T50n2053_大唐大慈恩寺三藏法師傳
大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
No. 2053
大唐大慈恩寺三藏法師傳序
垂拱四年三月十五日，仰上沙門釋彥悰述
恭惟，釋迦氏之臨忍土也，始演八正、啟三寶以黜群邪之典，由是佛教行焉。方等一乘，圓宗十地，謂之大法，言真筌也。化城垢服，濟鹿馳羊，謂之小學，言權旨也。至於禪戒咒術，厥趣萬途，而滅惑利生，其歸一揆。是故歷代英聖仰而寶之。八會之經謂之為本，根其義也；三轉之法謂之為末，枝其義也。暨夫天雨四花，地現六動，解其髻寶，示以衣珠，借一以破三，攝末歸本者也。《付法藏傳》曰：聖者阿難能誦持如來所有法藏，如瓶瀉水，置之異器，即謂釋尊一代四十九年應物逗機適時之教也。逮提河輟潤，堅林晦影，邃旨沖宗，於焉殆絕。我先昆迦葉，屬五棺已掩，千㲲將焚，痛人天眼滅，蒼生莫救，故召諸聖眾，集結微言。考繩墨以立定門，即貫華而開律部，據優波提舍以之為論，剖析空、有，顯別斷、常，示之以因修，明之以果證，足以貽範當代，軌訓將來，歸向之徒，並遵其義。及王、秦奉使，考日光而求佛，騰、蘭應請，策練影以通經。厥後易首抽腸之賓播美於天外，篆葉結鬘之奧譯粹于區中。然至賾至神，
【現代漢語翻譯】 現代漢語譯本 大正藏第五十冊，編號2053，《大唐大慈恩寺三藏法師傳》。
編號 2053
《大唐大慈恩寺三藏法師傳序》
垂拱四年三月十五日，由沙門釋彥悰恭敬撰述。
恭敬地追思，釋迦牟尼佛降臨娑婆世界，最初演說八正道，開啟佛、法、僧三寶，以此來破除各種邪見，因此佛教得以弘揚。闡述方等經典的一乘教義，圓滿宗義的十地菩薩行，這被稱為大法，是真實究竟的教義。將化城譬喻和去除垢衣，以及用鹿車和羊車來引導眾生，這被稱為小學，是方便權巧的教義。至於禪定、戒律、咒語等修行方法，途徑雖然千差萬別，但斷除迷惑、利益眾生的目標卻是一致的。因此，歷代英明的聖賢都敬仰並珍視佛教。八會所結集的經典被稱為根本，是義理的根源；三轉法輪被稱為末，是義理的分支。當佛陀說法時，天空中降下四種花，大地震動六種相，解下發髻中的寶珠，用衣服中的寶珠來譬喻，借用一乘來破除三乘，將末歸於本，這就是佛陀的教化。《付法藏傳》中說：聖者阿難能夠背誦並持有如來所有的法藏，就像瓶子傾瀉水一樣，將水倒入不同的容器中，這指的是釋尊一代四十九年應機施教的教法。等到提河停止滋潤，堅固的樹林失去光彩，深奧的宗旨和根本的教義，幾乎要斷絕了。我的先輩迦葉尊者，正值五棺已經掩埋，千疊的僧伽梨袈裟將要焚燒，痛惜人天之眼滅亡，眾生沒有救護，所以召集各位聖眾，共同結集精微的言辭。考察繩墨來確立禪定之門，用線貫穿花朵來開創律部，依據優波提舍來作為論典，剖析空和有，辨別斷見和常見，用因地的修行來開示，用果地的證悟來闡明，足以給當代留下典範，給未來提供準則，歸向佛法的修行者，都遵循這些義理。等到王莽、秦景派遣使者，考察日光來尋求佛法，騰蘭應邀前來，用白馬馱經來溝通經義。此後，像易首、抽腸這樣的賓客，在天竺之外傳播美名，用貝葉書寫、結成鬘的奧妙譯文，在中原地區精粹地呈現。然而，這些教義至深至奧，
【English Translation】 English version Taisho Tripitaka Volume 50, No. 2053, Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty.
No. 2053
Preface to the Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty
Respectfully written by the Shramana釋彥悰 (Shi Yancong) on the 15th day of the third month of the fourth year of the Chuigong era.
Respectfully recalling that when Shakyamuni (釋迦氏) descended upon the Saha world (忍土), he initially expounded the Eightfold Path (八正) and established the Three Jewels (三寶) to dispel all heresies, thereby enabling the flourishing of Buddhism. The teachings of the Vaipulya Sutras (方等) on the One Vehicle (一乘), and the ten stages of the Bodhisattva path (十地) in the complete and perfect school (圓宗), are called the 'Great Dharma,' representing the true and ultimate teachings. The parable of the phantom city (化城) and the removal of defiled garments (垢服), as well as the expedient teachings of the deer cart (鹿馳) and sheep cart (馳羊), are called the 'Elementary Teachings,' representing provisional and skillful means. As for meditation (禪), precepts (戒), mantras (咒術), and other practices, although the paths are myriad, the goal of eliminating delusion and benefiting sentient beings is the same. Therefore, wise sages of all ages have revered and treasured Buddhism. The sutras compiled in the eight assemblies (八會) are called the 'Root,' representing the source of the teachings; the three turnings of the Dharma wheel (三轉) are called the 'Branches,' representing the development of the teachings. When the Buddha preached, the heavens rained down four kinds of flowers (四花), and the earth quaked in six ways (六動); he untied the jewel from his hair (髻寶) and showed the jewel in his robe (衣珠), using the One Vehicle to dispel the Three Vehicles, and returning the branches to the root—this is the Buddha's teaching. The Fu Fa Zang Zhuan (付法藏傳) states: 'The venerable Ananda (阿難) was able to recite and uphold all the Dharma treasures of the Tathagata (如來), like pouring water from a bottle into different containers,' which refers to the teachings of Shakyamuni Buddha (釋尊) over forty-nine years, teaching appropriately according to the capacity and circumstances of beings. When the Ti River (提河) ceased to flow, and the firm forests lost their shade, the profound principles and fundamental teachings were almost lost. My predecessor, Kashyapa (迦葉), at a time when five coffins had already been buried and a thousand layers of Sanghati robes (㲲) were about to be burned, lamented the extinction of the eyes of humans and devas, and the lack of salvation for sentient beings. Therefore, he summoned all the holy assembly to collectively compile the subtle words. They examined the plumb line to establish the gate of meditation, strung flowers together to create the Vinaya Pitaka (律部), and relied on the Upadesha (優波提舍) to create the Shastras (論), analyzing emptiness and existence, distinguishing between annihilationism and eternalism, revealing the path of cause and practice, and clarifying the proof of the result, sufficient to leave a model for the present age and provide a guide for the future. Those who turn towards the Dharma all follow these principles. When Wang Mang (王莽) and Qin Jing (秦景) sent envoys to examine the sunlight and seek the Buddha Dharma, and Kasyapa Matanga (騰) and Dharmaratna (蘭) responded to the invitation, carrying sutras on white horses to communicate the meaning of the scriptures. Thereafter, guests like Yi Shou (易首) and Chou Chang (抽腸) spread their fame beyond India, and the profound translations written on palm leaves and formed into garlands were refined in the central regions. However, these teachings are profound and mysterious,
思慮者或迷其性相；唯恍唯忽，言談者有昧其是非。況去聖既遙，來教多闕，殊途競軫，別路揚鑣而已哉。
法師懸弭誕辰，室表空生之應，佩觿登歲，心符妙德之誠。以愛海無出要之津，覺地有棲神之宅，故削髮矯翰，翔集二空，異縣他山，載馳千里。每慨古賢之得本行本，魚魯致乖；痛先匠之聞疑傳疑，豕亥斯惑。竊惟音樂樹下必存金石之響，五天竺內想具百篇之義。遂發憤忘食，履險若夷，輕萬死以涉蔥河，重一言而之柰苑。鷲山猴沼，仰勝蹟以瞻奇；鹿野仙城，訪遺編于蠹簡。春秋寒暑一十七年，耳目見聞百三十國，揚我皇之盛烈，振彼后之權豪，偃異學之高輶，拔同師之巨幟。名王拜首，勝侶摩肩，萬古風猷，一人而已。
法師于彼國所獲大、小二乘三藏梵本等，總有六百五十六部，並載以巨象，並諸郵駿，蒙霜犯雪，自天祐以元亨，陽苦陰淫，假皇威而利涉。粵以貞觀十有九祀達于上京，道俗迎之，闐城溢郭，鏘鏘濟濟，亦一期之盛也。及謁見天子，勞問慇勤，爰命有司，曌令宣譯，人百敬奉，難以具言。至如氏族簪纓，捐親入道，游踐遠邇，中外讚揚，示息化以歸真，同薪盡而火滅，若斯之類則備乎茲傳也。
《傳》本五卷，魏國西寺前沙門慧立所述。立俗姓趙，豳國公劉人，隋起
【現代漢語翻譯】 現代漢語譯本： 思考者或許會迷惑於事物的本性和表象；那些誇誇其談的人，也難以分辨是非。更何況如今距離聖人的時代已經非常遙遠，流傳下來的教義也多有缺失，不同的道路競相爭逐，各自奔向不同的方向。 法師誕生的日子非同尋常，預示著如同維摩詰居士般在空寂中顯現。成年之際，他的心志便與文殊菩薩的智慧相契合。他深知在愛慾之海中沒有解脫的途徑，唯有在覺悟之地才能找到安身立命的歸宿。因此，他毅然剃度出家，立志弘揚佛法，棲身於空性之中。他不遠萬里，歷經異國他鄉，四處奔波。他常常感嘆古代賢哲在學習根本教義時，因為文字的細微差別而產生謬誤；也痛惜先輩大師在傳授佛法時，因為聽來的疑惑而繼續傳播疑惑，以至於出現『豕』和『亥』的混淆。他認為，在音樂樹下必定能找到金石之聲的迴響，在古印度必定蘊含著豐富的佛學義理。於是，他發憤忘食，不畏艱險，輕視死亡，跋涉蔥嶺，爲了求得真經，不惜前往柰苑。他在靈鷲山和猴子池，瞻仰著殊勝的遺蹟；在鹿野苑的仙人城，尋訪著殘留在竹簡上的經文。十七年間，經歷了無數個春秋寒暑，耳聞目睹了一百三十多個國家。他宣揚著我大唐的盛世偉業，震懾著那些地方的權貴豪強，壓制了外道的囂張氣焰，樹立了佛教的偉大旗幟。各國的國王都向他頂禮膜拜，無數的僧侶聚集在他的身邊。他那萬古流芳的風範，真是舉世無雙。 法師從印度帶回的大乘、小乘三藏梵文經典等，總共有六百五十六部，用巨象和驛站的快馬運載，冒著嚴霜和白雪，從上天的庇佑中獲得順利，克服了惡劣的自然環境，憑藉著皇上的威嚴而順利渡過難關。在貞觀十九年到達京城，僧人和百姓都來迎接他，整個城市都擠滿了人，人山人海，非常熱鬧。等到謁見皇上的時候，皇上對他慰問關懷備至，於是命令有關部門，下令翻譯這些經典，人們都非常尊敬地奉行，難以用語言來形容。至於那些出身名門望族的人，放棄親情而出家，遊歷遙遠的地方，國內外的人都讚揚他們，他們展示了通過修行而回歸真理，如同柴火燒盡而火焰熄滅一樣，這些事蹟都詳細地記載在這部傳記中。 這部《傳》共有五卷，由魏國西寺的前任沙門慧立所著。慧立俗姓趙，是豳國公劉人，隋朝開始。
【English Translation】 English version: Thinkers may be confused by the nature and appearance of things; those who talk glibly may be unable to distinguish right from wrong. Moreover, the age of the sages is long past, and the teachings passed down are often incomplete. Different paths compete, each going its own way. The Master's birth was extraordinary, foreshadowing an appearance of emptiness like that of Vimalakirti. At adulthood, his mind corresponded with the wisdom of Manjushri Bodhisattva. He deeply understood that there was no way out of the sea of desire, and only in the land of enlightenment could one find a home for the spirit. Therefore, he resolutely shaved his head and became a monk, determined to promote the Dharma and dwell in emptiness. He traveled thousands of miles, through foreign lands, rushing about. He often lamented that ancient sages, in learning the fundamental teachings, made mistakes due to subtle differences in the text; he also regretted that earlier masters, in transmitting the Dharma, continued to spread doubts based on what they had heard, leading to confusion between 'shi' (豕, pig) and 'hai' (亥, boar). He believed that the sound of metal and stone could surely be found under the music tree, and that ancient India must contain rich Buddhist doctrines. Therefore, he devoted himself to forgetting food, fearing no danger, despising death, and traversing the Pamir Mountains. To seek the true scriptures, he did not hesitate to go to the Garden of Naita (Naita Garden). At Vulture Peak (Grdhrakuta) and Monkey Pool (Markata-hrada), he admired the sacred sites; in the Deer Park (Mrigadava) of the City of Immortals, he sought the scriptures remaining on bamboo slips. For seventeen years, he experienced countless springs and autumns, hearing and seeing more than one hundred and thirty countries. He proclaimed the great achievements of our Tang Dynasty, and awed the local powerful and wealthy, suppressed the arrogance of heretical doctrines, and established the great banner of Buddhism. Kings of various countries bowed down to him, and countless monks gathered around him. His everlasting demeanor is truly unparalleled. The Master brought back from India a total of six hundred and fifty-six volumes of Sanskrit scriptures of the Mahayana and Hinayana Tripitaka, which were transported by giant elephants and express horses of the postal service, braving severe frost and snow. He obtained success from the blessings of Heaven, overcame the harsh natural environment, and smoothly overcame difficulties by relying on the Emperor's authority. In the nineteenth year of the Zhenguan era, he arrived in the capital city, where monks and laypeople welcomed him. The entire city was crowded with people, a grand and lively occasion. When he met the Emperor, the Emperor showed him great care and concern, and ordered the relevant departments to translate these scriptures. People respectfully followed the order, which is difficult to describe in words. As for those who came from noble families, abandoning their relatives to become monks, traveling to distant places, praised by people at home and abroad, they demonstrated returning to the truth through practice, like firewood burning out and the flame extinguishing. These events are recorded in detail in this biography. This 'Biography' consists of five volumes, written by the former Shramana Huili of the Western Temple of the Wei Kingdom. Huili's secular surname was Zhao, and he was a native of Gongliu in the State of Bin, starting from the Sui Dynasty.
居郎司隸從事毅之子，博考儒釋，雅善篇章，妙辯云飛，溢思泉涌。加以直詞正色，不憚威嚴，赴水蹈火，無所屈撓。睹三藏之學行，矚三藏之形儀，鉆之仰之，彌堅彌遠，因修撰其事，以貽終古。乃削藁云畢，慮遺諸美，遂藏之地府，代莫得聞。爾後役思纏痾，氣懸鐘漏，乃顧命門徒，掘以啟之，將出而卒。門人等哀慟荒鯁，悲不自勝，而此《傳》流離分散他所，累載蒐購，近乃獲全。因命余以序之，迫余以次之。余撫己缺然，拒而不應。因又謂余曰：「佛法之事豈預俗徒，況乃當仁苦為辭讓？」余再懷慚退，沉吟久之，執紙操翰，汍瀾腷臆，方乃參犬羊以虎豹，糅瓦石以琳璆，錯綜本文，箋為十卷，庶后之覽者無或嗤焉。
大慈恩寺三藏法師傳卷第一
沙門慧立本 譯彥悰箋
起載誕于緱氏終西屆于高昌
法師諱玄奘，俗姓陳，陳留人也。漢太丘長仲弓之後。曾祖欽，後魏上黨太守。祖康，以學優仕齊，任國子博士，食邑周南，子孫因家，又為緱氏人也。父慧，英潔有雅操，早通經術，形長八尺，美眉明目，褒衣博帶，好儒者之容，時人方之郭有道。性恬簡，無務榮進，加屬隋政衰微，遂潛心墳典。州郡頻貢孝廉及司隸辟命，並辭疾不就，識者嘉焉。有四男，法師即第四子也。幼而圭璋
【現代漢語翻譯】 現代漢語譯本： 居郎司隸從事毅之子，他廣泛研究儒家和佛家的經典，擅長寫作文章，辯論時才思敏捷，文思如泉涌。而且他為人正直敢言，不畏懼權勢，即使赴湯蹈火也在所不辭。他仰慕三藏（指玄奘）的學識和品行，敬佩三藏的儀容風度，越是深入瞭解，越覺得三藏高遠。因此他撰寫了關於三藏的傳記，希望流傳後世。他刪改草稿完畢后，擔心遺漏了三藏的美德，於是將草稿藏於地府，世人無從得知。後來他因為思慮過度而生病，生命垂危，於是囑咐門徒，將草稿挖掘出來，準備公之於衆，卻不幸去世。門人們悲痛萬分，難以自持，而這部《傳》也流離失所，分散各地，經過多年搜尋，近日才得以完整。因此他們請求我為這部《傳》作序，催促我寫序。我自感才疏學淺，拒絕了。他們又對我說：『佛法的事情豈是世俗之人可以參與的，何況您有仁義之心，為何要推辭呢？』我再次感到慚愧，退讓了，沉思良久，拿起紙筆，淚流滿面，感慨萬千，這才勉強將犬羊之才比作虎豹，將瓦石之質混入美玉，整理潤色原文，箋註成十卷，希望後來的讀者不要嘲笑它。
《大慈恩寺三藏法師傳》卷第一
沙門慧立原本 譯彥悰箋
起于緱氏的誕生，終於西行到達高昌
法師名玄奘（Tang Sanzang），俗姓陳，是陳留人。是漢朝太丘長仲弓的後代。曾祖陳欽，是後魏的上黨太守。祖父陳康，因為學業優秀而在北齊做官，擔任國子博士，食邑在周南，子孫因此在那裡安家，又成了緱氏人。父親陳慧，英俊清廉有高尚的品德，早年就精通經書，身高八尺，眉目清秀，穿著寬大的儒服，很有儒者的風範，當時的人把他比作郭有道。他生性恬淡簡樸，不追求榮華富貴，加上當時隋朝政治衰敗，於是潛心研究典籍。州郡多次推舉他為孝廉，司隸也徵召他，他都以生病為理由推辭了，有見識的人都稱讚他。他有四個兒子，法師（玄奘）是第四個兒子。玄奘從小就顯露出優秀的品格。
【English Translation】 English version: The son of Yi, who served as a clerk in the capital district, extensively studied Confucian and Buddhist scriptures. He excelled at composing essays, and his eloquence was like flowing clouds and gushing springs. Moreover, he was upright and outspoken, unafraid of authority, and would go through fire and water without yielding. He admired the learning and conduct of the Tripiṭaka Master (referring to Xuanzang), and respected his appearance and demeanor. The more he delved into understanding him, the more he found him profound and distant. Therefore, he compiled a biography about the Tripiṭaka Master, hoping it would be passed down through the ages. After completing the revisions of the draft, he worried about omitting the Master's virtues, so he hid the draft in the underworld, where no one could hear of it. Later, he fell ill due to excessive thinking, and his life hung by a thread. He then instructed his disciples to dig out the draft, intending to make it public, but unfortunately, he passed away. The disciples were deeply saddened and overwhelmed with grief. This 'Biography' was scattered and lost in various places. After many years of searching, it was recently recovered in its entirety. Therefore, they requested me to write a preface for this 'Biography' and urged me to do so. I felt inadequate and declined. They then said to me, 'How can worldly people participate in Buddhist affairs? Moreover, you have a benevolent heart, why do you refuse?' I felt ashamed again and retreated, pondering for a long time. I picked up the paper and brush, tears streaming down my face, filled with emotions. Only then did I reluctantly compare my talent, like that of dogs and sheep, to tigers and leopards, and mix my ordinary abilities, like tiles and stones, with precious jade. I organized and polished the original text, annotating it into ten volumes, hoping that future readers will not laugh at it.
The Biography of the Tripiṭaka Master of the Great Ci'en Temple, Volume 1
Originally written by the monk Huili, annotated by Yancong
Beginning with his birth in Goushi, ending with his westward journey to Gaochang
The Dharma Master's name was Xuanzang (Tang Sanzang), his secular surname was Chen, and he was from Chenliu. He was a descendant of Zhong Gong, the Chief of Taiqiu during the Han Dynasty. His great-grandfather, Chen Qin, was the Governor of Shangdang during the Later Wei Dynasty. His grandfather, Chen Kang, served as a Doctor of the Imperial Academy during the Northern Qi Dynasty due to his academic excellence, and his fief was in Zhou Nan. His descendants settled there and became people of Goushi. His father, Chen Hui, was handsome, upright, and had noble virtues. He mastered the classics at an early age, was eight feet tall, had beautiful eyebrows and bright eyes, and wore loose Confucian robes, resembling a Confucian scholar. People at the time compared him to Guo Youdao. He was simple and unconcerned with fame and fortune. Furthermore, the Sui Dynasty was in decline, so he devoted himself to studying the classics. The state and counties repeatedly recommended him as a Filial and Incorrupt official, and the Sili also summoned him, but he declined on the grounds of illness. Knowledgeable people praised him. He had four sons, and the Dharma Master (Xuanzang) was the fourth son. From a young age, Xuanzang showed outstanding qualities.
特達，聰悟不群。年八歲，父坐于幾側口授《孝經》，至曾子避席，忽整襟而起。問其故，對曰：「曾子聞師命避席，玄奘今奉慈訓，豈宜安坐？」父甚悅，知其必成。召宗人語之，皆賀曰：「此公之揚焉也。」其早慧如此。自後備通經奧，而愛古尚賢，非雅正之籍不觀，非聖哲之風不習；不交童幼之黨，無涉阛阓之門；雖鐘鼓嘈囋于通衢，百戲叫歌于閭巷，士女云萃，其未嘗出也。又少知色養，溫清淳謹。其第二兄長捷先出家，住東都凈土寺。察法師堪傳法教，因將詣道場，誦習經業。
俄而有敕于洛陽度二七僧，時業優者數百，法師以幼少不預取限，立於公門之側。時使人大理卿鄭善果有知士之鑑，見而奇之，問曰：「子為誰家？」答以氏族。又問：「求度耶？」答曰：「然。但以習近業微，不蒙比預。」又問：「出家意何所為？」答：「意欲遠紹如來，近光遺法。」果深嘉其志，又賢其器貌，故特而取之。因謂官僚曰：「誦業易成，風骨難得。若度此子，必為釋門偉器，但恐果與諸公不見其翔翥雲霄，灑演甘露耳。又名家不可失。」以今觀之，則鄭卿之言為不虛也。
既得出家與兄同止，時寺有景法師講《涅槃經》，執捲伏膺，遂忘寢食。又學嚴法師《攝大乘論》，愛好逾劇。一聞將盡，再覽之後
【現代漢語翻譯】 現代漢語譯本： 特達（玄奘的俗名），天資聰穎，與衆不同。八歲時，父親坐在幾旁口頭教授他《孝經》，當講到曾子聽到老師的命令便起身避席時，特達忽然整理衣襟站了起來。父親問他原因，他回答說：『曾子聽到老師的命令便起身避席，玄奘現在接受父親的教誨，豈能安穩地坐著呢？』父親非常高興，知道他將來必定有所成就。父親召集同族的人來告訴他們這件事，大家都祝賀說：『這孩子將來一定會揚名立萬的。』他年少時就如此聰慧。自此以後，他廣泛通曉經書的奧義，喜愛古代文化，崇尚賢人，不是雅正的典籍不看，不是聖賢哲人的風範不學習；不與年幼無知的同伴交往，不涉足熱鬧喧囂的街市；即使大街上鐘鼓齊鳴，閭巷裡百戲喧囂，士女如雲聚集，他也不曾出去觀看。而且從小就知道孝順父母，對父母的起居飲食寒暖都非常關心。他的二哥長捷先出家，住在東都（今洛陽）凈土寺。他觀察到寺里的法師堪能傳授佛法，於是就帶著特達去道場，誦讀學習經書。
不久，朝廷下令在洛陽度化二百七十名僧人，當時學業優秀的人有數百名，玄奘因為年幼，沒有被列入選拔的範圍，於是站在官府門旁。當時擔任使者的大理卿（官名）鄭善果，有識別人才的眼光，看到玄奘後覺得他很奇特，問道：『你是誰家的孩子？』玄奘回答了他的姓氏和家族。鄭善果又問：『你是來求度出家的嗎？』玄奘回答說：『是的。但是因為我學習的時間短，學業淺薄，所以沒有被選上。』鄭善果又問：『你出家的目的是什麼？』玄奘回答說：『我的目的是要遠紹如來（佛）的教誨，近弘揚先人遺留的佛法。』鄭善果深深讚賞他的志向，又覺得他相貌不凡，所以特別破格錄取了他。於是對在場的官員們說：『誦讀經書的技藝容易學成，但高尚的品格卻難以得到。如果度化這個孩子出家，他將來必定會成為佛教界的棟樑之材，只是恐怕我和各位都看不到他像龍一樣騰飛于雲霄，像甘露一樣普降佛法了。而且名門之後不可埋沒。』現在看來，鄭善果的話確實沒有說錯。
玄奘出家后，與他的哥哥一同住在寺里，當時寺里有景法師講解《涅槃經》，玄奘拿著經書，專心致志地學習，甚至忘記了睡覺和吃飯。他又向嚴法師學習《攝大乘論》，喜愛之情更加強烈。一遍聽講還不夠，還要再三研讀之後
【English Translation】 English version: Teda (Xuanzang's secular name) was exceptionally intelligent and stood out from the crowd. At the age of eight, while his father was sitting beside the desk orally teaching him the 'Classic of Filial Piety,' when they reached the part about Zengzi (a disciple of Confucius) rising from his mat to show respect upon hearing his teacher's command, Teda suddenly straightened his robes and stood up. His father asked him why, and he replied, 'Zengzi rose from his mat upon hearing his teacher's command; Xuanzang is now receiving your kind instruction, how can I sit comfortably?' His father was very pleased, knowing that he would surely achieve great things. He summoned the members of the clan to tell them about this, and they all congratulated him, saying, 'This boy will surely make a name for himself.' He was so intelligent even at a young age. From then on, he thoroughly understood the profound meanings of the scriptures, loved ancient culture, and admired virtuous people. He would only read elegant and proper books and only learn from the examples of sages and philosophers; he did not associate with childish companions, nor did he frequent bustling marketplaces; even if there were loud drumming and music on the main streets, and various performances and songs in the alleys, with crowds of men and women gathering, he never went out to watch. Furthermore, he knew from a young age how to care for his parents, being warm, attentive, pure, and respectful. His second elder brother, Changjie, had already become a monk and resided in the Pure Land Temple in Dongdu (present-day Luoyang). Observing that the Dharma master in the temple was capable of transmitting the Dharma, he took Teda to the monastery to recite and study the scriptures.
Soon after, an imperial decree ordered the ordination of two hundred and seventy monks in Luoyang. At that time, there were hundreds of people with excellent scholarship, but because of his young age, Xuanzang was not included in the selection. Therefore, he stood beside the gate of the government office. At that time, Zheng Shanguo, the Minister of the Court of Judicature (Dali Qing), who had an eye for talent, saw him and was impressed by him. He asked, 'Whose child are you?' Xuanzang answered with his surname and clan. Zheng Shanguo then asked, 'Are you seeking ordination?' Xuanzang replied, 'Yes. But because I have studied for a short time and my knowledge is shallow, I have not been selected.' Zheng Shanguo further asked, 'What is your purpose in becoming a monk?' Xuanzang replied, 'My purpose is to remotely inherit the teachings of the Tathagata (Buddha), and to closely promote the Dharma left behind by the ancients.' Zheng Shanguo deeply admired his ambition and also appreciated his extraordinary appearance, so he specially admitted him against the rules. He then said to the officials present, 'The skill of reciting scriptures is easy to acquire, but noble character is difficult to obtain. If this child is ordained, he will surely become a great pillar of Buddhism in the future, but I fear that neither I nor you will see him soar like a dragon into the clouds and spread the Dharma like sweet dew. Moreover, a descendant of a famous family should not be buried.' Looking at it now, Zheng Shanguo's words were indeed true.
After Xuanzang became a monk, he lived in the temple with his brother. At that time, Dharma Master Jing was lecturing on the 'Nirvana Sutra' in the temple. Xuanzang held the scripture and studied it attentively, even forgetting to sleep and eat. He also studied the 'Treatise on the Summary of the Great Vehicle' from Dharma Master Yan, and his love for it grew even stronger. Hearing it once was not enough; he had to study it again and again after
，無復所遺。眾咸驚異，乃令升座覆述，抑揚剖暢，備盡師宗。美問芳聲，從茲發矣。時年十三也。
其後隋氏失御，天下沸騰。帝城為桀、跖之窠，河、洛為豺狼之穴。衣冠殄喪，法眾銷亡，白骨交衢，煙火斷絕。雖王、董僣逆之釁，劉、石亂華之災，刳剒生靈，芟夷海內，未之有也。法師雖居童幼，而情達變通，乃啟兄曰：「此雖父母之邑，而喪亂若茲，豈可守而死也！余聞唐帝驅晉陽之眾，已據有長安，天下依歸如適父母，愿與兄投也。」兄從之，即共俱來，時武德元年矣。
是時國基草創，兵甲尚興，孫、吳之術斯為急務，孔、釋之道有所未遑，以故京城未有講席，法師深以慨然。初，煬帝于東都建四道場，召天下名僧居焉。其徴來者，皆一藝之士，是故法將如林，景、脫、基、暹為其稱首。末年國亂，供料停絕，多游綿、蜀，知法之眾又盛于彼。法師乃啟兄曰：「此無法事，不可虛度，愿游蜀受業焉。」兄從之。又與經子午谷入漢川，遂逢空、景二法師，皆道場之大德，相見悲喜。停月餘，從之受學，仍相與進向成都。諸德既萃，大建法筵，於是更聽基、暹《攝論》、《毗曇》及震法師《迦延》，敬惜寸陰，勵精無怠，二三年間，究通諸部。
時天下饑亂，唯蜀中豐靜，故四方僧投之者
【現代漢語翻譯】 沒有遺漏。眾人驚奇，讓他升座複述，他抑揚頓挫，詳盡地闡述了師父的宗旨。美好的提問和動聽的聲音，從此開始了。當時他才十三歲。 後來隋朝失去統治，天下大亂。帝都成了桀、跖（都是古代的暴君）的巢穴，黃河、洛陽一帶成了豺狼的洞穴。士大夫的禮儀喪失殆盡，僧侶們也四處逃散，白骨橫陳，炊煙斷絕。即使是王莽、董卓篡逆的禍亂，劉淵、石勒擾亂中原的災難，屠殺百姓，剷平天下，也沒有這樣嚴重。法師雖然年幼，但通情達理，就對他的哥哥說：『這裡雖然是我們的家鄉，但已經如此混亂，難道要守在這裡等死嗎！我聽說唐朝的皇帝率領晉陽的軍隊，已經佔領了長安，天下百姓歸附他就像歸附父母一樣，我希望和哥哥一起去投奔他。』他的哥哥同意了，於是他們一起前來，當時是武德元年。 當時唐朝剛建立，戰事還未平息，孫武、吳起的兵法是當務之急，孔子、釋迦牟尼的學說還沒有時間顧及，所以京城還沒有講經說法的地方，法師對此深感遺憾。當初，隋煬帝在東都建立了四個道場，召集天下名僧居住在那裡。被徵召來的，都是有一技之長的人，所以精通佛法的人很多，景法師、脫法師、基法師、暹法師是其中的佼佼者。後來國家動亂，供養斷絕，他們大多去了綿州、蜀地，精通佛法的人在那裡又興盛起來。法師就對他的哥哥說：『這裡沒有佛事，不能虛度光陰，我希望去蜀地學習佛法。』他的哥哥同意了。於是他們一起經過子午谷進入漢川，遇到了空法師、景法師，他們都是道場里的大德，相見后悲喜交加。停留了一個多月，跟隨他們學習，然後一起前往成都。各位高僧聚集在一起，大辦講經法會，於是法師又聽了基法師、暹法師講的《攝大乘論》（Mahāyānasaṃgraha）、《阿毗曇》（Abhidhamma）以及震法師講的《迦旃延論》（Kātyāyana），珍惜每一寸光陰，努力學習，毫不懈怠，兩三年間，精通了各個部派的佛法。 當時天下饑荒戰亂，只有蜀地豐衣足食，所以四方僧人都來投奔。
【English Translation】 Nothing was left out. The crowd was amazed and asked him to ascend the seat and repeat it. He articulated the master's teachings with cadence and thoroughness. From then on, his beautiful questions and pleasant voice began to emerge. He was only thirteen years old at the time. Later, the Sui dynasty lost control, and the world was in turmoil. The imperial capital became the lair of Jie and Zhi (both ancient tyrants), and the areas of the Yellow River and Luoyang became the dens of jackals and wolves. The rituals of the scholar-officials were lost, and the monks scattered. Skeletons were everywhere, and smoke from cooking fires ceased. Even the rebellions of Wang Mang and Dong Zhuo, and the disasters of Liu Yuan and Shi Le disturbing China, slaughtering the people and leveling the country, were not as severe as this. Although the Dharma master was young, he was understanding and adaptable. He said to his brother, 'Although this is our hometown, it is so chaotic. Can we just stay here and wait for death! I heard that the Tang emperor led the troops of Jinyang and has already occupied Chang'an. The people of the world rely on him as if they were relying on their parents. I wish to join him with my brother.' His brother agreed, and so they came together. It was the first year of the Wude era. At that time, the foundation of the Tang dynasty was newly established, and the wars were still ongoing. The strategies of Sun Tzu and Wu Qi were the urgent priorities, and the doctrines of Confucius and Shakyamuni had not yet been attended to. Therefore, there were no lectures in the capital, and the Dharma master felt deeply regretful about this. Initially, Emperor Yang of Sui established four monasteries in the eastern capital, summoning famous monks from all over the country to reside there. Those who were summoned were all skilled in one art, so there were many who were proficient in the Dharma. Dharma Master Jing, Dharma Master Tuo, Dharma Master Ji, and Dharma Master Qian were the most prominent among them. Later, the country was in turmoil, and the offerings were cut off. Most of them went to Mian and Shu, where those who were knowledgeable in the Dharma flourished again. The Dharma master said to his brother, 'There are no Dharma activities here, and we cannot waste our time. I wish to go to Shu to study the Dharma.' His brother agreed. So they passed through the Meridian Valley and entered Hanchuan, where they met Dharma Master Kong and Dharma Master Jing, who were both great virtues of the monastery. They were filled with sorrow and joy upon meeting. After staying for more than a month, they followed them to study, and then they went to Chengdu together. The eminent monks gathered together and held grand Dharma assemblies. There, the Dharma master listened to Dharma Master Ji and Dharma Master Qian lecturing on the 'Mahāyānasaṃgraha' (Compendium of the Mahayana) and the 'Abhidhamma', and Dharma Master Zhen lecturing on the 'Kātyāyana'. He cherished every moment and studied diligently without懈怠. In two or three years, he became proficient in the Dharma of various schools. At that time, the world was in famine and war, and only Shu was prosperous and peaceful, so monks from all directions came to seek refuge.
