaled and absorbed by the many snakes (gathering near). Sometimes there resounded on both sides songs mingled with musical instruments and tabours, and lutes also, drums, tambourines, and the rest, from women adorned with dancing bracelets.⁴

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3rd century, Lalitavistara
Thus, Bikshus, ten months having elapsed, and the time for the birth of the Bodhisattva having arrived, thirty-two omens became manifest in the garden attached to the palace of king S'uddhodana. What were the thirty-two omens? (1) All the flower plants there budded, but did not blossom. (2) In the tanks blue lotuses, pink lotuses, lilies, and white lotuses put forth buds, but did not flower. (3) Flower and fruit trees sprouted from the earth and bloomed, but bore no fruit. (4) Eight trees grew forth and twenty hundreds of thousands of stores of innumerable jewels came up to view. (5) In the gynacaeum mines of jewels became exposed. (6) Fountains poured forth scented water, both cold and hot, and redolent of aromatic oils. (7) Young lions came down from the sides of the Himavat mountain, joyfully walked round the city of Kapila, and sat by its gates bearing no enmity against any being. (8) Five hundred young elephants of a yellowish white colour came, and, in the presence of king S'uddhodana, scratched the earth with their trunks and feet. (9) Heavenly nymphs with golden zones appeared standing with their hips touching each other in the gynacaeum of the king. (10) Semiophide Naga damsels, with various articles of worship, appeared pendant under the sky. (11) Ten thousand Naga damsels holding peacock's feathers became visible under the sky. (12) Ten thousand well-filled jars appeared going round the great city of Kapilavastu. (18) Ten thousand celestial damsels, carrying vases filled with scented water on their heads, became apparent. (14) Ten thousand daughters of Devas appeared standing with parasols, flags and pennons in their hands. (15) Many hundreds of thousands of Apsarases appeared awaiting with conch-shells, clarions, drums, banners, and bells in their hands. (16) The air seemed still, and did not blow. (17) Rivers and currents stood still, and did not flow. (18) The chariots of the sun, and the moon, and the stars and the celestial constellations stopped their courses. (19) The constellation Pushya became manifest. (20) Mines of jewels became exposed in the house of king S'uddhodana. (21) Fire ceased to burn. (22) Jewels appeared pendant under net-works over towers, palaces and gateways. (23) Reprehensible odours were nowhere present. (24) Various agreeable smells seemed to circulate everywhere. (25) The voices of crows, owls/vultures, wolves and jackals were no longer audible. (26) Agreeable sounds resounded everywhere. (27) The whole of mankind appeared to have retired from labour. (28) Banks and low grounds on earth all became even and level. (29) All roads, crosses, courtyards, highways and market places were covered with flowers so as to be flat like the palm of the hand. (30) All pregnant women gave birth with comfort and ease. (31) The presiding gods and goddesses of Sala forests having made half bodies with leaves appeared saluting them. These were the thirty-two prevalent omens that became apparent. Now, Mayadevi, perceiving that the time for the Bodhisattva's birth had arrived, and impelled by the vigour of the Bodhisattva, repaired, at the first watch of night, to the king, and addressed him in these Gathas “Lord, listen to my wish as I relate it unto you. It is my earnest desire that I should immediately proceed to the garden. Should it not be to your annoyance, or harm, or trouble, I would quickly repair to the pleasure-garden. “You have become wearied by penance and constant devotion to virtue, and I am confined for a long time, carrying within me the pure being. The noble Sal trees in serried lines are in blossom; it is fit, therefore, O lord, that I should go to the garden ground. “It is the noble season of spring, the delighter of women; the black bees are in murmur; the koels are in full song; many-coloured and pure (pollen) powders from the flowers are flying in the air; dear one, accord your permission that I may proceed without delay” Hearing these words of the lady, the king, in delight and joy of mind, thus addressed his courtiers: “Place in array my vehicles harnessed to elephants and horses, and my chariots, and decorate the precious Lumbini garden. “Let twenty thousand elephants of the colour of the cloud, like the blue mountain, housed in golden networks, decorated with gold and jewels, with bells hanging on their side—noble six-tusked elephants—be placed in array. "Let twenty thousand horses of the colour of snow or silver, with noble manes of the colour of munja fibre, covered with golden networks set with little bells,—swift as the wind, and worthy the vehicle of royalty,—be placed in order. “Quickly set in array twenty thousand men, veterans in warfare, longing for fight with heroes, armed with swords, bows, arrows, iron spears, lassoes, and falchions; so that they may without delusion, guard the noble Maya and her suite. "Decorate the Lumbini garden which, in its wealth of flowers, is like the Nandana garden of the Suras, with jewels and gold in profusion ;—with precious stuffs of various kinds set off all the trees; and having done so report to me.” These commands having been heard, the Lumbini garden was immediately decorated. The courtiers then exclaimed: “Success, success attend thee, O king! May thy life be long! Lord, without waiting we have already done everything according to thy command and are awaiting thy pleasure.” The noble king was satisfied. Entering his excellent apartment, he thus commanded his warders: “Issue orders so that those who are well-affected towards me and those who wish to please me may all decorate themselves for my gratification. Let all be cheerful. Let every one put on soft and pleasant dresses of diverse colours in choice fashions, and redolent with delightful essences and aromatics. Let them have pearl necklaces pendant on their chests, and let all appear fully ornamented. Let lutes, monochords, and mridangas,—let vinas, flutes, and mukundas,—let clarions by hundreds of thousands—raise their charming music, and so entertain all that even gods by hearing the sweet sounds may long for their goddesses. In this noble chariot let Mayadevi ascend, and none other, whether man or woman. Let women of various ranks drag that car, causing no diversion, nor the slightest distraction. When Maya issued forth from her apartment to the gate, she heard loud cheers proceeding from the diversified army of elephants, horses, chariots and foot soldiers stationed at the king's gate; the sound was such as to cause commotion even in the ocean. That beautiful chariot was set off, by the king's orders, with a hundred thousand tinkling bells and a thousand chauris; it had a jewelled throne, and around it jewelled trees, rich in foliage and flowers. In that chariot geese, herons and peacocks raised a pleasant carol; parasols, standards, flags and pennons were uplifted; little bells suspended from networks tinkled around; it was set off by stuffs of different kinds. Heavenly damsels came to the sky to behold it. They broke forth in pleasant sweet cheers, and bepraised her, when Maya took her seat on the throne, and the three thousand earths formed of sixfold modifications quaked. The damsels showered, too, choice flowers after whirling them in the air. This day will the noblest of beings be born in the garden of Lumbini. The four guardians of the quarters are carrying that chariot. Indra, lord of the gods, is purifying the road, and Brahma is marching in front to restrain the wicked. Immortals by hundreds of thousands are, with joined hands, saluting her. The king, in delight, is beholding the procession. For such a god among gods, such should be the rejoicings—for him, whom the four guardians of the quarters, Brahma, Indra and the other gods. offer such profuse homage. This pure being is manifest; there is none other in the three regions who is worthy of such homage. Should any Deva or Naga, S'akra or Brahma, or the guardians of the quarters, venture to accept it, the crown of his head would immediately burst open. But to this greater god all homage is becoming. Now, Bhikshus, Mayadevi proceeded forth attended by her suite. She was guarded by eighty-four thousand well-appointed horse-cars, eighty-four thousand well-appointed elephant-cars, eighty-four thousand brigades of heroic, veteran, sturdy soldiers clad in impenetrable mail and armour. She was preceded by sixty thousand S'akya maidens. She was guarded by forty thousand S'akyas, old, young and middle-aged, all born agnates to the king S'uddhodana. She was surrounded by sixty thousand musicians of king S'uddhodana's inner apartments, all engaged in singing and music, playing on clarions and other instruments. She was surrounded by eighty-four thousand Deva damsels, by the same number each of Naga damsels, of Gandharva damsels, of Kinnara damsels, and of Asura damsels, proceeding in different arrays, decorated with a profusion of ornaments, and engaged in singing, music, or pleasant conversation. The whole of the Lumbini garden was redolent with scented waters, and besprinkled with choice flowers. All the trees in that noble park were clad with leaves, flowers and fruits out of season. That park was decorated by Devas, even as the Miśraka Park is adorned by them. Now, Mayadevi, having entered the park and descended from her chariot, sauntered about in the company of human and heavenly damsels. Rambling from tree to tree, strolling from one parterre to another, now looking at this tree, then at another, she came near the waved-leaved fig tree. It was the noblest of many noble trees, with well-disposed branches, bearing fine leaves and blossoms, covered with exquisite flowers, redolent of aroma, having clothes of various colours suspended from it, resplendent in the lustre of numerous jewels, having its root, trunk, branches and leaves set with all kinds of jewels, having well-disposed and far extending branches, standing on ground even as the palm of the hand, covered with verdant green rivalling in colour the throat of the peacock, and soft to the touch like the down on the pod of the Abrus precatorius. About it dwelt the mothers of former Jinas, and around it resounded the music of Devas. It was auspicious, stainless, and pure. By the calm spirit of hundreds of thousands of S'uddhavasakayika Devaputras, it was bent. It was bepraised by the bent heads of those who bore matted hair as their crown, (i. e.9 hermits). This Plaksha tree did the lady approach. Now, that Plaksha tree, feeling the glory of the Bodhisattva, lowered its head and saluted her. Now, Mayadevi, extending her right hand, resplendent as the lightning on the sky, held a branch of the Plaksha tree, and, looking playfully towards the sky, stood there yawning. At that time sixty hundreds of thousands of Apsarases, along with Kamavachara Devas, engaged themselves in her service. Thus did the Bodhisattva remain thriving in the womb of his mother. And when ten full months had passed, forth from the right side of his mother, he issued, with full memory, knowing everything, and undefiled by any uterine dirt, such as usually attaches to others. At this time, Bhikshus, there were present before him S'akra, the lord of the Devas, and Brahma, lord of the earth, and they respectfully and intelligently and in full memory received the Bodhisattva under cover of a beautiful piece of silk cloth. Brahma, lord of the earth, and his suite of Brahmakayika Devaputras plucked out the tower in which the mother of Bodhisattva had dwelt during her pregnancy, and carried it away to Brahmaloka for the purpose of erecting a chaitya on it, and worshipping it. No Bodhisattva should be received by any human being, therefore was the Bodhisattva first received by the Devas. Immediately after his birth the Bodhisattva alighted on the earth; and at that time, piercing through the earth, a noble lotus appeared for the newly-born Mohasattva Bodhisattva. The two Naga kings, Nanda and Upananda, remaining in semi-developed form under the sky, bathed the Bodhisattva by pouring two streams of water, one hot and the other cold. S'akra, Brahma, the guardians of regions, and the Devaputras by hundreds of thousands, who had come there, bathed the new-born Bodhisattva with scented water and well-blown flowers, and sprinkled the same about him. Two chamaras, and a jewelled umbrella became manifest in the sky. The Bodhisattva, seated on the noble lotus, beheld the four quarters; he beheld it with the sight of a lion—with the sight of a Mahapurusha. At that time further birth being precluded by the maturation of the fruit of his former good works, the Bodhisattva obtained a transcendental sight, through which he beheld to the utmost the three thousand great thousand regions, along with all their towns, market towns, villages, provinces, kingdoms, and capitals, together with all the gods and human beings dwelling there. He perceived, too, the mind and habits of all created beings. Perceiving them, he looked to ascertain whether there was any person equal to him in good conduct, in meditation, in thorough knowledge, and in the exercise of all virtuous actions; but nowhere in the three thousand great thousand regions did he see any. Now then, the Bodhisattva, dauntless and fearless as a lion, and unagitated, calling to mind and contemplating on the eight objects of reflection, and knowing the mind and habits of all beings, advanced seven steps towards the east, saying, “I shall be the easternmost (foremost) in all virtuous actions, the source of all goodness.” While he advanced, the beautiful, white, wide-extended umbrella and the auspicious chamaras, advanced along with him in the sky, and where he set his foot there sprouted forth lotuses. In this way he next advanced seven steps towards the south, saying, “I shall be worthy of reward (dakshiṇīya) from gods and men.” Towards the west he advanced seven steps, and, stopping like a lion at the seventh step, with a cheering voice declared, “I am the eldest on the earth; I am the noblest on the earth; this is my western (or last) birth; I shall bring to an end all birth, decay, death and pain.” ' He advanced seven steps towards the north, and said, "I shall be subsequenceless (without a north) among all creation." He advanced seven steps downwards, and said, "I shall destroy Mara and his army; I shall shower on hell the rain of the cloud of the great religion, and blow out the fire of the nether regions, so that they may be restored to happiness." He advanced seven steps upwards, and, casting his look above, said, "I shall be the observed of all who live above." These were the words that were said by the Bodhisattva. At that time the three thousand great thousand regions learnt well from this voice that this was the knowledge of things produced by the maturation of the works of the Bodhisattva. When the Bodhisattva is born for the last time and when he acquires the sequenceless absolute Bodhi, then with reference to him these and the like miracles become manifest. Then, O Bhikshus, all beings were horripilated with delight. Then frightful, horripilating, extensive earthquakes took place. Then superhuman celestial clarions sounded without being blown by any one. Then trees of every season bore flowers and fruits in the three thousand great thousand regions. Clear rolling sounds of the clouds were heard under the sky. The Devas slowly showered down from the cloudless sky small particles of rain. Delightful, mild, fragrant breeze loaded with many kinds of flowers, apparels, ornaments, and aromatic powders circulated everywhere. Free from darkness, dust, smoke and tog all the sides sparkled delightfully. From above the sky loud, deep and grave sounds were beard. The refulgence of the moon, of the sun, of S'akra, of Brahma, and of the Lokapalas was subdued. The whole of the three thousand regions became aglow with the touch of the highest pleasure, with the growth of the mental and corporeal pleasures of all beings, and with the resplendence of many thousands of variegated colours. All beings were devoted to the gratification of the newly-born Bodhisattva. They were all devoid of auger, malice, delusion, pride, dejection, disappointment, fear, covetousness, envy, and vanity. All were averted from all hurtful actions. The diseased got rid of their ailments. The hungry and the thirsty had their hunger and thirst subdued. Drunkards had their drunkenness removed. The insane got their reason back. The blind got back their power of vision, and the deaf their hearing. Those who had deformities in their mouth or other parts of their bodies had those defects removed. The poor obtained wealth, and the bound their freedom from bonds. The sufferings of those who dwelt in Avichi and other hells were suppressed at the time. The brute creation were free from the pain of devouring each other, and the dwellers in the region of Yama suffered not from hunger, thirst, and the like. When the Bodhisattva, immediately after his birth, advanced seven steps, innumerable millions then stood firm on that adamantine spot, incalculable millions of hundreds of thousands of Buddhas from the ten quarters, of well regulated feet, of mighty vigour, thoroughly exercised in the great religion. The great Prithivi made herself manifest there, when the newly-born Bodhisattva of great power and vigour advanced seven steps. At that time the farthest bound of all regions become aglow in a resplendent light. Great were the sounds of singing and dancing at the time. Innumerable were the flowers, powders, essences, garlands, jewels, ornaments and apparels which were showered from the clouds. All creation was immersed in the highest delight. In short, inconceivable were the occurrences when, rising from all other regions, the Bodhisattva made himself manifest on this earth.⁵