眾，講座之下常數百人。法師理智宏才皆出其右，吳、蜀、荊、楚無不知聞，其想望風徽，亦猶古人之欽李、郭矣。法師兄因住成都空慧寺，亦風神朗俊，體狀魁杰，有類于父。好內、外學，凡講《涅槃經》、《攝大乘論》、《阿毗曇》，兼通《書》、《傳》，尤善《老》、《莊》，為蜀人所慕，總管酂公特所欽重。至於屬詞談吐，蘊藉風流，接物誘凡，無愧於弟。若其亭亭獨秀，不雜埃塵，游八綋，窮玄理，廓宇宙以為志，繼聖達而為心，匡振頹網，包挫殊俗，涉風波而意靡倦，對萬乘而節逾高者，固兄所不能逮。然昆季二人懿業清規，芳聲雅質，雖廬山兄弟無得加焉。
法師年滿二十，即以武德五年于成都受具，坐夏學律，五篇七聚之宗，一遍斯得。益部經論研綜既窮，更思入京詢問殊旨。條式有礙，又為兄所留，不能遂意，乃私與商人結侶，泛舟三峽，沿江而遁。到荊州天皇寺，彼之道俗承風斯久，既屬來儀，咸請敷說。法師為講《攝論》、《毗曇》，自夏及冬，各得三遍。時漢陽王以盛德懿親，作鎮于彼。聞法師至，甚歡，躬身禮謁。發題之日，王率群僚及道俗一藝之士，咸集榮觀。於是徴詰云發，關並峰起，法師酬對解釋，靡不詞窮意服。其中有深悟者，悲不自勝。王亦稱歎無極，䞋施如山，一無所
【現代漢語翻譯】 現代漢語譯本：聽眾常常有數百人聚集在講座之下。法師的理智和宏大的才華都超過了他的兄長，吳、蜀、荊、楚一帶沒有人不知道他的名聲，人們仰慕他的風采，就像古代人敬佩李白、郭子儀一樣。法師的兄長住在成都空慧寺，也風度翩翩，相貌英俊，體格魁梧，很像他的父親。他喜歡內學和外學，凡是講授《涅槃經》（Nirvana Sutra，佛教經典，講述佛陀涅槃后的教義）、《攝大乘論》（Mahāyānasaṃgraha，瑜伽行派的重要論著）、《阿毗曇》（Abhidhamma，佛教論藏），都精通《尚書》、《春秋》，尤其擅長《老子》、《莊子》，被蜀地的人所仰慕，總管酂公特別敬重他。至於他的文辭談吐，蘊含著風雅和情致，待人接物，引導凡人，都不遜色於他的弟弟。然而，他像亭亭玉立的花朵一樣，不沾染世俗的塵埃，遨遊於八纮（指廣闊的宇宙），探究深奧的哲理，以匡正宇宙為志向，以繼承聖賢為己任，匡正衰敗的綱紀，包容和糾正不同的風俗，經歷風波而意志不倦，面對皇帝而節操更加高尚，這些是他的兄長所不能達到的。然而，兄弟二人都有美好的德行和清高的規範，美好的聲譽和高雅的品質，即使是廬山慧遠（Huiyuan，東晉佛教領袖）的兄弟也無法超過他們。 法師年滿二十歲，就在武德五年于成都受了具足戒，坐夏學律，五篇七聚的戒律，一遍就完全掌握。在益州對經論的研究已經窮盡，更想入京詢問不同的見解。但由於條文制度的限制，又被他的兄長挽留，不能如願，於是私下與商人結伴，乘船沿三峽而下，順著長江逃走。到達荊州天皇寺，那裡的僧人和信徒仰慕他的風采已經很久了，既然他來了，都請他講經說法。法師為他們講授《攝論》（Mahāyānasaṃgraha，瑜伽行派的重要論著）、《毗曇》（Abhidhamma，佛教論藏），從夏天到冬天，各講了三遍。當時漢陽王因為有盛大的德行和尊貴的身份，在那裡鎮守。聽說法師來了，非常高興，親自前去拜訪。講經的那天，漢陽王率領群臣和僧俗各界有才能的人，都聚集在一起觀看。於是，提問像云一樣涌出，辯論像山峰一樣聳立，法師的回答和解釋，沒有不讓人詞窮理屈的。其中有深刻領悟的人，悲傷得不能自已。漢陽王也讚歎不已，賞賜的物品堆積如山，什麼都不吝惜。
【English Translation】 English version: The audience often numbered in the hundreds beneath the lecture platform. The Dharma Master's intellect and vast talent surpassed his elder brother's, and his reputation was known throughout Wu, Shu, Jing, and Chu. People admired his demeanor, much like the ancients revered Li Bai and Guo Ziyi. The Dharma Master's elder brother resided at Konghui Monastery in Chengdu, also possessing a refined and handsome appearance, and a robust physique, resembling their father. He favored both internal and external studies, being proficient in lecturing on the Nirvana Sutra (Nirvana Sutra, a Buddhist scripture detailing the teachings after Buddha's Nirvana), the Mahāyānasaṃgraha (Mahāyānasaṃgraha, an important treatise of the Yogacara school), and the Abhidhamma (Abhidhamma, Buddhist philosophical texts), while also being versed in the Book of Documents and the Spring and Autumn Annals. He was particularly skilled in the philosophies of Laozi and Zhuangzi, admired by the people of Shu, and especially respected by the Chief Administrator, Duke Zuo. As for his eloquence and refined conversation, his elegant demeanor, and his ability to guide ordinary people, he was no less capable than his younger brother. However, his ability to stand out like a lotus, untainted by worldly dust, to roam the eight confines (referring to the vast universe), to explore profound principles, to aspire to rectify the universe, to take on the mission of succeeding the sages, to correct the declining order, to embrace and reform diverse customs, to persevere through storms without weariness, and to maintain unwavering integrity even before the emperor – these were qualities his elder brother could not match. Nevertheless, both brothers possessed admirable virtues and pure standards, excellent reputations and refined qualities, surpassing even the brothers Huiyuan (Huiyuan, a Buddhist leader of the Eastern Jin Dynasty) of Mount Lu. At the age of twenty, the Dharma Master received full ordination in Chengdu in the fifth year of the Wude era. He studied the Vinaya (rules of monastic discipline) during the summer retreat, mastering the five sections and seven categories of precepts in a single reading. Having exhausted the study of sutras and treatises in the Yi region, he desired to go to the capital to inquire about different interpretations. However, due to the restrictions of regulations and his elder brother's persuasion, he could not fulfill his wish. Therefore, he secretly joined a group of merchants, traveled down the Three Gorges by boat, and escaped along the Yangtze River. Upon arriving at Tianhuang Monastery in Jingzhou, the monks and laypeople there had long admired his reputation. Since he had arrived, they all requested him to expound the Dharma. The Dharma Master lectured on the Mahāyānasaṃgraha (Mahāyānasaṃgraha, an important treatise of the Yogacara school) and the Abhidhamma (Abhidhamma, Buddhist philosophical texts), each three times from summer to winter. At that time, the Prince of Hanyang, possessing great virtue and noble status, was stationed there. Upon hearing of the Dharma Master's arrival, he was delighted and personally paid him respects. On the day of the lecture, the Prince of Hanyang led his officials and talented individuals from all walks of life, both monastic and lay, to gather and witness the event. Questions arose like clouds, and debates surged like mountain peaks. The Dharma Master's responses and explanations were so thorough that none could refute him. Among them, some who deeply understood were overcome with emotion. The Prince of Hanyang also praised him endlessly and bestowed gifts like mountains, sparing nothing.
取。
罷講后，復北遊，詢求先德。至相州，造休法師，質問疑礙。又到趙州，謁深法師學《成實論》。又入長安，止大覺寺，就岳法師學《俱舍論》。皆一遍而盡其旨，經目而記於心，雖宿學耆年不能出也。至於鉤深致遠，開微發伏，眾所不至，獨悟于幽奧者，固非一義焉。
時長安有常、辯二大德，解究二乘，行窮三學，為上京法匠，緇素所歸，道振神州，聲馳海外，負笈之侶從之若云，雖含綜眾經，而偏講《攝大乘論》。法師既曾有功吳、蜀，自到長安，又隨詢采，然其所有深致，亦一拾斯盡。二德並深嗟賞，謂法師曰：「汝可謂釋門千里之駒，再明慧日當在爾躬，恨吾輩老朽恐不見也。」自是學徒改觀，譽滿京邑。
法師既遍謁眾師，備餐其說，詳考其理，各擅宗涂，驗之聖典，亦隱顯有異，莫知適從，乃誓游西方以問所惑，並取《十七地論》以釋眾疑，即今之《瑜伽師地論》也。又言：「昔法顯、智嚴亦一時之士，皆能求法導利群生，豈使高跡無追，清風絕後？大丈夫會當繼之。」於是結侶陳表。有曌不許。諸人咸退，唯法師不屈。既方事孤遊，又承西路艱險，乃自試其心，以人間眾苦種種調伏，堪任不退。然始入塔，啟請申其意，愿乞眾聖冥加，使往還無梗。
初法師之生也，
母夢法師著白衣西去。母曰：「汝是我子，今欲何去？」答曰：「為求法故去。」此則遊方之先兆也。貞觀三年秋八月，將欲首涂，又求祥瑞。乃夜夢見大海中有蘇迷盧山，四寶所成，極為嚴麗。意欲登山，而洪濤洶涌，又無船筏，不以為懼，乃決意而入。忽見石蓮華涌乎波外，應足而生，卻而觀之，隨足而滅。須臾至山下，又峻峭不可上。試踴身自騰，有摶飆颯至，扶而上升。到山頂，四望廓然，無復擁礙，喜而寤焉，遂即行矣。時年二十六也。
時有秦州僧孝達在京學《涅槃經》，功畢還鄉，遂與俱去。至秦州，停一宿，逢蘭州伴，又隨去至蘭州。一宿，遇涼州人送官馬歸，又隨去至彼。停月餘日，道俗請開《涅槃》、《攝論》及《般若經》，法師皆為開發。
涼州為河西都會，襟帶西蕃、蔥右諸國，商侶往來，無有停絕。時開講日，盛有其人，皆施珍寶，稽顙讚歎，歸還各向其君長稱歎法師之美，云欲西來求法于婆羅門國，以是西域諸城無不預發歡心，嚴灑而待。散會之日，珍施豐厚，金銀之錢、口馬無數，法師受一半燃燈，餘外並施諸寺。
時國政尚新，疆場未遠，禁約百姓不許出蕃。時李大亮為涼州都督，既奉嚴敕，防禁特切。有人報亮云：「有僧從長安來，欲向西國，不知何意？」亮
【現代漢語翻譯】 現代漢語譯本：母夢法師準備西行。他的母親問：『你是我兒子，現在想要去哪裡？』他回答：『爲了尋求佛法的緣故而去。』這便是他遊歷四方的先兆。貞觀三年秋八月，將要啟程，又祈求吉祥的徵兆。於是夜裡夢見大海中有一座蘇迷盧山（須彌山，佛教宇宙觀中的世界中心），由四種珍寶構成，極其莊嚴華麗。想要登山，但洪大的波濤洶涌澎湃，又沒有船隻，但他並不畏懼，於是下定決心進入海中。忽然看見石蓮花從波浪之外涌現，隨著他的腳步而生，回頭看它，又隨著他的腳步而消失。不久到達山下，山勢又陡峭得無法攀登。試著跳躍騰身，有一陣旋風迅速吹來，扶著他上升。到達山頂，四面開闊，沒有任何阻礙，歡喜地醒來，於是立刻出發了。當時他二十六歲。 當時有秦州的僧人孝達在京城學習《涅槃經》，學成后返回家鄉，於是法師與他一同前往。到達秦州，停留一晚，遇到蘭州來的旅伴，又跟隨他們前往蘭州。住了一晚，遇到涼州人護送官馬返回，又跟隨他們到達涼州。停留了一個多月，當地的僧人和百姓請求他開講《涅槃經》、《攝大乘論》以及《般若經》，法師都為他們講解。 涼州是河西地區的都會，連線著西蕃、蔥嶺以西的各個國家，商人旅客往來不斷。當時開講佛經的日子，盛況空前，人們都獻上珍寶，叩頭讚歎，回去后各自向他們的君長稱讚法師的美德，說他想要西行前往婆羅門國（古印度），因此西域的各個城邦沒有不事先感到歡喜，準備迎接。散會的那天，人們的佈施非常豐厚，金銀錢幣、牲畜馬匹無數，法師接受一半用來燃燈供佛，其餘的都佈施給各個寺廟。 當時國家剛剛建立，邊境尚未安定，朝廷禁止百姓私自出境。當時李大亮擔任涼州都督，因為奉了嚴格的命令，防守禁止特別嚴厲。有人向李大亮報告說：『有個僧人從長安來，想要前往西域，不知道是什麼意圖？』李大亮
【English Translation】 English version: Master Mu Meng was about to travel west. His mother said, 'You are my son, where do you intend to go now?' He replied, 'I am going to seek the Dharma.' This was a precursor to his travels. In the autumn of the third year of the Zhenguan era, in the eighth month, as he was about to set out, he sought an auspicious omen. That night, he dreamed of Mount Sumeru (the central world-mountain in Buddhist cosmology) in the middle of the ocean, made of four treasures, extremely magnificent and beautiful. He wanted to climb the mountain, but the vast waves were surging, and there were no boats or rafts. Not afraid, he resolved to enter the sea. Suddenly, he saw stone lotuses emerging from beyond the waves, appearing as his feet approached, and disappearing as he looked back. Soon he reached the foot of the mountain, which was too steep to climb. He tried to leap and soar, and a whirlwind suddenly arose, supporting him upwards. Reaching the summit, he saw a vast expanse with no obstructions, and he awoke with joy, setting out immediately. He was twenty-six years old at the time. At that time, a monk named Xiao Da from Qin Prefecture was studying the Nirvana Sutra in the capital. Having completed his studies, he returned home, and the Master went with him. Arriving in Qin Prefecture, they stayed for one night and met companions from Lan Prefecture, whom they then followed to Lan Prefecture. After one night, they met people from Liang Prefecture escorting government horses back, and they followed them to Liang Prefecture. They stayed for more than a month, and the monks and laypeople requested him to expound on the Nirvana Sutra, the Mahāyānasaṃgraha, and the Prajna Sutra, which the Master did for them. Liang Prefecture was the metropolis of the Hexi region, connecting the Western Regions, the countries west of the Pamir Mountains, and other nations. Merchants and travelers came and went without ceasing. On the days when the sutras were expounded, there was a grand gathering, and people offered treasures, prostrated, and praised him. Upon returning, they each praised the Master's virtues to their rulers, saying that he intended to travel west to the Brahman country (ancient India) to seek the Dharma. Therefore, all the cities in the Western Regions were delighted in advance and prepared to welcome him. On the day of the gathering's conclusion, the offerings were abundant, with countless gold and silver coins, livestock, and horses. The Master accepted half to use for lighting lamps, and the rest he donated to the various temples. At that time, the state was newly established, and the borders were not yet secure. The court forbade the people from going abroad without permission. Li Daliang was the governor of Liang Prefecture, and because he had received strict orders, his defense and prohibitions were especially strict. Someone reported to Li Daliang, 'There is a monk who has come from Chang'an and intends to go to the Western Regions. I don't know what his intentions are?' Li Daliang
懼，追法師問來由。法師報云：「欲西求法。」亮聞之，逼還京。彼有惠威法師，河西之領袖，神悟聰哲，既重法師辭理，復聞求法之志，深生隨喜，密遣二弟子，一曰惠琳、二曰道整，竊送向西。自是不敢公出，乃晝伏夜行，遂至瓜州。時刺史獨孤達聞法師至，甚歡，供事殷厚。法師因訪西路。
或有報云：「從此北行五十餘里有瓠蘆河，下廣上狹，洄波甚急，深不可渡。上置玉門關，路必由之，即西境之襟喉也。關外西北又有五烽，候望者居之，各相去百里，中無水草。五烽之外即莫賀延磧，伊吾國境。」聞之愁憒，所乘之馬又死，不知計出，沉默經月餘。未發之間，涼州訪牒又至，云：「有僧字玄奘，欲入西蕃，所在州縣宜嚴候捉。」州吏李昌，崇信之士，心疑法師，遂密將牒呈云：「師不是此耶？」法師遲疑未報。昌曰：「師須實語。必是，弟子為圖之。」法師乃具實而答。昌聞，深贊希有，曰：「師實能爾者，為師毀卻文書。」即於前裂壞之。仍云：「師須早去。」自是益增憂惘。所從二小僧，道整先向燉煌，唯惠琳在，知其不堪遠涉，亦放還。遂貿易得馬一匹，但苦無人相引。即于所停寺彌勒像前啟請，愿得一人相引渡關。
其夜，寺有胡僧達摩，夢法師坐一蓮華向西而去。達摩私怪，旦而
【現代漢語翻譯】 現代漢語譯本：玄奘心懷恐懼，追問法師事情的緣由。法師回答說：『想要西行求法。』 刺史李亮聽聞此事，強行逼迫法師返回京城。當時有一位惠威法師，是河西地區的領袖，他神思敏捷，聰慧過人，既重視玄奘法師的言辭和義理，又聽聞他西行求法的志向，內心深感讚賞和歡喜，於是秘密派遣兩位弟子，一位名叫惠琳，一位名叫道整，暗中護送玄奘西行。自此以後，玄奘不敢公開出行，只能白天隱藏，夜晚趕路，最終到達瓜州。當時的刺史獨孤達聽聞玄奘法師到來，非常高興，以豐厚的待遇供養他。玄奘法師因此向他打聽西行的道路。 有人報告說：『從這裡向北走五十多里，有一條瓠蘆河，河道下寬上窄，迴旋的水流非常湍急，難以渡過。河的上游設定了玉門關，是西行的必經之路，也是西部邊境的要塞。玉門關外西北方向還有五個烽火臺，有負責瞭望的人居住在那裡，每個烽火臺之間相距一百里，中間沒有水草。五個烽火臺之外就是莫賀延磧（大沙漠），是伊吾國的邊境。』 聽聞這些情況，玄奘感到憂愁和困惑，所騎的馬又死了，不知道該怎麼辦，沉默了一個多月。還沒出發的時候，涼州的公文又到了，說：『有一個僧人名叫玄奘，想要進入西蕃（西域），各地的州縣應該嚴加盤查捉拿。』 瓜州州吏李昌，是一位崇信佛法的人，他心裡懷疑玄奘法師，於是偷偷地將公文拿給玄奘看，問道：『您不是這個人嗎？』 玄奘法師遲疑著沒有回答。李昌說：『法師您必須說實話。如果真是這樣，弟子為您想辦法。』 玄奘法師於是如實地回答了他。李昌聽了，深深地讚歎玄奘的希有，說：『法師如果真能做到這樣，我為您毀掉這份公文。』 隨即就在玄奘面前將公文撕毀了。然後說：『法師您必須儘快離開。』 自此以後，玄奘更加憂愁和迷惘。跟隨他的兩個小僧人，道整先前去了敦煌，只有惠琳還在，玄奘知道他不能適應長途跋涉，也放他離開了。於是玄奘交易得到一匹馬，只是苦於沒有人引導他。玄奘就在所停留的寺廟的彌勒佛像前祈禱，希望得到一個人引導他渡過關卡。 當天晚上，寺廟裡有一位胡僧名叫達摩，夢見玄奘法師坐在一朵蓮花上向西而去。達摩私下感到奇怪，第二天早上...
【English Translation】 English version: Xuanzang, filled with fear, asked the Dharma Master the reason for his actions. The Dharma Master replied, 'I wish to seek the Dharma in the West.' When Prefect Li Liang heard of this, he forcibly compelled the Dharma Master to return to the capital. At that time, there was a Dharma Master named Huiwei, the leader of the Hexi region, who possessed divine insight and intelligence. He valued the Dharma Master Xuanzang's words and reasoning, and upon hearing of his aspiration to seek the Dharma, he felt deep admiration and joy. Therefore, he secretly dispatched two disciples, one named Huilin and the other named Daozheng, to escort Xuanzang westward. From then on, Xuanzang dared not travel openly, but instead hid during the day and traveled at night, eventually reaching Guazhou. The then-governor, Dugu Da, was very pleased to hear of the Dharma Master's arrival and provided him with generous offerings. The Dharma Master then inquired about the route to the West. Someone reported, 'From here, going north for more than fifty li, there is the Hulu River, which is wide at the bottom and narrow at the top, with very rapid and swirling currents, making it difficult to cross. The Yumen Pass is located upstream, which is the only way to the West and the strategic choke point of the western border. Northwest of Yumen Pass, there are five beacon towers, inhabited by watchmen, each about a hundred li apart, with no water or grass in between. Beyond the five beacon towers lies the Moheyan Desert (great desert), which is the border of the Yiwu kingdom.' Hearing this, Xuanzang felt worried and confused, and the horse he was riding had also died. He did not know what to do and remained silent for more than a month. Before he could set off, an official document from Liangzhou arrived, stating, 'There is a monk named Xuanzang who wishes to enter Xifan (Western Regions). All prefectures and counties should strictly investigate and arrest him.' Li Chang, the prefectural official of Guazhou, a devout believer in Buddhism, suspected Dharma Master Xuanzang and secretly showed him the document, asking, 'Are you not this person?' Dharma Master Xuanzang hesitated and did not answer. Li Chang said, 'Dharma Master, you must tell the truth. If it is so, this disciple will find a way for you.' Dharma Master Xuanzang then truthfully answered him. Li Chang, upon hearing this, deeply praised Xuanzang's rarity, saying, 'If Dharma Master can truly do this, I will destroy this document for you.' He then tore up the document in front of Xuanzang. Then he said, 'Dharma Master, you must leave as soon as possible.' From then on, Xuanzang became even more worried and bewildered. Of the two young monks who were following him, Daozheng had previously gone to Dunhuang, and only Huilin remained. Xuanzang knew that he was not fit for the long journey and let him leave as well. Xuanzang then traded for a horse, but he was troubled by the lack of someone to guide him. Xuanzang prayed before the Maitreya Buddha statue in the temple where he was staying, hoping to find someone to guide him across the pass. That night, a foreign monk named Dharma in the temple dreamed that Dharma Master Xuanzang was sitting on a lotus flower and heading west. Dharma felt strange privately, and the next morning...
來白。法師心喜為得行之徴，然語達摩云：「夢為虛妄，何足涉言。」更入道場禮請。俄有一胡人來入禮佛，逐法師行二三匝。問其姓名，云姓石，字槃陀。此胡即請受戒，乃為授五戒。胡甚喜，辭還。少時赍餅果更來。法師見其明健，貌又恭肅，遂告行意。胡人許諾言，送師過五烽。法師大喜，乃更貿衣資為買馬而期焉。
明日日欲下，遂入草間，須臾彼胡更與一胡老翁乘一瘦老赤馬相逐而至。法師心不懌，少胡曰：「此翁極諳西路，來去伊吾三十餘反，故共俱來，望有平章耳。」胡公因說：「西路險惡，沙河阻遠，鬼魅熱風，過無達者。徒侶眾多，猶數迷失，況師單獨，如何可行？愿自斟量，勿輕身命。」法師報曰：「貧道為求大法，發趣西方，若不至婆羅門國，終不東歸。縱死中途，非所悔也。」胡翁曰：「師必去，可乘我此馬。此馬往反伊吾已十五度。健而知道。師馬少，不堪遠涉。」
法師乃竊念，在長安將發志西方日，有術人何弘達者，誦咒占觀，多有所中。法師令占行事，達曰：「師得去。去狀似乘一老赤瘦馬，漆鞍橋前有鐵。」既睹胡人所乘馬瘦赤，鞍漆有鐵，與何言合，心以為當，遂換馬。胡翁歡喜，禮敬而別。於是裝束，與少胡夜發。三更許到河，遙見玉關。去關上流十里許，兩岸
【現代漢語翻譯】 現代漢語譯本：來白（音譯，具體含義不詳）。法師（指僧侶）心中歡喜，認為這是得到幫助的徵兆，然而對達摩（Bodhidharma，佛教禪宗初祖）說：『夢境虛幻不實，何必談論。』於是再次進入道場禮拜祈請。不久，來了一個胡人（古代對北方或西方民族的稱呼）進入佛堂禮佛，跟隨法師繞行二三圈。詢問他的姓名，他說姓石，字槃陀（音譯，具體含義不詳）。這個胡人請求受戒，於是法師為他授了五戒。胡人非常高興，告辭離開。過了一會兒，帶著餅和水果又來了。法師見他精明強健，容貌又恭敬嚴肅，於是告訴了他西行的打算。胡人答應說，送法師過五烽（古代邊防設施）。法師非常高興，於是變賣衣物和財物，用來買馬，並約定了日期。 第二天太陽快落山的時候，法師進入草叢中等待，不一會兒，那個胡人又和一個胡老翁騎著一匹瘦弱的老紅馬一起來了。法師心裡不太高興，年輕的胡人說：『這位老翁非常熟悉西邊的道路，來回伊吾（今新疆哈密）三十多次了，所以一起過來，希望可以商量一下。』胡老翁於是說：『西邊的道路險惡，沙河阻隔遙遠，鬼怪出沒，熱風肆虐，過去沒有人能夠到達。即使是很多人一起，仍然常常迷路，何況法師您獨自一人，怎麼能去呢？希望您自己仔細考慮，不要輕視自己的性命。』法師回答說：『貧道爲了尋求大法，立志前往西方，如果不到達婆羅門國（古代印度），終究不會東歸。即使死在半路，也沒有什麼後悔的。』胡老翁說：『法師您一定要去，可以騎我的這匹馬。這匹馬往返伊吾已經十五次了。既健壯又認路。您的馬太小，不能走遠路。』 法師於是暗自思忖，在長安（今陜西西安）將要出發前往西方的時候，有個術士叫何弘達的，誦咒占卜，大多應驗。法師讓他占卜這次西行之事，何弘達說：『法師可以去。去的時候好像是騎著一匹老紅瘦馬，漆過的馬鞍橋前有鐵。』現在看到胡人所騎的馬瘦紅，馬鞍漆過且有鐵，與何弘達所說的一致，心裡認為這是天意，於是換了馬。胡老翁非常高興，行禮告別。於是法師整理行裝，與年輕的胡人連夜出發。三更時分到達河邊，遠遠地看見了玉門關（古代關隘）。距離玉門關上游十里左右，兩岸...
【English Translation】 English version: Lai Bai (transliteration, specific meaning unknown). The Dharma Master (referring to a monk) was delighted, considering it a sign of assistance, yet said to Bodhidharma (the first patriarch of Chan Buddhism): 'Dreams are illusory and unreal, why bother discussing them?' So he re-entered the monastery to prostrate and pray. Soon, a Hu person (ancient term for northern or western ethnic groups) came to worship the Buddha, following the Dharma Master for two or three rounds. When asked his name, he said his surname was Shi, and his given name was Pan Tuo (transliteration, specific meaning unknown). This Hu person requested to receive the precepts, so the Dharma Master bestowed upon him the Five Precepts. The Hu person was very happy and took his leave. After a while, he returned with cakes and fruits. Seeing him bright and strong, and his appearance respectful and solemn, the Dharma Master told him of his intention to travel west. The Hu person agreed, saying he would escort the Master past the Five Beacon Towers (ancient border defense facilities). The Dharma Master was overjoyed, so he sold his clothes and belongings to buy a horse and set a date. The next day, as the sun was about to set, the Dharma Master went into the grass to wait. Before long, the Hu person came again with an old Hu man riding a thin, old red horse. The Dharma Master was not very happy, and the young Hu person said: 'This old man is very familiar with the western roads, having traveled back and forth to Yiwu (present-day Hami, Xinjiang) more than thirty times, so he came along, hoping to discuss things.' The old Hu man then said: 'The western roads are treacherous, the Shamo Desert is far and obstructed, ghosts and hot winds are rampant, and no one has ever reached the destination. Even with many companions, people still often get lost, let alone you, Master, traveling alone. I hope you will consider carefully and not take your life lightly.' The Dharma Master replied: 'This poor monk, in order to seek the Great Dharma, is determined to go west, and if I do not reach Brahman country (ancient India), I will never return east. Even if I die on the way, I will have no regrets.' The old Hu man said: 'If you must go, Master, you can ride my horse. This horse has traveled back and forth to Yiwu fifteen times. It is both strong and knows the way. Your horse is too small and cannot travel far.' The Dharma Master then thought to himself, when he was about to depart for the west in Chang'an (present-day Xi'an, Shaanxi), there was a diviner named He Hongda who chanted spells and made predictions, most of which came true. The Dharma Master asked him to divine this journey to the west, and He Hongda said: 'The Master can go. When you go, it will be as if you are riding an old, red, thin horse, with iron in front of the lacquered saddle bridge.' Now seeing that the horse ridden by the Hu person was thin and red, and the saddle was lacquered and had iron, which matched what He Hongda had said, he believed it was destiny, so he exchanged horses. The old Hu man was very happy, bowed and bid farewell. So the Dharma Master packed his belongings and set off with the young Hu person that night. At about midnight, they arrived at the river and saw the Jade Gate Pass (ancient pass) in the distance. About ten miles upstream from the Jade Gate Pass, the two banks...
可闊丈餘，傍有胡椒樹叢。胡乃斬木為橋，布草填沙，驅馬而過。
法師既渡而喜，因解駕停憩，與胡人相去可五十餘步，各下褥而眠。少時，胡人乃拔刀而起，徐向法師，未到十步許又回，不知何意，疑有異心。即起誦經，念觀音菩薩。胡人見已，還臥遂眠。天欲明，法師喚令起取水𣹉漱，解齋訖欲發，胡人曰：「弟子將前途險遠，又無水草，唯五烽下有水，必須夜到偷水而過，但一處被覺，即是死人。不如歸還，用為安隱。」法師確然不回，乃俯仰而進，露刃張弓，命法師前行。法師不肯居前，胡人自行數里而住，曰：「弟子不能去。家累既大而王法不可干也。」法師知其意，遂任還。胡人曰：「師必不達。如被擒捉，相引奈何？」法師報曰：「縱使切割此身如微塵者，終不相引。」為陳重誓，其意乃止。與馬一匹，勞謝而別。
自是孑然孤遊沙漠矣，唯望骨聚馬糞等漸進。頃間忽有軍眾數百隊滿沙磧間，乍行乍止，皆裘褐駝馬之像及旌旗槊纛之形，易貌移質，倏忽千變，遙瞻極著，漸近而微。法師初睹，謂為賊眾；漸近見滅，乃知妖鬼。又聞空中聲言：「勿怖，勿怖！」由此稍安。經八十餘里，見第一烽。恐候者見，乃隱伏沙溝，至夜方發。到烽西見水，下飲𣹉手訖，欲取皮囊盛水，有一箭颯來，
幾中於膝。須臾更一箭來，知為他見，乃大言曰：「我是僧，從京師來。汝莫射我。」即牽馬向烽。烽上人亦開門而出，相見知是僧，將入見校尉王祥。祥命爇火令看，曰：「非我河西僧，實似京師來也。」具問行意。法師報曰：「校尉頗聞涼州人說有僧玄奘欲向婆羅門國求法不？」答曰：「聞承奘師已東還。何因到此？」法師引示馬上章疏及名字，彼乃信。仍言：「西路艱遠，師終不達。今亦不與師罪，弟子燉煌人，欲送師向燉煌。彼有張皎法師，欽賢尚德，見師必喜，請就之。」法師對曰：「奘桑梓洛陽，少而慕道。兩京知法之匠，吳、蜀一藝之僧，無不負笈從之，窮其所解。對揚談論，亦忝為時宗，欲養己脩名，豈劣檀越燉煌耶？然恨佛化，經有不周，義有所闕，故無貪性命，不憚艱危，誓往西方遵求遺法。檀越不相勵勉，專勸退還，豈謂同厭塵勞，共樹涅槃之因也？必欲拘留，任即刑罰，奘終不東移一步以負先心。」祥聞之，憫然曰：「弟子多幸，得逢遇師，敢不隨喜。師疲倦且臥，待明自送，指示涂路。」遂拂筵安置。
至曉，法師食訖，祥使人盛水及麨餅自送至十餘里。云：「師從此路徑向第四烽，彼人亦有善心，又是弟子骨肉，姓王名伯隴，至彼可言弟子遣師來。」泣拜而別。既去，夜到第四烽
【現代漢語翻譯】 現代漢語譯本： 『有幾支箭射向我的膝蓋。』過了一會兒，又有一支箭射來，我知道是被他發現了，於是大聲說：『我是僧人，從京師來。你不要射我。』隨即牽著馬走向烽火臺。烽火臺上的人也打開門出來，相見後知道是僧人，便帶他去見校尉王祥。王祥命人點燃火把讓他看，說：『不是我們河西的僧人，確實像是從京師來的。』詳細詢問了他的來意。法師回答說：『校尉聽說過涼州人說有僧人玄奘想要去婆羅門國（Bāluómén Guó，ancient India）求法嗎？』王祥回答說：『聽說玄奘法師已經往東返回了。怎麼會到這裡？』法師拿出馬上的章疏和名字給他看，王祥這才相信。仍然說：『西邊的路途艱難遙遠，法師最終無法到達。現在也不治法師的罪，弟子是敦煌人，想要送法師去敦煌。那裡有張皎法師，欽佩賢才崇尚德行，見到法師必定高興，請法師去那裡。』法師回答說：『玄奘的家鄉是洛陽，從小就仰慕佛道。兩京（Liǎng Jīng，two capitals of the Tang Dynasty, Chang'an and Luoyang）通曉佛法的大家，吳地（Wú Dì，region of Wu）和蜀地（Shǔ Dì，region of Shu）有一技之長的僧人，無不揹著書箱跟隨我，窮盡他們所理解的佛法。在辯論時，我也忝列為當時的宗師，想要修養自己成就名聲，難道會不如檀越（Tányuè，donor）的敦煌嗎？只是遺憾佛的教化，經典有不完備的地方，義理有所欠缺，所以不貪戀性命，不害怕艱難危險，發誓前往西方去尋求遺失的佛法。檀越不鼓勵我，反而勸我退回，難道是想一同厭棄世俗的煩惱，共同種下涅槃（Nièpán，Nirvana）的因嗎？如果一定要拘留我，任憑你們刑罰，玄奘終究不會向東移動一步來辜負我之前的決心。』王祥聽了，憐憫地說：『弟子非常幸運，能夠遇到法師，怎敢不隨喜讚歎。法師疲倦了，先去休息，等明天我親自送您，指示道路。』於是打掃筵席安置法師。
到天亮，法師吃完飯，王祥派人盛水和炒麵，親自送了十多里路。說：『法師從此沿著這條路向第四個烽火臺走，那裡的人也有善心，又是弟子的親戚，姓王名伯隴，到了那裡可以說是我派法師來的。』哭著拜別。離開后，晚上到達了第四個烽火臺。
【English Translation】 English version: 『Several arrows struck my knees.』 After a while, another arrow came, and I knew I had been seen. So I said loudly, 『I am a monk, coming from the capital. Do not shoot me.』 Then I led my horse towards the beacon tower. The person on the beacon tower also opened the door and came out. Seeing that I was a monk, he took me to see Commandant Wang Xiang. Xiang ordered a fire to be lit so he could see me, and said, 『You are not a monk from our Hexi (Héxī, west of the Yellow River) region, but indeed seem to be from the capital.』 He asked in detail about my intentions. The Dharma Master replied, 『Has the Commandant heard the people of Liangzhou (Liángzhōu, a prefecture in ancient China) say that there is a monk Xuanzang (Xuánzàng) who wants to go to Brahman country (Bāluómén Guó, ancient India) to seek the Dharma?』 Wang Xiang replied, 『I heard that Dharma Master Xuanzang has already returned east. How did you get here?』 The Dharma Master showed him the memorial and his name on the horse, and he then believed me. He still said, 『The western road is difficult and far, and the Master will ultimately not reach it. Now I will not punish the Master, but this disciple is from Dunhuang (Dūnhuáng), and wants to send the Master to Dunhuang. There is Dharma Master Zhang Jiao there, who admires the virtuous and esteems virtue. He will surely be happy to see the Master, so please go to him.』 The Dharma Master replied, 『Xuanzang』s hometown is Luoyang (Luòyáng), and he has admired the Way since he was young. The masters of Dharma in the two capitals (Liǎng Jīng, two capitals of the Tang Dynasty, Chang'an and Luoyang), and the monks with a single skill in Wu (Wú Dì, region of Wu) and Shu (Shǔ Dì, region of Shu), all followed me with their book bags, exhausting their understanding of the Dharma. In debates, I have also been honored as a master of the time. Wanting to cultivate myself and achieve fame, how could I be inferior to the donor』s Dunhuang? I only regret that the Buddha』s teachings, the scriptures are incomplete, and the meaning is lacking, so I do not covet life, and I am not afraid of difficulties and dangers. I vow to go to the West to seek the lost Dharma. The donor does not encourage me, but instead advises me to return. Do you want to together detest the troubles of the world, and together plant the cause of Nirvana (Nièpán, Nirvana)? If you must detain me, then inflict punishment, but Xuanzang will never move one step east to betray my previous determination.』 Wang Xiang heard this and said with pity, 『This disciple is very fortunate to meet the Master, how dare I not rejoice and praise. The Master is tired, please rest, and tomorrow I will personally send you and show you the way.』 Then he swept the mat and arranged for the Dharma Master to rest.
At dawn, after the Dharma Master had eaten, Wang Xiang sent someone to fill water and roasted flour cakes, and personally sent him more than ten miles. He said, 『Master, from here, follow this road to the fourth beacon tower. The person there also has a good heart, and is also a relative of this disciple, named Wang Bolong. When you get there, you can say that I sent you.』 He wept and bid farewell. After leaving, he arrived at the fourth beacon tower at night.
，恐為留難，欲默取水而過。至水未下間，飛箭已至，還如前報，即急向之，彼亦下來。入烽，烽官相問，答：「欲往天竺，路由於此，第一烽王祥校尉故遣相過。」彼聞歡喜留宿，更施大皮囊及馬、麥相送。云：「師不須向第五烽。彼人疏率，恐生異圖。可於此去百里許，有野馬泉，更取水。從是已去，即莫賀延磧，長八百餘里，古曰沙河，上無飛鳥，下無走獸，復無水草。」是時顧影唯一，但念觀音菩薩及《般若心經》。
初，法師在蜀，見一病人，身瘡臭穢，衣服破污，慜將向寺施與衣服飲食之直。病者慚愧，乃授法師此《經》，因常誦習。至沙河間，逢諸惡鬼，奇狀異類，繞人前後，雖念觀音不能令去，及誦此經，發聲皆散，在危獲濟，實所憑焉。
時行百餘里，失道，覓野馬泉不得。下水欲飲，袋重，失手覆之，千里行資一朝斯罄。又失路，盤迴不知所趣，乃欲東歸還第四烽。行十餘里，自念：「我先發愿，若不至天竺終不東歸一步，今何故來？寧可就西而死，豈歸東而生！」於是旋轡，專念觀音，西北而進。是時四顧茫然，人鳥俱絕。夜則妖魑舉火，爛若繁星，晝則驚風擁沙，散如時雨。雖遇如是，心無所懼，但苦水盡，渴不能前。是時四夜五日無一渧沾喉，口腹干燋，幾將殞絕，不復能進
【現代漢語翻譯】 現代漢語譯本：恐怕他們會刁難，想悄悄地取水過去。還沒走到水邊，飛箭已經射來，情況和之前一樣，我立刻迎上去，他們也下來了。進入烽火臺，烽官詢問情況，我回答說：『想去天竺（India），路過這裡，第一烽的王祥校尉特意讓我過來。』他們聽了很高興，留我住宿，還贈送了大皮囊以及馬和麥。他們說：『法師不必去第五烽。那裡的人粗疏，恐怕會產生別的想法。可以從這裡走一百多里，有個野馬泉，在那裡取水。從那以後，就是莫賀延磧（desert），長八百多里，古時候叫做沙河（desert），上面沒有飛鳥，下面沒有走獸，也沒有水草。』當時孤身一人，只有自己的影子，只是唸誦觀音菩薩（Avalokiteśvara）以及《般若心經》（Heart Sutra）。 當初，法師在蜀地（Sichuan），見到一個病人，身上長瘡，臭氣熏天，衣服破爛骯髒，憐憫他，帶他到寺廟，施捨給他衣服和食物。病人感到慚愧，於是把這部《經》傳授給法師，法師因此經常誦讀。到了沙河（desert）中，遇到各種惡鬼，形狀奇異，圍繞在人的前後，即使唸誦觀音菩薩（Avalokiteśvara）也不能使它們離開，等到誦讀這部《經》時，一發聲它們都散開了，在危難中得以脫險，實在依賴於這部經啊。 當時走了百餘里，迷路了，找不到野馬泉。放下水袋想喝水，因為袋子太重，失手把它弄翻了，千里路上的用水一下子全沒了。又迷路了，徘徊不知該往哪裡去，於是想向東返回第四烽。走了十多里，自己想：『我先前發過誓願，如果不到天竺（India）就決不向東走一步，現在為什麼回來了？寧可向西而死，難道要向東而生嗎！』於是調轉馬頭，專心念誦觀音菩薩（Avalokiteśvara），向西北方向前進。當時四處茫茫一片，沒有人也沒有鳥。夜晚妖魔鬼怪點起火，像繁星一樣，白天狂風捲起沙子，像陣雨一樣。即使遇到這樣的情況，心中也沒有什麼害怕的，只是苦於水喝完了，乾渴得不能前進。當時四天五夜沒有一滴水沾濕喉嚨，口腹乾燥焦裂，幾乎要死了，再也不能前進了。
【English Translation】 English version: Fearing they might create difficulties, I intended to quietly fetch water and pass through. Before reaching the water source, arrows were already flying, just as before. I immediately faced them, and they came down as well. Upon entering the beacon tower, the officer inquired, and I replied: 'I wish to go to Tianzhu (India), and I'm passing through here. Wang Xiang, the commandant of the first beacon tower, specifically sent me to pass through.' Hearing this, they were delighted, offered me lodging, and even gifted me large leather bags, horses, and wheat. They said: 'Master need not go to the fifth beacon tower. The people there are careless and might have ulterior motives. About a hundred li from here, there is a Yema Spring (wild horse spring) where you can fetch water. From there onwards is the Moheyan Desert (desert), over eight hundred li long, anciently called the Sha River (desert), where there are no birds flying above, no beasts running below, and no water or grass.' At that time, I was alone with only my shadow, and I only recited Avalokiteśvara (Guanyin Bodhisattva) and the Heart Sutra (Prajnaparamita Heart Sutra). Initially, when the Dharma Master was in Shu (Sichuan), he saw a sick person covered in foul-smelling sores, with tattered and filthy clothes. Out of compassion, he took him to the temple and provided him with clothes and food. The sick person, feeling ashamed, then imparted this Sutra to the Dharma Master, who then regularly recited it. In the Sha River (desert), I encountered various evil spirits of strange and bizarre forms, surrounding me from all sides. Even reciting Avalokiteśvara (Guanyin Bodhisattva) could not make them leave, but upon reciting this Sutra, they all scattered at the sound of my voice. I was rescued from danger, truly relying on this Sutra. At that time, after traveling over a hundred li, I lost my way and could not find the Yema Spring (wild horse spring). I put down my water bag to drink, but because the bag was too heavy, I accidentally overturned it, and all my water for the journey of a thousand li was lost in a single moment. Again, I lost my way, wandering around not knowing where to go, and then I wanted to return east to the fourth beacon tower. After traveling more than ten li, I thought to myself: 'I had previously made a vow that if I did not reach Tianzhu (India), I would not take a single step eastward. Why am I returning now? I would rather die going west than live returning east!' Thereupon, I turned my horse around, single-mindedly reciting Avalokiteśvara (Guanyin Bodhisattva), and proceeded northwest. At that time, all around was vast and desolate, with neither people nor birds. At night, demons lit fires, like a multitude of stars, and during the day, fierce winds blew sand, scattering like rain. Even encountering such things, my heart was without fear, but I suffered from the exhaustion of my water, and I was too thirsty to move forward. At that time, for four nights and five days, not a single drop of water moistened my throat, my mouth and stomach were dry and parched, and I was on the verge of death, unable to go any further.
，遂臥沙中默唸觀音，雖困不捨。啟菩薩曰：「玄奘此行不求財利，無冀名譽，但為無上正法來耳。仰惟菩薩慈念群生，以救苦為務。此為苦矣，寧不知耶？」如是告時，心心無輟。至第五夜半，忽有涼風觸身，冷快如沐寒水。遂得目明，馬亦能起。體既蘇息，得少睡眠。即于睡中夢一大神長數丈，執戟麾曰：「何不強行，而更臥也！」法師驚寤進發，行可十里，馬忽異路制之不回。經數里，忽見青草數畝，下馬恣食。去草十步欲迴轉，又到一池，水甘澄鏡澈，即而就飲，身命重全，人馬俱得蘇息。計此應非舊水草，固是菩薩慈悲為生，其至誠通神，皆此類也。即就草池一日停息，後日盛水取草進發，更經兩日，方出流沙到伊吾矣。此等危難，百千不能備序。
既至伊吾，止一寺。寺有漢僧三人，中有一老者，衣不及帶，跣足出迎，抱法師哭，哀號鯁咽不能已已，言：「豈期今日重見鄉人！」法師亦對之傷泣。自外胡僧、胡王悉來參謁，王請屆所居，備陳供養。時高昌王麹文泰使人先在伊吾，是日欲還，適逢法師，歸告其王。王聞，即日發使，敕伊吾王遣法師來，仍簡上馬數十匹，遣貴臣驅駝設頓迎候。
比停十餘日，王使至，陳王意，拜請慇勤。法師意欲取可汗浮圖過，既為高昌所請，辭不獲免，於是
【現代漢語翻譯】 現代漢語譯本：於是（玄奘）便躺在沙中，默默地念誦觀音菩薩的名號，雖然困頓也不放棄。他向菩薩祈禱說：『玄奘此行不求錢財利益，也不期望得到名譽，只是爲了尋求無上的佛法而來。仰仗菩薩慈悲憐憫眾生，以救度苦難為己任。如今我身處如此困境，難道您不知道嗎？』像這樣不停地祈告，唸唸不絕。到了第五夜半，忽然有一陣涼風吹拂身體，感覺清涼暢快，如同沐浴在寒冷的水中。於是眼睛能夠看見東西了，馬也能站起來了。身體已經恢復了，稍微睡了一會兒。就在睡夢中夢見一位大神，身高數丈，手持長戟揮舞著說：『為什麼不努力前行，反而躺在這裡呢！』法師驚醒後繼續前進，走了大約十里路，馬忽然不走原來的路，控制它也不回頭。走了幾里路，忽然看見幾畝青草，（玄奘）下馬讓馬盡情地吃草。離開草地十步想要回頭，又到了一個水池，水清澈甘甜如鏡子一般，（玄奘）就去飲水，身命得以保全，人和馬都得到了恢復。估計這不應該是原來的水草，一定是菩薩慈悲為懷而生出來的，他至誠的心意感動了神靈，都是像這樣的例子。於是就在草池邊停息了一天，第二天裝滿水，取了草，繼續出發，又經過了兩天，才走出流沙，到達伊吾（地名）了。這些危難困苦，即使列舉百千種也無法詳盡描述。 到達伊吾（地名）后，（玄奘）住在一個寺廟裡。寺廟裡有三位漢人僧侶，其中有一位老者，衣衫不整，光著腳出來迎接，抱著法師哭泣，悲傷哽咽地說不出話來，說：『沒想到今天還能再次見到家鄉人！』法師也對著他悲傷地哭泣。此外，其他的胡人僧侶、胡人國王都來拜見，國王邀請（玄奘）到他居住的地方，準備了豐盛的供養。當時高昌（地名）王麹文泰（人名）派來的人先在伊吾（地名），這天想要回去，正好遇到法師，回去稟告了他的國王。國王聽了，當天就派遣使者，命令伊吾（地名）王派法師來，並挑選了幾十匹好馬，派遣貴族大臣趕著駱駝設定驛站來迎接。 （玄奘）在那裡停留了十多天，國王的使者到了，轉達了國王的心意，恭敬地拜請（玄奘）。法師想要取回可汗（官名）浮圖（佛塔），既然已經被高昌（地名）所邀請，推辭不掉，於是（便答應了）。
【English Translation】 English version: Thereupon, (Xuanzang) lay down in the sand, silently reciting the name of Guanyin (Avalokiteśvara) Bodhisattva, not giving up despite his exhaustion. He prayed to the Bodhisattva, saying, 'Xuanzang's journey is not for wealth or fame, but solely for the sake of seeking the supreme Dharma. I rely on the Bodhisattva's compassion for all beings, taking the relief of suffering as your duty. Now I am in such distress, do you not know?' He prayed like this continuously, without ceasing. By the middle of the fifth night, suddenly a cool breeze touched his body, feeling cool and refreshing, like bathing in cold water. Then his eyes could see again, and the horse could stand up. His body having recovered, he slept for a short while. In his dream, he saw a great spirit, several zhang (丈, a unit of length) tall, holding a halberd and waving it, saying, 'Why do you not strive forward, but lie here instead!' The Dharma Master awoke with a start and continued onward, traveling about ten li (里, a unit of distance), when the horse suddenly deviated from the original path and could not be turned back. After traveling several li, he suddenly saw several mu (畝, a unit of area) of green grass. (Xuanzang) dismounted and allowed the horse to eat its fill. Ten paces away from the grass, wanting to turn back, he came to a pond, the water clear and sweet like a mirror. (Xuanzang) went to drink, and his life was preserved, both man and horse were revived. It is estimated that this was not the original grass and water, but must have been created by the Bodhisattva's compassion for living beings. His sincere intention moved the spirits; all such instances are like this. So he rested by the grass pond for a day. The next day, he filled up with water, took the grass, and continued onward. After another two days, he finally emerged from the quicksand and arrived at Yiwu (place name). These dangers and hardships, even if listed by the hundreds and thousands, could not be fully described. Having arrived at Yiwu (place name), (Xuanzang) stayed in a temple. There were three Han Chinese monks in the temple, one of whom was an old man, his clothes disheveled, barefoot, who came out to greet him, embracing the Dharma Master and weeping, choked with sorrow, unable to stop, saying, 'I never expected to see a fellow countryman again today!' The Dharma Master also wept sadly with him. In addition, the other foreign monks and the foreign king all came to pay their respects. The king invited (Xuanzang) to his residence, preparing lavish offerings. At that time, the envoy sent by the King Qu Wentai (person name) of Gaochang (place name) was first in Yiwu (place name). On this day, he wanted to return and happened to meet the Dharma Master, so he returned to report to his king. Upon hearing this, the king immediately sent an envoy, ordering the King of Yiwu (place name) to send the Dharma Master to him, and selected dozens of fine horses, sending noble ministers to drive camels and set up relay stations to welcome him. (Xuanzang) stayed there for more than ten days. The king's envoy arrived, conveying the king's intentions, and respectfully invited (Xuanzang). The Dharma Master wanted to retrieve the Khagan's (official title) stupa (Buddhist tower), but since he had already been invited by Gaochang (place name), he could not refuse, so (he agreed).
遂行，涉南磧，經六日，至高昌界白力城。時日已暮，法師欲停，城中官人及使者曰：「王城在近請進。」數換良馬前去，法師先所乘赤馬，留使後來。即以其夜雞鳴時到王城。門司啟王，王敕開門。法師入城，王與侍人前後列燭自出宮，迎法師入後院，坐一重閣寶帳中。拜問甚厚。云：「弟子自聞師名，喜忘寢食。量準涂路，知師今夜必至，與妻子皆未眠，讀經敬待。」須臾，王妃共數十侍女又來禮拜。是時漸欲將曉，言久疲倦欲眠，王始還宮，留數黃門侍宿。
旦，法師未起，王已至門，率妃已下俱來禮問。王云：「弟子思量磧路艱阻，師能獨來，甚為奇也。」流淚稱歎不能已已。遂設食解齋訖，而宮側別有道場，王自引法師居之，遣閹人侍衛。彼有彖法師曾學長安，善知法相，王珍之，命來與法師相見，少時出。又命國統王法師，年逾八十，共法師同處，仍遣勸住勿往西方。法師不許。停十餘日，欲辭行，王曰：「已令統師咨請，師意何如？」法師報曰：「留住實是王恩，但于來心不可。」王曰：「泰與先王游大國。從隋帝歷東西二京及燕、岱、汾、晉之間，多見名僧，心無所慕。自承法師名，身心歡喜，手舞足蹈，擬師至止，受弟子供養以終一身。令一國人皆為師弟子，望師講授，僧徒雖少，亦有數千
【現代漢語翻譯】 現代漢語譯本：於是（玄奘）繼續趕路，穿過南邊的沙漠，經過六天，到達高昌國境內的白力城。當時天色已晚，法師想要停留，城中的官員和使者說：『王城就在附近，請繼續前進。』多次更換好馬在前面引路，法師先前乘坐的紅馬，留下讓使者隨後趕來。當晚雞叫的時候到達王城。守門人稟告國王，國王下令打開城門。法師進入城中，國王和侍從前後舉著蠟燭親自從宮中出來，迎接法師進入後院，安置在一重閣樓的寶帳中。拜見問候非常懇切。國王說：『弟子自從聽說師父的名聲，高興得忘了睡覺吃飯。估算路程，知道師父今晚必定到達，和妻子都沒有睡覺，誦讀經書恭敬地等待。』不久，王妃和幾十個侍女也來禮拜。這時天色將亮，（國王）說很久沒有休息，感到疲倦想要睡覺，國王才回宮，留下幾個太監侍候休息。
第二天早上，法師還沒起床，國王已經來到門外，帶著王妃等一起來禮拜問候。國王說：『弟子想到沙漠道路艱難險阻，師父您能獨自前來，真是太奇特了。』流著眼淚稱讚不已。於是擺設齋飯，齋戒完畢，宮殿旁邊另有道場，國王親自引導法師居住在那裡，派遣太監侍衛。那裡有個彖法師（name of a monk），曾經在長安學習，精通法相，國王很器重他，命令他來與法師相見，一會兒就出去了。又命令國統王法師（name of a monk），年齡超過八十歲，與法師同住，並勸說法師留下，不要前往西方。法師不同意。停留十多天，想要告辭離開，國王說：『已經讓統師（title of a monk）請示，師父意下如何？』法師回答說：『留下居住實在是國王的恩情，但是與我來的本意不符。』國王說：『我曾經和先王遊歷大國。從隋朝皇帝經歷東西兩京以及燕、岱、汾、晉之間，見過很多名僧，心中沒有仰慕的。自從聽到法師的名聲，身心歡喜，手舞足蹈，打算師父到達后，接受弟子的供養以度過一生。讓全國的人都做師父的弟子，希望師父講授佛法，僧徒雖然少，也有數千人。』
【English Translation】 English version: Thereupon, (Xuanzang) continued his journey, crossed the southern desert, and after six days, arrived at Baili City within the territory of Gaochang. It was already late in the day, and the Dharma Master wished to stop, but the officials and envoys in the city said, 'The royal city is nearby, please proceed.' They repeatedly changed to good horses to lead the way, while the red horse that the Dharma Master had been riding was left for the envoy to follow later. That night, at the crowing of the rooster, they arrived at the royal city. The gatekeeper informed the king, who ordered the gates to be opened. The Dharma Master entered the city, and the king, with attendants holding candles before and behind, personally came out from the palace to greet the Dharma Master into the rear courtyard, seating him in a jeweled tent in a double-layered pavilion. He bowed and inquired with great sincerity, saying, 'Since hearing of the Master's name, this disciple has been so delighted that I have forgotten sleep and food. Estimating the journey, I knew that the Master would surely arrive tonight, and my wife and I have not slept, reading scriptures and waiting respectfully.' Soon after, the queen and several dozen maids also came to pay their respects. As dawn was approaching, (the king) said that he had been awake for a long time, felt tired, and wished to sleep, so the king returned to the palace, leaving several eunuchs to attend to his rest.
The next morning, before the Dharma Master had risen, the king had already arrived at the gate, bringing the queen and others to pay their respects and inquire. The king said, 'This disciple thinks of the arduous and perilous desert roads, and that the Master was able to come alone is truly remarkable.' He shed tears and praised him endlessly. Thereupon, he prepared a vegetarian meal, and after the fast was broken, there was a separate Dharma hall beside the palace, where the king personally led the Dharma Master to reside, sending eunuchs to guard him. There was a Dharma Master Tuan (name of a monk) there, who had studied in Chang'an and was well-versed in the Dharma characteristics. The king valued him greatly and ordered him to meet with the Dharma Master, but he left after a short while. He also ordered the National Preceptor Wang Dharma Master (name of a monk), who was over eighty years old, to live with the Dharma Master and urged him to stay and not go to the Western Regions. The Dharma Master refused. After staying for more than ten days, he wished to take his leave, and the king said, 'I have already ordered the Preceptor (title of a monk) to inquire, what is the Master's intention?' The Dharma Master replied, 'To stay is truly the king's kindness, but it is not in accordance with my original intention.' The king said, 'I once traveled with the late king to great countries. From the Sui Emperor, I experienced the eastern and western capitals, as well as Yan, Dai, Fen, and Jin, and saw many famous monks, but my heart was not moved. Since hearing of the Master's name, my body and mind have been joyful, and I have danced with delight, intending to receive the Master's arrival and support the Master for the rest of my life. I will make the people of the entire country disciples of the Master, hoping that the Master will teach the Dharma. Although the Sangha is small, there are still several thousand people.'
，並使執經充師聽眾。伏願察納微心，不以西遊爲念。」法師謝曰：「王之厚意，豈貧道寡德所當。但此行不為供養而來，所悲本國法義未周，經教少闕，懷疑蘊惑，啟訪莫從。以是畢命西方，請未聞之旨，欲令方等甘露不但獨灑于迦維，抉擇微言庶得盡沾于東國，波侖問道之志，善財求友之心，只可日日堅強，豈使中塗而止。愿王收意，勿以泛養為懷。」王曰：「弟子慕樂法師，必留供養，雖蔥山可轉，此意無移。乞信愚誠，勿疑不實。」法師報曰：「王之深心，豈待屢言然後知也？但玄奘西來為法，法既未得，不可中停。以是敬辭，愿王相體。又大王曩修勝業，位為人主，非唯蒼生恃仰，固亦釋教依憑，理在助揚，豈宜為礙。」王曰：「弟子亦不敢障礙，直以國無導師，故屈留法師以引愚迷耳。」法師皆辭不許。王乃動色攘袂大言曰：「弟子有異涂處師，師安能自去？或定相留，或送師還國，請自思之。相順猶勝。」法師報曰：「玄奘來者為乎大法，今逢為障，只可骨被王留，識神未必留也。」因嗚咽不復能言。王亦不納，更使增加供養。每日進食，王躬捧槃。法師既被停留，違阻先志，遂誓不食以感其心。於是端坐，水漿不涉于口三日。至第四日，王覺法師氣息漸惙，深生愧懼，乃稽首禮謝云：「任師西行，乞
【現代漢語翻譯】 現代漢語譯本：並且讓那些拿著經書的人來充當老師，聽從大眾的意見。我希望您能體察我這微薄的心意，不要總是想著讓我留在西域。』法師謝絕說：『國王的厚愛，豈是我這寡德之人所能承受的。只是我這次西行不是爲了接受供養而來，而是悲憫本國佛法義理還不完備，經書教義缺少，人們心懷疑惑，想要請教卻無從問起。因此我才要不惜性命前往西方，求取未曾聽聞的教義，想要讓佛法甘露不僅僅灑在迦毗羅衛國（Kapilavastu，釋迦牟尼佛的故鄉），也讓精妙的佛法能夠遍及東土，學習波侖（Purna，佛陀十大弟子之一，以善於說法著稱）問道的精神，傚法善財童子（Sudhana，華嚴經中的求道者）求友的決心，只能日日堅強，怎能半途而廢。希望國王收回您的想法，不要總是想著供養我。』國王說：『弟子仰慕法師，一定要留下您來接受供養，即使是蔥山（Pamir Mountains，古代中亞山脈）可以移動，這個心意也不會改變。請相信我這愚誠之心，不要懷疑我的真心。』法師回答說：『國王的深厚情意，難道還要我說很多遍您才能明白嗎？只是玄奘西來是爲了求法，現在佛法還沒有得到，不能中途停止。因此我才恭敬地辭別，希望國王能夠體諒。而且大王您過去修習殊勝的功德，身為人主，不僅是百姓所仰仗，也是佛教所依靠的，理應幫助弘揚佛法，怎麼能成為阻礙呢？』國王說：『弟子也不敢阻礙，只是因為國內沒有導師，所以才想留下法師來引導愚昧的人們。』法師都拒絕了。國王於是變了臉色，捋起袖子大聲說：『弟子這裡有其他教派的老師，法師您怎麼能自己離開？或者一定要留下您，或者送您回國，請您自己考慮。順從我總比不順從要好。』法師回答說：『玄奘來這裡是爲了偉大的佛法，現在遇到阻礙，只能讓我的屍骨被您留下，我的神識未必會留下。』因此嗚咽著說不出話來。國王也不接受，更加增加供養。每天進食的時候，國王親自捧著食盤。法師既然被停留，違背了先前的志向，於是發誓不吃飯來感動國王的心。於是端坐著，三天水米不進。到了第四天，國王覺得法師氣息越來越微弱，深感愧疚和恐懼，於是叩頭謝罪說：『任憑法師西行，請 乞
【English Translation】 English version: 'and let those who hold the scriptures act as teachers, listening to the opinions of the masses. I hope you will understand my humble intentions and not always think of keeping me in the Western Regions.' The Dharma Master declined, saying, 'Your Majesty's kindness is more than I, a person of meager virtue, can bear. However, this journey to the West is not for the sake of receiving offerings, but out of sorrow for the incompleteness of the Dharma in my country, the lack of scriptures and teachings, the doubts in people's minds, and the inability to find someone to ask. Therefore, I am willing to risk my life to go to the West to seek the teachings that have not been heard, hoping that the nectar of the Dharma will not only be sprinkled on Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), but also that the subtle words of the Dharma can reach the Eastern Land, learning the spirit of Purna (Purna, one of the Buddha's ten great disciples, known for his eloquence) in asking questions, emulating the determination of Sudhana (Sudhana, a seeker of the Way in the Avatamsaka Sutra) in seeking friends, and only becoming stronger day by day, how can I stop halfway? I hope Your Majesty will withdraw your thoughts and not always think of supporting me.' The King said, 'Your disciple admires the Dharma Master and must keep you here to receive offerings. Even if the Pamir Mountains (Pamir Mountains, an ancient Central Asian mountain range) can be moved, this intention will not change. Please believe in my foolish sincerity and do not doubt my sincerity.' The Dharma Master replied, 'Your Majesty's deep feelings, do I need to say it many times before you understand? However, Xuanzang's journey to the West is for the sake of seeking the Dharma. Now that the Dharma has not yet been obtained, I cannot stop halfway. Therefore, I respectfully decline and hope that Your Majesty can understand. Moreover, Your Majesty, you have cultivated excellent merits in the past and are the ruler of the people, not only relied upon by the people, but also relied upon by Buddhism. You should help promote the Dharma, how can you become an obstacle?' The King said, 'Your disciple dares not hinder you, but because there is no teacher in the country, I want to keep the Dharma Master to guide the ignorant people.' The Dharma Master refused. The King then changed his expression, rolled up his sleeves, and said loudly, 'Your disciple has teachers of other sects here, how can the Dharma Master leave on your own? Either I must keep you here, or I will send you back to your country, please consider it yourself. Obeying me is better than disobeying me.' The Dharma Master replied, 'Xuanzang came here for the great Dharma. Now that I encounter obstacles, you can only keep my bones, but my spirit may not stay.' Therefore, he sobbed and could not speak. The King did not accept this either and increased the offerings even more. Every day when eating, the King personally held the food tray. Since the Dharma Master was detained and violated his previous aspirations, he vowed not to eat to move the King's heart. Therefore, he sat upright, without water or rice for three days. On the fourth day, the King felt that the Dharma Master's breath was getting weaker and weaker, and he felt deeply ashamed and fearful, so he bowed and apologized, saying, 'I will let the Dharma Master go to the West, Please'
垂早食。」法師恐其不實，要王指日為言。王曰：「若須爾者，請共對佛更結因緣。」遂共入道場禮佛，對母張太妃，共法師約為兄弟，任師求法。還日請住此國三年，受弟子供養。若當來成佛，愿弟子如波斯匿王、頻婆娑羅等與師作外護檀越。仍屈停一月講《仁王經》，中間為師營造行服。法師皆許。太妃甚歡，愿與師長為眷屬，代代相度，於是方食。其節志貞堅如此。
後日，王別張大帳開講，帳可坐三百餘人，太妃已下，王及統師大臣等，各部別而聽。每到講時，王躬執香爐自來迎引。將升法座，王又低跪為蹬，令法師躡上，日日如此。講訖，為法師度四沙彌以充給侍。製法服三十具。以西土多寒，又造面衣、手衣、靴、襪等各數事。黃金一百兩，銀錢三萬，綾及絹等五百匹，充法師往還二十年所用之資給。馬三十匹，手力二十五人。遣殿中侍御史歡信送至葉護可汗衙。又作二十四封書，通屈支等二十四國。每一封書附大綾一匹為信。又以綾絹五百匹、果味兩車獻葉護可汗，並書稱：「法師者是奴弟，欲求法于婆羅門國，愿可汗憐師如憐奴，仍請敕以西諸國給鄔落馬遞送出境。」
法師見王送沙彌及國書綾絹等至，慚其優餞之厚，上啟謝曰：「奘聞江海遐深，濟之者必憑舟楫；群生滯惑，導之者寔
假聖言。是以如來運一子之大悲，生茲穢土；鏡三明之慧日，朗此幽昏。慈雲蔭有頂之天，法雨潤三千之界，利安已訖，舍應歸真。遺教東流，六百餘祀，騰、會振輝于吳、洛，讖、什鐘美於秦、涼，不墜玄風，咸匡勝業。但遠人來譯，音訓不同，去聖時遙，義類差舛，遂使雙林一味之旨，分成當現二常；大乘不二之宗，析為南北兩道。紛紜諍論，凡數百年。率土懷疑，莫有匠決。玄奘宿因有慶，早預緇門，負笈從師，年將二紀。名賢勝友，備悉諮詢，大小乘宗，略得披覽，未嘗不執卷躊躇，捧經侘傺，望給園而翹足，想鷲嶺而載懷，愿一拜臨，啟申宿惑。然知寸管不可窺天，小䗍難為酌海，但不能棄此微誠，是以裝束取路，絓涂荏苒，遂到伊吾。伏惟大王稟天地之淳和，資二儀之淑氣，垂衣作主，子育蒼生，東抵大國之風，西撫百戎之俗，樓蘭、月氏之地，車師、狼望之鄉，並被深仁，俱沾厚德。加以欽賢愛士，好善流慈，憂矜遠來，曲令接引。既而至止，渥惠逾深，賜以話言，闡揚法義。又蒙降結弟季之緣，敦獎友于之念，並遺書西域二十餘蕃，煦飾慇勤，令遞餞送。又愍西遊煢獨，雪路淒寒，爰下明敕，度沙彌四人以為侍伴，法服、綿帽、裘毯、靴襪五十餘事，及綾絹、金銀錢等，令充二十年往還之資。伏對驚
慚，不知啟處，決交河之水比澤非多，舉蔥嶺之山方恩豈重。懸度陵溪之險，不復為憂；天梯道樹之鄉，瞻禮非晚。儻蒙允遂，則誰之力焉？王之恩也。然後展謁眾師，稟承正法，歸還翻譯，廣佈未聞，剪諸見之稠林，絕異端之穿鑿，補像化之遺闕，定玄門之指南，庶此微功，用答殊澤。又前涂既遠，不獲久停，明日辭違，預增凄斷。不任銘荷，謹啟謝聞。」王報曰：「法師既許為兄弟，則國家所畜，共師同有，何因謝也。」
發日，王與諸僧、大臣、百姓等，傾都送出城西。王抱法師慟哭，道俗皆悲，傷離之聲振動郊邑。敕妃及百姓等還，自與大德已下各乘馬送數十里而歸。其所經諸國，王侯禮重，皆此類也。從是西行，度無半城、篤進城后，入阿耆尼國（舊曰烏耆，訛也）。
大唐大慈恩寺三藏法師傳卷第一 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第二
沙門慧立本 釋彥悰箋
起阿耆尼國終羯若鞠阇國
從此西行至阿耆尼國阿父師泉。泉在道南沙崖，崖高數丈，水自半而出。相傳云，舊有商侶數百，在涂水盡，至此睏乏不知所為。時眾中有一僧，不裹行資，依眾乞活。眾議曰：「是僧事佛，是故我曹供養，雖涉
萬里，無所赍攜。今我等熬然，竟不憂念，宜共白之。」僧曰：「汝等欲得水者，宜各禮佛，受三歸五戒，我為汝等登崖作水。」眾既危困，咸從其命。受戒訖，僧教曰：「吾上崖后，汝等當喚『阿父師為我下水』，任須多少言之。」其去少時，眾人如教而請，須臾水下充足，大眾無不歡荷。師竟不來，眾人上觀，已寂滅矣。大小悲號，依西域法焚之。于坐處聚磚石為塔，塔今猶在，水亦不絕。行旅往來，隨眾多少，下有細粗；若無人時，津液而已。
法師與眾宿于泉側。明發，又經銀山。山甚高廣，皆是銀礦，西國銀錢所從出也。山西又逢群賊，眾與物而去。遂至王城所處川岸而宿。時同侶商胡數十，貪先貿易，夜中私發，前去十餘里，遇賊劫殺，無一脫者。比法師等到，見其遺骸，無復財產，深傷嘆焉。
漸去遙見王都，阿耆尼王與諸臣來迎，延入供養。其國先被高昌寇擾，有恨不肯給馬。法師停一宿而過。前渡二大河，西履平川，行數百里，入屈支國界(舊云龜茲，訛也)。將近王都，王與群臣及大德僧木叉鞠多等來迎。自外諸僧數千，皆于城東門外，張浮幔，安行像，作樂而住。法師至，諸德起來相慰訖，各還就坐。使一僧擎鮮華一盤來授法師。法師受已，將至佛前散華，禮拜訖，就木叉鞠多下
【現代漢語翻譯】 現代漢語譯本：萬里之遙，身無長物。如今我們如此困頓，竟然不憂慮，應該一起稟告那位僧人。」僧人說：「你們想要得到水，應該各自禮佛，受三歸五戒，我為你們登上懸崖取水。」眾人已經危困不堪，都聽從了他的話。受戒完畢，僧人教導說：「我登上懸崖后，你們應當呼喚『阿父師（梵語：父親，老師）為我下水』，需要多少就說多少。」僧人離去不久，眾人按照他教導的請求，須臾之間水就充足了，大眾無不歡欣感激。阿父師最終沒有回來，眾人登上懸崖觀看，他已經寂滅了。大家悲痛號哭，按照西域的習俗火化了他。在阿父師坐化的地方堆積磚石建造佛塔，佛塔至今還在，泉水也從未斷絕。來往的行旅，根據人數的多少，泉水有粗細之分；如果沒有人，就只有少量的水滴而已。 法師與眾人在泉水旁邊住宿。第二天早上出發，又經過銀山。銀山非常高大寬廣，都是銀礦，是西域各國銀錢的來源。在銀山西邊又遇到一群盜賊，搶走了眾人的財物。於是到達國王的城池所在的河岸邊住宿。當時同行的商胡有幾十人，貪圖搶先貿易，夜裡偷偷出發，前行十幾里，遇到盜賊被劫殺，沒有一個人逃脫。等到法師等人到達，看到他們的遺骸，沒有留下任何財產，深感悲傷嘆息。 漸漸地遠遠望見王都，阿耆尼王（Agni，火神）與各位大臣前來迎接，邀請法師進入城中供養。這個國家先前被高昌國侵擾，心懷怨恨，不肯提供馬匹。法師停留一宿就離開了。向前渡過兩條大河，向西走過平坦的平原，行走了數百里，進入屈支國（Kucha，古國名）的境內（舊稱龜茲，是訛傳）。將要到達王都時，國王與各位大臣以及大德僧木叉鞠多（Mokshagupta，解脫 गुप्त）等人前來迎接。此外還有數千僧人，都在城東門外，張掛彩色的帷幔，安放佛像，演奏音樂而住。法師到達后，各位高僧起身慰問完畢，各自回到座位。派一位僧人捧著一盤鮮花來獻給法師。法師接過鮮花，拿到佛前散花，禮拜完畢，就坐在木叉鞠多的下首。
【English Translation】 English version: For tens of thousands of miles, carrying nothing with them. Now that we are so distressed, yet not worried, we should all tell the monk.' The monk said, 'If you want to get water, you should each pay homage to the Buddha, receive the Three Refuges and Five Precepts, and I will climb the cliff to get water for you.' The crowd was already in dire straits and all obeyed his words. After receiving the precepts, the monk taught, 'After I climb the cliff, you should call out 'A-fu-shi (Sanskrit: father, teacher) bring water down for me,' and say how much you need.' After he left for a short time, the crowd requested as he had taught, and in a short while, the water was plentiful, and the crowd was overjoyed and grateful. The master did not return after all, and the crowd climbed up to look, and he had already entered nirvana. Everyone wailed in grief and cremated him according to the customs of the Western Regions. They piled bricks and stones to build a pagoda at the place where the master sat, and the pagoda is still there today, and the spring water has never stopped. Travelers come and go, and according to the number of people, the spring water is either thick or thin; if there is no one, there is only a small amount of dripping water. The Dharma master and the crowd stayed overnight by the spring. Setting off the next morning, they passed through Silver Mountain again. Silver Mountain was very high and wide, all of which were silver mines, the source of silver coins in the Western Regions. West of Silver Mountain, they encountered a group of thieves who robbed the crowd of their belongings. Then they arrived at the riverbank where the king's city was located and stayed overnight. At that time, there were dozens of Sogdian merchants traveling with them, who were greedy for early trade and secretly set off in the middle of the night, traveling more than ten miles before encountering thieves who robbed and killed them, and not one of them escaped. When the Dharma master and others arrived, they saw their remains, with no property left, and were deeply saddened and sighed. Gradually, they saw the royal capital from afar, and King Agni (Agni, God of Fire) and his ministers came to greet them, inviting the Dharma master to enter the city for offerings. This country had previously been disturbed by Gaochang and harbored resentment, refusing to provide horses. The Dharma master stayed for one night and left. Moving forward, they crossed two large rivers, traveled west across a flat plain, traveled hundreds of miles, and entered the territory of the Kingdom of Kucha (Kucha, ancient kingdom) (formerly called Guizi, which is a corruption). As they approached the royal capital, the king and his ministers, as well as the virtuous monk Mokshagupta (Mokshagupta, 解脫 गुप्त), came to greet them. In addition, thousands of monks were outside the east gate of the city, hanging colorful canopies, placing Buddha statues, and staying there playing music. When the Dharma master arrived, the virtuous monks got up to greet him and then returned to their seats. They sent a monk to hold a plate of fresh flowers to offer to the Dharma master. The Dharma master received the flowers, took them to the Buddha to scatter them, paid homage, and then sat below Mokshagupta.