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197 後漢竺大力共康孟詳《修行本起經》卷1〈菩薩降身品〉 Cārya-nidāna, Scroll 1
「於是能仁菩薩，化乘白象，來就母胎。用四月八日，夫人沐浴，塗香著新衣畢，小如安身，夢見空中有乘白象，光明悉照天下，彈琴鼓樂，絃歌之聲，散花燒香，來詣我上，忽然不現。夫人驚寤，王即問曰：『何故驚動？』夫人言：『向於夢中，見乘白象者，空中飛來，彈琴鼓樂，散花燒香，來在我上，忽不復現，是以驚覺。』王意恐懼心為不樂，便召相師隨若那，占其所夢。相師言：『此夢者，是王福慶，聖神降胎，故有是夢。生子處家，當為轉輪飛行皇帝；出家學道，當得作佛，度脫十方。』王意歡喜。於是夫人，身意和雅，而說偈言：「『今我所懷胎，　　必是摩訶薩，　婬邪嫉恚止，　　身心清淨安。　　定意入三昧，　　智慧廣度人。　觀察大王身，　　敬如父以兄，　瞻愍人民類，　　亦如己赤子。　疾病醫藥療，　　飢寒施衣食，　憐貧敬尊老，　　樂令生老滅。　諸在獄閉繫，　　毒苦愁怖惱，　願王加大慈，　　一時赦罪過。　今我不欲聞，　　世俗音樂聲，　志趣山林宴，　　清淨寂默定。』於是粟散諸小國王，聞大王夫人有娠，皆來朝賀，各以金銀珍寶衣被花香，敬心奉貢稱吉，無量夫人，舉手攘之，不欲勞煩。自夫人懷妊，天獻眾味，補益精氣，自然飽滿，不復饗王厨。十月已滿太子身成，到四月七日，夫人出遊，過流民樹下，眾花開化、明星出時，夫人攀樹枝，便從右脇生墮地。行七步，舉手而言：『天上天下，唯我為尊。三界皆苦，吾當安之。』應時天地大動，三千大千剎土莫不大明。釋梵四王與其官屬，諸龍、鬼神、閱叉、揵陀羅、阿須倫，皆來侍衛。有龍王兄弟，一名迦羅，二名欝迦羅，左雨溫水，右雨冷泉，釋梵摩持天衣裹之，天雨花香，彈琴鼓樂，熏香燒香，擣香澤香，虛空側塞。夫人抱太子，乘交龍車，幢幡伎樂，導從還宮。」⁶

Summary
This text describes the birth of the Buddha on the 8th day of the 4th month. He came to his mother in a dream riding a white elephant. Reader

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223-253 吳支謙 《太子瑞應本起經》卷1 Taizi Rui Ying Sūtra, Scroll 1
「到四月八日夜明星出時，化從右脇生墮地，即行七步，舉右手住而言：『天上天下，唯我為尊。三界皆苦，何可樂者？』是時天地大動，宮中盡明。梵釋神天，皆下於空中侍。四天王接置金机上，以天香湯，浴太子身。身黃金色，有三十二相，光明徹照，上至二十八天，下至十八地獄，極佛境界莫不大明。當此日夜，天降瑞應，有三十二種：一者、地為大動坵墟皆平，二者、道巷自淨臭處更香，三者、國界枯樹皆生華葉，四者、苑園自然生奇甘果，五者、陸地生蓮華大如車輪，六者、地中伏藏悉自發出，七者、中藏寶物開現精明，八者、篋笥衣被披在椸架，九者、眾川萬流停住澄清，十者、風霽雲除空中清明，十一、天為四面細雨澤香，十二、明月神珠懸於殿堂，十三、宮中火燭為不復用，十四、日月星辰皆住不行，十五、沸星下現侍太子生，十六、釋梵寶蓋彌覆宮上，十七、八方之神捧寶來獻，十八、天百味食自然在前，十九、寶甕萬口懸盛甘露，二十、天神牽七寶交露車至，二十一、五百白象子自然羅住殿前，二十二、五百白師子子從雪山出羅住城門，二十三、天諸婇女現妓女肩上，二十四、諸龍王女繞宮而住，二十五、天萬玉女把孔雀尾拂現宮牆上，二十六、天諸婇女持金瓶盛香汁列住空中侍，二十七、天樂皆下同時俱作，二十八、地獄皆休毒痛不行，二十九、毒虫隱伏吉鳥翔鳴，三十、漁獵怨惡一時慈心，三十一、境內孕婦產者悉男，聾盲瘖瘂癃殘百疾皆悉除愈，三十二、樹神人現低首禮侍。當此之時，壃場左右，莫不雅奇，歎未曾有。」⁷

Summary
This text relates to the birth of the Buddha. It describes the birth of the buddha on the eighth day of the fourth month from the right side of his mother's body. The Buddha takes seven steps, holds up his right hand, and makes a statement. Brahma released deities from the heavens. It describes thirty two auspicious signs that fell from the heavens. Reader

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280-312 西晉聶道眞 《異出菩薩本起經》卷1 Abhiniṣkramaṇa (sūtra), Scroll 1
「太子以四月八日夜半時生，從母右脇生墮地，行七步之中，舉足高四寸，足不蹈地，即復舉右手言：「天上天下，尊無過我者！」四天王即來下作禮，抱持太子，置黃金机上，和湯浴形，王與夫人、左右皆驚。太子生時，上至三十三天下至十六泥犁，傍行八極，萬二千天地，皆為大明，天地為之振動，乃下為兒。其乳母，以[疊*毛]布囊授其母，即亦自乳養，名為悉達。悉達生身，有三十二相。明日，王與夫人議：「吾子生不與人同，國中有大道人，年百餘歲，大工相人，字為阿夷，寧可俱行相太子。」夫人曰：「大善！」王與夫人，共行到道人所，王以黃金一囊，白銀一囊，以上道人，道人不受金銀，即開[疊*毛]布而視之。太子有三十二相，神光表現，道人即垂泣而悲。王夫人問：「道人！吾子將有何不善耶？王今日故相太子，欲知善惡，何以故悲泣？」道人曰：「昨日天地振動，正為太子！我傷年老，今我當去世，恨不待此人，恨不聞是人經戒，以故悲泣。」王聞道人所言，即為太子，選擇國中名倡妓，得四千人，令千人一番歌樂，晝夜不休息。又欲宿衛太子，王深知道人工相人，王即為太子，更治宮室門戶垣墻，皆令完堅，若欲開之，持門戶者，其聲當聞四十里中。太子生時，殿中有倉頭亦生，有一白馬亦生，倉頭名車匿，馬名曰鞬德，王令倉頭侍太子馬，為太子養護，當乘騎之。太子生七日，其母終矣。」⁸

Summary
This text describes the Prince Siddhartha being born on the night of the 8th day of the 4th month. He was born from the right hand side of his mother's body. After he was born he took seven steps with his feet four inches off the ground. Reader

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290-306 西晉法炬 《佛說灌洗佛形像經》卷1 Guan Xi Fo Xingxiang Sūtra, Scroll 1
「以四月八日夜半明星出時。生墮地行七步。舉右手而言。天上天下唯吾為尊。當為天人作無上師。太子生時地為大動。第一四天王。乃至梵天忉利天王。其中諸天各持十二種香和湯雜種名花以浴太子。太子得成佛道。開現聖法濟度群氓。佛告諸天人民。十方諸佛皆用四月八日夜半時生。十方諸佛皆用四月八日夜半時出家。入山學道。十方諸佛皆用四月八日夜半時成佛。十方諸佛皆用四月八日夜半時而般涅槃。佛言。所以用四月八日者。以春夏之際殃罪悉畢。萬物普生毒氣未行。不寒不熱時氣和適。正是佛生之日。」⁹

All Buddhas of the ten directions are born in the middle of the night on the 8th day of the 4th month; all Buddhas of the ten directions take leave of their homes and enter the mountains to study the Way in the middle of the night on the 8th day of the 4th month; all Buddhas of the ten directions attain Buddhahood in the middle of the night on the 8th day of the 4th month; all Buddhas of the ten directions achieve nirvāṇa in the middle of the night on the 8th day of the 4th month. The Buddha said, ‘The 8th day of the 4th month is chosen for its being on the cusp of spring and summer, when perils and transgressions are all extinguished. The myriad beings all come to life, while poisonous pneuma are not yet abroad. Neither cold nor hot, the air of the season is harmonious and agreeable. This is the very day on which a Buddha is born. All good men and women, after the Buddha’s passage to nirvāṇa, should dwell deep in their hearts on the strength of the Buddha’s immeasurable merit. By washing an image of the Buddha as if he were still alive, one attains immeasurable good fortune, beyond all reckoning.¹⁰ Reader

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290-307 西晉白法祖《佛般泥洹經》卷1 Mahāparinirvāṇasūtra, Scroll 1
「佛為阿難說：「天地動有八事。何等為八？地在水上，水在風上，風持水，如從地上望天，或時風動水，水動地，地因動，是為一動。有阿羅漢尊貴，自欲試威神，意欲令地動，因以手兩指案地，天地為大動，是為二動。中有天威神大，意欲動地，地即為大動，是為三動。佛為菩薩時，從第四兜術天來下，入母腹中，時，天地為大動。菩薩從右脇生時，天地為大動。菩薩得道為佛時，天地為大動。佛起本經時，天地為大動。佛放棄壽命，天地為大動。」佛告阿難：「今佛却後三月當般泥洹，天地為當復大動，是為八動。」」¹¹

Summary
In the text the Buddha tells Ananda about the earth shaking eight times. Reader

290-307 西晉白法祖 《佛般泥洹經》卷2 Mahāparinirvāṇasūtra, Scroll 2
「經曰：佛以四月八日生，八日棄國，八日得道，八日滅度，以沸星時，去家學道，以沸星時得道，以沸星時般泥曰。草木復更華葉，舉國樹木皆更茂盛。佛般泥曰去，三界天中天，光明以滅，一切十方，皆自歸於佛。」¹²

Summary
The short passage explains that the Buddha was born, left home to practice cultivation, attained enlightenment, and reached Nirvāṇa all on the eighth day of the fourth month. Reader

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308 西晉竺法護 《普曜經》卷2〈5 欲生時三十二瑞品〉 Lalitavistara(sūtra), Scroll 2
「「爾時王后坐師子床，六反震動三千國土，諸天散華；聖今日生，為在隣鞞樹下，為天中天。其四天王挽王后車，其天帝釋淨治道路；又梵天王列在前導，百千天人頭面稽首；父王覩此心中欣然，則自念言：『是必正真天人之尊，乃使四王天帝釋梵咸來供養，果當成佛，未見三界致是恭敬，天龍尊神釋梵四王，設遭破首亡失身命，當供養聖終不捨去。』「爾時王后象馬寶車，步人從者各八萬四千，眾寶嚴飾兵仗嚴整，雄傑勇猛左右重行前後圍繞，六萬婇女前後導從。「白淨王親釋種長者，有四萬人皆來侍從，六萬四千國王內伎送菩薩母，天玉女、龍王妻，揵陀羅、真陀羅、摩休勒、阿須倫諸妻室，各八萬四千，各各嚴飾，眾寶瓔珞莊校其身，鼓若干樂音聲各異，咨嗟歌歎菩薩母德；皆共侍送至[＊]隣鞞樹，修治道路香汁灑地，以散天華，一切諸樹皆生華實，木蜜栴檀香流十方，是諸樹者諸天所化。「爾時王后適上寶車，天玉女從，樹木奮光名香好熏，供奉王后；殊妙眾珠雜寶以成，是樹莖節枝葉華實皆香，若干幡綵嚴餝周遍，其地平正廣長無穢，生柔軟草自然布地猶如天衣，承如往古諸佛之法。「又諸天人一時咸鼓百千伎樂，侍從王后。王后適至於此樹下，菩薩威神樹躬屈枝，自歸王后；虛空諸天稽首為禮，日月光明清淨無垢，諸天玉女[口*咨]嗟功勳，至於樹下樹神歡喜。何故有是感應？今我等身堪任供養，所往奉敬，從無澤獄，上至上界三十三天，無懈廢者，消生老病死，威光超絕除眾闇冥。今聖人生，如樹茂盛華實芬葩，億萬諸天亦遙稽首，震動天地至乎六反，皆為大明光明清淨，百千伎樂亦同俱作。「離欲諸天深大悅喜，今日聖人普愍一切，釋梵四王歡喜作禮，其人中尊德超日月，在於胎中演金色光，光蔽日月諸天梵釋，亦皆覆蔽其百千億諸佛國土；消諸惡趣，眾生普安無復苦患，諸天百千咸共散華，樂處金剛其精進力，從下方界自然出生七寶蓮華。「爾時菩薩從右脇生，忽然見身住寶蓮華，墮地行七步顯揚梵音，無常訓教：『我當救度天上天下為天人尊，斷生死苦，三界無上，使一切眾無為常安。』天帝釋梵忽然來下，雜名香水洗浴菩薩，九龍在上而下香水，洗浴聖尊，洗浴竟已身心清淨；所在遊居道超具足，生於大姓如正真寶，奇相眾好應轉法輪，若轉輪王處在三界，以一道蓋覆於十方。其白淨王心中坦然踊躍無量。「爾時五千青衣各各生子，皆為力士，現大小等給使白王；八百乳母亦各生子；百千象生；白馬生駒，形色如雪毛衣滑澤；黃羊生羔子，即有二萬。交露寶車聖經行時，亦復稽首，今當如行何所施作，德過諸天，然大變化不可限量，生業廣大，由是之故，光明普曜。五千玉女香華自熏，各持油香詣菩薩母，志大乘業；諸天來賀，將無勞倦，五千玉女皆來侍衛，各持華香賀菩薩母，衣被屋宅猶若天上；諸童子等請五百席，詣菩薩母，將無勞倦；重以瓔珞莊嚴其身，菩薩無畏必成佛道。」佛告比丘：「菩薩生時其母安隱，無有瘡瘢亦無痛痒，平復如故。應時前後五千玉女，齎天香熏及持油香，奉菩薩母，長跪問訊將無勞惓。「五千玉女奉天醫藥，五千玉女齎寶瓔珞，五千玉女齎天被服，五千玉女齎天伎樂奉菩薩母，各各問訊言：『將無勞惓。』今此天下五通仙人輕舉虛空，忽然來現白淨王前。」佛言比丘：「菩薩生時夙夜七日，伎樂眾供百種飲食，隣鞞樹下奉菩薩母，布施、持戒、忍辱、精進興功立德。」¹³

On the 8th day of the 4th month, nine dragons hold water in their mouths, and bathe the image of the Crown Prince.¹⁴ Reader

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317-420 東晉 《般泥洹經》卷2 Mahāparinirvāṇasūtra, Scroll 2
「佛從四月八日生，四月八日捨家出，四月八日得佛道，四月八日般泥洹，皆以佛星出時，此時百草華英，樹木繁盛。佛已般泥洹，天下光明滅，十方諸天神，莫不自歸佛。」¹⁵

A Buddha is born on the 8th day of the 4th month; gives up his home on the 8th day of the 4th month; attains the way of the Buddha on the 8th day of the 4th month; and achieves nirvāṇa on the 8th day of the 4th month. Each takes place at the rising of the stars of puṣya. At this time, all the flowers are in blossom, and the trees lush with growth.¹⁶ Reader

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350-431 秦 《薩婆多毘尼毘婆沙》卷2 Sarvāstivādavinayavibhāṣā, Scroll 2
「佛以二月八日弗星現時。初成等正覺。亦以二月八日弗星出時生。以八月八日弗星出時轉法輪。以八月八日弗星出時取般涅槃。佛初得道於七七日中。遊諸法門及觀眾生。初七日八喜法門。第二七日入樂法門。第三七日入諸解脫。第四七日遊入大捨。第五七日入逆順觀十二因緣。第六七日重復遊歷前諸法門。第七七日觀諸眾生應受化者。」¹⁷

Summary
The texts gives the dates for key events in the Buddha's life. On the eighth day of the second month the Buddha attained enlightenment. On the eighth day of the eighth month the Buddha turned the Dharma Wheel. On the eighth day of the eighth month the Buddha reached Nirvana. Reader