坐。坐已，復行華。行華已，行蒲桃漿。于初一寺受華、受漿已，次受余寺亦爾，如是展轉日晏方訖，僧徒始散。
有高昌人數十于屈支出家，別居一寺，寺在城東南。以法師從家鄉來，先請過宿，因就之，王共諸德各還。明日，王請過宮備陳供養，而食有三凈，法師不受，王深怪之。法師報：「此漸教所開，而玄奘所學者大乘不爾也。」受余別食。食訖，過城西北阿奢理兒寺(唐言奇特也)，是木叉鞠多所住寺也。鞠多理識閑敏，彼所宗歸，遊學印度二十餘載，雖涉眾經，而《聲明》最善，王及國人咸所尊重，號稱獨步。見法師至，徒以客禮待之，未以知法為許。謂法師曰：「此土《雜心》、《俱舍》、《毗婆沙》等一切皆有，學之足得，不煩西涉受艱辛也。」法師報曰：「此有《瑜伽論》不？」鞠多曰：「何用問是邪見書乎？真佛弟子者，不學是也。」法師初深敬之，及聞此言，視之猶土。報曰：「《婆沙》、《俱舍》本國已有，恨其理疏言淺，非究竟說，所以故來欲學大乘《瑜伽論》耳。又《瑜伽》者是後身菩薩彌勒所說，今謂邪書，豈不懼無底抂坑乎？」彼曰：「《婆沙》等汝所未解，何謂非深？」法師報曰：「師今解不？」曰：「我盡解。」法師即引《俱舍》初文問，發端即謬，因更窮之，色遂變動
【現代漢語翻譯】 現代漢語譯本 坐下。坐下後，又開始分發鮮花。分發鮮花完畢，又分發葡萄漿。在第一座寺廟接受鮮花和葡萄漿后，依次到其他寺廟接受，像這樣輪流進行，直到太陽西斜才結束，僧人們才各自散去。
有幾十個高昌人在屈支出家，單獨居住在一座寺廟裡，寺廟在城的東南方。因為法師（玄奘）是從家鄉來的，所以先邀請他去住宿，於是就去了那裡，國王和各位有德之人各自返回。第二天，國王邀請法師到王宮，準備了豐盛的供養，但食物中有『三凈』（指不見殺、不聞殺、不為己殺的肉），法師沒有接受，國王對此深感奇怪。法師回答說：『這是漸教所允許的，而玄奘所學習的大乘佛教不是這樣的。』於是接受了另外準備的食物。
飯後，法師經過城西北的阿奢理兒寺（唐朝話是『奇特』的意思），那是木叉鞠多（Muksha Gupta）所居住的寺廟。木叉鞠多聰明敏捷，是當地人所推崇的，他遊學印度二十多年，雖然涉獵很多經典，但最擅長《聲明》（Shabda-vidya，古印度語法學），國王和國人都非常尊重他，稱他為獨步。他見到法師到來，只是以對待客人的禮節來接待，並沒有認可法師的佛法修為。他對法師說：『這個地方《雜心論》、《俱舍論》、《毗婆沙論》等一切都有，學習這些就足夠了，不需要不遠萬里到西方去受苦。』法師回答說：『這裡有《瑜伽師地論》（Yogacarabhumi-sastra）嗎？』木叉鞠多說：『為什麼要問這種邪見的書呢？真正的佛弟子，是不學習這些的。』法師起初非常尊敬他，聽到這些話后，就覺得他像泥土一樣。法師回答說：『《婆沙論》、《俱舍論》我的國家本來就有，只是覺得它們的道理粗疏，語言淺顯，不是究竟的說法，所以才特意來這裡學習大乘的《瑜伽師地論》。而且《瑜伽師地論》是後身菩薩彌勒（Maitreya）所說的，現在您說是邪書，難道不怕墮入無底的枉坑嗎？』他（木叉鞠多）說：『《婆沙論》等您都沒有理解，怎麼說它們不深刻呢？』法師回答說：『您現在理解了嗎？』他說：『我完全理解。』法師就引用《俱舍論》的開頭部分提問，他一開始就錯了，於是法師進一步追問，木叉鞠多的臉色都變了。
【English Translation】 English version He sat down. After sitting, he resumed distributing flowers. After distributing flowers, he distributed grape juice. After receiving flowers and juice at the first temple, he proceeded to the remaining temples in turn, continuing in this manner until the sun was setting, and the monks dispersed.
Several dozen people from Gaochang had become monks in Quzhi, residing separately in a temple located southeast of the city. Because the Dharma Master (Xuanzang) had come from their hometown, they first invited him to stay overnight, so he went there, and the king and other virtuous individuals returned to their respective places. The next day, the king invited the Dharma Master to the palace, preparing lavish offerings, but the food included 'threefold pure' meat (meaning meat that was not seen to be killed, not heard to be killed, and not killed for oneself), which the Dharma Master did not accept, causing the king to be deeply surprised. The Dharma Master replied, 'This is permitted by the gradual teachings, but the Mahayana Buddhism that Xuanzang studies is not like that.' He accepted other food that was prepared separately.
After the meal, the Dharma Master passed by the Ashali'er Temple (in Tang language, 'unique'), located northwest of the city, which was the temple where Muksha Gupta resided. Muksha Gupta was intelligent and quick-witted, and he was revered by the local people. He had traveled and studied in India for over twenty years, and although he had studied many scriptures, he was most proficient in Shabda-vidya (ancient Indian grammar). The king and the people of the country greatly respected him, calling him unparalleled. When he saw the Dharma Master arrive, he treated him only with the courtesy of a guest, not acknowledging the Dharma Master's understanding of the Dharma. He said to the Dharma Master, 'This land has everything, including the Tattvasamgraha, Abhidharmakosa, and Vibhasa, which are sufficient for study, so there is no need to travel west to endure hardship.' The Dharma Master replied, 'Do you have the Yogacarabhumi-sastra here?' Muksha Gupta said, 'Why ask about such a heretical book? A true disciple of the Buddha does not study such things.' The Dharma Master initially respected him deeply, but upon hearing these words, he regarded him as mere dirt. The Dharma Master replied, 'The Vibhasa and Abhidharmakosa are already available in my country, but I find their reasoning to be superficial and their language shallow, not ultimate teachings, so I have come specifically to study the Mahayana Yogacarabhumi-sastra. Moreover, the Yogacarabhumi-sastra was spoken by the future Buddha Maitreya, so how can you call it a heretical book without fearing falling into a bottomless pit of injustice?' He (Muksha Gupta) said, 'You have not understood the Vibhasa and others, so how can you say they are not profound?' The Dharma Master replied, 'Do you understand them now?' He said, 'I understand them completely.' The Dharma Master then quoted the opening passage of the Abhidharmakosa, and he was immediately wrong, so the Dharma Master questioned him further, and Muksha Gupta's expression changed.
，云：「汝更問余處。」又示一文，亦不通，曰：「《論》無此語。」時王叔智月出家，亦解經論，時在傍坐，即證言《論》有此語。乃取本對讀之，鞠多極慚，云：「老忘耳。」又問餘部，亦無好釋。時為凌山雪路未開，不得進發，淹停六十餘日，觀眺之外，時往就言，相見不復踞坐，或立或避。私謂人曰：「此支那僧非易酬對。若往印度，彼少年之儔未必出也。」其畏嘆如是。
至發日，王給手力、駝馬，與道俗等傾都送出。從此西行二日，逢突厥寇賊二千餘騎，其賊乃預共分張行眾資財，懸諍不平，自斗而散。又前行六百里渡小磧，至跋祿迦國(舊曰姑墨)，停一宿。又西北行三百里，渡一磧，至凌山，即蔥嶺北隅也。其山險峭，峻極于天。自開闢已來，冰雪所聚，積而為凌，春夏不解，凝冱污漫，與云連屬，仰之皚然，莫睹其際。其凌峰摧落橫路側者，或高百尺，或廣數丈，由是蹊徑崎嶇，登陟艱阻。加以風雪雜飛，雖復屨重裘不免寒戰。將欲眠食，復無燥處可停，唯知懸釜而炊，席冰而寢。七日之後方始出山，徒侶之中𣨙凍死者十有三四，牛馬逾甚。
出山后至一清池(清池亦云熱海。見其對凌山不凍，故得此名，其水未必溫)周千四五百里，東西長，南北狹，望之淼然，無待激風而洪波數丈
【現代漢語翻譯】 現代漢語譯本：鞠多說：『你再問我其他地方。』又展示了一段文字，也不通順，說：『《論》中沒有這句話。』當時王叔智月出家，也精通經論，當時在旁邊坐著，就證明說《論》中有這句話。於是拿出原本對照閱讀，鞠多非常慚愧，說：『我老了，記性不好。』又問他其他部分，也沒有好的解釋。當時因為凌山的雪路沒有開通，無法前進出發，停留了六十多天，除了觀賞風景，時常去拜訪他，見面不再踞坐，或者站著或者回避。私下對人說：『這位支那僧人不容易對付。如果去印度，那裡的年輕僧侶未必能勝過他。』他畏懼歎服到這種程度。 到了出發的日子，國王提供人力、駱駝和馬匹，與僧俗等一起傾城送出。從此向西走了兩天，遇到突厥強盜兩千多騎，這些強盜事先共同分配搶來的行人和財物，因為爭執不公平，自己打起來而散夥了。又向前走了六百里，渡過小磧，到達跋祿迦國（舊稱姑墨），停留了一夜。又向西北走了三百里，渡過一個沙漠，到達凌山，也就是蔥嶺的北邊。那山險峻陡峭，高聳入雲。自從開天闢地以來，冰雪聚集在那裡，積累成為冰凌，春夏也不融化，凝結凍結，與云連線在一起，抬頭看去一片潔白，看不到邊際。那些冰峰崩塌掉落在路邊的，有的高達百尺，有的寬達數丈，因此道路崎嶇不平，攀登非常艱難。加上風雪交加，即使穿著厚重的皮衣也免不了寒冷戰慄。想要睡覺吃飯，又沒有乾燥的地方可以停留，只能懸掛鍋子做飯，在冰上睡覺。七天之後才走出山，同伴之中凍死的人有十分之三四，牛馬更多。 出了山後到達一個清池（清池也叫熱海。因為與凌山相對而不結冰，所以得到這個名字，它的水未必是熱的），周圍一千四五百里，東西長，南北窄，望過去水面遼闊，不用大風吹動也會掀起幾丈高的波浪。
【English Translation】 English version: Jukduo said, 'You can ask me about other parts.' He then showed a text, which was also incomprehensible, and said, 'The Lun (Shastra) does not contain this statement.' At that time, Wang Shuzhi Yue had become a monk and was also well-versed in scriptures and treatises. He was sitting nearby and immediately testified that the Lun did contain this statement. So they took the original text and compared it, and Jukduo was very ashamed, saying, 'I am old and forgetful.' He was then asked about other sections, but he had no good explanations. At that time, because the snow road on Ling Mountain was not open, they could not proceed, and they stayed for more than sixty days. Besides enjoying the scenery, they often went to visit him. When they met, they no longer sat formally, but either stood or avoided him. He privately said to people, 'This Chinese monk is not easy to deal with. If he went to India, the young monks there might not be able to surpass him.' His fear and admiration were such. On the day of departure, the king provided manpower, camels, and horses, and together with monks and laypeople, the whole city came out to see them off. From there, they traveled west for two days and encountered more than two thousand Turkic bandits. These bandits had previously divided up the stolen goods from travelers and were fighting among themselves due to disputes over fairness, and they dispersed. They then traveled six hundred li (Chinese mile) further, crossed the Xiaoqi Desert, and arrived at the country of Baluka (formerly known as Gumo), where they stayed for one night. They then traveled three hundred li (Chinese mile) northwest, crossed a desert, and arrived at Ling Mountain, which is the northern corner of the Congling Mountains (Pamir Mountains). The mountain is steep and precipitous, reaching to the sky. Since the beginning of time, ice and snow have gathered there, accumulating into ice, which does not melt in spring or summer. It is frozen and connected to the clouds. Looking up, it is a vast expanse of white, with no end in sight. Some of the ice peaks that have collapsed and fallen on the side of the road are hundreds of feet high, and some are tens of zhang (Chinese unit of measurement) wide. Therefore, the paths are rugged and difficult to climb. In addition, with wind and snow flying, even wearing heavy fur coats could not prevent shivering from the cold. When they wanted to sleep and eat, there was no dry place to stay, so they could only hang pots to cook and sleep on the ice. After seven days, they finally left the mountain. Among the companions, three or four out of ten froze to death, and even more cattle and horses died. After leaving the mountain, they arrived at a clear pool (the clear pool is also called Rehai (Hot Sea). It is named this because it does not freeze in contrast to Ling Mountain, but its water is not necessarily warm), which is one thousand four or five hundred li (Chinese mile) in circumference, long from east to west and narrow from north to south. Looking at it, the water surface is vast, and without strong winds, it can still create waves several zhang (Chinese unit of measurement) high.
。循海西北行五百餘里，至素葉城，逢突厥葉護可汗，方事畋游，戎馬甚盛。可汗身著綠綾袍，露發，以丈許帛練裹額后垂。達官二百餘人皆錦袍編髮，圍繞左右。自余軍眾皆裘褐毳毛，槊纛端弓，駝馬之騎，極目不知其表。既與相見，可汗歡喜，云：「暫一處行，二三日當還，師且向衙所。」令達官答摩支引送安置。
至衙三日，可汗方歸，引法師入。可汗居一大帳，帳以金花裝之，爛眩人目。諸達官於前列長筵兩行侍坐，皆錦服赫然，余仗衛立於后。觀之，雖穹廬之君亦為尊美矣。法師去帳三十餘步，可汗出帳迎拜，傳語慰問訖，入坐。突厥事火不施床，以木含火，故敬而不居，但地敷重茵而已。仍為法師設一鐵交床，敷褥請坐。須臾，更引漢使及高昌使人入，通國書及信物，可汗自目之，甚悅，令使者坐。命陳酒設樂，可汗共諸臣使人飲，別索蒲桃漿奉法師。於是恣相酬勸，窣渾鐘碗之器交錯遞傾，僸佅兜離之音鏗鏘互舉，雖蕃俗之曲，亦甚娛耳目、樂心意也。少時，更有食至，皆烹鮮羔犢之質，盈積於前。別營凈食進法師，具有餅飯、酥乳、石蜜、刺蜜、蒲桃等。食訖，更行蒲桃漿，仍請說法。法師因誨以十善，愛養物命，及波羅蜜多解脫之業，乃舉手叩額，歡喜信受。
因留停數日，勸住曰：
【現代漢語翻譯】 現代漢語譯本：玄奘繼續向西北方向行進了五百多里，到達了素葉城（Suyab，位於今天的吉爾吉斯斯坦境內，是當時西突厥的重要城市）。在那裡，他遇到了突厥葉護可汗（Tung Yabghu Qaghan，西突厥的統治者），當時可汗正在進行狩獵遊樂活動，軍隊陣容非常強大。可汗本人穿著綠色的綾羅袍，露出頭髮，用大約一丈長的白色絲綢裹住額頭，絲綢的末端垂在腦後。兩百多名官員都穿著錦袍，梳著辮子，環繞在可汗左右。其餘的士兵都穿著皮襖和粗毛衣，手持長矛，旗幟，弓箭，騎著駱駝和馬匹，一眼望不到邊。玄奘與可汗見面后，可汗非常高興，說：『我們暫時一起走一段路，兩三天後我就要回去了，法師您先去衙署休息吧。』然後命令一位名叫答摩支（Tarmach，突厥官員名）的官員引導玄奘前去安置。 到達衙署三天後，可汗才回來，並引導玄奘進入。可汗住在一個大帳篷里，帳篷用金花裝飾，光彩奪目。各位官員在前排的長筵上分兩行侍坐，都穿著華麗的錦袍，光彩照人，其餘的衛兵則站在後面。看到這樣的景象，即使是遊牧民族的君主也顯得非常尊貴華美。玄奘走到距離帳篷三十多步的地方，可汗走出帳篷迎接並施禮，傳達慰問之意后，進入帳篷就坐。突厥人崇拜火，不使用床，而是用木頭包含著火，因此對火非常尊敬而不居住在床上，只是在地上鋪上厚厚的墊子。可汗仍然為玄奘設定了一張鐵製的交床，鋪上褥子請他坐下。不久，又引導漢朝使者和高昌（Kingdom of Qocho，古代西域國家）的使者進入，呈遞國書和信物，可汗親自觀看，非常高興，命令使者坐下。然後命令擺上酒宴，奏起音樂，可汗與各位大臣和使者一起飲酒，另外還專門準備了葡萄漿獻給玄奘。於是大家盡情地互相敬酒勸飲，用窣渾（Sughdian，中亞古國粟特）的鐘碗盛著的酒器交錯傳遞，僸佅（Kimāka，中亞古族）和兜離（Tokhari，中亞古族）的音樂鏗鏘有力地交替演奏，雖然是異族的音樂，但也非常悅耳動聽，令人心情愉悅。過了一會兒，又有食物送上來，都是烹煮的新鮮的羔羊和小牛，堆積在面前。另外還專門準備了乾淨的食物進獻給玄奘，包括餅飯、酥油、牛奶、石蜜（rock candy，一種糖）、刺蜜（一種蜂蜜）、葡萄等。用完餐后，又送上葡萄漿，然後請求玄奘說法。玄奘於是向他們講授十善（Ten wholesome actions，佛教倫理中的十種善行），愛護生命，以及波羅蜜多（Pāramitā，佛教中的「到彼岸」）解脫的道理，可汗聽后舉手叩額，歡喜地信受。 因此玄奘停留了幾天，可汗勸他住下，說：
【English Translation】 English version: Xuanzang continued northwest for more than five hundred li, arriving at Suyab (located in present-day Kyrgyzstan, an important city of the Western Turkic Khaganate at that time). There, he encountered the Turkic Tong Yabghu Qaghan (the ruler of the Western Turkic Khaganate), who was engaged in hunting and recreation, with a very strong military presence. The Khaghan himself was wearing a green silk robe, with his hair exposed, and a white silk cloth about a zhang (approximately 3.3 meters) long wrapped around his forehead, with the ends hanging down behind his head. More than two hundred officials were all wearing brocade robes and had braided hair, surrounding the Khaghan. The rest of the soldiers were all wearing fur coats and coarse woolen garments, holding spears, banners, and bows, riding camels and horses, stretching as far as the eye could see. After Xuanzang met the Khaghan, the Khaghan was very pleased and said, 'Let's travel together for a while. I will return in two or three days. Master, please go to the yamen (government office) to rest first.' Then he ordered an official named Tarmach to guide Xuanzang to his accommodation. Three days after arriving at the yamen, the Khaghan returned and led Xuanzang in. The Khaghan lived in a large tent, decorated with golden flowers, dazzling to the eye. The officials sat in two rows at a long banquet table in front, all wearing gorgeous brocade robes, radiant and dazzling, while the rest of the guards stood behind. Seeing this scene, even the ruler of a nomadic people appeared very noble and magnificent. Xuanzang walked to a place more than thirty paces away from the tent, and the Khaghan came out of the tent to greet him and pay his respects. After conveying his words of comfort, he entered the tent and sat down. The Turks worship fire and do not use beds, but rather use wood containing fire, so they respect fire very much and do not live on beds, but simply spread thick mats on the ground. The Khaghan still set up an iron folding bed for Xuanzang, spread a mattress on it, and invited him to sit down. Soon, he also led in the envoys from the Han Dynasty and the Kingdom of Qocho (an ancient kingdom in the Western Regions), presenting letters of credence and gifts. The Khaghan personally examined them, was very pleased, and ordered the envoys to sit down. Then he ordered a banquet to be set up, and music to be played. The Khaghan drank with the ministers and envoys, and also specially prepared grape juice to offer to Xuanzang. So everyone indulged in toasting and drinking, with Sughdian (an ancient country in Central Asia) cups and bowls passing back and forth, and the music of the Kimāka (an ancient Central Asian tribe) and Tokhari (an ancient Central Asian tribe) playing alternately with sonorous force. Although it was foreign music, it was very pleasant to the ear and made people feel happy. After a while, more food was brought up, all of which were cooked fresh lamb and calves, piled up in front. In addition, clean food was specially prepared and presented to Xuanzang, including cakes, rice, ghee, milk, rock candy, thorn honey (a type of honey), and grapes. After the meal, more grape juice was served, and then Xuanzang was asked to preach the Dharma. Xuanzang then taught them the Ten Wholesome Actions (Buddhist ethics), cherishing life, and the principles of Pāramitā (Buddhist 'perfection' or 'to the other shore') liberation. After listening, the Khaghan raised his hands and touched his forehead, joyfully accepting the teachings. Therefore, Xuanzang stayed for several days, and the Khaghan urged him to stay, saying:
「師不須往印特伽國(謂印度也)彼地多暑，十月當此五月，觀師容貌，至彼恐銷融也。其人露黑，類無威儀，不足觀也。」法師報曰：「今之彼，欲追尋聖蹟慕求法耳。」可汗乃令軍中訪解漢語及諸國音者，遂得年少，曾到長安數年通解漢語，即封為摩咄達官，作諸國書，令摩咄送法師到迦畢試國。又施緋綾法服一襲，絹五十匹，與群臣送十餘里。
自此西行四百餘里，至屏聿，此曰千泉，地方數百里，既多池沼，又豐奇木，森沈涼潤，即可汗避暑之處也。自屏聿西百五十里，至呾邏斯城。又西南二百里，至白水城。又西南二百里，至恭御城。又南五十里，至笯(奴故反)赤建國。又西二百里，至赭時國(唐言石國)，國西臨葉葉河。又西千餘里，至窣堵利瑟那國，國東臨葉葉河。河出蔥嶺北源，西北流。又西北入大磧，無水草，望遺骨而進五百餘里，至颯秣建國(唐言康國)。
王及百姓不信佛法，以事火為道。有寺兩所，迥無僧居，客僧投者，諸胡以火燒逐不許停住。法師初至，王接猶慢。經宿之後，為說人、天因果，贊佛功德，恭敬福利。王歡喜，請受齋戒，遂致慇勤。所從二小師往寺禮拜，諸胡還以火燒逐。沙彌還以告王，王聞令捕燒者，得已，集百姓令截其手。法師將欲勸善，不忍毀其支體
【現代漢語翻譯】 現代漢語譯本： 『師父不必前往印特伽國（也就是印度），那地方太熱了，那裡的十月相當於我們這裡的五月，看師父您的容貌，到了那裡恐怕會消瘦。那裡的人面板黝黑，好像也沒有什麼威儀，不值得觀看。』法師回答說：『我這次去那裡，是想追尋聖蹟，仰慕佛法。』可汗於是命令軍隊中尋找懂得漢語和各國語言的人，找到一個年輕人，曾經到長安數年，精通漢語，就封他為摩咄達官，書寫各國的文書，讓摩咄護送法師到迦畢試國。又賞賜緋色綾法服一套，絹五十匹，與群臣送行十餘里。 從此向西走四百多里，到達屏聿，這裡叫做千泉，地方幾百里，有很多池沼，又有茂盛的奇樹，非常涼爽濕潤，是可汗避暑的地方。從屏聿向西一百五十里，到達呾邏斯城。又向西南二百里，到達白水城。又向西南二百里，到達恭御城。又向南五十里，到達笯赤建國。又向西二百里，到達赭時國（唐朝稱為石國），這個國家西邊靠近葉葉河。又向西一千多里，到達窣堵利瑟那國，這個國家東邊靠近葉葉河。這條河從蔥嶺北邊發源，向西北流。又向西北流入大沙漠，沒有水草，望著遺骸前進五百多里，到達颯秣建國（唐朝稱為康國）。 國王和百姓不相信佛法，以事奉火為修行的方式。有兩座寺廟，完全沒有僧人居住，有外來的僧人投宿，當地的胡人就用火燒趕他們，不許他們停留。法師剛到的時候，國王接待還很怠慢。過了一夜之後，法師為國王講述人、天的因果，讚揚佛的功德，恭敬佛的利益。國王很高興，請求受齋戒，於是變得非常慇勤。法師所跟隨的兩個小沙彌去寺廟禮拜，當地的胡人還是用火燒趕他們。沙彌回來告訴國王，國王聽了就命令逮捕放火的人，抓到后，召集百姓要砍斷他們的手。法師想要勸善，不忍心毀壞他們的肢體。
【English Translation】 English version: 'Master, you don't need to go to the Intekga country (that is, India). That place is too hot. October there is like May here. Looking at your appearance, Master, I'm afraid you will become thin if you go there. The people there are dark-skinned and don't seem to have any dignity. It's not worth seeing.' The Dharma Master replied, 'This time I am going there to seek out sacred sites and admire the Dharma.' The Khan then ordered his army to find someone who understood Chinese and the languages of various countries. They found a young man who had been to Chang'an for several years and was proficient in Chinese. He was appointed as Madu Da Guan (official title), wrote documents for various countries, and had Madu escort the Dharma Master to Kapishi country. He also bestowed a set of scarlet silk Dharma robes and fifty bolts of silk, and accompanied the Dharma Master and his entourage for more than ten miles. From there, they traveled more than four hundred li (Chinese mile) westward to Pingyu, which is called Qianquan (Thousand Springs). The area is several hundred li, with many ponds and lush, exotic trees. It is very cool and humid, making it a place where the Khan can escape the summer heat. From Pingyu, they traveled one hundred and fifty li westward to the city of Talas. Then, two hundred li southwest to the city of Baishui (White Water). Then, two hundred li southwest to the city of Gongyu. Then, fifty li south to the country of Nu Chijian. Then, two hundred li west to the country of Zheshi (known as the country of Shi in the Tang Dynasty), which borders the Yeye River to the west. Then, more than a thousand li west to the country of Sutuli Sena, which borders the Yeye River to the east. This river originates from the northern source of the Congling Mountains (Pamir Mountains) and flows northwest. Then, it flows northwest into the great desert, where there is no water or grass. They advanced more than five hundred li, looking at the remains of the dead, to the country of Samarkand (known as the country of Kang in the Tang Dynasty). The king and the people do not believe in the Buddha Dharma, and they practice by serving fire. There are two temples, but no monks live there. When foreign monks come to stay, the local Hu people burn them and drive them away, not allowing them to stay. When the Dharma Master first arrived, the king's reception was still slow. After one night, the Dharma Master told the king about the causes and effects of humans and gods, praised the merits of the Buddha, and the benefits of respecting the Buddha. The king was very happy and asked to receive the precepts of abstinence, and then became very attentive. The two young novices who followed the Dharma Master went to the temple to worship, but the local Hu people still burned them and drove them away. The novices returned and told the king, who ordered the arrest of those who set the fire. After they were caught, he gathered the people and wanted to cut off their hands. The Dharma Master wanted to persuade them to do good and could not bear to destroy their limbs.
，救之。王乃重笞之，逐出都外。自是上下肅然，咸求信事，遂設大會，度人居寺。其革變邪心，誘開曚俗，所到如此。
又西三百餘里，至屈霜(去聲)你迦國。又西二百餘里，至喝捍國(唐言東安國)。又西四百里，至捕喝國(唐言中安國)。又西百餘里，至伐地國(唐言西安國)。又西五百里，至貨利習彌伽國，國東臨縛芻河。又西南三百餘里，至羯霜(去聲)那國(唐言史國)。又西南二百里入山，山路深險，才通人步，復無水草。山行三百餘里，入鐵門，峰壁狹峭而崖石多鐵礦，依之為門扉，又鑄鐵為鈴，多懸于上，故以為名。即突厥之關塞也。出鐵門至睹貨羅國(舊曰吐火羅，訛也)。
自此數百里渡縛芻河，至活國，即葉護可汗長子呾度設(設者官名也)所居之地，又是高昌王妹婿。高昌王有書至其所。比法師到，公主可賀敦已死。呾度設又病，聞法師從高昌來，又得書，與男女等嗚咽不能止。因請法師曰：「弟子見師目明，愿少停息。若差，自送師到婆羅門國。」時更有一梵僧至，為誦咒，患得漸除。其後娶可賀敦，年少，受前兒囑，因藥以殺其夫。設既死，高昌公主男小，遂被前兒特勤篡立為設，仍妻其後母。為逢喪故，淹留月餘。
彼有沙門名達摩僧伽，遊學印度，蔥嶺已西
【現代漢語翻譯】 現代漢語譯本：國王便狠狠地鞭打了他，將他驅逐到都城之外。從此以後，上下官員都變得嚴肅恭敬，都努力以誠信的態度做事。於是國王設立盛大的法會，允許人們出家居住在寺廟裡。他革除邪惡之心，引導開啟愚昧的風俗，所到之處都是這樣。
再向西走三百多里，到達屈霜你迦國（Kushanyaka）（去聲，地名）。再向西走二百多里，到達喝捍國（Hehan）（唐朝時稱為東安國）。再向西走四百里，到達捕喝國（Buhe）（唐朝時稱為中安國）。再向西走一百多里，到達伐地國（Fadi）（唐朝時稱為西安國）。再向西走五百里，到達貨利習彌伽國（Huliximijia），這個國家的東邊靠近縛芻河（Vakshu River）。再向西南走三百多里，到達羯霜那國（Jieshuangna）（去聲，唐朝時稱為史國）。再向西南走二百里進入山區，山路既深又險，只能容人步行，而且沒有水草。在山中行走三百多里，進入鐵門（Iron Gate），山峰的峭壁狹窄陡峭，而且巖石中有很多鐵礦，依靠這些鐵礦做成門扉，又用鐵鑄造鈴鐺，很多都懸掛在上面，因此用這個來命名。這裡就是突厥（Turk）的關隘要塞。出了鐵門就到達睹貨羅國（Tukhara）（以前稱為吐火羅，是訛傳）。
從這裡再走幾百里，渡過縛芻河（Vakshu River），到達活國（Khulm），這裡是葉護可汗（Yabgu Khagan）的長子呾度設（Tardu Shad）（設是一種官名）所居住的地方，他又是高昌王（King of Gaochang）的妹夫。高昌王有書信送到他那裡。等到法師到達時，公主可賀敦（Princess Kaghatun）已經去世。呾度設（Tardu Shad）又生病了，聽說法師從高昌（Gaochang）來，又得到了書信，和他的子女等哭泣不止。因此請求法師說：『弟子見到法師眼睛明亮，希望您能稍微停留休息。如果我的病好了，我親自送您到婆羅門國（Brahman country）。』當時正好有一位梵僧（Brahmin monk）來到，為他誦咒，他的病漸漸地消除了。之後他娶了可賀敦（Kaghatun），年紀很小，接受了前一個兒子的囑託，於是用藥毒死了她的丈夫。呾度設（Tardu Shad）死後，高昌公主（Princess of Gaochang）的兒子還小，於是被前一個兒子的特勤（Tegin）篡位立為設（Shad），並且娶了他的後母為妻。因為遇到喪事，所以停留了一個多月。
那裡有一位沙門（Shramana）名叫達摩僧伽（Dharmasangha），遊學于印度（India），蔥嶺（Pamir Mountains）以西。
【English Translation】 English version: The king then severely flogged him and banished him from the capital. From then on, officials both high and low became solemn and respectful, striving to act with integrity. Consequently, the king established a grand assembly, allowing people to renounce their homes and reside in temples. He reformed wicked hearts and enlightened ignorant customs, achieving this wherever he went.
Traveling westward for over three hundred li, they arrived at the kingdom of Kushanyaka (地名). Continuing west for more than two hundred li, they reached the kingdom of Hehan (唐言東安國, known as Dong'an during the Tang Dynasty). Another four hundred li westward led to the kingdom of Buhe (唐言中安國, known as Zhong'an during the Tang Dynasty). Moving west for over a hundred li, they arrived at the kingdom of Fadi (唐言西安國, known as Xi'an during the Tang Dynasty). Five hundred li further west brought them to the kingdom of Huliximijia, which bordered the Vakshu River (縛芻河) to the east. Traveling southwest for over three hundred li, they reached the kingdom of Jieshuangna (唐言史國, known as Shi during the Tang Dynasty). Another two hundred li southwestward into the mountains, the mountain paths were deep and treacherous, passable only on foot, and devoid of water and vegetation. After traversing three hundred li through the mountains, they entered the Iron Gate (鐵門), where the mountain peaks were narrow and steep, and the rocks contained abundant iron ore. These were used to create the gate's doors, and iron bells were cast and hung above, hence the name. This was the strategic pass of the Turks (突厥). Emerging from the Iron Gate, they arrived at the kingdom of Tukhara (睹貨羅國, formerly known as Tokhara, a corruption of the name).
From there, after several hundred li, crossing the Vakshu River (縛芻河), they reached the kingdom of Khulm (活國), the residence of Tardu Shad (呾度設), the eldest son of Yabgu Khagan (葉護可汗) (Shad being an official title), who was also the brother-in-law of the King of Gaochang (高昌王). The King of Gaochang had sent a letter to him. By the time the Dharma Master arrived, Princess Kaghatun (可賀敦) had already passed away. Tardu Shad (呾度設) was also ill, and upon hearing that the Dharma Master had come from Gaochang (高昌) and receiving the letter, he and his children wept uncontrollably. Therefore, he pleaded with the Dharma Master, saying, 'Disciple sees that your eyes are bright, and I hope you can stay and rest for a while. If I recover, I will personally escort you to the Brahman country (婆羅門國).' At that time, a Brahmin monk (梵僧) arrived and chanted mantras for him, and his illness gradually subsided. Later, he married Kaghatun (可賀敦), who was young and had been instructed by the former son, so she poisoned her husband with medicine. After Tardu Shad (呾度設) died, the son of the Princess of Gaochang (高昌公主) was still young, so the former son's Tegin (特勤) usurped the throne and became Shad (設), and also married his stepmother. Because of the mourning, they stayed for more than a month.
There was a Shramana (沙門) named Dharmasangha (達摩僧伽), who traveled and studied in India (印度), west of the Pamir Mountains (蔥嶺).
推為法匠，其疏勒、于闐之僧無敢對談者。法師欲知其學深淺，使人問師解幾部經論。諸弟子等聞皆怒。達摩笑曰：「我盡解，隨意所問。」法師知不學大乘，就小教《婆沙》等問數科，不是好通。因謝服，門人皆慚。從是相見歡喜，處處譽贊，言己不能及。
時新設既立，法師從求使人及鄔落，欲南進向婆羅門國。設云：「弟子所部有縛喝國，北臨縛芻河，人謂小王舍城，極多聖蹟，愿師暫往觀禮，然後取乘南去。」時縛喝僧數十人聞舊設死，子又立，共來弔慰。法師與相見，言其意。彼曰：「即當便去，彼有好路，若更來此，徒為迂會。」
法師從其言，即與設辭，取乘隨彼僧去。既至，觀其城邑，郊郭顯敞，川野腴潤，實為勝地。伽藍百所，僧徒三千餘人，皆小乘學。城外西南有納縛伽藍(唐言新)，裝嚴甚麗。伽藍內佛堂中有佛澡罐，量可斗余。又有佛齒長一寸，廣八九分，色黃白，每有光瑞。又有佛掃帚，迦奢草作，長三尺餘，圍可七寸，其帚柄飾以雜寶。此三事，齋日每出，道俗觀禮，至誠者感發神光。伽藍北有窣堵波，高二百餘尺。伽藍西南有一精廬，建立多年，居中行道證四果者，世世無絕，涅槃后皆有塔記，基址接連數百餘矣。大城西北五十里，至提謂城。城北四十里，有波利城。城
【現代漢語翻譯】 現代漢語譯本： 他被推舉為精通佛法的法匠，疏勒（Shule，古國名，位於今新疆喀什一帶）和于闐（Yutian，古國名，位於今新疆和田一帶）的僧人沒有敢與他對談的。法師想知道他的學識深淺，派人問他通曉多少部經論。他的弟子們聽了都很生氣。達摩（Damo）笑著說：『我全部通曉，隨便你們問。』法師知道他不學大乘佛法，就用小乘的《婆沙》（Posa，即《阿毗達磨大毗婆沙論》）等經典問了幾個問題，發現他並不是很精通。於是表示感謝和佩服，他的門人們都感到慚愧。從此以後，他們見面都很高興，到處讚揚他，說自己不如他。 當時新設（Xin She）剛剛繼位，法師向他請求派遣使者和嚮導鄔落（Wuluo），想要南下前往婆羅門國（Poluomen Guo，古印度）。新設說：『我的領地內有個縛喝國（Fuhe Guo），北邊靠近縛芻河（Fuchu He，即阿姆河），人們稱之為小王舍城（Xiao Wangshe Cheng），有很多聖蹟，希望法師暫時前往觀禮，然後乘坐交通工具南下。』當時縛喝國的幾十個僧人聽說老新設去世，他的兒子繼位，一起來弔唁。法師與他們相見，說了自己的想法。他們說：『現在就可以去，那裡有很好的道路，如果再回到這裡，就太繞遠了。』 法師聽從了他們的話，就向新設告辭，乘坐交通工具跟隨那些僧人去了。到達之後，觀看那裡的城邑，郊外寬闊敞亮，田野肥沃濕潤，確實是勝地。那裡有伽藍（Qielan，寺廟）一百多所，僧徒三千多人，都學習小乘佛法。城外西南方有個納縛伽藍（Nafujielan）（唐朝時稱為新寺），裝飾得非常華麗。伽藍內的佛堂里有個佛澡罐，容量有一斗多。還有一顆佛牙，長一寸，寬八九分，顏色黃白，經常有光芒閃耀。還有一把佛掃帚，用迦奢草（Jiashe Cao）製作，長三尺多，周長七寸，掃帚柄上裝飾著各種寶物。這三樣東西，在齋日的時候都會拿出來，讓僧俗觀看禮拜，至誠的人會感動得發出神光。伽藍北邊有個窣堵波（Sudubo，佛塔），高二百多尺。伽藍西南方有個精廬，建立了很多年，住在裡面修行證得四果（Siguo，聲聞乘的最高果位）的人，世世代代都沒有斷絕，涅槃后都有塔來紀念，塔的基址連線起來有幾百個了。大城西北五十里，到達提謂城（Tiwei Cheng）。提謂城北四十里，有波利城（Boli Cheng）。
【English Translation】 English version: He was revered as a master of Dharma, and no monks from Shule (an ancient kingdom near present-day Kashgar, Xinjiang) and Yutian (an ancient kingdom near present-day Hotan, Xinjiang) dared to debate with him. The Dharma master, wishing to know the depth of his learning, sent someone to ask how many sutras and treatises he understood. His disciples were all angered upon hearing this. Damo (Dharma) smiled and said, 'I understand them all, ask whatever you like.' The Dharma master, knowing that he did not study Mahayana Buddhism, asked several questions about Hinayana texts such as the 'Posa' (Posa, i.e., 'Abhidharma Mahavibhasa Shastra'), and found that he was not very proficient. Thereupon, he expressed his gratitude and admiration, and his disciples all felt ashamed. From then on, they were happy to see each other, praising him everywhere, saying that they were not as good as him. At that time, Xin She had just ascended the throne. The Dharma master requested him to send messengers and a guide, Wuluo, to travel south to the Brahman country (Poluomen Guo, ancient India). Xin She said, 'Within my territory, there is a country called Fuhe Guo, bordering the Fuchu River (Fuchu He, i.e., the Amu Darya) to the north, which people call Little Rajagriha (Xiao Wangshe Cheng). There are many sacred sites there. I hope the Dharma master will visit and pay respects temporarily, and then take transportation to the south.' At that time, dozens of monks from Fuhe Guo heard that the old Xin She had passed away and his son had ascended the throne, so they came to offer condolences. The Dharma master met with them and told them his intentions. They said, 'You can go now. There are good roads there. If you come back here, it would be too roundabout.' The Dharma master followed their advice, bid farewell to Xin She, and took transportation to follow those monks. Upon arriving, he observed the city, the suburbs were wide and open, and the fields were fertile and moist, truly a scenic place. There were more than a hundred monasteries (Qielan, temples), and more than three thousand monks, all studying Hinayana Buddhism. Southwest of the city was the Nafujielan Monastery (Nafujielan) (called the New Monastery during the Tang Dynasty), which was decorated very luxuriously. In the Buddha hall of the monastery, there was a Buddha bathing pot with a capacity of more than one dou (a unit of volume). There was also a Buddha tooth, one inch long and eight or nine fen wide, yellow and white in color, often emitting light. There was also a Buddha broom, made of Jiashe grass (Jiashe Cao), more than three feet long and seven inches in circumference, with the broom handle decorated with various treasures. These three things were brought out on fast days for monks and laypeople to watch and worship, and sincere people would be moved to emit divine light. North of the monastery was a stupa (Sudubo, pagoda), more than two hundred feet high. Southwest of the monastery was a hermitage, which had been established for many years. Those who lived there and practiced the path to attain the Four Fruits (Siguo, the highest fruit of the Sravaka vehicle) had never been cut off for generations, and after Nirvana, there were towers to commemorate them, with the foundations of the towers connected for hundreds of them. Fifty li northwest of the big city was Tiwei City (Tiwei Cheng). Forty li north of Tiwei City was Boli City (Boli Cheng).
中有二窣堵波，高三丈。昔佛初成道，受此二長者麨蜜，初聞五戒十善，並請供養。如來當授發爪令造塔及造塔儀式，二長者將還本國，營建靈剎，即此也。城西七十餘里有窣堵波，高逾二丈，過去迦葉佛時作也。
納縛伽藍有磔迦國小乘三藏名般若羯羅(唐言慧性)。聞縛喝國多有聖蹟，故來禮敬。其人聰慧尚學，少而英爽，鉆研九部，游泳四含，義解之聲周聞印度。其小乘《阿毗達磨》、《迦延》、《俱舍》、《六足》、《阿毗曇》等無不曉達。既聞法師遠來求法，相見甚歡。法師因申疑滯，約《俱舍》、《婆沙》等問之，其酬對甚精熟，遂停月餘，就讀《毗婆沙論》。伽藍又有二小乘三藏，達摩畢利(唐言法愛)、達摩羯羅(唐言法性)，皆彼所宗重。睹法師神彩明秀，極加敬仰。
時縛喝西南有銳末陀、胡寔健國。其王聞法師從遠國來，皆遣貴臣拜請過國受供養，辭不行。使人往來再三，不得已而赴。王甚喜，乃陳金寶飲食施法師，法師皆不受而返。
自縛喝南行，與慧性法師相隨入揭職國。東南入大雪山，行六百餘里，出睹貨羅境，入梵衍那國。國東西二千餘里，在雪山中，涂路艱危，倍于凌磧之地，凝云飛雪，曾不暫霽，或逢尤甚之處，則平途數丈，故宋王稱西方之難，增冰峨峨，飛
【現代漢語翻譯】 現代漢語譯本： 中有兩座窣堵波（stupa，佛塔），高約九米。過去佛陀初次證悟時，接受了這兩位長者（elders）的麨蜜（roasted barley flour and honey），他們最初聽聞了五戒（five precepts）和十善（ten wholesome actions），並請求供養。如來（Tathagata，佛陀的稱號）當時授予他們頭髮和指甲，讓他們建造佛塔以及建造佛塔的儀式。這兩位長者帶回本國，興建靈剎（sacred site），就是這裡。 城西七十餘里有一座窣堵波，高超過六米，是過去迦葉佛（Kasyapa Buddha）時期建造的。 納縛伽藍（Nava Vihara Monastery）有一位來自磔迦國（Taksasila）的小乘（Hinayana）三藏（Tripitaka master），名叫般若羯羅（Prajnakara，智慧之光），翻譯成漢語就是慧性（Wisdom Nature）。他聽說縛喝國（Balkh）有很多聖蹟（sacred sites），所以前來禮敬。這個人聰慧好學，年少時就英俊聰穎，鉆研九部經典，精通四阿含經（Agamas），他對佛法義理的解釋在印度廣為人知。他對小乘的《阿毗達磨》（Abhidharma）、《迦延》（Katyayana）、《俱舍》（Abhidharmakosa）、《六足》（Satpadasastra）、《阿毗曇》（Abhidhamma）等都非常通達。當他聽說有法師從遙遠的地方來求法，非常高興地與他相見。法師因此提出疑問，就《俱舍論》（Abhidharmakosa）和《婆沙論》（Mahavibhasa）等問題向他請教，他的回答非常精闢透徹，於是法師停留了一個多月，跟隨他學習《毗婆沙論》（Vibhasa）。伽藍（monastery）里還有兩位小乘三藏，達摩畢利（Dharmapriya，法愛）和達摩羯羅（Dharmakara，法性），都是他所敬重的人。他們看到法師神采奕奕，非常敬仰。 當時，在縛喝國（Balkh）的西南方有銳末陀國（Ruimoda）和胡寔健國（Husijian）。這些國家的國王聽說有法師從遙遠的國家來，都派遣貴臣拜請法師到他們的國家接受供養，法師拒絕了。使者往來多次，法師不得已才前往。國王非常高興，陳列金銀珠寶和飲食供養法師，法師都沒有接受就返回了。 從縛喝國（Balkh）向南走，與慧性法師（Prajnakara）一起進入揭職國（Kech）。向東南進入大雪山（Great Snow Mountains），走了六百多里，出了睹貨羅境（Tukharistan），進入梵衍那國（Bamiyan）。這個國家東西長二千餘里，位於雪山之中，道路艱難危險，比凌磧之地還要艱難，凝結的雲彩和飛舞的雪花，從來沒有停止過，有時遇到特別嚴重的地方，平坦的道路也被積雪覆蓋了數丈，所以宋朝的使者稱西方的艱難，冰雪高聳，飛...
【English Translation】 English version: There are two stupas (Buddhist monuments), each three 'zhang' (approximately 9 meters) high. In the past, when the Buddha first attained enlightenment, he received 'chao mi' (roasted barley flour and honey) from these two elders. They initially heard the Five Precepts and the Ten Wholesome Actions and requested to make offerings. The Tathagata (Buddha) then gave them his hair and nails, instructing them to build a stupa and the rituals for building it. The two elders took them back to their country and built a sacred site, which is this place. About seventy 'li' (approximately 35 kilometers) west of the city, there is a stupa more than two 'zhang' (approximately 6 meters) high, built during the time of Kasyapa Buddha. In Nava Vihara Monastery, there was a Hinayana (Theravada) Tripitaka master from Taksasila (Taxila) named Prajnakara (Wisdom Light), which translates to 'Hui Xing' (Wisdom Nature) in Chinese. Hearing that Balkh had many sacred sites, he came to pay homage. This person was intelligent and eager to learn, brilliant and quick-witted from a young age, studying the nine divisions of scriptures and mastering the four Agamas. His explanations of Buddhist doctrines were widely known throughout India. He was well-versed in the Hinayana Abhidharma, Katyayana, Abhidharmakosa, Satpadasastra, Abhidhamma, and other texts. When he heard that a Dharma master had come from a distant land seeking the Dharma, he was very pleased to meet him. The Dharma master then raised his doubts and questions regarding the Abhidharmakosa and the Mahavibhasa, and his answers were very precise and thorough. So the Dharma master stayed for more than a month, studying the Vibhasa under him. In the monastery, there were also two Hinayana Tripitaka masters, Dharmapriya (Love of Dharma) and Dharmakara (Nature of Dharma), both of whom he respected greatly. Seeing the Dharma master's bright and intelligent appearance, they held him in great esteem. At that time, southwest of Balkh were the countries of Ruimoda and Husijian. The kings of these countries, hearing that a Dharma master had come from a distant land, sent noble ministers to invite the Dharma master to their countries to receive offerings, but the Dharma master refused. The messengers came and went repeatedly, and the Dharma master reluctantly went. The kings were very happy and presented gold, jewels, food, and drink to the Dharma master, but the Dharma master refused them all and returned. Traveling south from Balkh, he entered Kech with the Dharma master Prajnakara. He went southeast into the Great Snow Mountains, traveled more than six hundred 'li' (approximately 300 kilometers), left Tukharistan, and entered Bamiyan. This country is more than two thousand 'li' (approximately 1000 kilometers) from east to west and is located in the snow mountains. The roads are difficult and dangerous, even more so than the Lingqi region. The clouds are dense and the snow is flying, never ceasing for a moment. In particularly severe places, the flat roads are covered with several 'zhang' (approximately several meters) of snow. Therefore, the envoy of the Song Dynasty described the difficulties of the West, with towering ice and flying...
雪千里，即此也。嗟乎，若不為眾生求無上正法者，寧有稟父母遺體而游此哉！昔王遵登九折之坂，自云：「我為漢室忠臣。」法師今涉雪嶺求經，亦可謂如來真子矣。
如是漸到梵衍都城，有伽藍十餘所，僧徒數千人，學小乘出世說部。梵衍王出迎，延過宮供養，累日方出。彼有摩訶僧祇部學僧阿梨耶馱婆(唐言聖使)、阿梨耶斯那(唐言聖軍)，並深知法相，見法師，驚歎脂那遠國有如是僧，相引處處禮觀，慇勤不已。王城東北山阿有立石像，高百五十尺。像東有伽藍，伽藍東有鍮石釋迦立像，高一百尺。伽藍內有佛入涅槃臥像，長一千尺。並裝嚴微妙。此東南行二百餘里，度大雪山至小川，有伽藍，中有佛齒及劫初時獨覺齒，長五寸、廣減四寸。復有金輪王齒，長三寸、廣二寸。商諾迦縛娑(舊曰商那和修，訛也)所持鐵缽，量可八九升，及僧伽胝衣，赤絳色。其人五百身中陰、生陰，恒服此衣，從胎俱出，后變為袈裟，因緣廣如別傳。
如是經十五日出梵衍，二日逢雪，迷失道路，至一小沙嶺，遇獵人示道，度黑山，至迦畢試境國。週四千餘里，北背雪山。王則剎利種也，明略有威，統十餘國。將至其都，王共諸僧並出城來迎。伽藍百餘所，諸僧相諍，各欲邀過所住。有一小乘寺名沙落迦，相傳
{ "translations": [ "現代漢語譯本：", "雪千里，指的就是這裡了。唉，如果不是爲了眾生尋求無上正法，怎麼會有人帶著父母遺留的身體來到這裡呢！以前王遵登上九折坂，自稱：『我是漢室的忠臣。』法師如今跋涉雪山求取佛經，也可以說是如來的真子了。", "", "就這樣漸漸到達梵衍都城（Bamiyan，今阿富汗巴米揚），那裡有伽藍（僧伽藍摩，寺院）十餘所，僧徒數千人，學習小乘出世說部（佛教部派之一）。梵衍王（巴米揚國王）出城迎接，請到宮中供養，過了好幾天才放他離開。那裡有摩訶僧祇部（大眾部）的學僧阿梨耶馱婆（Aryadeva，聖使），阿梨耶斯那（Aryasena，聖軍），都精通法相，見到法師，驚歎脂那（中國）遠國有這樣的僧人，互相帶領著到處禮拜觀看，非常慇勤。王城東北山腳下有一尊立著的石像，高一百五十尺。石像東邊有一座伽藍，伽藍東邊有一尊鍮石（黃銅）釋迦立像，高一百尺。伽藍內有一尊佛入涅槃的臥像，長一千尺，裝飾得非常精妙。從這裡向東南走二百多里，翻越大雪山到達小川，那裡有一座伽藍，裡面有佛牙以及劫初時獨覺（辟支佛）的牙齒，長五寸，寬不到四寸。還有金輪王（轉輪聖王）的牙齒，長三寸，寬二寸。商諾迦縛娑（Śāṇakavāsa，舊譯商那和修是錯誤的）所持的鐵缽，容量大約八九升，以及僧伽胝衣（僧伽梨，大衣），是赤絳色。這個人五百世中，中陰身、生陰身，一直穿著這件衣服，從胎里一起出來，後來變為袈裟，因緣詳細記載在別的傳記中。", "", "就這樣經過十五天離開梵衍，兩天後遇到下雪，迷失了道路，到達一個小沙嶺，遇到獵人指路，翻越黑山，到達迦畢試國（Kapisa，今阿富汗貝格拉姆）境內。周圍四千多里，北面靠著雪山。國王是剎利種（Kshatriya，剎帝利），英明有謀略，很有威望，統治著十多個國家。將要到達都城時，國王和眾僧一起出城迎接。伽藍有一百多所，眾僧互相爭搶，都想邀請到自己所住的寺廟。" ], "english_translations": [ "English version:", 'Xue Qian Li (Snowy Thousand Li), that is this place. Alas, if not for seeking the unsurpassed true Dharma for all sentient beings, how could one with a body inherited from parents travel here! In the past, Wang Zun climbed the Jiu Zhe Slope (Nine-Fold Slope), proclaiming himself: \'I am a loyal subject of the Han Dynasty.\' The Dharma Master now traverses the snowy mountains to seek scriptures, and can also be called a true son of the Tathagata.', "", 'Thus, gradually arriving at the city of Bamiyan (梵衍都城, Fan Yan Du Cheng), there were more than ten Sangharamas (伽藍, Qielan, monasteries), with several thousand monks, studying the Sarvastivada (出世說部, Chushishuo Bu) of the Hinayana (小乘, Xiaocheng). The King of Bamiyan (梵衍王, Fan Yan Wang) came out to greet him, invited him to the palace for offerings, and only let him leave after several days. There were monks of the Mahasanghika (摩訶僧祇部, Mohe Sengqi Bu) school, Aryadeva (阿梨耶馱婆, Aliye Tuopo, Holy Envoy) and Aryasena (阿梨耶斯那, Aliye Sina, Holy Army), who were both deeply knowledgeable in the characteristics of the Dharma. Upon seeing the Dharma Master, they were amazed that such a monk existed in the distant country of China (脂那, Zhina), and led each other to pay respects and observe everywhere, being extremely diligent. At the foot of the mountain northeast of the royal city, there is a standing stone statue, one hundred and fifty chi (尺, a unit of length) tall. To the east of the statue is a Sangharama, and to the east of the Sangharama is a standing Shakyamuni statue made of brass (鍮石, Toushi), one hundred chi tall. Inside the Sangharama is a reclining statue of the Buddha entering Nirvana, one thousand chi long, adorned with exquisite decorations. Traveling southeast from here for more than two hundred li (里, a unit of length), crossing the Great Snowy Mountains to Xiaochuan (小川, Small River), there is a Sangharama, inside which are the Buddha\'s tooth and the tooth of a Pratyekabuddha (獨覺, Dujue, Solitary Buddha) from the beginning of the kalpa (劫, Jie, eon), five cun (寸, a unit of length) long and less than four cun wide. There is also the tooth of a Chakravartin (金輪王, Jinlun Wang, Wheel-Turning King), three cun long and two cun wide. The iron bowl held by Śāṇakavāsa (商諾迦縛娑, Shangnuojia Wapo, old translation Shangna He Xiu is incorrect), has a capacity of about eight or nine sheng (升, a unit of volume), and the Sanghati (僧伽胝, Sengqiezhi, outer robe), is crimson red. This person, in five hundred lives, in the intermediate state (中陰, Zhongyin) and the state of birth (生陰, Shengyin), always wore this robe, coming out of the womb with it, and later it transformed into a kasaya (袈裟, Jiasha, monastic robe), the details of which are recorded in other biographies.', "", 'Thus, after fifteen days, leaving Bamiyan, two days later, encountering snow and losing the way, arriving at a small sand ridge, meeting a hunter who showed the way, crossing the Black Mountain, arriving in the territory of Kapisa (迦畢試國, Jiabishe Guo, now Bagram, Afghanistan). It is more than four thousand li in circumference, with its north side backed by the snowy mountains. The king is of the Kshatriya (剎利種, Chali Zhong, warrior) caste, intelligent and strategic, with great authority, ruling over more than ten countries. As they were about to arrive at the capital, the king and all the monks came out of the city to greet them. There were more than a hundred Sangharamas, and the monks were vying with each other, each wanting to invite him to stay at their monastery.' ] }
云，是昔漢天子子質於此時作也。其寺僧言：「我寺本漢天子兒作。今從彼來，先宜過我寺。」法師見其殷至，又同侶慧性法師是小乘僧，意復不欲居大乘寺，遂即就停。質子造寺時，又藏無量珍寶于佛院東門南大神王足下，擬后修補伽藍。諸僧荷恩，處處屋壁圖畫質子之形。解安居日，復為講誦樹福。代代相傳，於今未息。近有惡王貪暴，欲奪僧寶，使人掘神足下，地便大動。其神頂上有鸚鵡鳥像，見其發掘振羽驚鳴。王及軍眾皆悉悶倒，懼而還退。寺有窣堵波相輪摧毀，僧欲取寶修營，地還振吼，無敢近者。
法師既至，眾皆聚集，共請法師陳說先事。法師共到神所，焚香告曰：「質子原藏此寶擬營功德，今開施用，誠是其時。愿鑒無妄之心，少戢威嚴之德。如蒙許者，奘自觀開，稱知斤數以付所司，如法修造，不令虛費。唯神之靈，愿垂體察。」言訖，命人掘之，夷然無患，深七八尺得一大銅器，中有黃金數百斤、明珠數十顆。大眾歡喜，無不嗟伏。法師即于寺夏坐。
其王輕藝羅、信重大乘，樂觀講誦，乃屈法師及慧性三藏於一大乘寺法集。彼有大乘三藏名秣奴若瞿沙(唐言如意聲)、薩婆多部僧阿黎耶伐摩(唐言聖胄)、彌沙塞部僧求那跋陀(唐言德賢)，皆是彼之稱首。然學不兼通，大小各
【現代漢語翻譯】 現代漢語譯本：云，是過去漢朝天子的兒子作為人質時在這裡建造的。那裡的寺廟僧人說：『我們的寺廟原本是漢朝天子的兒子建造的。現在從他那裡來，應該先到我們的寺廟。』法師見他們如此懇切，又因為同伴慧性法師是小乘僧人，不願居住在大乘寺廟，於是就留了下來。質子建造寺廟時，又在佛院東門南側大神王的腳下藏了無數珍寶，打算以後用來修繕伽藍（寺廟）。眾僧感念他的恩德，到處在屋壁上圖畫質子的形象。解安居日，又為他講經誦經以求福報。代代相傳，直到今天還沒有停止。最近有個邪惡暴虐的國王，想要奪取僧人的寶物，派人挖掘神像腳下，地面就劇烈震動。神像頭頂上有鸚鵡鳥的形象，看到有人發掘就振動翅膀驚叫鳴叫。國王和他的軍隊都昏倒在地，害怕而退卻。寺廟裡有窣堵波（佛塔）的相輪（塔頂）被摧毀，僧人想取出寶物來修繕，地面還是震動吼叫，沒有人敢靠近。
法師到達后，眾人聚集在一起，共同請求法師講述這件事的來龍去脈。法師和大家一起到神像那裡，焚香禱告說：『質子當初藏下這些寶物是爲了營建功德，現在開啟使用，確實是時候了。希望您能體察我們沒有妄念的心，稍微收斂威嚴。如果蒙您允許，玄奘親自觀看開啟，稱量知道斤數后交給有關部門，依法修造，不讓它白白浪費。希望神靈您能體察。』說完，命令人挖掘，平安無事，挖了七八尺深，得到一個大銅器，裡面有黃金幾百斤、明珠幾十顆。大眾歡喜，無不讚嘆佩服。法師就在寺廟裡結夏安居。
那個國王輕視技藝羅（可能是某種宗教或哲學），信奉大乘佛教，喜歡聽講經誦經，於是邀請法師和慧性三藏到一座大乘寺廟法集。那裡有大乘三藏名叫秣奴若瞿沙（唐言如意聲），薩婆多部（一切有部）的僧人阿黎耶伐摩（唐言聖胄），彌沙塞部（化地部）的僧人求那跋陀（唐言德賢），都是當地的領袖人物。然而他們的學識不夠全面，大小乘各有所長。
【English Translation】 English version: Yun, was built here when the son of the former Han emperor was held as a hostage. The monks of the temple there said, 'Our temple was originally built by the son of the Han emperor. Now that he comes from there, he should visit our temple first.' The Dharma Master saw their sincerity, and because his companion Dharma Master Huixing was a Hinayana monk and unwilling to reside in a Mahayana temple, he stayed there. When the hostage prince built the temple, he also hid countless treasures at the foot of the Great Divine King south of the east gate of the Buddhist courtyard, intending to use them to repair the Sangharama (temple) later. The monks, grateful for his kindness, painted images of the hostage prince everywhere on the walls of the houses. On the day of the end of the summer retreat, they also lectured and recited scriptures for him to seek blessings. This has been passed down from generation to generation and has not stopped to this day. Recently, there was a wicked and tyrannical king who wanted to seize the monks' treasures, and he sent people to dig under the feet of the divine image, and the ground shook violently. There was an image of a parrot bird on top of the god's head, and when it saw the excavation, it shook its wings and cried out in alarm. The king and his army all fainted to the ground, and retreated in fear. The finial (top of the pagoda) of a stupa (pagoda) in the temple was destroyed, and the monks wanted to take out the treasures to repair it, but the ground still shook and roared, and no one dared to approach it.
After the Dharma Master arrived, the people gathered together and jointly requested the Dharma Master to explain the whole story. The Dharma Master went to the divine image with everyone, burned incense and prayed, saying, 'The hostage prince originally hid these treasures to build merit, and now it is indeed time to open and use them. I hope you can understand our minds without delusions, and slightly restrain your majestic virtue. If you allow it, Xuanzang will personally watch the opening, weigh and know the number of catties, and hand it over to the relevant departments, and repair it according to the law, so that it will not be wasted in vain. May the spirit of the god observe.' After speaking, he ordered people to dig, and there was no trouble. After digging seven or eight feet deep, he found a large copper vessel, containing hundreds of catties of gold and dozens of bright pearls. The crowd was happy and admired him.
That king despised Yi Luo (possibly a religion or philosophy), believed in Mahayana Buddhism, and liked to listen to lectures and recitations, so he invited the Dharma Master and Tripitaka Master Huixing to a Mahayana temple Dharma gathering. There were Mahayana Tripitaka Master named Molnu Ruo Ghosha (translated as 'Voice of Wish' in Tang), Sarvastivada monk Arya Varma (translated as 'Holy Lineage' in Tang), and Mahisasaka monk Guna Bhadra (translated as 'Virtuous Worthy' in Tang), all of whom were local leaders. However, their knowledge was not comprehensive, and each had their own strengths in Hinayana and Mahayana.
別，雖精一理，終偏有所長。唯法師備識眾教，隨其來問，各依部答，咸皆愜伏。如是五日方散。王甚喜，以純錦五匹別施法師，以外各各有差。
于沙落迦安居訖，其慧性法師重為睹貨羅王請卻還，法師與別。東進行六百餘里，越黑嶺，入北印度境，至濫波國。國周千餘里。伽藍十所，僧徒皆學大乘。停三日，南行至一小嶺，嶺有窣堵波，是佛昔從南步行到此住立，後人敬戀，故建茲塔。自斯以北境域，皆號蔑戾車(唐言邊地)。如來欲有教化，乘空往來，不復履地，若步行時，地便傾動故也。從此南二十餘里，下嶺濟河，至那揭羅喝國(北印度境)。
大城東南二里有窣堵波，高三百餘尺，無憂王所造，是釋迦菩薩于第二僧祇遇然燈佛敷鹿皮衣及布發掩泥得受記處。雖經劫壞，此跡恒存，天散眾華，常為供養。法師至彼禮拜旋繞，傍有老僧為法師說建塔因緣。法師問曰：「菩薩布發之時，既是第二僧祇，從第二僧祇至第三僧祇中間經無量劫，一一劫中世界有多成壞，如火災起時，蘇迷盧山尚為灰燼，如何此跡獨得無虧？」答曰：「世界壞時，此亦隨壞，世界成時，當其舊處跡現如本。且如蘇迷盧山壞已還有在乎，聖蹟何得獨無？以此校之，不煩疑也。」亦為名答。
次西南十餘里有窣堵波，是
【現代漢語翻譯】 現代漢語譯本：不要認為，即使精通一種道理，最終也會有所偏頗。只有慧性法師通曉各種教義，根據他們提出的問題，分別依據不同的經典進行解答，都能讓他們心悅誠服。這樣持續了五天才結束。國王非常高興，另外賞賜給法師五匹純錦，其他的也各有賞賜。 在沙落迦完成安居之後，睹貨羅王再次請求慧性法師返回，法師與他告別。向東走了六百多里，越過黑嶺，進入北印度境內，到達濫波國（Lambā）。這個國家周圍一千多里。有十所伽藍（Galan，寺院），僧侶們都學習大乘佛教。停留了三天，向南走到一個小山嶺，山嶺上有一座窣堵波（Stūpa，佛塔），是佛陀過去從南方步行到這裡居住停留的地方，後人敬仰懷念，所以建造了這座塔。從這裡向北的區域，都被稱為蔑戾車（Mleccha，唐朝時指邊地）。如來佛想要教化眾生，就乘坐空中往來，不再在地上行走，如果步行的話，地面就會傾斜震動。從這裡向南二十多里，下山渡河，到達那揭羅喝國（Nagarāhara，北印度境內）。 大城東南二里有一座窣堵波（Stūpa，佛塔），高三百多尺，是阿育王（Aśoka）建造的，這裡是釋迦菩薩（Śākyamuni Bodhisattva）在第二阿僧祇劫（asaṃkhya-kalpa）遇到然燈佛（Dīpaṃkara Buddha）時，鋪鹿皮衣以及散佈頭髮覆蓋泥土以求授記的地方。即使經過劫難損毀，這個遺蹟仍然存在，天人散落各種鮮花，經常進行供養。法師到達那裡禮拜並繞塔，旁邊有一位老僧為法師講述建造佛塔的因緣。法師問道：『菩薩散佈頭髮的時候，既然是第二阿僧祇劫，從第二阿僧祇劫到第三阿僧祇劫中間經過無量劫，每一劫中世界都有多次成住壞空，如火災發生時，蘇迷盧山（Sumeru，須彌山）尚且化為灰燼，為什麼這個遺蹟唯獨能夠沒有損壞？』老僧回答說：『世界壞滅的時候，這裡也隨著壞滅，世界形成的時候，就在原來的地方顯現出和原來一樣的遺蹟。而且像蘇迷盧山壞滅之後還會存在一樣，聖人的遺蹟怎麼會唯獨不存在呢？用這個來比較，就不需要懷疑了。』也算是一個很好的回答。 再往西南方向走十幾里，有一座窣堵波（Stūpa，佛塔），是...
【English Translation】 English version: Do not think that even if one is proficient in one principle, they will ultimately be biased in some way. Only the Dharma Master Huixing (Huixing, name of a monk) was familiar with all the teachings, and according to the questions they asked, he answered according to different scriptures, and all of them were convinced. This lasted for five days before it ended. The king was very happy and additionally rewarded the Dharma Master with five bolts of pure silk, and the others each received different rewards. After completing the rainy season retreat in Shalojia (Śālaraksha), King Duhuoluo (Tokhara King) again requested Dharma Master Huixing to return, and the Dharma Master bid farewell to him. Traveling more than six hundred li to the east, crossing the Black Ridge, he entered the territory of North India and arrived at the country of Lamba (Lampā). This country is more than a thousand li in circumference. There are ten Galan (Galan, monasteries), and the monks all study Mahayana Buddhism. After staying for three days, he traveled south to a small ridge, on which there is a Stupa (Stūpa, pagoda), which is where the Buddha used to walk from the south and stay. Later generations admired and missed him, so they built this tower. The area north of here is called Mleccha (Mleccha, barbarian land in Tang Dynasty). When the Tathagata (Tathāgata, Buddha) wants to teach sentient beings, he travels back and forth in the air and no longer walks on the ground, because if he walks, the ground will tilt and shake. More than twenty li south from here, descending the ridge and crossing the river, he arrived at the country of Nagarāhara (Nagarāhara, in North India). Two li southeast of the great city is a Stupa (Stūpa, pagoda), more than three hundred chi high, built by King Ashoka (Aśoka), which is where Shakyamuni Bodhisattva (Śākyamuni Bodhisattva) met Dipankara Buddha (Dīpaṃkara Buddha) in the second asaṃkhya-kalpa (asaṃkhya-kalpa), spread deer skin clothing and scattered hair to cover the mud in order to receive prediction of Buddhahood. Even after kalpas of destruction, this trace still exists, and the devas scatter various flowers, constantly making offerings. The Dharma Master arrived there to worship and circumambulate the tower, and an old monk next to him told the Dharma Master the cause and conditions for building the pagoda. The Dharma Master asked: 'When the Bodhisattva scattered his hair, it was already the second asaṃkhya-kalpa. From the second asaṃkhya-kalpa to the third asaṃkhya-kalpa, countless kalpas have passed. In each kalpa, the world has many formations, durations, destructions, and voids. When a fire disaster occurs, even Mount Sumeru (Sumeru, Mount Meru) is reduced to ashes. Why is this trace the only one that has not been damaged?' The old monk replied: 'When the world is destroyed, this place is also destroyed with it. When the world is formed, the trace appears in its original place as before. Moreover, just as Mount Sumeru still exists after it is destroyed, how can the traces of the saints not exist alone? Comparing it with this, there is no need to doubt.' This was also considered a good answer. More than ten li to the southwest, there is a Stupa (Stūpa, pagoda), which is...