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388-407西秦聖堅 《佛說摩訶剎頭經》卷1 Mohe Cha Tou Sūtra, Scroll 1
「以四月八日夜半明星出時。生墮地行七步。舉右手而言。天上天下我當為人民作師。太子生時天地皆為大動。第七梵天。第二忉利天王釋。及第一四天王。皆來下持十二種香湯雜華。用浴太子身。太子立身作佛開視道法以示天下人。佛告天下人民。十方諸佛皆用四月八日夜半時生。十方諸佛皆用四月八日夜半時。去家入山行學道。十方諸佛皆用四月八日夜半時得佛道。十方諸佛皆用四月八日夜半時般泥洹。佛言。所以用四月八日者何。春夏之際殃罪悉畢。萬物普生毒氣未行。不寒不熱時氣和適。今是佛生日故。諸天下人民共念佛功德。浴佛形像如佛在時。是故以示天下人。」¹⁸

Summary
This passage describes the prince descending to be born in the middle of the night on the eighth day of the forth month. He took seven steps, raised his right hand, and spoke to the world. The Buddhas of the ten directions are all born in the middle of the night on the eighth day of the forth month. They all achieve enlightenment and reach Nirvana on the eighth day of the forth month. Reader

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392 東晉迦留陁伽 《佛說十二遊經》卷1 Shi Er You Jing, Scroll 1
「菩薩在兜術天上，意欲下生，觀於天下，誰國可生？言：「唯白淨王家，可生身。」於是，天上有樹，名兜曇樹，菩薩退，坐他樹下思惟；其本樹無復精光。於是，有天問言：「菩薩何緣，捨本常坐，就他樹坐？」有天子知菩薩意，答天言：「卿不知耶！今者菩薩，欲下生閻浮利，觀何國可生？唯白淨家可生。」於是，諸天皆言：「今菩薩下生，當何以贈送？」各設方計言：「唯淨明天上，四百四寶，奇鏤別異，各有名類，同有寶華，以為車乘。」伊羅慢龍王，以為制乘，名白象，其毛羽踰於白雪山之白，象有三十三頭，頭有七牙，一牙上有七池，池上有七憂鉢蓮華，一華上有一玉女，菩薩與八萬四千天子，乘白象寶車來下。時，白淨王夫人中寐，見白象髣髴，寐寤惕驚，寤以告王。菩薩父名白淨，其父，兄弟四人。白淨王有二子，其大名悉達，其小子名難陀。菩薩母名摩耶，難陀母名瞿曇彌。菩薩叔父，名甘露淨王，亦有二子，長子名調達，小子名阿難。菩薩中叔，名穀淨王，有二子，大子名釋摩納，小子阿那律。菩薩小叔，名設淨王，有二子，大子名釋迦王，小子名釋少王。迦惟羅閱國有八城，合有九百萬戶。調達以四月七日生，佛以四月八日生，佛弟難陀，四月九日生，阿難以四月十日生。調達身長，丈五四寸；佛身長丈六尺；難陀身長，丈五四寸；阿難身長，丈五三寸。其貴姓舍夷，長一丈四尺，其餘國皆長丈三尺。」¹⁹

Summary
The text describes the bodhisattva in Tusita Heaven watching for the right conditions to be born in the world below. He decided to be born in King Shuddhodana's household. Reader

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397-398 東晉瞿曇僧伽提婆譯道祖筆受《中阿含經》卷8〈4 未曾有法品〉 Madhyamāgama, Scroll 8
「我聞世尊在兜瑟哆天，於彼命終，知入母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生。若世尊在兜瑟哆天，於彼命終，知入母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生者，我受持是世尊未曾有法。我聞世尊知住母胎，依倚右脇，若世尊知住母胎依倚右脇者，我受持是世尊未曾有法。我聞世尊舒體住母胎，若世尊舒體住母胎者，我受持是世尊未曾有法。我聞世尊覆藏住母胎，不為血所污，亦不為精及諸不淨所污，若世尊覆藏住母胎，不為血所污，亦不為精及諸不淨所污者，我受持是世尊未曾有法。我聞世尊知出母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生。若世尊知出母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生者，我受持是世尊未曾有法。我聞世尊舒體出母胎，若世尊舒體出母胎者，我受持是世尊未曾有法。我聞世尊覆藏出母胎，不為血所污，亦不為精及諸不淨所污，若世尊覆藏出母胎，不為血所污，亦不為精及諸不淨所污者，我受持是世尊未曾有法。我聞世尊初生之時，有四天子手執極細衣，住於母前，令母歡喜，歎此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。若世尊初生之時，有四天子手執細衣，住於母前，令母歡喜，歎此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神者，我受持是世尊未曾有法。我聞世尊初生之時，即行七步，不恐不怖，亦不畏懼，觀察諸方，若世尊初生之時，即行七步，不恐不怖，亦不畏懼，觀察諸方者，我受持是世尊未曾有法。我聞世尊初生之時，則於母前而生大池，其水滿岸，令母於此得用清淨，若世尊初生之時，則於母前而生大池，其水滿岸，令母於此得用清淨者，我受持是世尊未曾有法。我聞世尊初生之時，上虛空中雨水注下，一冷一暖，灌世尊身，若世尊初生之時，上虛空中雨水注下，一冷一暖，灌世尊身者，我受持是世尊未曾有法。我聞世尊初生之時，諸天於上鼓天妓樂，天青蓮華、紅蓮華、赤蓮華、白蓮華、天文陀羅花及細末栴檀香散世尊上。若世尊初生之時，諸天於上鼓天妓樂，天青蓮華、紅蓮華、赤蓮華、白蓮華、天文陀羅華及細末栴檀香散世尊上者，我受持是世尊未曾有法」²⁰

Summary
The passage describes the time when the Buddha was born. The heavens and earth shook. All places were filled with wonderful sound and light. The Buddha was born from his mother's right side. Reader

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413 後秦佛陁耶舍共竺佛念 《長阿含經》卷2 Dīrghāgama, Scroll 2
「佛告阿難：「凡世地動，有八因緣。何等八？夫地在水上，水止於風，風止於空，空中大風有時自起，則大水擾，大水擾則普地動，是為一也。復次，阿難！有時得道比丘、比丘尼及大神尊天，觀水性多，觀地性少，欲自試力，則普地動，是為二也。復次，阿難！若始菩薩從兜率天降神母胎，專念不亂，地為大動，是為三也。復次，阿難！菩薩始出母胎，從右脇生，專念不亂，則普地動，是為四也。復次，阿難！菩薩初成無上正覺，當於此時，地大震動，是為五也。復次，阿難！佛初成道，轉無上法輪，魔、若魔、天、沙門、婆羅門、諸天、世人所不能轉，則普地動，是為六也。復次，阿難！佛教將畢，專念不亂，欲捨性命，則普地動，是為七也。復次，阿難！如來於無餘涅槃界般涅槃時，地大振動，是為八也。以是八因緣，令地大動。」」²¹

Summary
The Buddha explains to Ananda that there are eight causes of the Earth shaking. The first cause is water on the Earth. The second cause is a monk or nun using psychic powers. A bodhisattva descending from Tusita Heaven is the third cause. A bodhisattva being born is the forth cause. A bodhisattva becoming enlightened is the fifth cause. A Buddha turning the Dharma Wheel is the sixth cause. A Buddha teaching medition and abandoning of desire is the seventh cause. A Buddha reaching Nirvana without Remainder is the eighth cause. Reader

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414-426 北涼曇無讖 《佛所行讚》卷1〈1 生品〉 Buddhacarita, Scroll 1
「爾時摩耶后，　　自知產時至，　偃寢安勝床，　　百千婇女侍。　時四月八日，　　清和氣調適，　齋戒修淨德，　　菩薩右脇生，　大悲救世間，　　不令母苦惱。　優留王股生，　　畀偷王手生，　曼陀王頂生，　　伽叉王腋生。　菩薩亦如是，　　誕從右脇生，　漸漸從胎出，　　光明普照耀，　如從虛空墮，　　不由於生門。　修德無量劫，　　自知生不死，　安諦不傾動，　　明顯妙端嚴。　晃然後胎現，　　猶如日初昇，　觀察極明耀，　　而不害眼根。　縱視而不耀，　　如觀空中月，　自身光照耀，　　如日奪燈明，　菩薩真金身，　　普照亦如是。　正真心不亂，　　安庠行七步，　足下安平趾，　　炳徹猶七星。　獸王師子步，　　觀察於四方，　通達真實義，　　堪能如是說。　此生為佛生，　　則為後邊生，　我唯此一生，　　當度於一切。　應時虛空中，　　淨水雙流下，　一溫一清涼，　　灌頂令身樂。　安處寶宮殿，　　臥於琉璃床，　天王金華手，　　奉持床四足。　諸天於空中，　　執持寶蓋侍，　承威神讚歎，　　勸發成佛道。　諸龍王歡喜，　　渴仰殊勝法，　曾奉過去佛，　　今得值菩薩。　散曼陀羅花，　　專心樂供養，　如來出興世，　　淨居天歡喜。　已除愛欲歡，　　為法而欣悅，　眾生沒苦海，　　令得解脫故。　須彌寶山王，　　堅持此大地，　菩薩出興世，　　功德風所飄，　普皆大震動，　　如風鼓浪舟。　栴檀細末香，　　眾寶蓮花藏，　風吹隨空流，　　繽紛而亂墜，　天衣從空下，　　觸身生妙樂。　日月如常度，　　光耀倍增明，　世界諸火光，　　無薪自炎熾，　淨水清涼井，　　前後自然生。　中宮婇女眾，　　怪歎未曾有，　競赴而飲浴，　　皆起安樂想。　無量部多天，　　樂法悉雲集，　於藍毘尼園，　　遍滿林樹間。　奇特眾妙花，　　非時而敷榮，　凶暴眾生類，　　一時生慈心，　世間諸疾病，　　不療自然除。　亂鳴諸禽獸，　　恬默寂無聲，　萬川皆停流，　　濁水悉澄清，　空中無雲翳，　　天鼓自然鳴。　一切諸世間，　　悉得安隱樂，　猶如荒難國，　　忽得賢明主。　菩薩所以生，　　為濟世眾苦，　唯彼魔天王，　　震動大憂惱。　父王見生子，　　奇特未曾有，　素性雖安重，　　驚駭改常容，　二息交胸起，　　一喜復一懼。　夫人見其子，　　不由常道生，　女人性怯弱，　　[怡-台+求]惕懷氷炭，　不別吉凶相，　　反更生憂怖。　長宿諸母人，　　互亂祈神明，　各請常所事，　　願令太子安。」²²

Summary
The passage describes Queen Māyā knowing herself when she had a sacred conception. The Queen lay peacefully on her bed with a hundred thousand maidens waiting on her. On the eighth day of the fourth month the bodhisattva was born from the right side of his mother's body. Bright light shone everywhere as if falling from empty space. After cultivating for many kalpas, he knew that this would be his last life. He appeared from his mother's womb as the day breaks at sunrise. The bodhisattva's body was golden. His mind was focused. He walked seven steps and observed the four directions. He was bathed by two streams of water, one warm and the other cold. The devas and other beings in the air held a canopy over him. Anubhāva praised him and urged him to cultivate the path to become a Buddha. All the dragon kings were joyful. Mandarava flowers were scattered as offerings. It shook everywhere. Reader

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435-443 宋求那跋陁羅 《過去現在因果經》卷1 Scripture on Past and Present Causes and Effects, Scroll 1
「「爾時菩薩觀降胎時至，即乘六牙白象，發兜率宮；無量諸天，作諸伎樂，燒眾名香，散天妙花；隨從菩薩，滿虛空中，放大光明，普照十方；以四月八日明星出時，降神母胎。于時摩耶夫人，於眠寤之際，見菩薩乘六牙白象騰虛而來，從右脇入，影現於外如處琉璃；夫人體安快樂，如服甘露，顧見自身，如日月照，心大歡喜，踊躍無量。見此相已，豁然而覺，生希有心，即便往至白淨王所，而白王言：『我於向者眠寤之際，其狀如夢，見諸瑞相，極為奇特。』王即答言：『我向亦見有大光明，又復覺汝顏貌異常，汝可為說所見瑞相。』夫人即便具說上事，以偈頌曰：「『見有乘白象，　　皎淨如日月；　釋梵諸天眾，　　皆悉執寶幢，　燒香散天花，　　并作眾伎樂；　充滿虛空中，　　圍繞而來下。　來入我右脇，　　猶如處琉璃；　今以現大王，　　此為何瑞相？』「爾時白淨王，見摩耶夫人諸瑞相已，歡喜踊躍，不能自勝；即便遣請善相婆羅門，以妙香花種種飲食而供養之。供養畢已，示夫人右脇并說瑞相，白婆羅門言：『願為占之，有何等異？』時婆羅門，即占之曰：『大王！夫人所懷太子，諸善妙相，不可具說，今當為王略言之耳。大王當知，今此夫人胎中之子，必能光顯釋迦種族，降胎之時，放大光明，諸天釋梵，執侍圍繞，此相必是正覺之瑞，若不出家，為轉輪聖王，王四天下，七寶自至，千子具足。』時王聞此婆羅門言，深自慶幸，踊躍無量；即以金銀雜寶象馬車乘，及以村邑，而用供給此婆羅門。時摩耶夫人，以其婇女，并及珍寶，亦以奉施。「自從菩薩處胎以來，摩耶夫人，日更修行六波羅蜜；天獻飲食，自然而至，不復樂於人間之味；三千大千世界，常皆大明，其界中間幽冥之處，日月威光所不能照，亦皆朗然。其中眾生各得相見，共相謂言：『此中云何忽生眾生？』菩薩降胎之時，三千大千世界十八相動，清涼香風起於四方，諸抱疾者皆悉除愈，貪欲瞋癡亦皆休息。「爾時兜率天宮，有一天子，作是念言：『菩薩已生白淨王宮，我亦當復下生人間，菩薩成佛，我得在先為其眷屬，供養聽法。』作此念已，即便下生王舍城中，明月種姓，旃陀羅及多王家。復有天子，生舍衛國王家；復有天子，生偷羅厥叉國王家；復有天子，生犢子國王家；復有天子，生跋羅國王家；復有天子，生盧羅國王家；復有天子，生德叉尸羅國王家；復有天子，生拘羅婆國王家；復有天子，生婆羅門家；復有天子，生長者居士毘舍首陀羅家；復有五百天子，生釋種姓家；有如是等諸天子眾，其數凡有九十九億，下生人間。又從他化自在天，乃至四天王所下生者，不可稱計。復有色界天王與其眷屬亦皆下生，而作仙人。「菩薩在胎，行、住、坐、臥，無所妨礙，又不令母有諸苦患。菩薩晨朝於母胎中，為色界諸天，說種種法。至日中時，為欲界諸天，亦說諸法。於日晡時，又復為諸鬼神說法。於夜三時，亦復如是，成熟利益無量眾生。菩薩在胎，夫人婇女有來禮拜而供養者；或復有來作是願言：『當令得成轉輪聖王。』菩薩聞已，心不喜樂。或復有來作是願言：『當令得成一切種智。』菩薩聞已，心大歡喜。「菩薩處胎，垂滿十月，身諸支節及以相好，皆悉具足，亦使其母諸根寂定，樂處園林，不喜憒鬧。時白淨王，心自思惟：『夫人懷妊，日月將滿，而不見其有生產相。』作此念時，會遇夫人遣信白王：『我今欲出園林遊觀。』時王聞此益懷歡喜；即勅於外，令淨掃灑藍毘尼園，更使栽植諸妙花果；流泉浴池，悉令清潔；欄楯階陛，皆以七寶而為莊嚴。翡翠鴛鴦，鸞鳳凰鷖，異類眾鳥，鳴集其中；懸繒幡蓋，散花燒香，作諸伎樂，猶如帝釋歡喜之園。又勅中間所經行處，皆令嚴淨種種莊嚴。又勅嚴辦十萬七寶車輦，一一車輦，雕玩殊絕；又復勅外，嚴辦四軍，象兵、馬兵、車兵、步兵；又復選取後宮婇女，容顏端正，不老不少，氣性調和，聰慧明了，其數凡有八萬四千，以用給侍摩耶夫人。又復擇取八萬四千端正童女，著妙瓔珞嚴身之具，齎持香花，先往住彼藍毘尼園。王又勅諸群臣百官，夫人去者，皆悉侍從。於是夫人，即昇寶輿，與諸官屬并及婇女，前後導從，往藍毘尼園。爾時復有天龍八部，亦皆隨從，充滿虛空。「爾時夫人，既入園已，諸根寂靜；十月滿足，於二月八日日初出時，夫人見彼園中，有一大樹，名曰無憂，花色香鮮，枝葉分布，極為茂盛；即舉右手，欲牽摘之；菩薩漸漸從右脇出。于時樹下，亦生七寶七莖蓮花，大如車輪；菩薩即便墮蓮花上，無扶侍者，自行七步，舉其右手而師子吼：『我於一切天人之中最尊最勝，無量生死於今盡矣，此生利益一切人天。』說是言已，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——身黃金色有三十二相，放大光明，普照三千大千世界——天龍八部亦於空中作天伎樂，歌唄讚頌，燒眾名香，散諸妙花，又雨天衣及以瓔珞，繽紛亂墜不可稱數。「爾時摩耶夫人生太子已，身安快樂，無有苦患，歡喜踊躍，止於樹下，前後自然忽生四井，其水香潔具八功德。爾時摩耶夫人與其眷屬，隨所欲須，自恣洗漱。復有諸夜叉王，皆悉圍繞，守護太子及摩耶夫人。當爾之時，閻浮提人，乃至阿迦膩吒天，雖離喜樂，皆亦於此歡喜讚歎：『一切種智，今出於世，無量眾生，皆得利益；唯願速成正覺之道，轉於法輪，廣度眾生。』唯有魔王，獨懷愁惱，不安本座。「當爾之時，所感瑞應，三十有四：一者、十方世界，皆悉大明；二者、三千大千世界，十八相動丘墟平坦；三者、一切枯木悉更敷榮，國界自然生奇特樹；四者、園苑生異甘果；五者、陸地生寶蓮花大如車輪；六者、地中伏藏悉自發出；七者、諸藏珍寶放大光明；八者、諸天妙服自然來降；九者、眾川萬流恬靜澄清；十者、風止雲除空中明淨；十一者、香風芬芳從四方來，細雨潤澤以歛飛塵；十二者、國中疾病皆悉除愈；十三者、國內宮舍無不明曜，燈燭之光不復為用；十四者、日月星辰停住不行；十五者、毘舍佉星下現人間，待太子生；十六者、諸梵天王執素寶蓋，列覆宮上；十七者、八方諸仙人師奉寶來獻；十八者、天百味食自然在前；十九者、無數寶瓶盛諸甘露；二十者、諸天妙車載寶而至；二十一者、無數白象子首戴蓮花，列住殿前；二十二者、天紺馬寶自然而來；二十三者、五百白師子王從雪山出，息其惡情，心懷歡喜，羅住城門；二十四者、諸天伎女於虛空中作妙音樂；二十五者、諸天玉女執孔雀拂，現宮牆上；二十六者、諸天玉女各持金瓶盛滿香汁，列住空中；二十七者、諸天歌頌讚太子德；二十八者、地獄休息毒痛不行；二十九者、毒蟲隱伏，惡鳥善心；三十者、諸惡律儀一時慈悲；三十一者、國內孕婦產者悉男，其有百病自然除愈；三十二者、一切樹神化作人形，悉來禮侍；三十三者、諸餘國王各齎名寶同來臣伏；三十四者、一切人天無非時語。「爾時諸婇女眾見此瑞相，極大歡喜，自相謂言：『太子今生，有如此等嘉祥之事，唯願長壽，無諸疾苦，勿令我等生大憂惱。』作此言已，以天細[疊*毛]裹抱太子，至夫人所。時四天王在虛空中，恭敬隨從；釋提桓因執蓋來覆；有二十八大鬼神王，在園四角，守衛奉護。爾時有一青衣，聰慧明了，從藍毘尼園，還入宮中，到白淨王所而白王言：『大王威德，轉更增進；摩耶夫人已生太子，顏貌端正，有三十二相、八十種好；墮蓮花上，自行七步，舉其右手而師子吼：「我於一切天人之中最尊最勝，無量生死於今盡矣，此生利益一切人天。」有如是等諸奇特事，非可具說。』時白淨王聞彼青衣說此語已，歡喜踊躍不能自勝，即脫身瓔珞而以賜之。「爾時白淨王即嚴四兵眷屬圍繞，并與一億釋迦種姓，前後導從，入藍毘尼園，見彼園中天龍八部皆悉充滿；到夫人所，見太子身，相好殊異，歡喜踊躍，猶如江海諸大波浪；慮其短壽又懷悚惕，譬如須彌山王，難可動搖；大地動時，此山乃動。彼白淨王素性恬靜，常無歡慼，今見太子，一喜一懼，亦復如是。摩耶夫人，為性調和。既生太子，見諸奇瑞，倍增柔軟。爾時白淨王，叉手合掌，禮諸天神；前抱太子，置於七寶象輿之上，與諸群臣後宮婇女虛空諸天，作諸伎樂，隨從入城。時白淨王及諸釋子，未識三寶，即將太子，往詣天寺；太子既入，梵天形像，皆從座起，禮太子足而語王言：『大王！當知，今此太子天人中尊；虛空天神，皆悉禮敬；大王！豈不見如此耶？云何而今來此禮我？』時白淨王及諸釋子，群臣內外，聞見是已，歎未曾有。即將太子出於天寺，還入後宮。」²³

Summary
The bodhisattva (Prince Siddhartha) descended to his mother's womb riding a six tusked white elephant. From the Tusita Palace with innumerable devas, musicians, and falling flowers accompanied the bodhisattva on the eighth day of the forth month when a bright star was shining.. The queen awoke from her sleep to see the bodhisattva riding the elephant enter the right side of her body. She was full of joy. King Suddhodana said that he had a dream with auspicious signs and a great light. The queen then told the king about the bodhisattva.

A Brahmin explained the dream to the king: the queen is thinking about the prince. This is a wonerful sign. The prince would either leave home to become a monk or become a Chakravarti raja. The king gave gold, silver, and jewels to the Brahmin.

A deity in Tusita Heaven heard discovered this and decided to be born in the human world so that he could listen to the Dharma when the bodhisattva became a Buddha. He was born in the city of Rajgir. Another deva was born in Śrāvastī. Reader

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502-557 梁僧祐 《釋迦譜》卷1 Shijia Pu, Scroll 1
「菩薩四月八日夜半明星出時生。身長丈六(出十二遊經)。」²⁴

Summary
This document contains a chart of names of the Sakya clan. Reader

There is a note in the text 菩薩四月八日夜半明星出時生。身長丈六. This says that the bodhisattva was born on the eigth day of the fourth month when a bright star was out. The length of his body was one sixth of a zhang.

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502-557 梁僧祐 《釋迦氏譜》卷1 Shijia Shi Pu, Scroll 1
「現生誕靈迹第三(初往林　二正誕　三發號　四天侍　五現瑞　六入寺　七仙名　八仙相　九母崩　十養育) [初往林嚴飾相]普曜經云。時王思惟懷妊將滿。作此念時夫人白王。欲往園觀即勅莊嚴。藍毘尼園花果泉池。欄楯階陛七寶莊飾。鸞鳳眾鳥翔集其中。幡蓋樂伎香花備滿。十萬寶輦四兵外備。婇女姿妙八萬四千。給侍夫人。又擇童女八萬四千。齎持香花先往彼園。又勅臣婦皆令侍從。夫人爾時即昇寶輿導從往林。滿空八部亦同隨往。大華嚴云。林中現瑞凡有十種。乃至十方諸佛臍中放光。普照此林現佛方來。[二正誕靈儀相]普曜云。王后臨產乘雲母車。遊憐鞞樹坐師子座。六反震動三千國土。四天挽車梵王前導。樹為屈枝。經云。十月滿足。於四月八日日初出時。於無憂樹下花葉茂盛。便舉右手欲牽摘之。菩薩漸漸從右脇出。佛所行讚云。古昔王生或從股生。手生頂生腋生。我從右脇而生。大善權經。菩薩欲不由胞胎一頓成佛。為防人疑恐是變化。不受法故現受胎生。經中前後所現皆滅疑生信。文多不載(今以四月八日入胎。亦以此月八日生。則十二月在胎也)。[三發號顯德相]經云于時樹下。生七莖七寶蓮花。大如車輪。菩薩墮蓮花上。無扶侍者自行七步。大善權云。為應七覺故行七步。涅槃經於十方面各行七步。經云。便舉右手言。我於一切天人中。最尊最勝無量生死盡矣。利益一切天人。大權云。舉手現相者。為除外道自尊必墮惡道。故本起云。天上天下唯我為尊。三界皆苦何可樂者。[四諸天奉侍相]經云。時四天王以天繒接侍。置寶几上。帝釋執蓋。梵王執白拂。左右侍立。難陀龍王兄弟於空吐水。溫涼沐身。普曜云。釋梵雨香。九龍下香水浴身。修行云。水左溫右冷釋衣裹身。[五現大瑞應相]經云。太子身黃金色。三十二相光照大千。天龍八部空中作樂歌頌佛德。燒香散花雨衣瓔珞紛繽亂墜。爾時夫人安止樹下。忽生四井具八功德水隨次洗漱。諸夜叉王圍繞守護。一切天人讚歎種智。速成佛道早轉法輪度脫眾生。惟有魔王不安本座。爾時瑞應又降三十有四。文多不述。于時婇女以天繒[疊*毛]裹。抱太子至夫人所。又二十八大神四角奉護青衣。還宮白王說奇特相。王嚴四兵與億釋姓導從入園。見相殊異喜懼交懷。諸釋一日生五百男。修行云。國中長者八萬四千各誕是男。厩馬生駒八萬四千。其一特異毛白髮朱。本起云。奴名車匿馬名犍陟。象馬生白子。牛羊生五色。羔犢各有五百頭。青衣五百各生蒼頭。普曜云。生五千力士。五百伏藏自然發現。又八國王同日生男。時為嘉福。[六入天祠相]經云。時白淨王將禮天神。前抱太子置象輿上。群臣婇女諸天作樂。隨從入城往詣天祠。梵釋天像皆從座起。禮太子足言。此太子者天人中尊。如何今欲禮於我耶。群臣內外。見此事已歎未曾有。將太子出還入本宮。[七立名建號相]經云。王欲立名。廣請婆羅門集已。抱太子出請為作名。即共通論云。太子生時。寶藏皆現諸瑞吉祥。可立名為薩婆悉達(唐言頓吉)空中天神擊大天鼓。燒香散花唱言善哉。因立此名。[八召仙占覩相]經云。王召善相者五百人。於大寶殿令占太子。咸言出家成佛在家輪王。又曰。香山大仙阿私陀者。具五神通能斷王疑。彼仙應念騰空到宮。將太子出欲令致敬。便止之曰。此乃三界中尊。即起合掌禮太子足。便具相已忽然悲泣。便言至年十九為轉輪王。若出家者成一切智然必成佛說法度人。以相明顯皆得其處。我今已年百二十矣。不久生無想天。不覩佛興故自悲耳。[九保傅隨侍相]經云。王時聞仙決定說已。慮恐出家選五百青衣。為依乳母種種供奉。起三時殿七寶莊嚴。城門開閉聞四十里。五百婇女宿衛殿宇。花果池鳥不可稱計。爾時姨母乳養太子。年漸長大王作寶冠瓔珞玩好之具。無不給與。舉國仁惠安樂難言。[十母氏昇遐相]太子本起云。菩薩本知母人之德不堪受禮。因其將終而從生焉。普曜云。太子生七日後。母便命終生忉利天。五萬梵天各執寶瓶。二萬魔妻手執寶縷。而共侍衛。三世佛母皆同此相。大權經云。福盡生天非菩薩咎。前處兜率觀后餘命。十月七日故託神來。」²⁵

Summary
This passage is a commentary. It discusses the birth of the Buddha and the setting at Lumbini Garden according to the Lalitavistara and other sūtras. Reader

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502-557 梁僧祐 《出三藏記集》卷13 Chu San Zang Ji Ji, Scroll 13
「晧曰。若然則周孔已明之矣。何用佛教。會曰。周孔雖言略示顯近。至於釋教則備極幽遠。故行惡則有地獄長苦。修善則有天宮永樂。舉茲以明勸沮。不亦大哉。晧乃服。晧雖聞正法。而昏暴之性不勝其虐。後使宿衛兵入後宮治園。於地中得一立金像。高數尺。以呈晧。晧使著廁前。至四月八日。晧至廁污穢像云。灌佛訖。還與諸臣共笑為樂。未暮陰囊腫痛。叫呼不可堪忍。太史占言。犯大神所為。群臣禱祀諸廟。無所不至。而苦痛彌劇。求死不得。綵女先有奉法者。聞晧病。因問訊云。陛下就佛圖中求福不。晧舉頭問。佛神大耶。綵女答。佛為大聖。天神所尊。晧心還悟。具語意故。綵女即迎像著殿上。香湯洗數十遍。燒香懺悔。晧於枕上叩頭自陳罪逆。有頃所痛即間。遣使至寺問訊。諸道人能說經者令來見。僧會即隨使入。晧問罪福之因。會具為敷析。辭甚精辯晧先有才解。欣然大悅。因求看沙門戒。會以戒文祕禁不可輕宣。乃取本業百三十五願。分作二百五十事。行步坐起皆願眾生。晧見慈願致深世書所不及。益增善意。即就會受五戒。旬日疾瘳。乃修治會所住寺。號為天子寺。宣勅宮內。宗室群臣。莫不必奉。」²⁶

Summary
The text describes conditions at the time of the birth of the Buddha. Reader

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502-518 梁僧祐 《弘明集》卷1
「佛從何出生。寧有先祖及國邑不。皆何施行。狀何類乎。牟子曰。富哉問也。請以不敏。略說其要。蓋聞佛化之為狀也。積累道德。數千億載不可紀記。然臨得佛時。生於天竺。假形於白淨王夫人。晝寢夢乘白象身有六牙欣然悅之。遂感而孕。以四月八日。從母右脇而生。墮地行七步。舉右手曰。天上天下靡有踰我者也。時天地大動宮中皆明。其日王家青衣復產一兒。厩中白馬亦乳白駒。奴字車匿。馬曰揵陟。」²⁷

Summary
This passage contains a commentary by Mouzi (牟子) about the Buddha's life in India being born the son of King Suddhodana on the eighth day of the Fourth Month. According to the Fo Guang Shan Online Dictionary Mouzi was a figure at the end of the Eastern Han who criticised the Chinese classics and defended Buddhism, although it is not clear whether this is the same person. Reader

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516 梁僧旻寶唱等 《經律異相》卷28 Jing Lu Yi Xiang, Scroll 28
「古昔有佛。號曰始無。時有國王。名曰好信。好樂佛法視佛無厭。種尼俱類樹。樹下為佛敷栴檀床座。佛坐其上。好信王聽經。佛泥洹後。王不見佛。便名尼俱類樹則為佛樹。見之如見佛。日日往樹下坐。常所坐處想聞教戒。王有青衣。名曰拘錄。常侍王邊。夫人嫉妬雇婆羅門令呪殺佛樹。於常婆羅門。四月七日夜取南山中大毒蛇腦塗樹。樹即枯死。王即便悲涕不能自勝。四月八日夜半明星出時取五色香水集華用灌此樹。即還更生。王便願言。當令十方諸佛生時用今日。得道時用今日。般泥洹亦用今日。從此以來諸佛興世。皆是此日。故用四月八日灌佛也(山宿願果報經)。」²⁸

Summary
This passage is a commentary mentioning the birth of the Buddha on the eighth day of the Fourth Month. Reader

Different Aspects of the Sūtras and Vinaya
In antiquity there was a Buddha known as Initial Non-Being (Shiwu). At the same time, there was a king named Devout (Haoxin), who was enamored of the Buddha’s law, and never tired of looking upon the Buddha. He planted a banyan tree, and placed underneath it a sandalwood couch for the Buddha. The Buddha would sit upon it, and King Devout would listen to scripture. After the Buddha’s nirvāṇa, the king could look upon the Buddha no more. So he named the banyan tree the Buddha Tree. Seeing it was like seeing the Buddha. Every day he would go to the tree and sit beneath it. Often, in that place where they had so often sat, he would reflect on the teachings he had heard. The king had a maid, named Julu, who often served at the king’s side. His wife became jealous, so she hired a brāhman to put a death curse on the Buddha Tree. The brāhman Yuchang, on the 7th day of the 4th month, took the brain of a large venomous snake from the southern mountain, and smeared it onto the tree. The tree withered and died. The king’s sorrow and tears were more than he could bear. On the 8th day of the 4th month, in the middle of the night as Venus appeared, he took five-colored fragrant water and flowers, and used them to bathe the tree. It came back to life. So the king made a wish, saying “Let the Buddhas of the Ten Directions choose this day to be born, this day to attain enlightenment, and this day to attain nirvāṇa.” Ever since then, when Buddhas come into the world, they always do so on this day. Hence one bathes the Buddha on the 8th day of the 4th month.²⁹

Accounts of Buddha’s Birthday Parades

The following section contains accounts of Buddha’s birthday image processions held between Eastern Han and Northern Wei dynasties. A table lists the time of occurrence of the event and the reference source. Where available, English translations follow the Chinese texts.