佛買華處。又東南度沙嶺十餘里，到佛頂骨城。城有重閣，第二閣中有七寶小塔，如來頂骨在中。骨週一尺二寸，發孔分明，其色黃白，盛以寶函。但欲知罪福相者，摩香末為泥，以帛練裹，隱於骨上，隨其所得以定吉兇。法師即得菩提樹像；所將二沙彌，大者得佛像，小者得蓮華像。其守骨婆羅門歡喜，向法師彈指散花，云：「師所得甚為希有，是表有菩提之分。」復有髑髏骨塔，骨狀如荷葉。復有佛眼睛，睛大如柰，光明暉赫，徹燭函外。復有佛僧伽胝，上妙細㲲所作。復有佛錫杖，白鐵為環，栴檀為莖。法師皆得禮拜，盡其哀敬，因施金錢五十，銀錢一千，綺幡四口，錦兩端，法服二具，散眾雜華，辭拜而出。
又聞燈光城西南二十餘里，有瞿波羅龍王所住之窟，如來昔日降伏此龍，因留影在中。法師欲往禮拜，承其道路荒阻，又多盜賊，二三年已來人往多不得見，以故去者稀疏。法師欲往禮拜，時迦畢試國所送使人貪其速還，不願淹留，勸不令去。法師報曰：「如來真身之影，億劫難逢，寧有至此不往禮拜？汝等且漸進，奘暫到即來。」於是獨去。至燈光城，入一伽藍問訪途路，覓人相引，無一肯者。后見一小兒，云：「寺莊近彼，今送師到莊。」即與同去，到莊宿。得一老人知其處所，相引而發。行
【現代漢語翻譯】 現代漢語譯本：佛買華處。又向東南方向越過沙嶺十餘里，到達佛頂骨城。城中有重樓，第二層樓中有一座七寶小塔，如來的頂骨就在其中。頂骨周長一尺二寸，發孔清晰可見，顏色黃白，盛放在寶函中。如果想知道自己罪福的狀況，就將香末磨成泥，用絲綢包裹，隱約地塗抹在頂骨上，根據所得的顯現來判斷吉兇。法師（玄奘）得到了菩提樹的影象；他所帶的兩個沙彌，年長的得到了佛像，年幼的得到了蓮花像。守護頂骨的婆羅門非常高興，向法師彈指散花，說：『您所得的非常稀有，這表明您有證得菩提的因緣。』此外還有髑髏骨塔，骨頭的形狀像荷葉。還有佛的眼睛，眼睛大如柰（一種水果），光明閃耀，穿透寶函照耀出來。還有佛的僧伽胝（一種袈裟），用上好的細㲲（一種毛織物）製作。還有佛的錫杖，用白鐵做環，栴檀（一種香木）做杖身。法師都一一禮拜，竭盡哀敬之情，於是佈施金錢五十，銀錢一千，綺幡四口，錦緞兩端，法服兩套，散佈各種雜花，告辭拜別而出。 又聽說在燈光城西南二十餘里處，有瞿波羅龍王（Gopala Dragon King）所居住的洞窟，如來（Tathagata）過去降伏了這條龍，因此留下了影像在洞中。法師想要前去禮拜，但聽說那裡的道路荒涼險阻，而且有很多盜賊，近兩三年以來前往的人大多沒有見到（佛影），因此去的人很少。法師想要前去禮拜，當時迦畢試國（Kapisa）所派遣的使者貪圖早點回去，不願意停留，勸說法師不要去。法師回答說：『如來真身的影像，億劫難得一見，難道到了這裡而不去禮拜嗎？你們暫且慢慢前進，我很快就到。』於是獨自前往。到達燈光城，進入一座伽藍（僧院）詢問道路，尋找帶路的人，沒有一個人肯去。後來見到一個小孩子，說：『寺院的莊園離那裡很近，現在我送您到莊園。』就和他一同前往，到達莊園住宿。得到一位老人知道那個地方，帶著他出發。
【English Translation】 English version: At Buddha-maya-pura. Again, going southeast across the sand ridge for more than ten li, one arrives at the city of Buddha's Skull. In the city, there is a double-storied pavilion, and in the second story, there is a small seven-jeweled stupa, inside which is the Tathagata's (如來) [Tathagata: 'Thus Gone One', an epithet of the Buddha] skull. The skull is one foot and two inches in circumference, with the hair follicles clearly visible. Its color is yellowish-white, and it is kept in a jeweled casket. If one wishes to know about one's karmic merits and demerits, one grinds fragrant powder into a paste, wraps it in silk, and applies it subtly to the skull. The resulting image will determine good or bad fortune. The Dharma Master (Xuanzang) immediately obtained an image of the Bodhi tree; the two novices he brought, the elder one obtained an image of the Buddha, and the younger one obtained an image of a lotus flower. The Brahmin who guarded the skull was delighted and snapped his fingers, scattering flowers towards the Dharma Master, saying, 'What you have obtained is very rare, indicating that you have a share in Bodhi (菩提) [Bodhi: Enlightenment].' There was also a stupa of skull bones, the shape of the bones resembling lotus leaves. There were also the Buddha's eyes, the eyes as large as nara fruits, their light shining brightly, illuminating even outside the casket. There was also the Buddha's sanghati (僧伽胝) [Sanghati: a type of monastic robe], made of the finest xie (㲲) [xie: a type of woolen fabric]. There was also the Buddha's khakkhara (錫杖) [Khakkhara: a mendicant's staff], with white iron rings and a sandalwood shaft. The Dharma Master prostrated before them all, expressing his utmost reverence, and then donated fifty gold coins, one thousand silver coins, four silk banners, two lengths of brocade, two sets of monastic robes, and scattered various mixed flowers, before taking his leave. Furthermore, it was heard that twenty-odd li southwest of the city of Lamp Light, there was a cave inhabited by the Gopala Dragon King (瞿波羅龍王) [Gopala Dragon King: a Naga king]. The Tathagata (如來) [Tathagata: 'Thus Gone One', an epithet of the Buddha] had subdued this dragon in the past, and thus left his shadow in the cave. The Dharma Master wished to go and pay homage, but he heard that the roads there were desolate and dangerous, and that there were many bandits. In the past two or three years, many people who went there had not been able to see (the Buddha's shadow), so few people went. The Dharma Master wished to go and pay homage, but the envoys sent by the country of Kapisa (迦畢試國) [Kapisa: an ancient kingdom in present-day Afghanistan] were eager to return quickly and did not want to stay, so they advised him not to go. The Dharma Master replied, 'The shadow of the Tathagata's true body is difficult to encounter even in billions of kalpas (億劫) [Kalpa: an aeon], how could I come here and not go to pay homage? You all proceed slowly, I will arrive soon.' So he went alone. Arriving at the city of Lamp Light, he entered a sangharama (伽藍) [Sangharama: a monastery] to inquire about the road and seek someone to guide him, but no one was willing. Later, he saw a small child who said, 'The monastery's estate is near there, I will take you to the estate.' So he went with him and stayed overnight at the estate. He found an old man who knew the place and set off with him.
數里，有五賊人拔刃而至，法師即去帽現其法服。賊云：「師欲何去？」答：「欲禮拜佛影。」賊云：「師不聞此有賊耶？」答云：「賊者，人也，今為禮佛，雖猛獸盈衢，奘猶不懼，況檀越之輩是人乎！」賊遂發心隨往禮拜。
既至窟所，窟在石澗東壁，門向西開，窺之窈冥，一無所睹。老人云：「師直入，觸東壁訖，卻行五十步許，正東而觀，影在其處。」法師入，信足而前，可五十步，果觸東壁訖，卻立，至誠而禮百餘拜，一無所見。自責障累，悲號懊惚，更至心禮誦《勝鬘》等諸經、贊佛偈頌，隨贊隨禮，復百餘拜，見東壁現如缽許大光，倏而還滅。悲喜更禮，復有槃許大光現，現已還滅。益增感慕，自誓若不見世尊影，終不移此地。如是更二百餘拜，遂一窟大明，見如來影皎然在壁，如開雲霧忽睹金山，妙相熙融，神姿晃昱，瞻仰慶躍，不知所譬。佛身及袈裟並赤黃色，自膝已上相好極明，華座已下稍似微昧，膝左右及背後菩薩、聖僧等影亦皆具有。見已，遙命門外六人將火入燒香。比火至，歘然佛影還隱。急令絕火，更請方乃重現。六人中五人得見，一人竟無所睹。如是可半食頃，了了明見，得申禮讚，供散華香訖，光滅爾乃辭出。所送婆羅門歡喜，嘆未曾有，云：「非師至誠、願力之厚，無致此
【現代漢語翻譯】 現代漢語譯本：走了幾里路，有五個強盜拿著刀衝過來，法師立刻摘下帽子，露出他的僧袍。強盜問：『你想要去哪裡？』回答說：『想要去禮拜佛影。』強盜說：『你沒聽說這裡有強盜嗎？』回答說：『強盜，也是人啊。現在爲了禮佛，即使路上滿是猛獸，玄奘也不害怕，更何況是你們這些是人的人呢！』強盜們於是心生敬意，跟隨他一起去禮拜。 到了石窟所在的地方，石窟在石澗的東邊石壁上，門朝西開，向裡面看去，幽深昏暗，什麼也看不見。老人說：『您直接進去，碰到東邊的墻壁后，往後走大約五十步，正對著東方看，佛影就在那裡。』法師進入石窟，相信老人的話，向前走了大約五十步，果然碰到了東邊的墻壁，然後往後站立，以至誠之心禮拜了一百多拜，卻什麼也沒有看見。他責備自己業障深重，悲傷地哭泣，更加至誠地禮誦《勝鬘經》等各種經文，讚頌佛的偈頌，隨著讚頌，隨著禮拜，又拜了一百多拜，看見東邊的墻壁上出現像缽口那麼大的光芒，忽然又消失了。他悲喜交加，更加虔誠地禮拜，又出現像盤子那麼大的光芒，出現后又消失了。他更加感動，發誓如果見不到世尊的佛影，就絕不離開這裡。就這樣又拜了兩百多拜，整個石窟都變得光明，看見如來的佛影清晰地顯現在墻壁上，就像撥開雲霧突然看見金山一樣，美妙的相好，光輝燦爛，讓人瞻仰慶幸，不知道該如何比喻。佛的身軀和袈裟都是赤黃色，從膝蓋以上的部分，相好非常清晰，華麗的蓮花座以下的部分，稍微有些模糊，膝蓋左右和背後的菩薩、聖僧等的影子也都有。看見佛影后，他遙遠地命令門外的六個人拿火進來燒香。等到火拿來的時候，忽然佛影又隱藏起來了。他急忙命令熄滅火，再次祈請，佛影才又重新顯現。六個人中有五個人看見了佛影，有一個人始終沒有看見。這樣持續了大約半頓飯的時間，佛影清晰地顯現出來，得以表達禮讚，供養散花和香后，光明消失，法師才告辭出來。送他的婆羅門非常歡喜，讚歎說從未有過這樣的事情，說：『如果不是您至誠的願力深厚，不可能導致這樣的奇蹟出現。』
【English Translation】 English version: After walking several li (a Chinese unit of distance), five robbers with drawn blades approached. The Dharma Master immediately removed his hat, revealing his monastic robes. The robbers asked, 'Where do you intend to go, Master?' He replied, 'I wish to pay homage to the Buddha's shadow.' The robbers said, 'Have you not heard that there are robbers here?' He answered, 'Robbers are also people. Now, for the sake of paying homage to the Buddha, even if the roads were filled with fierce beasts, Xuanzang would not fear, let alone people like you, who are human!' The robbers then developed faith and followed him to pay homage. Having arrived at the cave, the cave was located on the eastern cliff of a rocky ravine, with its entrance facing west. Peering inside, it was dark and obscure, and nothing could be seen. The old man said, 'Master, go straight in, touch the eastern wall, then walk back about fifty paces, and look directly east; the shadow will be there.' The Dharma Master entered, trusting the words, and walked forward about fifty paces, indeed touching the eastern wall. He then stood back and sincerely bowed more than a hundred times, but saw nothing. He blamed himself for his karmic obstacles, lamented and grieved, and even more sincerely recited various scriptures such as the Śrīmālādevī Siṃhanāda Sūtra (《勝鬘經》), and verses praising the Buddha, praising and bowing repeatedly, more than a hundred times again. He then saw a light as large as a bowl appearing on the eastern wall, which suddenly vanished. Overjoyed and sorrowful, he bowed even more devoutly, and a light as large as a tray appeared, then vanished again. He became even more moved and vowed that if he did not see the World Honored One's shadow, he would never leave this place. Thus, he bowed more than two hundred times, and the entire cave became bright, revealing the Tathāgata's (如來) shadow clearly on the wall, like suddenly seeing a golden mountain after parting the clouds and mist. The wondrous features were radiant and harmonious, and the divine appearance was dazzling. Gazing up, he rejoiced and was at a loss for words. The Buddha's body and kasaya (袈裟, monastic robe) were both reddish-yellow. From the knees upwards, the auspicious marks were extremely clear, while below the magnificent lotus seat, it was slightly dim. The shadows of the Bodhisattvas (菩薩), Sangha (聖僧, monastic community), and others to the left and right of the knees and behind were also present. Having seen this, he remotely ordered the six people outside the door to bring fire in to burn incense. By the time the fire arrived, the Buddha's shadow suddenly disappeared again. He hurriedly ordered the fire to be extinguished, and upon further request, the shadow reappeared. Five of the six people saw the shadow, but one saw nothing at all. This continued for about half the time it takes to eat a meal, with the shadow clearly visible, allowing them to express their praise, offer scattered flowers and incense. After the light vanished, the Dharma Master then took his leave. The Brahmin (婆羅門) who had sent him was overjoyed, exclaiming that he had never seen such a thing, saying, 'If it were not for your sincere vows and profound power, such a miracle could not have occurred.'
也。」窟門外更有眾多聖蹟。說如別傳。相與歸還，彼五賊皆毀刀杖，受戒而別。
從此復與伴合，東南山行五百餘里，至健陀邏國(舊云健陀衛，訛也。北印度境也)。其國東臨信度河，都城號布路沙布羅。國多賢聖，古來作論諸師：那羅延天、無著菩薩、世親菩薩、法救、如意、脅尊者等，皆此所出也。王城東北有置佛缽寶臺。缽后流移諸國，今現在波剌拏斯國。城外東南八九里有畢缽羅樹，高百餘尺，過去四佛，並坐其下，現有四如來像，當來九百九十六佛，亦當坐焉。其側又有窣堵波，是迦膩色迦王所造，高四百尺，基週一里半，高一百五十尺，其上起金銅相輪二十五層，中有如來舍利一斛。大窣堵波西南百餘步有白石像，高一丈八尺，北面立，極多靈瑞，往往有人見像夜繞大塔經行。
迦膩色迦伽藍東北百餘里，渡大河至布色羯羅伐底城，城東有窣堵波，無憂王所造，即過去四佛說法處也。城北四五里伽藍內有窣堵波，高二百餘尺，無憂王所立，即釋迦佛昔行菩薩道時，樂行惠施，於此國千生為王，即千生舍眼處。此等聖蹟無量，法師皆得觀禮。自高昌王所施金、銀、綾、絹、衣服等，所至大塔、大伽藍處，皆分留供養，申誠而去。
從此又到烏鐸迦漢荼城。城北陟履山川，行六百餘里
【現代漢語翻譯】 現代漢語譯本： 『也。』石窟門外還有很多聖蹟，具體情況如其他傳記所述。他們互相告別返回，那五個盜賊都毀壞了刀杖，受了戒後分別離開。
從此玄奘又與同伴匯合，向東南方向走了五百多里，到達健陀邏國（舊時譯為健陀衛，是錯誤的。位於北印度境內）。這個國家東邊臨著信度河（Indus River），都城叫做布路沙布羅（Purushapura）。國內有很多賢人和聖人，古代撰寫論著的諸位法師，如那羅延天（Narayanadeva）、無著菩薩（Asanga）、世親菩薩（Vasubandhu）、法救（Dharmatrāta）、如意（Ghoshaka）、脅尊者（Pārśva）等，都是從這裡出來的。王城東北方有放置佛缽的寶臺。佛缽後來流傳到各個國家，現在在波剌拏斯國（Varanasi）。城外東南八九里處有畢缽羅樹（Pippala tree），高一百多尺，過去四佛都曾坐在樹下，現在還有四尊如來像。未來的九百九十六尊佛，也將在這裡入座。樹旁還有一座窣堵波（stupa），是迦膩色迦王（Kanishka）建造的，高四百尺，底部周長一里半，高一百五十尺，上面有金銅相輪二十五層，裡面藏有如來舍利一斛。大窣堵波西南一百多步的地方有一尊白石像，高一丈八尺，面朝北站立，非常靈驗，經常有人看見佛像在夜晚繞著大塔行走。
從迦膩色迦伽藍（Kanishka monastery）向東北走一百多里，渡過大河到達布色羯羅伐底城（Pushkalavati），城東有一座窣堵波，是阿育王（Ashoka）建造的，就是過去四佛說法的地方。城北四五里處的伽藍內有一座窣堵波，高二百多尺，也是阿育王所立，這裡是釋迦佛過去行菩薩道時，樂於行善佈施，在這個國家一千次轉生為國王，也就是千生舍眼的地方。這些聖蹟數不勝數，玄奘法師都得以參觀禮拜。玄奘將高昌王（King of Gaochang）所佈施的金、銀、綾、絹、衣服等，在所經過的大塔、大伽藍處，都分出來進行供養，表達誠意后離去。
從此玄奘又到達烏鐸迦漢荼城（Udakhanda）。從城北攀登山川，走了六百多里
【English Translation】 English version: 'Also.' Outside the cave entrance were many more sacred sites, as described in other biographies. They bid farewell to each other and returned, and the five robbers destroyed their knives and staves, received the precepts, and departed separately.
From there, Xuanzang rejoined his companions and traveled more than five hundred li to the southeast, arriving at the country of Gandhara (formerly translated as Jiantuwei, which is incorrect; it is located in northern India). This country is bordered to the east by the Indus River, and its capital is called Purushapura. The country has many sages and saints; the masters who composed treatises in ancient times, such as Narayanadeva, Asanga Bodhisattva, Vasubandhu Bodhisattva, Dharmatrāta, Ghoshaka, and Pārśva, all came from here. Northeast of the royal city is a precious platform where the Buddha's bowl was placed. The bowl later flowed to various countries and is now in Varanasi. Eight or nine li southeast of the city is the Pippala tree, over a hundred feet tall, under which the past four Buddhas sat; there are now four Tathagata images. The future nine hundred and ninety-six Buddhas will also sit here. Beside it is a stupa built by King Kanishka, four hundred feet high, with a base circumference of one and a half li, and a height of one hundred and fifty feet. On top are twenty-five layers of golden and copper finials, containing one hu of the Buddha's relics. About a hundred paces southwest of the great stupa is a white stone statue, eighteen feet tall, standing facing north, which is extremely efficacious. People often see the statue walking around the great pagoda at night.
More than a hundred li northeast from the Kanishka monastery, crossing the great river, one arrives at the city of Pushkalavati. East of the city is a stupa built by King Ashoka, which is where the past four Buddhas preached. Four or five li north of the city, within a monastery, is a stupa over two hundred feet high, also erected by King Ashoka. This is where Shakyamuni Buddha, when practicing the Bodhisattva path, delighted in giving alms and was reborn as a king in this country a thousand times, which is the place where he gave up his eyes in a thousand lifetimes. These sacred sites are countless, and the Master of the Law was able to visit and pay homage to them all. Xuanzang distributed the gold, silver, silk, brocade, and clothing donated by the King of Gaochang to the great pagodas and monasteries he passed, making offerings and departing with sincerity.
From there, Xuanzang arrived at the city of Udakhanda. Climbing mountains and rivers north of the city, he traveled more than six hundred li.
，入烏仗那國(唐言苑，昔阿輸迦王之苑也。舊稱烏長，訛也)夾蘇婆薩堵河。昔有伽藍一千四百所，僧徒一萬八千，今並荒蕪減少。其僧律儀傳訓有五部焉：一、法密部；二、化地部；三、飲光部；四、說一切有部；五、大眾部。其王多居瞢揭厘城，人物豐盛。城東四五里有大窣堵波，多有奇瑞，是佛昔作忍辱仙人，為羯利王(唐言斗諍。舊曰歌利，訛也)割截身體處。
城東北二百五十里入大山，至阿波邏羅龍泉，即蘇婆河之上源也。西南流。其地寒冷，春夏恒凍，暮即雪飛，仍含五色，霏霏舞亂如雜華焉。龍泉西南三十餘里，水北岸磐石上有佛腳跡，隨人福愿，量有修短，是佛昔伏阿波邏羅龍時，至此留跡而去。順流下三十餘里，有如來濯衣石，袈裟條葉文相宛然。城南四百餘里至醯羅山，是如來昔聞半偈(舊曰偈，梵文略也。或曰偈陀，梵文訛也。今從正，宜云伽陀。伽陀，唐言頌，有三十二言也)報藥叉之恩捨身下處。
瞢揭厘城西五十里渡大河，至盧醯呾迦(唐言赤)窣堵波，高十餘丈，無憂王所造，是如來往昔作慈力王時，以刀刺身𩚅五藥叉處(舊云夜叉，訛也)。城東北三十餘里，至遏部多(唐言奇特)石窣堵波，高三十尺，在昔佛於此為人、天說法，佛去後自然踴生此塔。塔西渡大河
【現代漢語翻譯】 現代漢語譯本：進入烏仗那國（唐代稱之為苑，過去是阿輸迦王的花園，舊稱烏長是訛傳）。這裡夾著蘇婆薩堵河。過去有伽藍一千四百所，僧侶一萬八千人，現在都荒蕪減少了。這裡的僧侶傳授律儀有五個部派：一、法密部；二、化地部；三、飲光部；四、說一切有部；五、大眾部。這裡的國王大多居住在瞢揭厘城，物產豐富，人口眾多。城東四五里處有一座大窣堵波（stupa，佛塔），有很多奇異的祥瑞，這裡是佛陀過去作為忍辱仙人，被羯利王（Kali，唐代稱之為斗諍，舊稱歌利是訛傳）割截身體的地方。 從瞢揭厘城東北方向走二百五十里進入大山，到達阿波邏羅龍泉，這裡是蘇婆河的上源，向西南方向流淌。這裡氣候寒冷，春夏常常結冰，傍晚就飄雪，雪花還包含五種顏色，紛紛揚揚地飛舞，像雜亂的花朵一樣。從龍泉向西南方向走三十多里，在河的北岸磐石上，有佛的腳印，隨著人們的福報和願望，腳印的長度有長有短，這是佛陀過去降伏阿波邏羅龍時，到這裡留下腳印離去的地方。順著河流向下走三十多里，有如來洗衣服的石頭，袈裟的條紋和葉子的紋路都清晰可見。從瞢揭厘城向南走四百多里到達醯羅山，這裡是如來過去聽到半句偈（gatha，舊稱偈，是梵文的省略。或者說偈陀，是梵文的訛傳。現在採用正確的說法，應該說伽陀。伽陀，唐代的意思是頌，有三十二個字）爲了報答藥叉（yaksa）的恩情而捨身下來的地方。 從瞢揭厘城向西走五十里，渡過大河，到達盧醯呾迦（lohita，唐代的意思是赤）窣堵波，高十多丈，是阿育王建造的，這裡是如來過去作為慈力王時，用刀刺自己的身體餵養五個藥叉的地方（舊稱夜叉是訛傳）。從瞢揭厘城向東北方向走三十多里，到達遏部多（adbhuta，唐代的意思是奇特）石窣堵波，高三十尺，過去佛陀在這裡為人天說法，佛陀離開后自然涌現出這座塔。在塔的西邊，渡過大河。
【English Translation】 English version: Entering the country of Udyana (in Tang Dynasty, it was called Yuan, formerly the garden of King Ashoka. The old name 'Uchang' is a corruption). It is situated alongside the Suvastu River. In the past, there were 1,400 monasteries and 18,000 monks, but now they are mostly desolate and reduced in number. The monks here transmit the Vinaya (rules of discipline) in five schools: 1. Dharmagupta; 2. Mahisasaka; 3. Kasyapiya; 4. Sarvastivada; 5. Mahasanghika. The kings mostly reside in Mangala City, which is rich in resources and population. Four or five li east of the city, there is a large stupa (stupa, Buddhist monument), with many miraculous signs. This is where the Buddha, in his past life as the Kshanti Rishi (sage of patience), had his body cut by King Kali (Kali, in Tang Dynasty, it means 'strife'; the old name 'Goli' is a corruption). Two hundred and fifty li northeast of Mangala City, entering the great mountains, one reaches the Apalala Dragon Spring, which is the upper source of the Suvastu River, flowing southwest. The climate here is cold, with constant freezing in spring and summer, and snow flying in the evening, containing five colors, fluttering and dancing like mixed flowers. More than thirty li southwest of the Dragon Spring, on a rock on the north bank of the river, there are footprints of the Buddha. Depending on people's blessings and wishes, the length of the footprints varies. This is where the Buddha, in the past, subdued the Apalala Dragon, came here, left his footprints, and departed. More than thirty li downstream, there is a stone where the Tathagata (another name for Buddha) washed his clothes, with the patterns of the kasaya (monk's robe) stripes and leaves clearly visible. More than four hundred li south of Mangala City, one reaches Hilo Mountain, where the Tathagata, in the past, heard half a gatha (gatha, the old name 'gatha' is an abbreviation of Sanskrit. Or 'gatha', is a corruption of Sanskrit. Now we use the correct term, it should be called 'gatha'. Gatha, in Tang Dynasty, means 'verse', with thirty-two words) and sacrificed his body to repay the yaksa (yaksa) for his kindness. Fifty li west of Mangala City, crossing the great river, one reaches the Lohita (lohita, in Tang Dynasty, it means 'red') stupa, more than ten zhang (a unit of length) high, built by King Ashoka. This is where the Tathagata, in the past, as King Caili, stabbed his own body with a knife to feed five yakshas (the old name 'yaksha' is a corruption). More than thirty li northeast of Mangala City, one reaches the Adbhuta (adbhuta, in Tang Dynasty, it means 'wonderful') Stone Stupa, thirty chi (a unit of length) high. In the past, the Buddha preached the Dharma (teachings) to humans and devas (gods) here. After the Buddha left, this stupa naturally emerged. West of the stupa, crossing the great river.
三四里至一精舍，有阿縛盧枳多伊濕伐羅菩薩像(唐言觀自在。合字連聲梵語如上。分文而言，即阿縛盧枳多，譯曰觀，伊濕伐羅，譯曰自在。舊云光世音，或觀世音，或觀世音自在，皆訛也)，威靈極著。
城東北聞說有人登越山谷，逆上徙多河，涂路危險，攀緣縆鎖，踐躡飛樑，可行千餘里，至達麗羅川，即烏杖那舊都也。其川中大伽藍側有刻木慈氏菩薩像，金色莊嚴，高百餘尺。末田底加(舊曰末田地，訛)阿羅漢所造。彼以神通力，將匠人升睹史多天(舊曰兜率陀，訛也)親觀妙相，往來三返，爾乃功畢。
自烏鐸迦漢茶城南渡信渡河，河廣三四里，流極清急，毒龍惡獸多窟其中，有持印度奇寶名花及舍利渡者，船輒覆沒。渡此河至呾叉始羅國(北印度境)。其城北十二三里有窣堵波，無憂王所建，每放神光。是如來昔行菩薩道為大國王，號戰達羅缽剌婆(唐言月光)，志求菩提舍千頭處。塔側有伽藍，昔經部師拘摩邏多(唐言童受)，於此製造眾論。
從此東南七百餘里聞，有僧訶補羅國(北印度境)。又從呾叉始羅北界渡信度河，東南行二百餘里，經大石門，是昔摩訶薩埵王子於此捨身𩚅餓烏擇(音徒)七子處。其地先為王子身血所染，今猶絳赤，草木亦然。
又從此東南山行
【現代漢語翻譯】 現代漢語譯本：從這裡走三四里路，會到達一座精舍，裡面供奉著阿縛盧枳多伊濕伐羅菩薩像（梵語合字連讀如上，意為觀自在。分開來說，阿縛盧枳多意為『觀』，伊濕伐羅意為『自在』。舊譯『光世音』、『觀世音』或『觀世音自在』都是錯誤的）。這尊菩薩像非常靈驗。
在城東北方向，聽說有人攀登山谷，逆流而上徙多河。道路非常危險，需要攀援繩索，踩著飛架的橋樑，大約走一千多里路，才能到達達麗羅川，那裡是烏杖那的舊都。在川中的一座大伽藍旁邊，有一尊用木頭雕刻的慈氏菩薩像，全身塗滿金色，非常莊嚴，高達一百多尺。這是末田底加（舊譯『末田地』是錯誤的）阿羅漢建造的。他用神通力，將工匠帶到睹史多天（舊譯『兜率陀』是錯誤的），讓他們親眼觀看慈氏菩薩的妙相，往返三次，才最終完成。
從烏鐸迦漢茶城南邊渡過信渡河，河面寬三四里，水流非常湍急。河裡有很多毒龍和惡獸。如果有人帶著印度的奇珍異寶、名貴花朵或舍利過河，船常常會沉沒。渡過這條河就到達了呾叉始羅國（位於北印度境內）。在城北十二三里處，有一座窣堵波，是阿育王建造的，經常放出神光。這裡是如來過去行菩薩道時，作為大國王，名叫戰達羅缽剌婆（意為月光），爲了追求菩提而捨棄千頭的地方。塔旁邊有一座伽藍，過去經部師拘摩邏多（意為童受）曾在這裡創作了許多論著。
從這裡往東南方向走七百多里，聽說有一個僧訶補羅國（位於北印度境內）。又從呾叉始羅北邊的邊界渡過信度河，往東南方向走二百多里，經過一道大石門，這裡是過去摩訶薩埵王子捨身餵養飢餓的烏擇（音徒）七個孩子的地方。這片土地先前被王子的鮮血染紅，現在仍然是絳紅色，就連草木也是如此。
再從這裡往東南方向進入山區。
【English Translation】 English version: Three or four li from here, one reaches a 精舍 (Jingshe, a small Buddhist temple), where there is an image of Avalokiteśvara Bodhisattva (阿縛盧枳多伊濕伐羅菩薩像, Avalokiteśvara, meaning 'The Bodhisattva Who Observes the Sounds of the World'). (The Sanskrit is a combined word as above. Separately, 阿縛盧枳多 (Āvalokita) translates to 'Observing', and 伊濕伐羅 (Īśvara) translates to '自在' (self-existent/sovereign/free'). The old translations of '光世音' (Guang Shi Yin, Sound Observer of the World), '觀世音' (Guan Shi Yin, Observing the Sounds of the World), or '觀世音自在' (Guan Shi Yin Zizai, Avalokiteśvara) are all incorrect.) Its divine power is extremely evident.
To the northeast of the city, it is said that people climb over mountains and valleys, going upstream the 徙多河 (Xiduo River). The road is dangerous, requiring climbing ropes and traversing flying bridges. After traveling about a thousand li, one reaches 達麗羅川 (Daliluo River Valley), which is the old capital of 烏杖那 (Udyāna). Beside the large 伽藍 (monastery) in the valley, there is a wooden statue of Maitreya Bodhisattva (慈氏菩薩像, Maitreya Bodhisattva), adorned with gold, over a hundred chi (尺, a unit of length) tall. It was made by 末田底加 (Madhyāntika) Arhat (末田底加阿羅漢, Madhyāntika Arhat). (The old translation 末田地 (Mo Tian Di) is incorrect.) He used his supernatural power to take the artisans to 睹史多天 (Tuṣita Heaven) (舊曰兜率陀, the old translation 兜率陀 (Dou Shuai Tuo) is incorrect) to personally observe the wondrous form, going back and forth three times before the work was completed.
From the south of 烏鐸迦漢茶城 (Udhaka-handa), cross the 信渡河 (Sindhu River), which is three or four li wide, with a very swift and clear current. Many poisonous dragons and fierce beasts dwell within. Those who cross with Indian treasures, precious flowers, or 舍利 (śarīra, Buddhist relics) often have their boats overturned. Crossing this river leads to the country of 呾叉始羅 (Takṣaśilā) (in the territory of North India). Twelve or thirteen li north of the city is a 窣堵波 (stūpa, a dome-shaped structure erected as a Buddhist shrine), built by King 阿育王 (Aśoka), which often emits divine light. This is where the Tathāgata (如來, Thus Gone One) in his past life as a Bodhisattva, as a great king named 戰達羅缽剌婆 (Candraraprabha, Moonlight), sacrificed a thousand heads in his aspiration for Bodhi (菩提, enlightenment). Beside the tower is a 伽藍 (monastery), where the 經部師 (Sautrāntika) teacher 拘摩邏多 (Kumāralāta) (童受, meaning 'Child Received') composed many treatises.
About seven hundred li southeast from here, it is said there is the country of 僧訶補羅 (Simhapura) (in the territory of North India). Also, from the northern border of 呾叉始羅 (Takṣaśilā), crossing the 信度河 (Sindhu River) and traveling two hundred li southeast, one passes through a large stone gate. This is where Prince 摩訶薩埵 (Mahāsattva) sacrificed his body to feed the seven starving 烏擇 (Wuze) children (音徒, pronounced 'Tu'). The ground was previously stained with the prince's blood and remains crimson red, as do the plants and trees.
From here, continue southeast into the mountains.