Table: Accounts of Buddha’s Birthday Parades

	Date of Event	Reference Source
1	1st – 2nd century	Buddhacarita
2	3rd century	Lalitavistara
3	247	519 梁 Liang 《高僧傳》卷第一‧康僧會 Gao Seng Zhuan, Scroll 1 Tang Seng Hui
4	337	668 唐 Tang 《法苑珠林卷第九十一》 Fa Yuan Zhu Lin Scroll 91
5	334 - 349	519 梁 Liang 《高僧傳卷第九》 Gao Seng Zhuan Scroll 9
6	334 - 349	317-420 東晉 Eastern Jin 《鄴中記》 Ye Zhong Ji
7	339-420	339-420《佛國記》‧于闐 Record of Buddhistic Kingdoms - Yutian
8	339-420	339-420《佛國記》‧摩竭國 Record of Buddhistic Kingdoms - Kingdom of Mojie
9	424 – 451	550-572 北齊 Northern Qi 《魏書 釋老志》 Book of Wei - Shi Lao Zhi
10	473	519 梁 Liang 《高僧傳》卷10 Gao Seng Zhuan, Scroll 10
11	497	1269 宋 Song 《佛祖統紀》卷51 Fo Zu Tong Ji, Scroll 51
12	495-534	547 東魏 Eastern Wei 《洛陽城內伽藍記卷第一》‧長秋寺 A Record of Buddhist Monasteries in Lo-Yang (Inside City), Scroll 1 - Chang Qiu Temple
13	495-534	547 東魏 Eastern Wei 《洛陽城內伽藍記卷第一》‧景樂寺 A Record of Buddhist Monasteries in Lo-Yang (Inside City), Scroll 1 - Ching-lo Nunnery
14	495-534	547 東魏 Eastern Wei 《洛陽城內伽藍記卷第一》‧昭儀尼寺 A Record of Buddhist Monasteries in Lo-Yang (Inside City), Scroll 1 - Chao-i Nunnery
15	495-534	547 東魏 Eastern Wei 《洛陽城東伽藍記卷第二》‧宗聖寺 A Record of Buddhist Monasteries in Lo-Yang (East), Scroll 2 - Zong Shen Temple
16	495-534	547 東魏 Eastern Wei 《洛陽城東伽藍記卷第二》‧景興尼寺 A Record of Buddhist Monasteries in Lo-Yang (East), Scroll 2 - Ching-hsing Nunnery
17	495-534	547 東魏 Eastern Wei 《洛陽城南伽藍記卷第三》‧景明寺 A Record of Buddhist Monasteries in Lo-Yang (South), Scroll 3 - Ching-Ming Monastery
18	502-557	502-557 梁 Liang 《荊楚歲時記》‧二月八日 Jing Chu Sui Shi Ji, 8th day of the 2nd month
19	564-581	564-581 隋 Sui 《玉燭寶典》‧典一 Yu Zhu Baodian, Volume 1
20	564-581	564-581 隋 Sui 《玉燭寶典》‧典四 Yu Zhu Baodian, Volume 4

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1st-2nd century CE, Aśvaghoṣa, Buddhacarita
When ten days were fulfilled after his son's birth, with his thoughts kept under restraint, and filled with excessive joy, he offered for his son most elaborate sacrifices to the gods with muttered prayers, oblations, and all kinds of auspicious ceremonies. And he himself gave to the Brāhmans for his son's welfare cows full of milk, with no traces of infirmity, golden-horned and with strong healthy calves, to the full number of a hundred thousand. Then he, with his soul under strict restraint, having performed all kinds of ceremonies which rejoiced his heart, on a fortunate day, in an auspicious moment, gladly determined to enter his city. Then the queen with her babe having worshipped the gods for good fortune, occupied a costly palanquin made of elephants' tusks, filled with all kinds of white flowers, and blazing with gems. Having made his wife with her child enter first into the city, accompanied by the aged attendants, the king himself also advanced, saluted by the hosts of the citizens, as Indra entering heaven, saluted by the immortals.³⁰

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3rd century, Lalitavistara
Now, Bhikshus, the Bodhisattva entered the great city of Kapilavastu with a retinue millionfold greater than that with which Mayadevi had seven days previously issued forth therefrom to retire to the garden. On his entry five thousand pitchers filled with scented stream water were carried before him. Five thousand maidens, holding peacock's tail chouries, marched before him. Five thousand maidens, holding palm-leaf fans, marched before him. Five thousand maidens, holding spouted urns full of aromatic water, marched before him, sprinkling the water on the road. Five thousand maidens, holding pieces of chintz, marched before him. Five thousand maidens, holding fresh, variegated, long garlands, marched before him. Five thousand maidens, holding appropriate jewelled ornaments, marched before him, purifying the road. Five thousand maidens, carrying appropriate chairs, marched before him. Then five hundred thousand Brabmans, holding bells walked in procession before him, ringing auspicious music. Twenty thousand elephants, arrayed in beautiful ornaments, marched before him. Twenty thousand horses, richly caparisoned and decked with golden ornaments, paraded before him. Eighty thousand chariots mounted with white umbrellas, flags, pennons and networks of bells followed the train of the Bodhisattva. Forty thousand veteran heroes of majestic form, arrayed in invulnerable mail coats and breast-plates, followed the Bodhisattva. Under the sky illimitable and uncountable millions of millions of Devaputras of the class Kamavacharas followed the train, offering worship to the Bodhisattva with various collections of offerings. The magnificent chariot in which the Bodhisattva repaired had been decorated by Kamavachara devas with numerous collections of precious articles. Twenty thousand celestial maidens set off with numerous ornaments and holding jewelled threads dragged that chariot. Between every two Apsarases there was one human female, and between every two human females there was one Apsaras, but neither did the Apsarases feel the rank smell of the human females, nor did the human females feel bewildered by the beauty of the Apsarases: this was due to the glory of the Bodhisattva.³¹

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247《高僧傳》卷第一‧康僧會 Gao Seng Zhuan, Scroll 1 Kang Seng Hui
僧會欲使道振江左興立圖寺。乃杖錫東遊。以吳赤烏十年。初達建鄴營立茅茨設像行道。³²

Summary
This text is part of a biographical entry for the monk Kang Seng Hui. Reader

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337《法苑珠林卷第九十一》 Fa Yuan Zhu Lin Scroll 91
晉孫稚 … 至三年四月八日。沙門于法階。行尊像經家門。夫妻大小出觀見。稚亦在人眾之中。隨侍像行。見父母。拜跪問訊隨共還家。³³

Summary
This passage discusses the celebration of Buddha's Birthday at a temple on the eighth day of the fourth month. Reader

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334 - 349《高僧傳卷第九》‧竺佛圖澄 Gao Seng Zhuan Scroll 9 - Fotudeng
石虎有子名斌。後勒愛之甚重。忽暴病而亡。已涉二日。勒曰。朕聞號太子死扁鵲能生。大和上國之神人。可急往告必能致福。澄迺取楊枝咒之。須臾能起。有頃平復。由是勒諸稚子多在佛寺中養之。每至四月八日。勒躬自詣寺灌佛為兒發願。³⁴

This text is part of a biographical entry on the monk Fotudeng.In it there is a passage that describes Shi Hu's son Bin. Bin paid respect after his fathers' passing away by saying mantras, erecting a monument in a Buddhist temple. Every year on the eighth day of the fourth month he would go to the temple, pour water over the Buddha's head, and make a vow. Reader

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334 - 349《鄴中記》 Ye Zhong Ji
石虎性好佞佛，眾巧奢靡，不可紀也。嘗作檀車，廣丈餘，長二丈，四輪。作金佛像，坐於車上，九龍吐水灌之。又作木道人，恒以手摩佛心腹之間。又十餘木道人，長二尺。餘皆披袈裟繞佛行，當佛前，輒揖禮佛。又以手撮香投爐中，與人無異。車行則木人行，龍吐水，車止則止。亦解飛所造也。³⁵

Shihu liked to glorify the Buddha with incalculable extravagances. He commissioned an altar-carriage. In breadth, it was more than a zhang (approximately 10 feet), in length two zhang, with a golden Buddha image on top of a flat four-wheeled cart and nine dragons above that. A wooden figure of a monk was placed before the Buddha, and all round the Buddha were more than ten monks, each a bit more than two feet in height, all wearing white kaṣāyas. When the cart moved, the nine dragons would spew water over the image of the Buddha, and the monk standing in front of the Buddha would rub the area between the Buddha's heart and his abdomen, as if washing a newborn. The other ten-odd monks would circumambulate the Buddha. As each would come just in front of the Buddha, he would do obeisance, then, taking incense in his hand, deposit it in a censer. When the cart stopped, so would the activity. ³⁶ Reader

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339-420《佛國記》‧于闐 Record of Buddhistic Kingdoms - Yutian
法顯等欲觀行像，停三月曰。其國中十四大僧伽藍，不數小者。從四月一曰，城裏便掃灑道路，莊嚴巷陌。其城門上張大幃幕，事 事嚴飾。王及夫人、采女皆住其中。翟摩帝僧是大乘學，王所敬重，最先行像。離城三四裏，作四輪像車，高三丈余，狀如行殿，七寶莊校，懸繒幡蓋。像立車中， 二菩薩侍，作諸天侍從，皆金銀雕瑩，懸於虛空。像去門百步，王腕天冠，易著新衣，徒跣持華香，與從出城迎像，頭面禮足，散華焚香。像入城時，門樓上夫人、 采女搖散眾華，紛紛而下。如是莊嚴供其，車車各異。一僧伽藍，則一曰行像。四月一曰為始，至十四曰行像乃訖。行像訖，王及夫人乃還宮耳。³⁷

Hwuy-king, Tao-ching, and Hwuy-tah set out in advance towards the country of K'eeh-ch'a; but Fa-hien and the others, wishing to see the procession of images, remained behind for three months. There are in this country four great monasteries, not counting the smaller ones. Beginning on the first day of the fourth month, they sweep and water the streets inside the city, making a grand display in the lanes and byways. Over the city gate they pitch a large tent, grandly adorned in all possible ways, in which the king and queen, with their ladies brilliantly arrayed, take up their residence (for the time). The monks of the Gomati monastery, being mahayana students, and held in greatest reverence by the king, took precedence of all the others in the procession. At a distance of three or four le from the city, they made a four-wheeled image car, more than thirty cubits high, which looked like the great hall (of a monastery) moving along. The seven precious substances were grandly displayed about it, with silken streamers and canopies hanging all around. The chief image stood in the middle of the car, with two bodhisattvas in attendance on it, while devas were made to follow in waiting, all brilliantly carved in gold and silver, and hanging in the air. When the car was a hundred paces from the gate, the king put off his crown of state, changed his dress for a fresh suit, and with bare feet, carrying in his hands flowers and incense, and with two rows of attending followers, went out at the gate to meet the image; and, with his face (bowed to the ground), he did homage at its feet, and then scattered the flowers and burnt the incense. When the image was entering the gate, the queen and the brilliant ladies with her in the gallery above scattered far and wide all kinds of flowers, which floated about and fell promiscuously to the ground. In this way everything was done to promote the dignity of the occasion. The carriages of the monasteries were all different, and each one had its own day for the procession. (The ceremony) began on the first day of the fourth month, and ended on the fourteenth, after which the king and queen returned to the palace.³⁸ Reader

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339-420《佛國記》‧摩竭國 Record of Buddhistic Kingdoms - Kingdom of Mojie
凡諸中國，唯此國城邑為大。民人富盛，競行仁義。年年常以建卯月八曰行像。作四輪車，縛竹作五層，有承櫨、揠戟，高二丈余許，其狀如塔。以白氈纏上，然後彩畫，作諸天形像。以金、銀、琉璃莊校其上，懸繒 幡蓋。四邊作龕，皆有坐佛，菩薩立侍。可有二十車，車車莊嚴各異。當此曰，境內道俗皆集，作倡伎樂，華香供養。婆羅門子來請佛，佛次第入城，入城內再宿。 通夜然燈，伎樂供養。國國皆爾。其國長者、居士，各于城中立福德醫藥舍，凡國中貧窮、孤獨、殘跛一切病人，皆詣此舍，種種供給。醫師看病隨宜，飲食及湯藥 皆令得安，差者自去。³⁹

The cities and towns of this country are the greatest of all in the Middle Kingdom. The inhabitants are rich and prosperous, and vie with one another in the practice of benevolence and righteousness. Every year on the eighth day of the second month they celebrate a procession of images. They make a four-wheeled car, and on it erect a structure of five storeys by means of bamboos tied together. This is supported by a king-post, with poles and lances slanting from it, and is rather more than twenty cubits high, having the shape of a tope. White and silk-like cloth of hair is wrapped all round it, which is then painted in various colours. They make figures of devas, with gold, silver, and lapis lazuli grandly blended and having silken streamers and canopies hung out over them. On the four sides are niches, with a Buddha seated in each, and a Bodhisattva standing in attendance on him. There may be twenty cars, all grand and imposing, but each one different from the others. On the day mentioned, the monks and laity within the borders all come together; they have singers and skilful musicians; they pay their devotions with flowers and incense. The Brahmans come and invite the Buddhas to enter the city. These do so in order, and remain two nights in it. All through the night they keep lamps burning, have skilful music, and present offerings. This is the practice in all the other kingdoms as well. The Heads of the Vaisya families in them establish in the cities houses for dispensing charity and medicines. All the poor and destitute in the country, orphans, widowers, and childless men, maimed people and cripples, and all who are diseased, go to those houses, and are provided with every kind of help, and doctors examine their diseases. They get the food and medicines which their cases require, and are made to feel at ease; and when they are better, they go away of themselves.⁴⁰ Reader

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424 – 451《魏書 釋老志》 Book of Wei - Shi Lao Zhi
世祖初即位。亦遵太祖太宗之業。每引高德沙門。與共談論。於四月八日。輿諸佛像。行於廣衢。帝親御門樓臨觀。散花以致禮敬。⁴¹

At that time Shih-tsu had just ascended the throne. He also, continuing the actions of T’ai-tsu and T’ai-tsung, always used to invite śramaṇas of high character and discuss with them. On the eighth day of the fourth month he used to mount the Buddha images on carriages and march them through the wide streets. The Emperor would personally drive to the gate tower and watch; he would scatter flowers and thus perform acts of veneration.⁴² Reader

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473《高僧傳》卷10 Gao Seng Zhuan, Scroll 10
邵碩者 … 至四月八日成都行像。碩於眾中匍匐作師子形。爾日郡縣亦言見碩作師子形。乃悟其分身也。⁴³

When it came to the 8th day of the 4th month, Shuo was in the crowd in Chengdu bounding along on all fours, in the form of a lion. The same day, people in the County also said they saw him dressed as a lion. It was then that people realized he could divide his body.⁴⁴ Reader

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497 《佛祖統紀》卷51 Fo Zu Tong Ji, Scroll 51
「北魏孝文。詔德法師一月三入殿說法。帝數幸王園寺。與沙門談論佛法○幸白塔寺聽登法師講成實論○詔四月八日迎洛京諸寺佛像。入閶闔宮受散花禮敬○宣武御式乾殿講維摩經。西域沙門至者三千人。」⁴⁵

Summary
This passage says that on the third day of the first month Emperor Xiaowen of the Northern Wei Dynasty ordered venerables to come to the palace hall to teach the Dhárma. The emperor went to Wang Yuan Temple to discuss the Dhárma with the venerables and also to Bai Ta Temple to list to a talk on the Satyasiddhi-sastra. On the eighth day of the fourth month he observed Buddha statues in Luoyang. He scattered flowers and bowed to them as they entered the palace gate. The Vimalakirti Sutra was recited in the palace hall. There were three thousand monks from the Western Regions. Reader

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495 – 534 《洛陽城內伽藍記卷第一》‧長秋寺 A Record of Buddhist Monasteries in Lo-Yang (Inside City), Scroll 1 - Ch'ang-chiu Temple
長秋寺 … 作六牙白象負釋迦在虛空中。莊嚴佛事悉用金玉。工作之異難可具陳。四月四日。此像常出。辟邪師子導引其前。吞刀吐火騰驤一面。綵幢上索詭譎不常。奇伎異服冠於都市。像停之處。觀者如堵。迭相踐躍。常有死人。⁴⁶

The Ch'ang-chiu Temple (Temple of the Prolonger of Autumn) … There was a statue of a six-tusked white elephant carrying on its back Sakyamuni in the void. The sumptuous Buddhist decorations were all made of gold or jade, with a distinctive workmanship difficult to describe. As a rule, this statue would be carried out [of the temple] and put on parade on the fourth day of the fourth month, behind such [man-made] animals as pi-hsieh and lions. [Variety shows would be held, featuring] sword-eaters, fire-spitters, galloping horses, flagstaff climbers, and rope-walkers—all being [demonstrations] of unusual skills. Their spectacular techniques and bizarre costumes were unmatched in the capital. Wherever the statue stopped, spectators would encircle it like a wall. Stumbling and trampling on each other, people in the crowd often suffered casualties.⁴⁷ Reader

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495 – 534《洛陽城內伽藍記卷第一》‧景樂寺 A Record of Buddhist Monasteries in Lo-Yang (Inside City), Scroll 1 - Ching-lo Nunnery
景樂寺… 有佛殿一所。像輦在焉。雕刻巧妙。冠絕一時。⁴⁸

The Ching-lo Nunnery (Nunnery of the Happy View) … There was a Hall of Buddha that housed a carriage for the sacred image. The deftness shown in carving it had no parallel at the time.⁴⁹ Reader

495 – 534《洛陽城內伽藍記卷第一》‧昭儀尼寺 A Record of Buddhist Monasteries in Lo-Yang (Inside City), Scroll 1 - Chao-i Nunnery
昭儀尼寺 …寺有一佛二菩薩。塑工精絕。京師所無也。四月七日。常出詣景明。景明三像恒出迎之。伎樂之盛與劉騰相比。⁵⁰

The Chao-i Nunnery (Nunnery of the Exemplar) The nunnery housed statues of one Buddha and two bodhisattvas, splendid sculpture not matched elsewhere in the capital. On the seventh day of the fourth month, [the three statues] were always carried to the Ching-ming Monastery (Bright Prospect Monastery) where they were habitually met by three others housed there. [On that occasion] the display of rich music and shows was comparable to that of Liu Teng's [Ch'ang-ch'iu Temple].⁵¹ Reader

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495 – 534《洛陽城東伽藍記卷第二》‧宗聖寺 A Record of Buddhist Monasteries in Lo-Yang (East), Scroll 2 - Tsung-sheng Temple
宗聖寺。有像一軀。舉高三丈八尺。端嚴殊特。相好畢備。士庶瞻仰。目不暫瞬。此像一出市井。皆空炎先。騰輝赫赫。獨絕世表。妙伎雜樂。亞於劉騰。城東士女。多來此寺觀看也。⁵²

In the Tsung-sheng Temple was an image that was thirty-eight Chinese feet high. Its countenance was unusually grave, and it had all [the thirty-two marks and eighty signs on the body]. People held the statue in high esteem and could not take their eyes off it. Whenever the statue was on parade, [they would leave their homes or the marketplace to see it, so that] all the homes and marketplaces were virtually empty. The aureole of this statue had no parallel in its time. The skillful games and miscellaneous music performed here were second in excellence only to those in Liu Teng's [Ch'ang-ch'iu Temple]. Men and women living in the eastern section of the city often came to this temple to watch the shows.⁵³ Reader

495 – 534《洛陽城東伽藍記卷第二》‧景興尼寺 A Record of Buddhist Monasteries in Lo-Yang (East), Scroll 2 - Ching-hsing Nunnery
景興尼寺 … 有金像輦。去地三尺。施寶蓋。四面垂金鈴七寶珠。飛天伎樂。望之雲表。作工甚精。難可揚推。像出之日。常詔羽林一百人舉此像。絲竹雜伎皆由旨給。⁵⁴

The Ching-hsing Nunnery (Flourishing Prospect Nunnery … There was a gold carriage with an image, which was thirty Chinese feet off the ground. A jeweled canopy was hung above the carriage, from which were suspended gold bells, beads made out of seven varieties of precious materials, and images of Buddhist musicians and entertainers who appeared high up in the clouds. The craftsmanship was so superb it was hard to describe. When the [carriage-held] image was on parade, the emperor as a rule would order one hundred yu-lin guards to carry it, with the accompanying music and variety shows all provided for by the court.⁵⁵ Reader

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495 – 534《洛陽城南伽藍記卷第三》‧景明寺 A Record of Buddhist Monasteries in Lo-Yang (South), Scroll 3 - Ching-Ming Monastery
景明寺… 時世好崇福。四月七日京師諸像皆來此寺。尚書祠曹錄像。凡有一千餘軀。至八月節。以次入宣陽門。向閶闔宮前。受皇帝散花。于時金花映日。寶蓋浮雲。旛幢若林。香煙似霧。梵樂法音。聒動天地。百戲騰驤。所在駢比。名僧德眾負錫為群。信徒法侶持花成藪。車騎填咽。繁衍相傾。時有西域胡沙門。見此唱言佛國。⁵⁶

The Ching-Ming Monastery [Bright Prospect Monastery]… At the time, the nation liked to pray for happiness, [so] on the seventh day of the fourth month all images in the capital were assembled in this monastery, numbering more than one thousand, according to the records of the Office of Sacrifices, Department of State Affairs. On the eighth day, the images [were carried] one by one into the Hsüan-yang Gate, where the emperor would scatter flowers in front of the Ch'ang-ho Palace. At this moment, gold-colored flowers reflected the dazzling sunlight, and the bejeweled canopies [over the carriages] for the images floated in the clouds. Banners were [as numerous as trees] in a forest, and incense smoke was [as thick as] a fog. Indian music and the din of chanted Buddhist scriptures moved heaven and earth alike. Wherever variety shows [were performed], there was congestion. Renowned monks and virtuous masters, each carrying a staff, formed a throng. The Buddhist devotees and their "companions in the law" holding flowers resembled a garden in bloom. Carriages and horses choked [traffic] and jostled each other. A foreign monk from the Western Regions saw it, and he chanted and said it was [the same as the Buddha's land as he had witnessed it].⁵⁷ Reader

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502-557 《荊楚歲時記》‧二月八日 Jing Chu Sui Shi Ji, 8th day of the 2nd month
二月八日，释氏下生之日，迦文成道之时，信籥之家建八关斋戒，车轮宝盖，七变八会之灯。至今二月八日平旦，执香花绕城一匝，谓之行城。⁵⁸

The 8th day of the 2nd month is the day on which Śākyamuni descended to his birth, and also the time at which he attained enlightenment. Families that have given themselves up to the faith observe the eight precepts. [There are] carriages with precious canopies, and lanterns of all shapes and varieties. At dawn one makes a circuit of the city, carrying incense and blossoms. This is called "proceeding through the city."⁵⁹ Reader

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564-581《玉燭寶典》‧典一 Yu Zhu Baodian, Volume 1
附說曰：《孔子內備經》云：「震爻動，則知有佛。」《大涅盤》云：「如旃檀林，梅檀圍繞；如師子王，師子圍繞。」又云：「稽首佛足百千万迊。」今人以此月八日巡城，蓋其遺法矣。魏代踵前，於此尤盛。其七日晚，所司預奏早開城門，過半夜便內外俱起，遍滿四墎。《大涅槃》又云：「諸香木上懸五色幡，采微妙猶如天衣。種種名華(外書花字)以散樹（開）〔間〕。四方風神吹諸樹上時，非時華散雙樹間。」《法花經》云：「或以歡憶心，歌唄頌佛德。」又云：「（兩）〔雨〕栴檀沈香，繽紛而亂墜，如鳥飛空下，供養於諸佛。衆寶妙香鑪，燒無價之香。」《華嚴經》云：「（兩）〔雨〕天衆寶花，而芬芬如雪下。」是日尊儀輦輿並出。香火竟路，幡花引前；寺別僧尼，讚唄隨後。此時花樹未甚開敷，去聖久遠，力非感降其花道。俗唯刻鏤錦綵為之。漢王符為《潛夫論》已言花綵之費。晉范汪集《新野四居別傳》云：「家以剪佛華為（葉）〔業〕。」來蓋（又）〔久〕。《荊楚記》云：「謝靈運孫名茲藻者，為荊府諮議云，今世新花，並其祖靈運所制。」(似是花樹之色) 南北異俗，或不必同，圍繞乃是常事。八日獨行者，當以佛云：「劫後三月吾當涅盤，將欲滅度。」涅盤時到，戀慕特佛以二月八日生，轉法輪、降魔、涅盤。」皆同此日。《過去現在因果經》亦云：「佛以二月八曰生。」或復由此。⁶⁰

Supplementary Explanation: Confucius’ Classic of Internal Preparation says: “The movement of the trigram zhen signaled the birth of the Buddha.” The Nirvāṇa Sūtra says: “As a sandalwood forest is ringed by sandalwood, so the Lion King is encircled by lions.” It also says, “They touched their heads at the Buddha’s feet, and [encircled him] ten million times.” Today, on the 8th day of this month, people do a circuit of the city; this must be the legacy of this. The [Northern] Wei dynasty followed earlier traditions; [the custom] particularly flourished in this period. On the evening of the 7th day, the official responsible would petition for permission to open the city gates early, and after midnight people inside and outside the city would all arise, filling to capacity the outer walls. The Nirvāṇa Sūtra also says: “Multi-colored banners were hung from all kinds of fragrant woods, colorful and delicate as celestial clothing. Various types of celebrated flowers were scattered among the trees. When wind spirits of the four directions blewonto the trees, blossoms were scattered, out of season, among the double-trunked trees.” The Lotus Sūtra says: “Or with joy in their hearts, they praised in song the Buddha’s virtue.” It also says, “Sandalwood and aloe wood [aguru] in the rain, a riot of color falling in disarray; dropping from the void like flying birds, as offerings to all the Buddhas. The marvelous incense burner, [encrusted with] myriad jewels, burns priceless incense.” The Flower Adornment Sūtra says: “Myriad precious flowers in the rainy sky, falling like a flurry of snow.” On this day, His revered images are brought out in carriages. Clouds of incense filling the roads, banners and blossoms lead the way; monks and nuns, divided by temple, chanting eulogies bring up the rear. At this time of year, the flowering trees have still not fully distributed their blossoms; with the Sage so long departed, there is not the strength of resonance to draw down their flowery path. So the custom is to carve or embroider them. In the Han, Wang Fu’s Treatise of the Hidden One already wrote of the expense of embroidered flowers. Wang Fan of the Jin, in his “Collection of Alternate Biographies of the Four Residents of Xinye,” says: “The family cuts out Buddhist flowers for a living.” The practice has probably been around quite a long time. Record of Jing-Chu says: “Xie Lingyun’s grandson was named Zizao; he served as Advisor in the Jingzhou provincial government, etc. Today’s new flowers were all planted by his ancestor Lingyun.” (This seems to refer to flowering trees). The north and south have different customs, we need not assume them alike; but circumambulation is a constant. The fact that one only holds processions on the 8th day is probably related to the fact that the Buddha said, “In three months time I will attain nirvāṇa, and cross to extinction.” When the time of nirvāṇa came, they yearned for him deeply. The Sūtra on the Bodhisattva in the Womb 101 says: “On the 8th day of the 2nd month, the Buddha was born, [delivered the lecture] “Setting in motion the wheel of the dharma,” subdued the demon, and attained nirvāṇa.” All occurred on this day. Scripture on Past and Present Causes and Effects also says that “The Buddha was born on the 8th day of the 2nd month.” It might also come from this.⁶¹ Reader

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564-581《玉燭寶典》‧典四 Yu Zhu Baodian, Volume 4
後人每二月八日巡城圍繞，四月八日行像供養，並其遺化，無廢兩存。⁶²

People of later times always circumambulate the city on the 8th day of the 2nd month, and hold a statue procession and make offerings on the 8th day of the 4th month. Both [occasions] represent the legacy of the transformation [effected by the Buddha]; neither is abandoned, both coexist.⁶³ Reader

The following table describes the merits acquired from image processions:-

Table: Sample Canonical Accounts of Merits Acquired from Image Processions

	Location	Title
1	388-408	《佛說除恐災患經》 Śrīkaṇṭhasūtra
2	420-423	《佛說觀佛三昧海經》 Guan Fo Sanmei Hai Sūtra
3	290-306	《佛說灌洗佛形像經》 Guan Xi Fo Xingxiang Sūtra

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388-408 秦釋聖堅 《佛說除恐災患經》卷1 Śrīkaṇṭhasūtra
「佛便入城。空中鬼神。昇空退散。地行鬼神。爭門競出。城門不容。各各奔突。崩城而出。於時城中。諸有不淨。廁穢臭惡。下沈入地。高卑相從。溝坑皆平。盲視聾聽。瘂語躄行。狂者得正。病者除愈。象馬牛畜。悲嗚相和。箜篌樂器。不鼓自鳴。宮商調和。婦女珠環。相 [敲-高+亭]妙響。器物[土*瓦]甖。自然有聲。柔軟和暢。妙法之音。地中伏藏。自然發出。一切眾生。如遭熱渴得清涼水服飲澡浴泰然穌息。舉城眾病。除愈解脫。亦復如是。佛與大眾。便還出城。垂大慈哀。欲為眾生施大擁護。遶城周匝。門門呪願。敷演妙法。除凶致祥。普國疾患。災疫悉除。國界盡安。」⁶⁴