五百餘里，至烏剌尸國。又東南登危險，度鐵橋，行千餘里，至迦濕彌羅國(舊曰罽賓，訛也)。其都城西臨大河，伽藍百所，僧五千餘人。有四窣堵波，崇高壯麗，無憂王所建，各有如來舍利斗余。法師初入其境，至石門，彼國西門也，王遣母弟將車馬來迎。入石門已，歷諸伽藍禮拜，到一寺宿，寺名護瑟迦羅。其夜眾僧皆夢神人告曰：「此客僧從摩訶脂那國來，欲學經印度，觀禮聖蹟，師稟未聞。其人既為法來，有無量善神隨逐，現在於此。師等宿福為遠人所慕，宜勤誦習，令他讚仰，如何懈怠沉沒睡眠！」諸僧聞已，各各驚寤，經行禪誦，至旦，並來說其因緣，禮敬逾肅。
如是數日，漸近王城，離可一由旬，到達摩舍羅(唐言福舍，王教所立，使招延行旅，給贍貧乏也)。王率群臣及都內僧詣福舍相迎，羽從千餘人，幢蓋盈涂，煙華滿路。既至，相見禮讚殷厚，自手以無量華供養散訖，請乘大象相隨而進。至都，止阇耶因陀羅寺(寺，王舅所立也)。明日，請入宮供養，並命大德僧稱等數十人。食訖，王請開講，令法師論難，觀之甚喜。又承遠來慕學，尋讀無本，遂給書手二十人，令寫經、論。別給五人供承驅使，資待所須，事事公給。
彼僧稱法師者，高行之人。戒禁淳潔，思理淹深，多聞總
持，才睿神茂，而性愛賢重士，既屬上賓，盱衡延納。法師亦傾心咨稟，曉夜無疲，因請講授諸論。彼公是時年向七十，氣力已衰，慶逢神器，乃勵力敷揚，自午已前講《俱舍論》，自午已后講《順正理論》，初夜后講《因明》、《聲明論》。由是境內學人無不悉集。法師隨其所說，領悟無遺，研幽擊節，盡其神秘。彼公歡喜，歎賞無極，謂眾人曰：「此脂那僧智力宏贍，顧此眾中無能出者，以其明懿足繼世親昆季之風，所恨生乎遠國，不早接聖賢遺芳耳。」
時眾中有大乘學僧毗戍陀僧訶(唐言凈師子)、辰那飯茶(唐言最勝親)、薩婆多學僧蘇伽蜜多羅(唐言如來友)、婆蘇蜜多羅(唐言世友)、僧祇部學僧蘇利耶提婆(唐言日天)、辰那呾邏多(唐言最勝救)，其國先來尚學，而此僧等皆道業堅貞，才解英富，比方僧稱雖不及，比諸人足有餘。既見法師為大匠褒揚，無不發憤難詰法師，法師亦明目酬對，無所蹇滯，由是諸賢亦率慚服。
其國先是龍池，佛涅槃后第五十年，阿難弟子末田底迦阿羅漢教化龍王舍池立五百伽藍，召諸賢聖于中住止，受龍供養。其後健陀羅國迦膩色迦王，如來滅后第四百年，因脅尊者請諸聖眾，內窮三藏、外達五明者，得四百九十九人，及尊者世友，合五百賢聖於此結集
【現代漢語翻譯】 現代漢語譯本：他秉持著卓越的才華和深邃的智慧，並且尊重賢士，因此被視為上賓，受到禮遇和接納。法師（指玄奘）也傾心請教，日夜不倦，因此請求講授各種論著。那位公（指勝軍）當時年近七十，氣力已經衰退，慶幸遇到聖明的時代，於是努力宣揚佛法，從中午之前講授《俱舍論》（Abhidharmakośabhāṣya），從中午之後講授《順正理論》（Nyāyānusāra-śāstra），初夜之後講授《因明》（Hetuvidyā）、《聲明論》（Śabdavidyā）。因此，國內的學人都聚集而來。法師（指玄奘）隨著他的講解，領悟沒有遺漏，深入研究，盡得其精髓。那位公（指勝軍）非常歡喜，讚賞不已，對眾人說：『這位脂那（指中國）來的僧人智慧宏大豐富，我看這裡沒有人能超過他，他的才智足以繼承世親（Vasubandhu）昆季的風範，只可惜生在遙遠的國家，沒有早點接觸聖賢的遺教。』 當時眾人中有大乘學僧毗戍陀僧訶（Viśuddhasimha，唐言凈師子）、辰那飯茶（Jinabhadra，唐言最勝親）、薩婆多學僧蘇伽蜜多羅（Sugamitramitra，唐言如來友）、婆蘇蜜多羅（Vasumitra，唐言世友）、僧祇部學僧蘇利耶提婆（Sūryadeva，唐言日天）、辰那呾邏多（Jinatrāta，唐言最勝救），那個國家向來崇尚學術，而這些僧人都是道業堅定，才華橫溢，相比勝軍僧稱雖然不如，但比其他人還是綽綽有餘。他們看到法師（指玄奘）被勝軍大師褒獎，都發憤要詰難法師（指玄奘），法師（指玄奘）也目光如炬，對答如流，毫無滯礙，因此這些賢者也都慚愧佩服。 那個國家先前有個龍池，佛陀涅槃后第五十年，阿難（Ānanda）的弟子末田底迦阿羅漢（Madhyāntika Arhat）教化龍王，舍池建立了五百座伽藍（Gārama），召集各位賢聖在其中居住，接受龍的供養。其後健陀羅國（Gandhāra）的迦膩色迦王（Kaniṣka），如來滅后第四百年，因為脅尊者（Pārśva）的緣故，邀請各位聖眾，精通三藏、通達五明的人，得到四百九十九人，以及尊者世友（Vasumitra），共五百位賢聖在這裡結集。
【English Translation】 English version: He possessed outstanding talent and profound wisdom, and respected virtuous scholars, thus being treated as an honored guest, receiving courtesy and acceptance. The Dharma Master (referring to Xuanzang) also wholeheartedly sought his teachings, tirelessly day and night, requesting instruction on various treatises. That venerable master (referring to Śūrajñāna) was nearly seventy years old at the time, and his strength was declining, but fortunate to encounter an enlightened era, he exerted himself to propagate the Dharma, lecturing on the Abhidharmakośabhāṣya (《俱舍論》) before noon, the Nyāyānusāra-śāstra (《順正理論》) after noon, and the Hetuvidyā (《因明》) and Śabdavidyā (《聲明論》) after the first watch of the night. As a result, scholars from within the country gathered without exception. The Dharma Master (referring to Xuanzang) understood everything he taught without omission, delving deeply and grasping its essence. That venerable master (referring to Śūrajñāna) was overjoyed, praising him endlessly, and said to the assembly: 'This monk from China (脂那) has vast and abundant wisdom. I see that no one among you can surpass him. His intelligence is sufficient to inherit the style of the Vasubandhu (世親) brothers. It is only regrettable that he was born in a distant country and did not encounter the teachings of the sages earlier.' At that time, among the assembly were Mahayana scholars Viśuddhasimha (毗戍陀僧訶, meaning 'Pure Lion'), Jinabhadra (辰那飯茶, meaning 'Supreme Friend'), Sarvāstivāda scholars Sugamitramitra (蘇伽蜜多羅, meaning 'Friend of the Tathāgata'), Vasumitra (婆蘇蜜多羅, meaning 'Friend of the World'), Saṃghāti scholar Sūryadeva (蘇利耶提婆, meaning 'Sun God'), and Jinatrāta (辰那呾邏多, meaning 'Supreme Savior'). That country had always valued scholarship, and these monks were all steadfast in their practice and rich in talent. Although they were not as good as Śūrajñāna, they were more than sufficient compared to others. Seeing the Dharma Master (referring to Xuanzang) praised by the great master Śūrajñāna, they were all determined to challenge him. The Dharma Master (referring to Xuanzang) also responded with clear vision and fluent answers, without any hesitation, so these virtuous ones were all ashamed and admired him. That country previously had a Dragon Lake. Fifty years after the Buddha's Nirvāṇa, Madhyāntika Arhat (末田底迦阿羅漢), a disciple of Ānanda (阿難), taught the Dragon King, who donated the lake to establish five hundred Gāramas (伽藍), inviting all the sages to reside there and receive offerings from the dragon. Later, King Kaniṣka (迦膩色迦王) of Gandhāra (健陀羅國), four hundred years after the Tathāgata's Nirvāṇa, due to Pārśva (脅尊者), invited all the holy assembly, those who were proficient in the Tripiṭaka and versed in the Five Sciences, obtaining four hundred and ninety-nine people, and the venerable Vasumitra (世友), totaling five hundred sages, to convene here.
三藏。先造十萬頌《鄔波第鑠論》(舊曰《優波提舍》，訛也)釋《素呾纜藏》(舊曰《修多羅》，訛也)。次造十萬頌《毗柰耶毗婆沙論》，釋《毗柰耶藏》(舊曰《毗耶》，訛也)。次造十萬頌《阿毗達磨毗婆沙論》，釋《阿毗達磨藏》(或曰《阿毗曇》，訛也)。凡三十萬頌，九十六萬言。王以赤銅為鍱，鏤寫論文，石函封記，建大窣堵波而儲其中，命藥叉神守護。奧義重明，此之力也。如是停留首尾二年，學諸經、論，禮聖蹟已，乃辭出。
西南逾涉山澗，行七百里，至半笯(奴故)嗟國。從此東南行四百餘里，至遏邏阇補羅國(北印度境)。從此東南下山渡水行七百餘里，至礫迦國(北印度境)。自藍波至於此土，其俗既住邊荒，儀服語言稍殊印度，有鄙薄之風焉。自出曷邏阇補羅國，經三日，渡栴達羅婆伽河(此云月分)，到阇耶補羅城，宿于外道寺。寺在城西門外，是時徒侶二十餘人。後日進到奢羯羅城，城中有伽藍，僧徒百餘人，昔世親菩薩于中制《勝義諦論》。其側有窣堵波，高二百尺，是過去四佛說法之處，見有經行遺蹟。
從此出那羅僧訶城，東至波羅奢大林中，逢群賊五十餘人，法師及伴所將衣資劫奪都盡，仍揮刀驅就道南枯池，欲總屠害。其池多有蓬棘蘿蔓，法師所將沙彌遂
【現代漢語翻譯】 現代漢語譯本： 三藏。首先撰寫十萬頌的《鄔波第鑠論》（舊稱《優波提舍》，是訛誤），解釋《素呾纜藏》（舊稱《修多羅》，是訛誤）。其次撰寫十萬頌的《毗柰耶毗婆沙論》，解釋《毗柰耶藏》（舊稱《毗耶》，是訛誤）。再次撰寫十萬頌的《阿毗達磨毗婆沙論》，解釋《阿毗達磨藏》（或稱《阿毗曇》，是訛誤）。總共三十萬頌，九十六萬字。國王用赤銅製作金屬薄片，在上面鏤刻書寫論文，用石函封裝並做標記，建造大型窣堵波（Stupa，佛塔）儲藏其中，命令藥叉（Yaksa，夜叉神）守護。深刻的教義得以重現光明，這是這些努力的力量。 就這樣停留前後兩年，學習各種經、論，禮拜聖蹟之後，才告辭離開。
向西南方向越過山澗，行走七百里，到達半笯（Bannu，地名）嗟國。從這裡向東南方向行走四百多里，到達遏邏阇補羅國（Rajapura，地名，位於北印度境內）。從這裡向東南方向下山渡水行走七百多里，到達礫迦國（Takka，地名，位於北印度境內）。從藍波（Lampaka，地名）到這裡，當地的風俗已經接近邊遠荒涼地區，服飾和語言與印度略有不同，有鄙陋的風氣。自從離開曷邏阇補羅國（Rajapura，地名），經過三天，渡過栴達羅婆伽河（Chandrabhaga River，河流名，意為月分河），到達阇耶補羅城（Jayapura，地名），借宿在外道寺廟。寺廟在城西門外，當時有僧侶二十多人。之後前往奢羯羅城（Sakala，地名），城中有伽藍（Samgharama，僧伽藍摩，寺院），僧侶一百多人，過去世親菩薩（Vasubandhu，論師名）在這裡撰寫《勝義諦論》。寺院旁邊有窣堵波（Stupa，佛塔），高二百尺，是過去四佛說法的地方，可以看到經行留下的遺蹟。
從這裡出發，離開那羅僧訶城（Narasimha，地名），向東到達波羅奢大林（Parasa Forest，森林名）中，遇到一群強盜五十多人，法師和同伴攜帶的衣物和財物被搶劫一空，強盜還揮刀驅趕他們到道路南邊的乾枯水池邊，想要全部殺害。那個水池邊長滿了蓬草荊棘和藤蔓，法師的沙彌（Sramanera，小沙彌）於是...
【English Translation】 English version: Tripiṭaka. First, he composed a hundred thousand verses of the 'Upaḍiśāstra' (formerly called 'Upadeśa', which is a corruption) to explain the 'Sūtrapiṭaka' (formerly called 'Sūtra', which is a corruption). Second, he composed a hundred thousand verses of the 'Vinaya-vibhāṣā-śāstra' to explain the 'Vinayapiṭaka' (formerly called 'Vinaya', which is a corruption). Third, he composed a hundred thousand verses of the 'Abhidharma-vibhāṣā-śāstra' to explain the 'Abhidharmapiṭaka' (sometimes called 'Abhidhamma', which is a corruption). In total, there were three hundred thousand verses, amounting to nine hundred and sixty thousand words. The king used red copper to make metal plates, engraved the treatises on them, sealed them in stone boxes, built a large Stupa (Buddhist monument) to store them, and ordered Yakshas (a type of spirit) to guard them. The profound doctrines were thus illuminated again, and this was the result of these efforts. He stayed there for two years, learning various sūtras and śāstras, and paying homage to the sacred sites before taking his leave.
Traveling southwest across mountain streams for seven hundred li, he arrived at the country of Bannu. From there, traveling southeast for more than four hundred li, he arrived at the country of Rajapura (in North India). From there, descending mountains and crossing rivers southeast for more than seven hundred li, he arrived at the country of Takka (in North India). From Lampaka to this place, the local customs were already close to remote and desolate regions, and the clothing and language were slightly different from those of India, with a rustic atmosphere. After leaving Rajapura, after three days, he crossed the Chandrabhaga River (meaning 'Moon River'), and arrived at the city of Jayapura, lodging in a heretical temple. The temple was outside the west gate of the city, and at that time there were more than twenty monks. Later, he went to the city of Sakala, where there was a Samgharama (monastery) with more than one hundred monks. In the past, Vasubandhu Bodhisattva composed the 'Paramārtha-satya-śāstra' there. Beside it was a Stupa, two hundred feet high, which was the place where the Four Buddhas of the past preached, and traces of their walking could be seen.
From there, leaving the city of Narasimha, he went east into the great Parasa Forest, where he encountered a group of more than fifty robbers. The clothes and belongings that the master and his companions were carrying were all robbed, and the robbers also drove them with knives to a dry pool south of the road, intending to kill them all. That pool was full of brambles, thorns, and vines, and the Sramanera (novice monk) who was with the master then...
映刺林，見池南岸有水穴，堪容人過，私告法師，師即相與透出。東南疾走可二三里，遇一婆羅門耕地，告之被賊，彼聞驚愕，即解牛與法師，向村吹貝，聲鼓相命，得八十餘人，各將器仗，急往賊所。賊見眾人，逃散各入林間。法師遂到池解眾人縛，又從諸人施衣分與，相攜投村宿。諸人悲泣，獨法師笑無憂戚。同侶問曰：「行路衣資賊掠俱盡，唯余性命，僅而獲存。困弊艱危，理極於此，所以卻思林中之事，不覺悲傷。法師何因不共憂之，倒為欣笑？」答曰：「居生之貴，唯乎性命。性命既在，余何所憂。故我土俗書云：『天地之大德曰生。』生之既在，則大寶不亡。小小衣資，何足憂吝。」由是徒侶感悟。其澄陂之量，渾之不濁如此。
明日到礫迦國東境，至一大城。城西道北有大庵羅林，林中有一七百歲婆羅門，及至觀之，可三十許，質狀魁梧，神理淹審，明《中》、《百》諸論，善《吠陀》等書。有二侍者，各百餘歲。法師與相見，延納甚歡。又承被賊，即遣一侍者，命城中信佛法人，令為法師造食。其城有數千戶，信佛者蓋少，宗事外道者極多。法師在迦濕彌羅時，聲譽已遠，諸國皆知，其使乃遍城中告唱云：「支那國僧來，近處被賊，衣服總盡，諸人宜共知時。」福力所感，遂使邪黨革心，有豪
【現代漢語翻譯】 現代漢語譯本： 在映刺林（Ingata Forest），他們發現池塘南岸有一個水洞，勉強能容人通過。他私下告訴了法師，法師就和他一起從那裡逃了出去。他們向東南方向急速走了二三里路，遇到一個婆羅門（Brahman）正在耕地。他告訴婆羅門他們遇到了強盜。婆羅門聽后非常驚訝，立刻解開牛，交給法師，然後向村裡吹響海螺，敲響鼓，互相告知情況。聚集了八十多人，各自拿著武器，急忙趕往強盜所在的地方。強盜們看到這麼多人，四處逃散，躲進了樹林里。法師於是來到池塘邊，解開了被綁的人，又從眾人那裡要來衣服分給他們，然後一起前往村莊住宿。眾人都很悲傷哭泣，只有法師笑著，沒有憂愁。同伴問他說：『我們趕路用的衣物和錢財都被強盜搶光了，只剩下性命，勉強保全。困苦艱難，道理已經到了極點，所以回想起林中的事情，不覺感到悲傷。法師為什麼不和我們一起憂愁，反而高興地笑呢？』法師回答說：『人生最寶貴的就是性命。性命既然還在，我還憂愁什麼呢？所以我們家鄉的書上說：『天地最大的恩德就是生育。』生命既然還在，那麼最大的寶藏就沒有失去。小小的衣物錢財，有什麼值得憂愁吝惜的呢？』因此，同伴們都感到醒悟。法師澄澈寬廣的度量，即使是渾濁的環境也不能使他變得污濁，就是這樣。
第二天，他們到達礫迦國（Lakaka）的東部邊境，來到一座大城。城西道路北邊有一片大的庵羅林（Amra Forest），林中住著一位七百歲的婆羅門，但看上去只有三十多歲，體格魁梧，精神飽滿，精通《中論》（Madhyamaka-karika）、《百論》（Sata-sastra）等論著，擅長《吠陀》（Veda）等書籍。有兩個侍者，都一百多歲了。法師與他相見，受到非常熱情的接待。婆羅門得知法師被強盜搶劫，就派一個侍者去城裡通知信奉佛法的人，讓他們為法師準備食物。這座城有幾千戶人家，但信奉佛法的人很少，信奉外道的人非常多。法師在迦濕彌羅國（Kasmira）時，聲譽已經傳得很遠，各國都知道他。因此，侍者就在城中到處宣告說：『支那國（China）的僧人來了，最近被強盜搶劫，衣服全都丟了，各位應該一起幫助他。』由於福力的感應，竟然使那些信奉邪教的人改變了想法，有錢有勢的人...
【English Translation】 English version: In the Ingata Forest, they found a water hole on the south bank of the pond, barely large enough for a person to pass through. He secretly told the Dharma Master, and the Master escaped with him through there. They ran southeast for about two or three li, and encountered a Brahman (a member of the highest Hindu caste) plowing the field. He told the Brahman that they had been robbed. The Brahman was very surprised to hear this, and immediately untied the ox and gave it to the Dharma Master. Then he blew a conch shell and beat a drum towards the village, informing everyone of the situation. More than eighty people gathered, each carrying weapons, and rushed to where the robbers were. When the robbers saw so many people, they scattered and fled into the forest. The Dharma Master then went to the pond and untied those who had been bound, and also took clothes from the crowd and distributed them to them. Then they went together to the village to stay overnight. Everyone was sad and weeping, but only the Dharma Master was smiling and without worry. A companion asked him, 'Our clothes and money for the journey have been robbed by the bandits, and only our lives remain, barely preserved. The hardship and danger have reached their extreme, so when I think back to what happened in the forest, I can't help but feel sad. Why doesn't the Dharma Master share our sorrow, but instead smiles happily?' The Dharma Master replied, 'The most precious thing in life is life itself. Since life is still here, what else should I worry about? Therefore, our local books say, 'The greatest virtue of heaven and earth is life.' Since life is still here, then the greatest treasure has not been lost. What is there to worry about or begrudge about small clothes and money?' Because of this, the companions were all awakened. The Dharma Master's clear and broad measure, even a turbid environment cannot make him become defiled, that is how it is.
The next day, they arrived at the eastern border of Lakaka, and came to a large city. To the north of the road west of the city was a large Amra Forest, in which lived a seven-hundred-year-old Brahman, but he looked only about thirty years old, with a robust physique and a full spirit. He was proficient in treatises such as the Madhyamaka-karika (Fundamental Verses on the Middle Way) and the Sata-sastra (One Hundred Treatises), and was skilled in books such as the Veda (ancient Hindu scriptures). He had two attendants, both over a hundred years old. The Dharma Master met him and was received very warmly. When the Brahman learned that the Dharma Master had been robbed, he sent an attendant to the city to inform the Buddhists, asking them to prepare food for the Dharma Master. There were several thousand households in this city, but few were Buddhists, and many were followers of other religions. When the Dharma Master was in Kasmira, his reputation had already spread far and wide, and all countries knew him. Therefore, the attendant went around the city proclaiming, 'A monk from China has arrived, and he was recently robbed by bandits and lost all his clothes. Everyone should help him together.' Due to the influence of good fortune, even those who believed in heretical religions changed their minds, and the wealthy and powerful...
杰等三百餘人，聞已各將斑㲲布一端，並奉飲食，恭敬而至，俱積於前，拜跪問訊。法師為咒愿，並說報應因果，令諸人等皆發道意，棄邪歸正，相對笑語舞躍而還。長年嘆未曾有。於是以㲲布分給諸人，各得數具衣直，猶用之不盡，以五十端布奉施長年。仍就停一月，學《經百論》、《廣百論》。其人是龍猛弟子，親得師承，說甚明凈。
又從此東行五百餘里，至那仆底國。詣突舍薩那寺，有大德毗膩多缽臘婆(此云調伏光，即北印度王子)，好風儀，善三藏，自造《五蘊論釋》、《唯識三十論釋》，因住十四月，學《對法論》、《顯宗論》、《理門論》等。大城東南行五十餘里，至答秣蘇伐那僧伽藍(唐言闇林)。僧徒三百餘人，學說一切有部。賢劫千佛皆當於此地集人、天說法。釋迦如來涅槃后第三百年中，有迦多衍那(舊曰迦旃延，訛也)論師，於此制《發智論》。
從此東北行百四五十里，至阇爛達那國(北印度境)。入其國，詣那伽羅馱那寺，有大德旃達羅伐摩(此云月胄)，善究三藏，因就停四月，學《眾事分毗婆沙》。從此東北行登履危險，行七百餘里，至屈(居勿反)露多國(北印度境)。自屈露多國南行七百餘里，越山濟河，至設多圖盧國(北印度境)。
從此西南行八百餘
【現代漢語翻譯】 杰等三百餘人，聽到訊息后各自帶著一塊斑㲲布，並奉上飲食，恭敬地來到法師面前，將東西堆積在前面，拜跪問訊。法師為他們咒愿，並講述報應因果的道理，使這些人都能發起修道的意願，棄絕邪惡，歸向正道，他們相對笑語，歡舞跳躍著回去。長年感嘆從未見過這樣的景象。於是法師將㲲布分給眾人，每人得到價值幾件衣服的布匹，仍然用不完，便拿出五十端佈施給長年。法師於是停留了一個月，學習《經百論》、《廣百論》。這位長年是龍猛（Nāgārjuna）的弟子，親自得到老師的傳承，講解得非常清晰透徹。
又從這裡向東走五百多里，到達那仆底國（Nābhaktika）。拜訪突舍薩那寺（Tuṣāra-saṃghārāma），寺里有大德毗膩多缽臘婆（Vinītabhadraprabha，意為調伏光，即北印度王子），他風度翩翩，精通三藏，自己撰寫了《五蘊論釋》、《唯識三十論釋》。法師在那裡住了十四個月，學習《對法論》、《顯宗論》、《理門論》等。從大城向東南走五十多里，到達答秣蘇伐那僧伽藍（Tāmralipta-saṃghārāma，唐言闇林）。僧徒三百多人，學習和講解一切有部（Sarvāstivāda）。賢劫千佛都將在這裡聚集，為人、天說法。釋迦如來（Śākyamuni）涅槃后第三百年中，有迦多衍那（Kātyāyana，舊譯迦旃延是錯誤的）論師，在這裡撰寫了《發智論》。
從這裡向東北走一百四五十里，到達阇爛達那國（Jālandhara，北印度境）。進入該國，拜訪那伽羅馱那寺（Nāgaradhana-saṃghārāma），寺里有大德旃達羅伐摩（Candravarmā，意為月胄），精通三藏，法師在那裡住了四個月，學習《眾事分毗婆沙》。從這裡向東北行走，攀登危險的山路，走了七百多里，到達屈露多國（Kuluṭa，北印度境）。從屈露多國向南走七百多里，翻山過河，到達設多圖盧國（Śatadru，北印度境）。
從這裡向西南走八百多里
【English Translation】 After hearing this, Jie and the others, numbering over three hundred, each brought a piece of coarse cloth and offerings of food and drink. They respectfully arrived, piled the items in front, prostrated themselves, and inquired after his well-being. The Dharma Master offered blessings and spoke about the principles of karmic retribution, inspiring all those present to develop the aspiration for enlightenment, abandon evil, and return to the right path. They smiled, spoke joyfully, danced, and returned home. The elder marveled at having never witnessed such a sight. Thereupon, the Dharma Master distributed the cloth among the people, each receiving enough for several garments. Still, there was cloth remaining, so he donated fifty pieces to the elder. He then stayed for a month, studying the Śata-śāstra (Treatise in One Hundred Verses) and the Vistara-śata-śāstra (Extensive Commentary on the Treatise in One Hundred Verses). This elder was a disciple of Nāgārjuna (龍猛), having received direct transmission from his teacher, and his explanations were exceedingly clear and lucid.
From there, he traveled eastward for over five hundred li to the country of Nābhaktika (那仆底國). He visited the Tuṣāra-saṃghārāma (突舍薩那寺), where he met the esteemed Vinītabhadraprabha (毗膩多缽臘婆, meaning 'Subdued Light,' a prince from North India), who possessed fine manners and was well-versed in the Tripiṭaka. He had composed the Pañcaskandha-prakaraṇa-ṭīkā (Commentary on the Treatise on the Five Aggregates) and the Viṃśatikā-vijñaptimātratā-siddhi-ṭīkā (Commentary on the Thirty Verses on Representation-only). He stayed there for fourteen months, studying the Abhidharma-prakaraṇa, the Tattvasiddhi-śāstra, and the Nyāyamukha-śāstra, among others. Traveling southeast from the large city for over fifty li, he arrived at the Tāmralipta-saṃghārāma (答秣蘇伐那僧伽藍, meaning 'Dark Forest' in Chinese). There were over three hundred monks who studied and expounded the Sarvāstivāda (一切有部) school. All the thousand Buddhas of the Bhadrakalpa (賢劫) will gather here to teach the Dharma to humans and devas. In the third century after the Nirvāṇa of Śākyamuni (釋迦如來), the ācārya Kātyāyana (迦多衍那, the old translation Kātyāyana is incorrect) composed the Jñānaprasthāna-śāstra (發智論) here.
From there, he traveled northeast for one hundred forty to fifty li to the country of Jālandhara (阇爛達那國, in North India). Entering the country, he visited the Nāgaradhana-saṃghārāma (那伽羅馱那寺), where he met the esteemed Candravarmā (旃達羅伐摩, meaning 'Moon Armor'), who was well-versed in the Tripiṭaka. He stayed there for four months, studying the Saṃghabhedavastu-vibhaṣā. From there, he traveled northeast, climbing dangerous paths, for over seven hundred li to the country of Kuluṭa (屈露多國, in North India). From the country of Kuluṭa, he traveled south for over seven hundred li, crossing mountains and rivers, to the country of Śatadru (設多圖盧國, in North India).
From there, he traveled southwest for over eight hundred li.
里，至波理夜呾羅國(中印度境)。從此東行五百餘里，至秣兔羅國(中印度境)。釋迦如來諸聖弟子舍利子等遺身窣堵波，謂舍利子(舊曰舍梨子，又曰舍利弗，皆訛也)、沒特伽羅子(舊曰目乾連，訛也)等塔皆現在。呾麗衍尼弗呾羅(唐言滿慈子，舊曰彌多羅尼子，訛略也)、優婆厘、阿難陀、羅怙羅(舊曰羅睺羅，又曰羅云，皆訛也)及曼殊室利(唐言妙吉祥，舊曰濡首，又曰文殊師利，又言曼殊尸利，譯曰妙德，訛也)。如是等諸窣堵波，每歲修福之日，僧徒相率隨所宗事而修供養。阿毗達磨眾供養舍利子；習定之徒供養沒特伽羅子；誦持經者供養滿慈子；學毗柰耶眾供養優波厘；諸比丘尼供養阿難；未受具戒者供養羅怙羅；學大乘者供養諸菩薩。
城東五六里至一山伽藍，尊者烏波鞠多(唐言近護)之所建也。其中爪、發舍利。伽藍北巖有石室，高二十餘尺，廣三十餘尺，四寸細籌填積其內。尊者近護說法悟道，夫妻俱證阿羅漢果者，乃下一籌；單己及別族者，雖證不記。
從此東北行五百餘里，至薩他泥濕伐羅國(中印度境)。又東行四百餘里，至祿勒那國(中印度境)。東臨殑伽河，北背大山，閻牟那河中境而流。又河東行八百餘里，至殑伽河源，廣三四里，東南流入海處廣十餘里，其
【現代漢語翻譯】 現代漢語譯本： 從那裡，到達波理夜呾羅國（中印度境）。從這裡向東走五百多里，到達秣兔羅國（中印度境）。釋迦如來諸位聖弟子舍利子等的遺身窣堵波（stupa，塔），即舍利子（Śāriputra，舊稱舍梨子，又稱舍利弗，都是訛誤）、沒特伽羅子（Maudgalyāyana，舊稱目乾連，是訛誤）等的塔都還在。呾麗衍尼弗呾羅（Dharmatrāta，唐言滿慈子，舊稱彌多羅尼子，是訛略）、優婆厘（Upāli）、阿難陀（Ānanda）、羅怙羅（Rāhula，舊稱羅睺羅，又稱羅云，都是訛誤）以及曼殊室利（Mañjuśrī，唐言妙吉祥，舊稱濡首，又稱文殊師利，又言曼殊尸利，譯為妙德，都是訛誤）。像這些窣堵波，每年修福的日子，僧人們互相帶領，按照各自所宗之事而修供養。阿毗達磨（Abhidharma）眾供養舍利子；習定的人供養沒特伽羅子；誦持經的人供養滿慈子；學毗柰耶（Vinaya）眾供養優波厘；諸比丘尼供養阿難陀；未受具戒的人供養羅怙羅；學大乘的人供養諸菩薩。 城東五六里有一座山伽藍（saṃghārāma，僧院），是尊者烏波鞠多（Upagupta，唐言近護）所建造的。其中有爪、發舍利。伽藍北邊的巖石上有一石室，高二十多尺，寬三十多尺，裡面堆滿了四寸長的細籌。尊者近護說法悟道，夫妻一同證得阿羅漢（Arhat）果位的，就放下一根籌；單單自己或者別的族人證得果位的，即使證得也不記錄。 從這裡向東北走五百多里，到達薩他泥濕伐羅國（Sthāṇvīśvara，中印度境）。再向東走四百多里，到達祿勒那國（Lakhnauti，中印度境）。東邊面臨殑伽河（Gaṅgā，恒河），北邊背靠大山，閻牟那河（Yamunā）從兩國中間流過。沿著河向東走八百多里，到達殑伽河的源頭，寬三四里，向東南流入大海的地方寬十多里。
【English Translation】 English version: From there, they reached the country of Parijatra (in Central India). Traveling five hundred li (a unit of distance) eastward from there, they arrived at the country of Mathura (in Central India). The stupas (Śāriputra) containing the relics of the Śākya-muni Buddha's holy disciples, such as Śāriputra (formerly called Sheli Zi, also called Śāriputra, all are corruptions), Maudgalyāyana (formerly called Muqianlian, a corruption), and others, are still present. Also present are the stupas of Dharmatrāta (translated as 'Full of Compassion', formerly called Mituoluoni Zi, an abbreviation and corruption), Upāli, Ānanda, Rāhula (formerly called Luohouluo, also called Luoyun, all are corruptions), and Mañjuśrī (translated as 'Wonderful Auspiciousness', formerly called Roushou, also called Wenshu Śrī, also called Mañjuśrī, translated as 'Wonderful Virtue', all are corruptions). At these stupas, every year on the days of cultivating merit, the monks lead each other to make offerings according to their respective doctrines. Those of the Abhidharma (Abhidharma) school make offerings to Śāriputra; those who practice meditation make offerings to Maudgalyāyana; those who recite the scriptures make offerings to Dharmatrāta; those who study the Vinaya (Vinaya) make offerings to Upāli; the Bhikṣuṇīs (female monks) make offerings to Ānanda; those who have not yet received full ordination make offerings to Rāhula; those who study the Mahāyāna (Mahāyāna) make offerings to the Bodhisattvas. Five or six li east of the city is a saṃghārāma (saṃghārāma, monastery) built by the Venerable Upagupta (Upagupta, translated as 'Near Protection'). Within it are relics of nails and hair. North of the saṃghārāma, in a rock cave, is a stone chamber more than twenty feet high and more than thirty feet wide, filled with thin four-inch-long counting sticks. When the Venerable Upagupta preached and enlightened people, and a husband and wife both attained the Arhat (Arhat) fruit, one stick was placed inside; if only one person or someone from another clan attained the fruit, it was not recorded. Traveling five hundred li northeast from there, they reached the country of Sthāṇvīśvara (Sthāṇvīśvara, in Central India). Traveling another four hundred li eastward, they reached the country of Lakhnauti (Lakhnauti, in Central India). It faces the Gaṅgā River (Gaṅgā, Ganges River) to the east, is backed by great mountains to the north, and the Yamunā River (Yamunā) flows through the middle of the two countries. Traveling eight hundred li eastward along the river, they reached the source of the Gaṅgā River, which is three or four li wide, and the place where it flows southeast into the sea is more than ten li wide.
味甘美，細沙隨流。彼俗書記謂之福水。就中沐浴，罪釁銷除；啜波嗽流，則殃災殄滅；沒而死者，即生天受福。愚夫愚婦常集河濱，皆外道邪言，無其實也。后提婆菩薩示其正理，方始停絕。國有大德名阇耶鞠多，善閑三藏。法師遂住一冬半春，就聽經部《毗婆沙》訖。
渡河東岸至秣底補羅國。其王戍陀羅種也。伽藍十餘所，僧徒八百餘人，皆學小乘一切有部。大城南四五里有小伽藍，僧徒五十餘人。昔瞿拏缽剌婆(唐言德光)論師於此作《辯真》等論，凡百餘部。論師是缽伐多國人，本習大乘，後退學小。時提婆犀那(唐言天軍)阿羅漢往來睹史多天，德光愿見慈氏，決諸疑滯，請天軍以神力接上天宮。既見慈氏，揖而不禮，言：「我出家具戒，慈氏處天同俗，禮敬非宜。」如是往來三返，皆不致禮。既我慢自高，疑亦不決。
德光伽藍南三四里有伽藍，僧二百餘人，並小乘學。是眾賢論師壽終處。論師本迦濕彌羅國人，博學高才，明一切有部《毗婆沙》。時世親菩薩亦以睿智多聞，先作《阿毗達磨俱舍論》，破毗婆沙師所執，理奧文華，西域學徒莫不讚仰，爰至鬼神亦皆講習。眾賢覽而心憤，又十二年，覃思作《俱舍雹論》二萬五千頌，八十萬言。造訖，欲與世親面定是非，未果而終。世親后見
【現代漢語翻譯】 現代漢語譯本： 味道甘甜美好，細沙隨著河流流動。當地的書記員稱之為『福水』。到河中沐浴，罪過和過失都能消除；喝一口河水，漱漱口，災禍就會消滅；淹死在河裡的人，就能昇天享福。愚昧的男人和女人常常聚集在河邊，這些都是外道的邪說，沒有真實性。後來提婆菩薩向他們展示了正確的道理，這種行為才停止。國家裡有一位偉大的德行之人名叫阇耶鞠多（Jaya Gupta），精通三藏。法師於是住了一個冬天和半個春天，在那裡聽完了經部的《毗婆沙》（Vibhasa）。 渡過河的東岸，到達秣底補羅國（Matipura）。那裡的國王是戍陀羅（Sudra）種姓。有十多所伽藍（僧院），僧徒八百多人，都學習小乘一切有部。大城南面四五里有一座小伽藍，僧徒五十多人。過去瞿拏缽剌婆（Gunaprabha，唐言德光）論師在這裡寫作了《辯真》等論著，總共有百餘部。論師是缽伐多國（Parvata）人，本來學習大乘，後來退學小乘。當時提婆犀那（Devasena，唐言天軍）阿羅漢往來於睹史多天（Tushita Heaven），德光希望見到慈氏菩薩（Maitreya），解決心中的疑惑，就請天軍用神通接他上天宮。見到慈氏菩薩后，只是拱手而不行禮，說：『我出家受戒，慈氏菩薩在天上和世俗之人一樣，行禮是不合適的。』這樣往返了三次，都沒有行禮。因為我慢自高，疑惑也沒有解決。 德光（Gunaprabha）的伽藍南面三四里有一座伽藍，有二百多僧人，都學習小乘。這是眾賢論師（Samghabhadra）去世的地方。論師本來是迦濕彌羅國（Kashmir）人，博學多才，精通一切有部的《毗婆沙》（Vibhasa）。當時世親菩薩（Vasubandhu）也因為睿智多聞，先寫了《阿毗達磨俱舍論》（Abhidharmakosha），破斥毗婆沙師的觀點，道理深奧，文采華麗，西域的學徒沒有不讚嘆仰慕的，甚至連鬼神都在講習。眾賢論師看了之後心中憤恨，又花了十二年時間，深入思考，寫作了《俱舍雹論》（Nyayanusara）二萬五千頌，八十萬字。寫完之後，想要和世親菩薩當面辯論是非，沒有成功就去世了。世親菩薩後來看到了《俱舍雹論》。
【English Translation】 English version: The taste is sweet and delicious, and fine sand flows with the river. The local scribes call it 'Blessed Water'. Bathing in it eliminates sins and transgressions; sipping and gargling with the water eradicates calamities; those who drown in it are reborn in heaven to enjoy blessings. Foolish men and women often gather by the riverbank, but these are heretical sayings of outsiders, without any truth. Later, Bodhisattva Deva showed them the correct principles, and this practice ceased. There was a great virtuous person in the country named Jaya Gupta, who was well-versed in the Tripitaka. The Dharma Master then stayed for a winter and half a spring, listening to the Vibhasa of the Sutra Pitaka. Crossing the river to the east bank, one arrives at the country of Matipura. Its king is of the Sudra caste. There are more than ten monasteries (arama), with over eight hundred monks, all studying the Sarvastivada school of Hinayana. Four or five li south of the great city is a small monastery, with over fifty monks. In the past, Master Gunaprabha wrote treatises such as 'Distinguishing Truth' here, totaling over a hundred works. The Master was from the country of Parvata, originally studying Mahayana, but later regressed to studying Hinayana. At that time, Arhat Devasena traveled to and from Tushita Heaven. Gunaprabha wished to see Maitreya Bodhisattva to resolve his doubts, so he asked Devasena to use his supernatural power to take him to the heavenly palace. Upon seeing Maitreya, he only bowed and did not prostrate, saying, 'I have left home and taken vows, while Maitreya Bodhisattva is in heaven like a layman, so prostration is not appropriate.' He went back and forth three times, never prostrating. Because of his arrogance, his doubts were not resolved. Three or four li south of Gunaprabha's monastery is another monastery, with over two hundred monks, all studying Hinayana. This is where Master Samghabhadra passed away. The Master was originally from the country of Kashmir, learned and talented, and well-versed in the Sarvastivada Vibhasa. At that time, Bodhisattva Vasubandhu, also known for his wisdom and learning, first wrote the Abhidharmakosha, refuting the views of the Vibhasa masters. Its principles were profound and its writing elegant, so the students of the Western Regions all praised and admired it, and even ghosts and spirits studied it. Samghabhadra read it and was filled with resentment. For another twelve years, he pondered deeply and wrote the Nyayanusara, consisting of 25,000 verses and 800,000 words. After finishing it, he wanted to debate the rights and wrongs with Vasubandhu in person, but he died before he could. Vasubandhu later saw the Nyayanusara.