Summary
This fragment describes the following:

When the Buddha came into the city the spirits and demons in the air retreated. Those on land competed to escape from the city gates, which could not contain them and collapsed under their charge. At that time the city was unclean with restroom dirt and the foul smells of evil. All of that disappeared into the ground, into a pit that was levelled flat. Afterwards, the blind could see, the deaf could hear, the mute could speak, and the lame could walk. The uncivilized became upright and the sick recovered. Elephants, horses, cows, and farm animals lost their sadness and had peace. Musical instruments played by themselves. Palace trade was harmonious. Women wore pearl bracelets. High pavilions made wonderful sounds. Earthenware pots had sounds of their own, soft and joyful sounds of the Dharma. Sentient beings that were concealed in the ground came out. As if hot and thirsty people had found cool water to revive themselves and found clothes to wear. The city was liberated from its ailments. When the Buddha and his followers left the city the people were sad. They hoped that he would walk around the city to spread the Dharma, give auspicious signs, and prevent disasters and epidemics. Reader

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420-423 劉宋 《佛說觀佛三昧海經》卷6〈6 觀四威儀品〉Guan Fo Sanmei Hai Sūtra, Scroll 6 Fragment
「佛去世後。三昧正受想佛行者。亦除千劫極重惡業。雖不想行。見佛跡者見像行者。步步亦除千劫極重惡業。」⁶⁵

Summary
This is a fragment from the section Six Observations on the Four Comportments. Reader

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290-306 西晉法炬 《佛說灌洗佛形像經》卷1 Guan Xi Fo Xingxiang Sūtra, Scroll 1
「佛言。持好香浴佛形像者。自得其福智。在清淨功德名聞。諸持好華散佛上者。自得其福端政好色無有雙比。諸持繒幡上佛者自得其福。在所從生當得自然好衣無極。」⁶⁶

Summary
The passage describes the merit obtained from bathing Buddha statues. Reader

This table collects a sample of texts to illustrate the ways to commemorate the Buddha’s birthday:-

Table: Sample Canonical Recommendations of Ways to Celebrate Buddha’s Birthday

	Location	Title	Ways
1	25-220	《大方便佛報恩經》 Da Fang Bian Fo Bao'en Sūtra	Eight precepts
2	189-220	《後漢書》 Book of the Later Han	Feasts
3	280-313	《菩薩受齋經》 Pusa Shou Zhai Sūtra	Vegetarianism and more
4	3rd century	《三國志》 Records of Three Kingdoms	Feasts
5	266-313	《般泥洹後灌臘經》 Ban Ni Huan Hou Guan La Sūtra
6	416	《摩訶僧祇律》 Mahāsavghavinaya	Dharma lectures
7	502-557	《荊楚歲時記》 Jing Chu Suishi Ji

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25-220 後漢 《大方便佛報恩經》卷5〈7 慈品〉 Da Fang Bian Fo Bao'en Sūtra, Scroll 5
「時憍曇彌告諸比丘尼及一切諸善女人，而作是言：「我等應當至心歸命阿難大師。若有女人欲求安隱，吉祥果報，常當於二月八日、八月八日，著淨潔衣，至心受持八戒齋法，晝夜六時建大精進。阿難即以大威神力，應聲護助，如願即得。」」⁶⁷

Summary
Then Gautamī said to all the bhikṣuṇīs and all virtuous women, we should sincerely follow Venerable Ananda's lead. If there are women who desire peace and auspicious karmic rewards then on the second day of the eighth month and the eighth day of the eighth month they should dress in clean clothes, sincerely uphold the eight precepts, including eating vegetarian food, and be diligent all twenty four hours of the day. Through the power of Anubhāva, Ananda help us have our wishes fulfilled. Reader

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189-220 《後漢書》‧劉虞公孫瓚陶謙列傳 Book of the Later Han (written in 398-445 南宋 Southern Song)
初，同郡人笮融，聚眾數百，往依於謙，謙使督廣陵、下邳、彭城運糧。遂斷三郡委輸，大起浮屠寺。上累金盤，下為重樓，又堂閣周回，可容三千許人，作黃金塗像，衣以錦彩。每浴佛，輒多設飲飯，布席于路，其有就食及觀者且萬餘人。⁶⁸

Whenever it was time to bathe the Buddha, many entertained with drinks and food along the streets, people watching and partaking in the feasts numbered over 10,000. Reader

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280-313 西晉聶道眞 《菩薩受齋經》卷1 Pusa Shou Zhai Sūtra, Scroll 1
「如諸菩薩六萬菩薩法齋，日夜一分禪、一分讀經、一分臥，是為菩薩齋日法。正月十四日受，十七日解；四月八日受，十五日解；七月一日受，十六日解；九月十四日受，十六日解。」⁶⁹

Summary
All the bodhisattvas fasted. One part of the day was spent meditating, one part spent reading sūtras, and one part resting for the bodhisattvas to practice dhárma for the day. They did this from the fourteenth day to the seventeenth of the First Month, from the fourth day to the fifteenth day of the Eighth Month, from the first day to the sixteenth day of the Seventh Month, and from the fourteenth day to the sixteenth day of the Ninth Month. Reader

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3rd century 《三國志》卷四十九 吳書四 Records of Three Kingdoms
「笮融者，丹楊人。初聚眾數百，往依徐州牧陶謙。謙使督廣陵、彭城運漕，遂放縱擅殺，坐斷三郡委輸以自入。乃大起浮圖祠，以銅為人，黃金塗身，衣以錦采，垂銅槃九重，下為重樓閣道，可容三千餘人。悉課讀佛經，令界內及旁郡人有好佛者聽受道，復其他役以招致之，由此遠近前後至者五千餘人戶。每浴佛，多設酒飯，布席於路，經數十里，民人來觀及就食且萬人，費以巨億計。」⁷⁰

Summary
The passage describes a Buddhist ceremony in the City of Peng with bronze Buddha statues smeared with gold and colored silk brocade clothes. Participants recited Buddhist sutras while a noble audience listened. Other people bathed the Buddha and made offerings of food. Reader

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266-313 西晉竺法護 《般泥洹後灌臘經》卷1 Ban Ni Huan Hou Guan La Sūtra, Scroll 1
「阿難前長跪叉手白佛言：「天中之天！欲有所問，願佛說之！若佛般泥洹後，四輩弟子，比丘、比丘尼、優婆塞、優婆夷，四月八日、七月十五日灌臘，當何所用？」佛語阿難：「灌臘佛者，是福願人之度者，各自減錢寶，割取珍愛，用求度世之福。當給寺然燈、燒香、用作經像；若供養師，施與貧窮，可設齋會。不可貰許，然後不出，此為現世負佛，自是心口所作，當得妄語之罪。所以者何？為佛投槃作禮，以五種香水，手自浴佛，師噠嚫呪願。當此之時，天龍鬼神，皆明證知：此人出五家財物，侵妻子分用求福利，而反不出，當有五罪入三惡道。何等為五？一者財物日減，二者憙忘遺，三者治生所向無利，四者入太山地獄中被考治苦痛難言，五者後世來生，或作奴婢、牛馬、騾驢、駱駝，或作猪羊，是為五。更罪三惡：一者為入薜荔中作餓鬼，二者入禽獸作畜生，三者泥犁中當更十八地獄，罪不可數。「七月十五日，自向七世父母，五種親屬，有墮惡道勤苦劇者，因佛作禮福，欲令解脫憂苦，名為灌臘。「佛者，天上天下三界之王，不食世間人民也。其物皆眾僧分之，不應獨取，是為大罪；若無僧可分，施貧窮孤獨羸老，是種善根。」⁷¹

Summary
Ananda kneeled, joined his palms, and said to the Buddha that the Devas in Heaven desire to hear the Buddha talk. After the Buddha has attained Nirvāṇa, the four kinds of disciples, monks, nuns, male lay people, and female lay people, on the eighth day of the Fourth Month and the fifteenth day of the Seventh Month, how should they bathe a Buddha statue? The Buddha told Ananda, someone who bathes a Buddha statue with water is making a vow to liberate people. They give up money and precious things, hoping to attain merit from saving other people. They can give by lighting lamps and burning incense at a temple or transcribing sūtras for a teacher as an offering. They should bow to the Buddha statue. At that time devas, dragons, and spirits will be aware of this. This person will not regress. A person who bows to a Buddha statue on the fifteenth day of the Seventh month may liberate deceased family members who have been reborn in a hell realm. Reader

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416 東晉佛陁跋陁羅共法顯 《摩訶僧祇律》卷19 Mahāsavghavinaya, Scroll 19
「若佛生日大會。得道日大會。轉法輪日大會。羅云大會。阿難大會。般遮于瑟大會。若通夜說法者。當在露地。若風雨若雪墮寒者。當入屋裏正身坐。若老若病不能坐者。當施障隔。障隔不得用疎物高齊肩腋。」⁷²

The likes of the Buddha’s Birthday great assembly, Enlightenment Day great assembly, Turning the Dharma Wheel great assembly, Rāhula great assembly, Ānanda great assembly, pañca-vārṣika great assembly, or overnight dharma lectures should be held outdoors. In case of wind, rain, snow, or cold, one should go indoors and sit upright. For those elderly or sick and unable to sit, a partition should be set up. The partition must not be made of loose materials, and should be as high as the area of the shoulder and armpit.⁷³ Reader

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502-557 梁 《荊楚歲時記》‧四月八日 Jing Chu Sui Shi Ji, 8th day of the 4th month
四月八日、諸寺設齊、以五色香水浴佛、共作龍華會。⁷⁴

In Jing-Chu, on the 8th day of the 4th month, all the [Buddhist] temples hold assemblies, and bathe the Buddha with fragrant water. They all hold a Dragon Flower Assembly; this is viewed as a portent of Maitreya’s descent to be born.⁷⁵ Reader

The following table lists a sample of references and merits acquired from Buddha-bathing ceremonies:-

Table: Sample Canonical Accounts related to Buddha Bathing Ceremonies

	Location	Title
1	25-220	《雜譬喻經》 Za Pi Yu Sūtra
2	290-306	《佛說灌洗佛形像經》 Guan Xi Fo Xingxiang Sūtra
3	320-439	《三慧經》 San Hui Sūtra
4	388-407	《佛說摩訶剎頭經》 Mohe Cha Tou Sūtra

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25-220 後漢 《雜譬喻經》 Za Pi Yu Sūtra
「四月八日衆比丘於寺中灌像」⁷⁶ Reader

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290-306 西晉法炬 《佛說灌洗佛形像經》卷1 Guan Xi Fo Xingxiang Sūtra, Scroll 1
「諸善男子善女人。於佛滅後當至心念佛無量功德之力。浴佛形像如佛在時。得福無量不可稱數。佛言。我本行菩薩道時。三十六返為天王釋。三十六反作轉輪聖王。三十六返作飛行皇帝。諸有佛弟子信心善意者。當念十方諸佛功德。善若以香花雜物浴佛形像者所願皆得。諸天龍神常隨擁護皆當證明。佛告諸弟子。夫人身難得經法難聞。其有天人能自減損妻子之分五家財物。用浴佛形像者。如佛在時所願悉得。欲求度世取無為道生生不與死會者可得。欲求精進勇猛如釋迦文佛者可得。欲求如文殊師利阿惟越致菩薩者可得。欲求轉輪聖王飛行教化者可得。欲求辟支佛阿羅漢者可得。欲求永離三惡道者可得。欲求生天上人間富樂者可得。欲求百子千孫者可得。欲求長壽無病者可得。世間人民貪欲如海。寧割身上一臠肉。不肯出一錢物與人。人生時不持一錢來。死亦不持一錢去。財物故在世間。人死當獨去憶如此苦。乃浴佛形像者。持是功德生死相隨無有斷期。佛言。若人有一善之心。作是功德者。諸天善神天龍八部四天王等。僉然擁護。浴佛形像福報所生。常得清淨。從是因緣得成佛道 (此下三十一行經文丹本所無宋本自有存之)。佛言。持好香浴佛形像者。自得其福智。在清淨功德名聞。諸持好華散佛上者。自得其福端政好色無有雙比。諸持繒幡上佛者自得其福。在所從生當得自然好衣無極。佛言。我累功積德行善至誠。持戒忍辱精進一心智慧。乃自致得作佛。今日賢者某甲皆為慈心好意。信向佛道欲求度脫。持種種香花。浴佛形像。皆為七世父母五種親屬兄弟妻子在厄難中故。為十方五道中勤苦故。為佛人民愚癡不信佛道故。令其後世生為人。端好潔白眾人所敬。塵垢不著身。在所從生。常與佛會。在所從生。常與法會。在所從生。常與比丘僧會。令某甲明經。智慧曉了。」⁷⁷

Summary
After the passing of the Buddha, Virtuous men and women will obtain immeasurable merit by sincerely reciting the name of the Buddha, bathing the Buddha, as when he was in this world. The Buddha said, when he was practising the bodhisattva path was reborn 36 times as a Heavenly King, 36 times as a Chakravarti King, and 36 times as a flying emperor. If someone bathes a Buddha statue with fragrant mixed flowers then they will obtain what they wish for and they will be protected by dragons and spirits. If the person wishes to leave the evil realms in all their future rebirths then they can obtain that. If they wish to be reborn in the heavenly realms or as a rich person in the earthly realm then they can obtain that. If they wish to have one hundred sons and one thousand grandsons they they can obtain that. If they wish to have longevity without sickness then they can obtain that. Reader

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320-439 涼 《三慧經》卷1 San Hui Sūtra, Scroll 1
「有國王與人共爭高價浴佛，王輒舉高價不止。人言：「今我悉持所有財物、妻子、自身為奴婢，以浴佛。」王便不得。」⁷⁸

Summary
The king and common people competed for a high priced bathing of the Buddha. The king kept increasing the price. A person said that today he used all his wealth, my wife, and my own body as a servant in order to bathe the Buddha. Reader

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388-407西秦聖堅 《佛說摩訶剎頭經》卷1 Mohe Cha Tou Sūtra, Scroll 1
「佛言。我為菩薩在世時。三十六反為天王釋。三十六反作金輪王。三十六反作飛行皇帝。今日諸賢者。誰有好心善意念釋迦文佛恩德者。以香華浴佛形像。求第一福者。諸天鬼神所證明知。佛言。人身難得佛經難得聞。能自減省持五家財物用浴佛形像。自在所願欲求度世無為道。長不欲與生死會者可得。欲求精進勇猛立身如釋迦文佛者可得。欲求文殊師利阿惟越致菩薩飛行教授人民具相可得。欲求辟支佛阿羅漢可得。欲求閉絕三惡根本生天上人間可得。欲求作第七梵天及第二忉利天王釋可得。欲作飛行皇帝可得。欲在世間豪貴可得。欲求財富巨億萬家生可得。欲求百子千孫可得。欲求長壽無病可得。世間人寧亡身上一臠肉。不欲亡一錢。人生不持一錢來。死亦不持一錢去。財物故留世間。死當受苦惱。持用浴佛。生死與俱無有斷絕。佛言。閻浮利內外諸天梵釋鬼神龍。皆當擁護浴佛形像者。從是因緣得佛泥洹道。佛言。諸持好香。湯浴佛形像者自得其福。所在清淨名聞。持好花上佛者自得其福。端正好色無比。持繒幡上佛者自得其福。在所從生常得自然好衣無極。佛言。我累功積德行善至誠。持戒忍辱精進一心智慧。乃自致得作佛耳。」⁷⁹

Summary
The Buddha said, when I was a bodhisattva in the world, I was reborn as a Heavenly King 36 times, a cakra-ratna king 36 times, as a flying emperor 36 times. Any person who sincerely bathes a Buddha statue will obtain merit know to all the devas and spirits.

The Buddha said, it is difficult for a person to encounter the Buddha's sūtras or hear the teachings. Reader

The canonical texts contain monastic rules governing the receipt of offerings related to the Buddha’s birthday:-

Table: Sample Canonical Accounts of Monastic Rules related to Treatment of Buddha’s Birthday Offerings

	Location	Title	Keywords
1	317-420	《佛說目連問戒律中五百輕重事》 Jianlian Wen Jie Lu Zhong Wu Bai Qing Zhong Shi	答打揵椎
2	388-407	《佛說摩訶剎頭經》 Mohe Cha Tou Sūtra	佛法僧錢
3	416	《摩訶僧祇律》 Mahāsavghavinaya

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317-420 東晉 《佛說目連問戒律中五百輕重事》卷1〈8 受施事品〉 Jianlian Wen Jie Lu Zhong Wu Bai Qing Zhong Shi
「問四月八日嚫物。七月十五日本僧已去。寺主取與後僧。後僧分取者犯何事。答打揵椎現僧共分無罪。若不打揵椎分者犯盜。」⁸⁰ Reader

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388-407西秦聖堅 《佛說摩訶剎頭經》卷1 Mohe Cha Tou Sūtra, Scroll 1
灌佛形像所得多少。當作三分分之。一者為佛錢。二者為法錢。三者為比丘僧錢。佛錢繕作佛形像。若金若銅若木若泥若塐若畫。以佛錢修治之。法錢者。架立樓塔精舍籬落牆壁內外屋。是為法錢。比丘僧有萬錢。千比丘當共分之。若無眾比丘但一分作有。以一分給與法錢。數人亦三分分之。出以一分。持後法錢僧錢。一文以上不可妄用。私取一錢自私用以為施惠。見世貧極後長受苦。寧以利刀割肉以施惠人。不以灌佛一錢私作恩惠。寧吞洋銅不以灌佛一錢以作恩分。寧自投大火中不以灌佛一錢與妻子。若共持治生飯食也。今現世當受恐怖。後世魂神當受是痛。世人多有發意求所願者。布施之日不計少多趣使充饒。事業必敬者疲極眾家殘肴饌。噉食不盡當持那置。佛言。少多皆當送以給與守嵩寺中持法沙門。眾僧自共分。以出物當望生。云何春種食之福那得生耶。不應各各竟分分歸與妻子。是為種於石上。根株焦盡終無生時。今以布施者餘福。重以施眾僧。是為施一得萬倍。四月八日浴佛法。都梁。藿香。艾納。合三種草香挼而漬之。此則青色水。若香少可以紺黛秦皮權代之矣。欝金香手挼而漬之於水中。挼之以作赤水。若香少若乏無者。可以面色權代之。丘隆香擣而後漬之。以作白色水。香少可以胡粉足之。若乏無者。可以白粉權代之。白附子擣而後漬之。以作黃色水。若乏無白附子者。可以梔子權代之。玄水為黑色。最後為清淨。今見井華水名玄水耳。右五色水灌如上疏。以水清淨灌像訖。以白練若白綿拭之矣。斷後自占更灌。名曰清淨灌。其福與第一福無異也。」⁸¹

Summary
The benefit acquired from bathing a Buddha statue can be separated into three parts. Firstly, the money can be used to repair statues. Secondly, the money may be used to build stupas. The third part of the money can be used to support the Sangha. The money must not be used irresponsibly. If somebody uses that money for personal benefit then they will suffer greatly in future lives.Reader

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416 東晉佛陁跋陁羅共法顯 《摩訶僧祇律》Mahāsaṅghikavinaya卷10
「若四月八日及大會供養時。金銀塔菩薩像。及幢幡蓋供養具。一切有金銀塗者。比丘不得自手捉。使淨人捉。若倒地者。當捉無金銀處。若遍有金銀塗者。當以衣物花等裹手捉。若無物裹手。若像上隨有未塗處得捉。若金銀香爐燈盛拂柄。如是比一切有金銀。若塗者不得捉。及浴金銀菩薩形像。不得自洗。當使淨人。若大會時有金銀像。使淨人持出。比丘得佐不得捉。有金銀處。比丘不得先捉後放。」⁸²

Summary
When there is a large celebration on the eighth day of the Fourth Month with offerings of gold and silver pagodas and bodhisattva images, hanging banners decorated with gold and silver monks must not handle these items themselves. Rather other people of pure nature should handle these items. Reader

416 東晉佛陁跋陁羅共法顯 《摩訶僧祇律》卷33 Mahāsavghavinaya, Scroll 33
「若佛生日大會處。菩提大會[＊]處。轉法輪大會。五年大會。作種種伎樂供養佛。若檀越言。諸尊者。與我和合翼從世尊。爾時得與和合在坐。若坐中有種種伎樂生染著心者。即應起去。是名伎樂。」⁸³

If at the sites of a Buddha’s Birthday great assembly or Bodhi great assembly, or if at a quinquennial great assembly, there are various kinds of musical entertainments staged as offerings to the Buddha; and if a dānapati [i.e. donor] says, “Revered ones, join me in following the World-honored One,” and one then sits together with him; and if while sitting, there are various kinds of musical entertainments, giving rise to defilements and attachments, then one should stand up and leave. This is what is known as entertainment music.⁸⁴ Reader

The list of epigraphic texts below documents events that took place on the eighth day of the fourth month:-

466：
「天安元年四月八日馮受受敬造供養時」⁸⁵ (馮受受造像發願文)

Summary
The offering was made by Feng Shou Shou on the eighth day of the Fourth Month of the year 466. Reader

492 《魏書 釋老志》 Book of Wei - Shi Lao Zhi:
「十六年詔：「四月八日、七月十五日，聽大州度一百人為 僧尼，中州五十人，下州二十人，以為常準，著於令。」」⁸⁶

In the sixteenth year (492), it was decreed [by Emperor Gaozu] that on the eighth day of the fourth month and the fifteenth day of the seventh month it was permitted to the great provinces to ordain one hundred persons, to the middle provinces fifty persons, and to the inferior provinces twenty persons. This was to be made a fixed standard and published in the law codes.⁸⁷ Reader

503《張道智造像記》卷1 Chang Dao Zhi Zao Xiang Ji：
「大魏正始元年四月八日佛弟子張道智。知三寶可崇。□發微願。用寺西家地兩拾畝。永施五樓村。永福寺主開。常住眾僧等。願許其有僧在寺永為智亡祖父母。居門眷屬。依時禮拜。齋會之次。各為禮一拜。慮後僧不曉。造石像一區。因銘記之。」⁸⁸

Summary
On the eighth day of the Fourth Month in the year 503 of the Northern Wei the Buddhist disciple Chang Dao Zhi prayed to the Triple Gem and made a vow. He vowed that he would 20 mu of temple land to construct a five storied building for the permanent housing of the monastics so that it would always bring blessings to the temple. He hoped that this would allow the monastics to never forget their ancestors and parents. This inscription is provided to commemorate that. Reader

506：
「正史三年四月八日，為七世父母，所生父母，建造真容。緣此敬因，願前往生處，所離三途，不遭八難，龍華樹會以為首，廣及一切，共同斯願。」⁸⁹

535《中岳嵩陽寺碑》卷1 Tablet in Zhong Yue Song Yang Temple：
「天平二年四月八日。倫。艷二統。乃刊石樹碑。雕飾尊像。贊貽嘉福。顯彰聖儀。」⁹⁰

Summary
On the eighth day of the Fourth Month in the year 535 this tablet was carved in honor of Yi Jia Fu. Reader

Credit
Compiled by Venerable Jue Wei of Fo Guang Shan Hsi Lai Temple.

Footnotes:

1. http://ecai.org/textpatternanalysis/
2. http://www.buddhism.org/board/read.cgi?board=BuddhistStudies&y_number=67
3. Bhikkhu Ñāṇamoli and Bodhi (Bhikkhu.), The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikāya (Wisdom Publications, 1995), 981–983.
4. “The Buddha-Carita or The Life of Buddha by Aśvaghoṣa”, 1977, 10–14, http://www.ancient-buddhist-texts.net/Texts-and-Translations/Buddhacarita/index.htm.
5. Rājendralāla Mitra Mitra, trans., The Lalitavistara or Memoirs of the Early Life of Śákya Siñha (Calcutta: Asiatic Society, 1881), 118–126.
6. (CBETA, T03, no. 184, p. 463, b12-c21)
7. (CBETA, T03, no. 185, p. 473, c1-p. 474, a2)
8. (CBETA, T03, no. 188, p. 618, a17-b14)
9. (CBETA, T16, no. 695, p. 796, c10-22)
10. Ian D. Chapman, “Carnival Canons: Calendars, Genealogy, and the Search for Ritual Cohesion in Medieval China” (Princeton University, 2007), 306–307.
11. (CBETA, T01, no. 5, p. 165, a27-b10)
12. (CBETA, T01, no. 5, p. 175, c16-20)
13. (CBETA, T03, no. 186, p. 493, c13-p. 494, b28)
14. Chapman, “Carnival Canons,” 292.
15. (CBETA, T01, no. 6, p. 190, c4-8)
16. Chapman, “Carnival Canons,” 270.
17. (CBETA, T23, no. 1440, p. 510, b21-29)
18. (CBETA, T16, no. 696, p. 797, c10-24)
19. (CBETA, T04, no. 195, p. 146, b20-c16)
20. (CBETA, T01, no. 26, p. 470, a13-c16)
21. (CBETA, T01, no. 1, p. 15, c28-p. 16, a15)
22. (CBETA, T04, no. 192, p. 1, a21-c28)
23. (CBETA, T03, no. 189, p. 624, a20-p. 626, a22)
24. (CBETA, T50, no. 2040, p. 10, a22-23)
25. (CBETA, T50, no. 2041, p. 89, a19-p. 90, a23)
26. (CBETA, T55, no. 2145, p. 96, c16-p. 97, a10)
27. (CBETA, T52, no. 2102, p. 1, c1-10)
28. (CBETA, T53, no. 2121, p. 152, c15-27)
29. Chapman, “Carnival Canons,” 309–310.
30. “The Buddha-Carita or The Life of Buddha by Aśvaghoṣa,” 20–21.
31. Mitra, The Lalitavistara, 136–137.
32. http://www.cbeta.org/result/normal/T50/2059_001.htm
33. http://www.cbeta.org/result/normal/T53/2122_091.htm
34. http://w3.cbeta.org/result2/normal/T50/2059_009.htm
35. http://big5.dushu.com/showbook/101182/1041934.html
36. Ming-chiu Lai, “On the Image Procession in China from the Second to the Sixth Centuries AD: An Interpretation of an Elephant Sculpture at the Kongwangshan Site,” in Politics and Religion in Ancient and Medieval Europe and China (Hong Kong: Chinese Univ Pr, 1999), 57.
37. http://bbs.zdic.net/thread-115526-1-1.html
38. Faxian and James Legge, A Record of Buddhistic Kingdoms: Being an Account by the Chinese Monk Fâ-Hien of His Travels in India and Ceylon, A.d. 399-414, in Search of the Buddhist Books of Discipline. Translated and Annotated with a Corean Recension of the Chinese Text (Clarendon Press, 1886), 18–19.
39. http://www.ourartnet.com/Sikuquanshu/Shiku/Dili/006.asp
40. Faxian and Legge, A Record of Buddhistic Kingdoms, 79.
41. http://w3.cbeta.org/cgi-bin/goto.pl?linehead=X77n1521_p0008b21
42. Shou Wei, Treatise on Buddhism and Taoism: An English Translation of the Original Chinese Text of Wei-Shu Cxiv and the Japanese Annot. of Tsukamoto Zenryû by Leon Hurvitz, trans. Leon Hurvitz (Kyoto: Kyoto Univ., 1956), 56.
43. (CBETA, T50, no. 2059, p. 392, c25-p. 393, a7)
44. Chapman, “Carnival Canons,” 269.
45. (CBETA, T49, no. 2035, p. 451, a4-9)
46. http://www.cbeta.org/result/normal/T51/2092_001.htm
47. Xuanzhi 楊衒之 Yang, A Record of Buddhist Monasteries in Lo-Yang 洛陽伽藍記, trans. Yi-t’ung Wang (Princeton N.J.: Princeton University Press, 1984), 46.
48. http://www.cbeta.org/result/normal/T51/2092_001.htm
49. Yang, A Record of Buddhist Monasteries in Lo-Yang, 51.
50. http://www.cbeta.org/result/normal/T51/2092_001.htm
51. Yang, A Record of Buddhist Monasteries in Lo-Yang, 53–54.
52. http://www.cbeta.org/result/normal/T51/2092_002.htm
53. Yang, A Record of Buddhist Monasteries in Lo-Yang, 72–73.
54. http://www.cbeta.org/result/normal/T51/2092_002.htm
55. Yang, A Record of Buddhist Monasteries in Lo-Yang, 77–78.
56. http://www.cbeta.org/result/normal/T51/2092_003.htm
57. Yang, A Record of Buddhist Monasteries in Lo-Yang, 126–127.
58. http://zh.wikisource.org/zh-hant/%E8%8D%8A%E6%A5%9A%E6%AD%B2%E6%99%82%E8%A8%98
59. Chapman, “Carnival Canons,” 297.
60. Ibid., 300–301.
61. Ibid., 298–300.
62. Ibid., 302.
63. Ibid.
64. (CBETA, T17, no. 744, p. 555, a12-25)
65. (CBETA, T15, no. 643, p. 675, c6-8)
66. (CBETA, T16, no. 695, p. 797, a17-21)
67. (CBETA, T03, no. 156, p. 154, b6-11)
68. http://www.xysa.com/xysafz/book/houhanshu/t-103.htm
69. (CBETA, T24, no. 1502, p. 1116, b22-26)
70. http://zh.wikisource.org/zh-hant/%E4%B8%89%E5%9C%8B%E5%BF%97/%E5%8D%B749
71. (CBETA, T12, no. 391, p. 1114, a7-b1)
72. (CBETA, T22, no. 1425, p. 382, b8-13)
73. Chapman, “Carnival Canons,” 277.
74. http://zh.wikisource.org/zh-hant/%E8%8D%8A%E6%A5%9A%E6%AD%B2%E6%99%82%E8%A8%98
75. Chapman, “Carnival Canons,” 297.
76. http://ecai.org/_ECAI/_Test/BlueDots/Text/K.1014.txt
77. (CBETA, T16, no. 695, p. 796, c22-p. 797, b1)
78. (CBETA, T17, no. 768, p. 704, b4-6)
79. (CBETA, T16, no. 696, p. 798, a21-b26)
80. (CBETA, T24, no. 1483a, p. 977, a19-21)
81. (CBETA, T16, no. 696, p. 798, a21-b26)
82. (CBETA, T22, no. 1425, p. 312, b15-24)
83. (CBETA, T22, no. 1425, p. 494, a20-24)
84. Chapman, “Carnival Canons,” 278.
85. Tong 李童 Li, “A Study of Buddha’s Birthday Rituals during the Han and Six Dynasties 漢魏六朝佛誕節儀考述,” China Academic Journal 宗教學研究 4 (2008): 189.
86. http://hanchi.ihp.sinica.edu.tw/ihpc/hanjiquery?@@914824115
87. Wei, Treatise on Buddhism and Taoism, 80.
88. (CBETA, I01, no. 8, p. 20, a0-7)
89. Li, “A Study of Buddha’s Birthday Rituals during the Han and Six Dynasties,” 189.
90. (CBETA, I01, no. 34, p. 86, b27-28)

(Last updated 17/04/2015, Pam)