其論，嘆有知解。言其思力不減《毗婆沙》之眾也。雖然甚順我義，宜名《順正理論》，遂依行焉。眾賢死後，于庵沒羅林中起窣堵波，今猶見在。
林側又有窣堵波，是毗末羅蜜多羅(唐言無垢稱)論師遺身處。論師迦濕彌羅國人，于說一切有部出家，游五印度，學窮三藏，將歸本國，涂次眾賢之塔，悲其著述未及顯揚，奄便逝歿，因自誓更造諸論，破大乘義，滅世親名，使論師之旨永傳遐代。說此語已，心智狂亂，五舌重出，遍體血流，自知此苦原由惡見，裁書懺悔，勸諸同侶勿謗大乘，言終氣絕。當死之處，地陷為坑。
其國有大德名蜜多斯那，年九十，即德光論師弟子，善閑三藏。法師又半春一夏就學薩婆多部《怛埵三弟鑠論》(唐言《辯真論》，二萬五千頌，德光所造也)、《隨發智論》等。
又從此北行三百餘里，至婆羅吸摩補羅國(中印度)。又此東南行四百餘里，至醯掣怛羅國(中印度)。又南行二百餘里，渡殑伽河，西南至毗羅那拏國(中印度境)。又東行二百餘里，至劫比他國(中印度)。城東二十餘里有大伽藍，院內有三寶階，南北列，面東西下，是佛昔于忉利天為摩耶夫人說法訖，歸贍部洲下處。中是黃金，左是水精，右是白銀。如來起善法堂，將諸天眾躡中階而下，大
【現代漢語翻譯】 現代漢語譯本： 他的理論，令人讚嘆其具有深刻的理解。人們說他的思考能力不亞於《毗婆沙》的編撰者們。雖然他的理論非常符合我的觀點，應該命名為《順正理論》，於是就按照他的理論來實行。眾賢死後，在庵沒羅林中建造了窣堵波（stupa，佛塔），至今仍然存在。
林子旁邊還有一座窣堵波，那是毗末羅蜜多羅（Vimalamitra）（唐言無垢稱）論師遺體所在之處。這位論師是迦濕彌羅國人，在說一切有部出家，遊歷五印度，學遍三藏，準備返回本國。途中經過眾賢的塔，悲嘆他的著作未能得到彰顯，便去世了。因此他發誓要重新撰寫各種論著，破斥大乘的義理，消滅世親（Vasubandhu）的名聲，使論師的宗旨永遠流傳下去。說完這些話后，他的心智變得狂亂，長出五條舌頭，全身流血。他意識到這種痛苦的根源在於邪惡的見解，於是寫下懺悔書，勸告同伴們不要誹謗大乘，說完就斷氣了。他去世的地方，地面塌陷成坑。
那個國家有一位大德，名叫蜜多斯那（Mitrasena），九十歲，是德光論師的弟子，精通三藏。法師又用半個春天和一個夏天的時間，向他學習薩婆多部（Sarvastivada）的《怛埵三弟鑠論》（Tattvasamgraha）（唐言《辯真論》，二萬五千頌，德光所造）、《隨發智論》等。
又從這裡向北走三百多里，到達婆羅吸摩補羅國（Brahmapura）（中印度）。又從這裡向東南走四百多里，到達醯掣怛羅國（Ahicchatra）（中印度）。又向南走二百多里，渡過殑伽河（Ganges River），向西南到達毗羅那拏國（Virana）（中印度境）。又向東走二百多里，到達劫比他國（Kapitha）（中印度）。城東二十多里有一座大伽藍（Mahayana），寺院內有三寶階，南北排列，面向東西向下，這是佛陀過去在忉利天（Trayastrimsa Heaven）為摩耶夫人（Maya）說法完畢后，返回贍部洲（Jambudvipa）時下來的地方。中間是黃金階梯，左邊是水精階梯，右邊是白銀階梯。如來建造了善法堂，帶領諸天眾沿著中間的階梯下來，大
【English Translation】 English version: His theories were admirable, showing profound understanding. It was said that his intellectual power was no less than that of the compilers of the Vibhasa. Although his theories were very much in line with my own views, they should be named Following the Correct Theory, and so I acted accordingly. After Samghabhadra's death, a stupa (stupa, a Buddhist monument) was built in the Amra grove, which still exists today.
Next to the grove is another stupa, which is the site where Vimalamitra (meaning 'Immaculate Friend' in Chinese) left his body. This teacher was a native of Kashmir, who became a monk in the Sarvastivada school. He traveled through the five regions of India, mastered the Tripitaka, and was preparing to return to his homeland. On the way, he passed Samghabhadra's stupa and lamented that his writings had not been widely disseminated, and then he passed away. Therefore, he vowed to rewrite various treatises, refute the doctrines of Mahayana, eliminate the fame of Vasubandhu, and ensure that the teacher's teachings would be passed down to future generations. After saying these words, his mind became deranged, five tongues grew out, and blood flowed from his entire body. He realized that the source of this suffering was his evil views, so he wrote a letter of repentance, advising his companions not to slander Mahayana. He died after finishing his words. At the place where he died, the ground collapsed into a pit.
In that country, there was a great virtuous one named Mitrasena, ninety years old, who was a disciple of the teacher Devasarman and was well-versed in the Tripitaka. The master also spent half a spring and a summer studying the Tattvasamgraha (meaning Treatise on the Collection of Truths in Chinese, 25,000 verses, composed by Devasarman) and the Anusmriti-utpāda-jñāna and other works of the Sarvastivada school.
From here, traveling north for more than three hundred li, one arrives at the country of Brahmapura (in Central India). From here, traveling southeast for more than four hundred li, one arrives at the country of Ahicchatra (in Central India). Traveling south for more than two hundred li, crossing the Ganges River, and traveling southwest, one arrives at the country of Virana (in the territory of Central India). Traveling east for more than two hundred li, one arrives at the country of Kapitha (in Central India). About twenty li east of the city is a large monastery (Mahayana), and within the monastery are the Three Jewels Stairways, arranged north and south, facing east and descending. This is the place where the Buddha, in the past, after preaching to Maya in the Trayastrimsa Heaven, descended to Jambudvipa. The middle stairway is of gold, the left is of crystal, and the right is of silver. The Tathagata built the Hall of Good Dharma and led the heavenly hosts down the middle stairway, great
梵天王執白拂，履銀階，處右，天帝釋持寶蓋，蹈水精階，居左。是時百千天眾、諸大菩薩陪隨而下。自數百年前猶有階級，今並淪沒，后王戀慕，壘磚石擬其狀，飾以雜寶，見高七十餘尺。上起精舍，中有石佛像，左右有釋、梵之像，並仿先儀，式彰如在。傍有石柱高七丈，無憂王所立。傍有石基，長五十餘步，高七尺。是佛昔經行處。
從此西北行二百里，至羯若鞠阇國(唐言曲女城。中印度)。國週四千里，都城西臨殑伽河，長二十餘里，廣五六里。伽藍百餘所，僧徒萬餘人，大小俱學。其王吠奢種也，字曷利沙伐彈那(唐言喜增)。父字波羅羯邏伐彈那(唐言作增)，先兄字遏羅阇伐彈那(唐言王增)。喜增在位仁慈，國人稱詠。時東印度羯羅拏蘇伐剌那(唐言金耳)國設賞迦王(唐言同上)。惡其明略而為鄰患，乃誘而害之。大臣婆尼(唐言明了)及群僚等，悲蒼生之無主，共立其弟尸羅阿迭多(唐言戒日)統承宗廟。王雄姿秀杰，算略宏遠，德動天地，義感人神，遂能雪報兄仇，牢籠印度，威風所及，禮教所沾，無不歸德。天下既定，黎庶斯安，於是戢武韜戈，營樹福業，敕其境內無得殺生，凡厥元元普令斷肉。隨有聖蹟，皆建伽藍，歲三七日遍供眾僧。五年一陳無遮大會，府庫所積並充檀舍，詳
【現代漢語翻譯】 現代漢語譯本 梵天王手執白色拂塵，走在銀階上，位於右側；天帝釋手持寶蓋，走在水晶階上，位於左側。當時，成百上千的天眾、諸大菩薩跟隨著他們下來。幾百年前還存在的階梯，現在都已沉沒消失。後來的國王戀慕不已，用磚石堆砌模仿它的形狀，並用各種珍寶裝飾，看起來高達七十多尺。上面建有精舍，中間有石佛像，左右有釋迦牟尼和梵天的像，都仿照以前的儀式，好像（過去的景象）仍然存在一樣。旁邊有一根石柱，高七丈，是阿育王（Asoka）所立。旁邊還有一塊石基，長五十餘步，高七尺。這是佛陀過去經行的地方。
從這裡向西北走二百里，到達羯若鞠阇國（Karanyakubja）（唐朝時稱為曲女城，位於中印度）。這個國家周圍四千里，都城西邊靠近殑伽河（Ganges River），長二十餘里，寬五六里。有伽藍一百多所，僧侶一萬多人，大小乘佛教都學習。他們的國王是吠奢（Vaisya）種姓，名叫曷利沙伐彈那（Harshavardhana）（唐朝時稱為喜增）。他的父親名叫波羅羯邏伐彈那（Prabhakaravardhana）（唐朝時稱為作增），先兄名叫遏羅阇伐彈那（Rajyavardhana）（唐朝時稱為王增）。喜增在位時仁慈，國人都稱讚他。當時東印度羯羅拏蘇伐剌那國（Karnasuvarna）（唐朝時稱為金耳）的設賞迦王（Sasanka）（唐朝時也稱為同上）。因為喜增的英明才略而把他視為鄰國的禍患，於是引誘並殺害了他。大臣婆尼（Bani）（唐朝時稱為明瞭）和眾位官員等，悲傷百姓沒有君主，共同擁立喜增的弟弟尸羅阿迭多（Siladitya）（唐朝時稱為戒日）來繼承宗廟。戒日王雄姿英俊，才略宏大深遠，他的德行感動了天地，他的義舉感動了人神，於是能夠洗雪報復兄長的仇恨，牢牢控制了印度，他的威風所到之處，禮教所沾染的地方，沒有不歸順他的。天下安定之後，百姓安居樂業，於是停止了武力征伐，致力於培植福業，敕令他的境內不得殺生，凡是百姓都普遍斷絕肉食。凡是有聖蹟的地方，都建造伽藍，每年用二十一天的時間普遍供養眾僧。每五年舉行一次無遮大會，府庫里積攢的財物都用來佈施，詳細情況如下：
【English Translation】 English version The Brahma King, holding a white whisk, walked on the silver steps, positioned on the right; the Sakra, Lord of Gods, holding a jeweled canopy, stepped on the crystal steps, positioned on the left. At that time, hundreds of thousands of heavenly beings and great Bodhisattvas followed them down. The steps that existed hundreds of years ago have now sunk and disappeared. Later kings, longing for them, piled up bricks and stones to imitate their shape, and decorated them with various treasures, appearing to be over seventy feet high. A monastery was built on top, with a stone Buddha statue in the middle, and statues of Sakyamuni and Brahma on the left and right, all imitating the previous rituals, as if (the past scene) still existed. Beside it is a stone pillar, seven zhang high, erected by King Asoka. Beside it is a stone base, more than fifty paces long and seven feet high. This is where the Buddha used to walk.
From here, going northwest for two hundred li, one arrives at the country of Karanyakubja (in Tang Dynasty called 'Qunücheng', located in Central India). This country is four thousand li in circumference, and the capital city is located west of the Ganges River, more than twenty li long and five or six li wide. There are more than a hundred monasteries, with more than ten thousand monks, studying both Mahayana and Hinayana Buddhism. Their king is of the Vaisya caste, named Harshavardhana (in Tang Dynasty called 'Xizeng'). His father was named Prabhakaravardhana (in Tang Dynasty called 'Zuo Zeng'), and his elder brother was named Rajyavardhana (in Tang Dynasty called 'Wang Zeng'). Harshavardhana was benevolent during his reign, and the people praised him. At that time, King Sasanka (also called the same in Tang Dynasty) of the country of Karnasuvarna (in Tang Dynasty called 'Jiner') in East India, regarded Harshavardhana's intelligence and talent as a threat from a neighboring country, so he lured and killed him. The minister Bani (in Tang Dynasty called 'Mingliao') and other officials, grieving that the people had no ruler, jointly established Harshavardhana's younger brother, Siladitya (in Tang Dynasty called 'Jier'), to inherit the ancestral temple. King Siladitya was handsome and outstanding, with great and far-reaching talents, his virtue moved heaven and earth, and his righteousness moved people and gods, so he was able to avenge his brother's hatred, firmly control India, and wherever his power reached and his teachings touched, none did not submit to him. After the world was stabilized, the people lived in peace and contentment, so he stopped military conquests, devoted himself to cultivating meritorious deeds, and ordered that no killing should be done within his territory, and that all people should universally abstain from meat. Wherever there were sacred sites, monasteries were built, and for twenty-one days each year, offerings were made to all the monks. Once every five years, an unreserved assembly was held, and the wealth accumulated in the treasury was used for almsgiving. The details are as follows:
其所行，須達拏之流矣。
城西北有窣堵波，高二百餘尺，東南六七里殑伽河南有窣堵波，高二百餘尺，並無憂王所造，皆是佛昔說法處也。法師入其國，到跋達邏毗訶羅寺住三月，依毗離耶犀那三藏讀《佛使毗婆沙》、《日胄毗婆沙》訖。
大唐大慈恩寺三藏法師傳卷第二 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第三
沙門慧立本 釋彥悰箋
起阿逾陀國終伊爛拏國
自此東南行六百餘里，渡殑伽河，南至阿逾陀國(中印度)，寺百餘所，僧徒數千人，大小乘兼學。大城中有故伽藍，是伐蘇槃度菩薩(唐言世親，舊曰婆藪槃豆，譯為天親，訛也)於此制大、小乘論及為眾講處。城西北四五里，臨殑伽河岸大伽藍中，有窣堵波高二百餘尺，無憂王所建，佛昔三月說法處。其傍又有過去四佛經行處。城西南五六里有故伽藍，是阿僧伽菩薩說法處。菩薩夜升睹史多天，于慈氏菩薩所受《瑜伽論》、《莊嚴大乘論》、《中邊分別論》，晝則下天為眾說法。阿僧伽亦名無著，即健陀邏國人也。佛滅度后一千年中出現於世，從彌沙塞部出家，后信大乘。弟世親菩薩于說一切有部出家，后信大乘。兄弟皆稟明聖之器，含著述之才，
【現代漢語翻譯】 其所行，乃是像須達拏（Sudāna）那樣的佈施行為。
在城西北有佛塔（stupa），高約二百餘尺。在東南六七里外的殑伽河（Ganges River）南岸，也有一座佛塔，高約二百餘尺，都是阿育王（無憂王，Aśoka）所建造，都是過去佛陀曾經說法的地方。法師進入這個國家后，住在跋達邏毗訶羅寺（Bhadra Vihara Monastery）三個月，跟隨毗離耶犀那三藏（Vīryasiṃha Tripitaka Master）學習《佛使毗婆沙》（Buddha's Emissary Vibhāṣā）、《日胄毗婆沙》（Sun Race Vibhāṣā）。
《大唐大慈恩寺三藏法師傳》卷第二 大正藏第 50 冊 No. 2053 《大唐大慈恩寺三藏法師傳》
《大唐大慈恩寺三藏法師傳》卷第三
沙門慧立著 釋彥悰箋
從阿逾陀國（Ayodhyā）到伊爛拏國（Iraṇā）
從這裡向東南方向走六百餘里，渡過殑伽河，向南到達阿逾陀國（中印度）。這裡有一百多座寺廟，僧侶數千人，大小乘佛法兼修。大城中有一座舊伽藍（monastery），是伐蘇槃度菩薩（Vasubandhu，唐言世親，舊曰婆藪槃豆，譯為天親，訛也）在這裡寫作大乘和小乘的論著，並且為大眾講法的地方。在城西北四五里，靠近殑伽河岸邊的大伽藍中，有一座佛塔，高約二百餘尺，是阿育王所建造，過去佛陀曾在這裡說法三個月。佛塔旁邊還有過去四佛經行的地方。在城西南五六里處，有一座舊伽藍，是阿僧伽菩薩（Asaṅga）說法的地方。菩薩夜晚升到睹史多天（Tuṣita Heaven），在慈氏菩薩（Maitreya Bodhisattva）那裡接受《瑜伽論》（Yogācārabhūmi-śāstra）、《莊嚴大乘論》（Mahāyāna-sūtrālaṃkāra）、《中邊分別論》（Madhyānta-vibhāga-bhāṣya），白天則下到人間為大眾說法。阿僧伽也叫無著，是健陀邏國（Gandhāra）人。他在佛陀滅度后一千年出現於世，從彌沙塞部（Mahīśāsaka）出家，後來信仰大乘佛法。他的弟弟世親菩薩在說一切有部（Sarvāstivāda）出家，後來也信仰大乘佛法。兄弟二人都具有聰明聖哲的資質，具備寫作論著的才能。
【English Translation】 His actions were like those of Sudāna (a generous giver).
To the northwest of the city is a stupa, over two hundred feet high. Six or seven li (a Chinese unit of distance) southeast, on the south bank of the Ganges River (Gaṅgā River), there is another stupa, also over two hundred feet high. Both were built by King Ashoka (Aśoka) and mark places where the Buddha formerly preached. The Dharma Master entered the country and stayed at Bhadra Vihara Monastery for three months, studying the 'Buddha's Emissary Vibhāṣā' and 'Sun Race Vibhāṣā' under Vīryasiṃha Tripitaka Master.
The Great Tang Dynasty Record of the Tripitaka Master of the Great Ci'en Monastery, Volume 2 Taisho Tripitaka Volume 50, No. 2053, The Great Tang Dynasty Record of the Tripitaka Master of the Great Ci'en Monastery
The Great Tang Dynasty Record of the Tripitaka Master of the Great Ci'en Monastery, Volume 3
Written by the Monk Huili, Annotated by Shi Yanzong
From the Country of Ayodhya to the Country of Iraṇā
From here, traveling six hundred li southeast, crossing the Ganges River, one arrives south at the country of Ayodhya (in Central India). There are over a hundred monasteries, with thousands of monks, studying both the Mahayana and Hinayana teachings. Within the great city is an old monastery, where Bodhisattva Vasubandhu (唐言世親, Táng yán Shìqīn, Chinese translation is Shìqīn, formerly called Vasubandhu, translated as 'Heavenly Relative,' which is a mistake) composed treatises on both the Mahayana and Hinayana and lectured to the assembly. Four or five li northwest of the city, near the bank of the Ganges River, in a large monastery, is a stupa over two hundred feet high, built by King Ashoka, where the Buddha formerly preached for three months. Beside it are the walking paths of the past four Buddhas. Five or six li southwest of the city is an old monastery where Bodhisattva Asaṅga (Asaṅga) preached. At night, the Bodhisattva ascended to Tuṣita Heaven, where he received the 'Yogācārabhūmi-śāstra,' 'Mahāyāna-sūtrālaṃkāra,' and 'Madhyānta-vibhāga-bhāṣya' from Bodhisattva Maitreya (Maitreya Bodhisattva), and during the day, he descended to earth to preach to the assembly. Asaṅga, also known as Wuzhuo, was a native of Gandhāra (Gandhāra). He appeared in the world one thousand years after the Buddha's Parinirvana, left home from the Mahīśāsaka (Mahīśāsaka) school, and later believed in Mahayana Buddhism. His younger brother, Bodhisattva Vasubandhu, left home in the Sarvāstivāda (Sarvāstivāda) school and later also believed in Mahayana Buddhism. Both brothers possessed the qualities of intelligence and sagacity, and were endowed with the talent for writing treatises.
廣造諸論，解釋大乘，為印度宗匠。如《攝大乘論》、《顯揚聖教》、《對法》、《唯識》、《俱舍論》等，皆其筆也。
法師自阿逾陀國禮聖蹟，順殑伽河與八十餘人同船東下，欲向阿耶穆佉國。行可百餘里，其河兩岸皆是阿輸迦林，非常深茂。于林中兩岸各有十餘船賊，鼓棹迎流，一時而出。船中驚擾，投河者數人，賊遂擁船向岸，令諸人解脫衣服，搜求珍寶。然彼群賊素事突伽天神，每於秋中覓一人質狀端美，殺取肉血用以祠之，以祈嘉福。見法師儀容偉麗，體骨當之，相顧而喜曰：「我等祭神時欲將過，不能得人，今此沙門形貌淑美，殺用祠之，豈非吉也！」法師報：「以奘穢陋之身，得充祠祭，實非敢惜。但以遠來，意者欲禮菩提樹像耆阇崛山，並請問經法，此心未遂，檀越殺之，恐非吉也。」船上諸人皆共同請，亦有愿以身代，賊皆不許。於是賊帥遣人取水，于花林中除地設壇，和泥塗掃，令兩人拔刀牽法師上壇，欲即揮刃。法師顏無有懼，賊皆驚異。既知不免，語賊：「愿賜少時，莫相逼惱，使我安心歡喜取滅。」法師乃專心睹史多宮念慈氏菩薩，愿得生彼恭敬供養，受《瑜伽師地論》，聽聞妙法，成就通慧，還來下生，教化此人令修勝行，舍諸惡業，及廣宣諸法，利安一切。於是禮十方佛，正
【現代漢語翻譯】 現代漢語譯本 廣造諸論，解釋大乘（Mahāyāna，大乘佛教），是印度（India）的宗師。例如《攝大乘論》（Mahāyānasaṃgraha）、《顯揚聖教論》（Abhidharmasamuccaya）、《對法論》（Abhidharma）、《唯識論》（Vijñānavāda）、《俱舍論》（Abhidharmakośa）等，都是他的著作。
法師（指玄奘）從阿逾陀國（Ayodhya）朝禮聖蹟后，沿著殑伽河（Ganges River，恒河）與八十多個人同船向東而下，想要前往阿耶穆佉國（Ayamukha）。走了大約一百多里，河的兩岸都是阿輸迦林（Ashoka Forest），非常茂盛。在林中的兩岸各有十幾艘賊船，搖著船槳迎著水流，一時之間全都出來了。船中一片驚慌，有幾個人跳入河中，強盜於是控制船隻靠岸，命令所有人脫下衣服，搜尋珍寶。然而這群強盜一向信奉突伽天神（Durga），每年秋天都要尋找一個相貌端正美麗的人，殺掉取其肉和血來祭祀，以此祈求幸福。他們看到法師儀容偉岸俊麗，體格相貌符合要求，互相看著高興地說：『我們祭神的時候想要找人，卻找不到，現在這個沙門（Śrāmaṇa，出家修道者）形貌美好，殺了他用來祭祀，豈不是大吉大利！』法師回答說：『以玄奘我這污穢醜陋的身體，能夠充當祭品，實在不敢吝惜。但是因為我從遠方而來，想要朝拜菩提樹（Bodhi Tree）和耆阇崛山（Gṛdhrakūṭa），並且請問經法，這個心願還沒有實現，各位施主殺了我，恐怕不是吉祥的事情。』船上的所有人都一起請求強盜放過法師，也有人願意以自身代替法師，強盜都不允許。於是強盜頭目派人取水，在花林中清理出一塊地方設定祭壇，用泥土塗抹清掃，命令兩個人拔出刀牽法師上壇，想要立刻揮刀。法師面無懼色，強盜都感到驚異。法師既然知道無法避免，就對強盜說：『希望各位能給我一點時間，不要逼迫惱亂我，讓我安心歡喜地死去。』法師於是專心觀想兜率天宮（Tuṣita Heaven）的慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩），希望能夠往生到那裡恭敬供養，接受《瑜伽師地論》（Yogācārabhūmi-śāstra），聽聞妙法，成就通達智慧，然後再次下生，教化這些人修行殊勝的善行，捨棄各種惡業，並且廣泛宣揚佛法，利益安樂一切眾生。於是法師禮拜十方佛，端
【English Translation】 English version He extensively composed treatises, explaining the Mahāyāna (大乘佛教, Great Vehicle Buddhism), and was a master in India (India). Works such as the Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana), the Abhidharmasamuccaya (顯揚聖教論, Compendium of Higher Doctrine), the Abhidharma (對法論, Higher Doctrine), the Vijñānavāda (唯識論, Consciousness-only), and the Abhidharmakośa (俱舍論, Treasury of Higher Knowledge) were all written by him.
The Dharma Master (referring to Xuanzang), after venerating sacred sites in Ayodhya (阿逾陀國), traveled eastward down the Ganges River (殑伽河, Ganges River) with more than eighty people in the same boat, intending to go to Ayamukha (阿耶穆佉國). After traveling about a hundred li, both banks of the river were covered with Ashoka Forest (阿輸迦林), which was very dense. On both sides of the forest, there were more than ten pirate ships, rowing against the current, all coming out at once. The boat was thrown into chaos, and several people jumped into the river. The pirates then seized the boat and brought it to shore, ordering everyone to take off their clothes and searching for treasures. However, these pirates had always worshiped the goddess Durga (突伽天神), and every autumn they would look for a person with a beautiful and handsome appearance, kill them, and use their flesh and blood to sacrifice to the goddess, in order to pray for good fortune. Seeing that the Dharma Master had a majestic and handsome appearance, and his physique and appearance met the requirements, they looked at each other and said happily, 'We have been wanting to find someone to sacrifice to the goddess, but we couldn't find anyone. Now this Śrāmaṇa (沙門, monastic) has a beautiful appearance, killing him for sacrifice would be very auspicious!' The Dharma Master replied, 'With my, Xuanzang's, filthy and ugly body, to be used as a sacrifice, I really dare not be stingy. But because I have come from afar, I intend to pay homage to the Bodhi Tree (菩提樹) and Gṛdhrakūṭa (耆阇崛山, Vulture Peak Mountain), and to ask about the scriptures and Dharma. This wish has not yet been fulfilled. If you benefactors kill me, I am afraid it will not be auspicious.' Everyone on the boat pleaded with the pirates to let the Dharma Master go, and some were willing to take his place, but the pirates refused. So the pirate leader sent someone to fetch water, cleared a space in the flower forest to set up an altar, smeared and swept it with mud, and ordered two people to draw their swords and drag the Dharma Master onto the altar, intending to strike immediately. The Dharma Master's face showed no fear, which surprised the pirates. Since the Dharma Master knew that he could not avoid it, he said to the pirates, 'I hope you can give me a little time, do not force and disturb me, so that I can die peacefully and happily.' The Dharma Master then focused his mind on contemplating Maitreya Bodhisattva (慈氏菩薩, Maitreya Bodhisattva) in the Tuṣita Heaven (兜率天宮), hoping to be reborn there to respectfully make offerings, receive the Yogācārabhūmi-śāstra (瑜伽師地論, Treatise on the Stages of Yoga Practice), hear the wonderful Dharma, attain thorough wisdom, and then be reborn again to teach these people to practice superior good deeds, abandon all evil deeds, and widely propagate the Dharma, benefiting and bringing peace to all beings. Then the Dharma Master bowed to the Buddhas of the ten directions, upright
念而坐，注心慈氏，無復異緣。於心想中，若似登蘇迷盧山，越一二三天，見睹史多宮慈氏菩薩處妙寶臺，天眾圍繞。此時身心歡喜，亦不知在壇，不憶有賊。同伴諸人發聲號哭。
須臾之間黑風四起，折樹飛沙，河流涌浪，船舫漂覆，賊徒大駭，問同伴曰：「沙門從何處來？名字何等？」報曰：「從支那國來求法者此也。諸君若殺，得無量罪。且觀風波之狀，天神已瞋，宜急懺悔。」賊懼，相率懺謝，稽首歸依。時亦不覺，賊以手觸，爾乃開目，謂賊曰：「時至耶？」賊曰：「不敢害師，愿受懺悔。」法師受其禮謝，為說殺盜邪祠諸不善業，未來當受無間之苦。何為電光朝露少時之身，作阿僧企耶長時苦種！賊等叩頭謝曰：「某等妄想顛倒，為所不應為，事所不應事。若不逢師福德感動冥祇，何以得聞啟誨。請從今日已去即斷此業，愿師證明。」於是遞相勸告，收諸劫具總投河流，所奪衣資各還本主，並受五戒，風波還靜。賊眾歡喜，頂禮辭別。同伴敬嘆轉異於常。遠近聞者莫不嗟怪。非求法殷重，何以致茲。
從此東行三百餘里，渡殑伽河，北至阿耶穆佉國(中印度)。從此東南行七百餘里，渡殑伽河南、閻牟那河北，至缽羅耶伽國(中印度)。城西南瞻博迦花林中有窣堵波，無憂王所造，是佛昔降
【現代漢語翻譯】 現代漢語譯本： 一心念誦並靜坐，專注于慈氏（Maitreya，即彌勒菩薩），心中不再有其他雜念。在心中想像，彷彿登上蘇迷盧山（Mount Sumeru，佛教宇宙觀中的聖山），越過一二重天，看見兜率宮（Tushita Heaven）中慈氏菩薩所處的精妙寶臺，天眾圍繞。此時身心歡喜，甚至忘記自己身在壇場，也不記得有盜賊。同伴們都發出哭喊的聲音。 不久之後，黑風四起，吹折樹木，飛沙走石，河流涌起波浪，船隻傾覆，盜賊們非常害怕，問同伴說：『這個沙門（Shramana，出家修道者）是從哪裡來的？叫什麼名字？』同伴回答說：『是從支那國（China）來求法的人。你們如果殺了他，會得到無量的罪過。看看現在的風浪，天神已經發怒了，應該趕快懺悔。』盜賊們害怕了，互相勸說懺悔謝罪，叩頭歸依。這時法師也沒有察覺，盜賊用手觸碰他，他才睜開眼睛，問盜賊說：『時間到了嗎？』盜賊說：『不敢傷害法師，願意接受懺悔。』法師接受了他們的禮拜謝罪，為他們講述殺生、偷盜、邪淫、祭祀邪神等不善業，未來將要遭受無間地獄的痛苦。為何爲了像電光朝露般短暫的生命，種下阿僧祇耶（Asamkhya，極大的數字）那樣長久的痛苦之根！盜賊們叩頭謝罪說：『我們妄想顛倒，做了不應該做的事情，從事了不應該從事的事情。如果不是遇到法師的福德感動了冥冥之中的神祇，怎麼能夠聽到這樣的教誨。請允許我們從今天開始就斷絕這種行業，希望法師為我們證明。』於是互相勸告，把所有的劫掠工具都投入河流，把所搶奪的衣物財物都歸還給原來的主人，並且受持五戒，風浪也平息了。盜賊們歡喜，頂禮告別。同伴們敬佩讚歎，比平常更加不同。遠近聽到這件事的人沒有不驚歎的。如果不是求法的心殷切深重，怎麼會招致這樣的奇蹟。 從此向東走了三百多里，渡過殑伽河（Ganges River，即恒河），向北到達阿耶穆佉國（Ayodhyamukha，中印度的一個國家）。從此向東南走了七百多里，渡過殑伽河南岸、閻牟那河北岸，到達缽羅耶伽國（Prayaga，中印度的一個國家）。在城西南的瞻博迦花林（Champaka flower forest）中有一座窣堵波（Stupa，即佛塔），是阿育王（Ashoka）所建造的，是佛陀過去降臨的地方。
【English Translation】 English version: Concentrate and sit in meditation, focusing your mind on Maitreya (the Bodhisattva of the Future), without any other distracting thoughts. In your mind's eye, imagine ascending Mount Sumeru (the sacred mountain in Buddhist cosmology), passing through the first and second heavens, and seeing the exquisite jeweled palace in the Tushita Heaven (the Heaven of Contentment) where Maitreya Bodhisattva resides, surrounded by celestial beings. At this moment, your body and mind are filled with joy, and you even forget that you are in the altar and that there are robbers. Your companions cry out in alarm. Soon after, a black wind arises, breaking trees, scattering sand, and causing waves to surge in the river, capsizing boats. The robbers are terrified and ask their companions, 'Where did this Shramana (wandering ascetic) come from? What is his name?' The companions reply, 'He is a seeker of the Dharma from China. If you kill him, you will incur immeasurable sin. Look at the state of the wind and waves; the gods are already angry. You should quickly repent.' The robbers, fearing this, urge each other to confess and apologize, prostrating themselves in refuge. At this time, the Dharma master is unaware. The robbers touch him, and he opens his eyes, asking them, 'Is it time?' The robbers say, 'We dare not harm you, Master. We wish to repent.' The Dharma master accepts their apologies and explains to them the unwholesome deeds of killing, stealing, sexual misconduct, and worshipping false gods, and the suffering of the Avici Hell that awaits them in the future. Why, for the sake of a life as fleeting as lightning or morning dew, would you plant the seeds of suffering that will last for Asamkhya (countless eons)! The robbers kowtow and say, 'We were deluded by false thoughts and did what we should not have done, engaged in what we should not have engaged in. If not for the Master's virtue moving the unseen deities, how could we have heard such teachings? Please allow us to renounce this way of life from today onwards, and may the Master be our witness.' Thereupon, they encourage each other, throw all their plundered tools into the river, return the stolen clothing and possessions to their rightful owners, and take the Five Precepts. The wind and waves subside. The robbers rejoice and bow in farewell. The companions are filled with respect and admiration, more so than usual. Those near and far who hear of this are amazed. If not for a deep and earnest desire for the Dharma, how could such a miracle have occurred? From there, they traveled eastward for over three hundred li (a Chinese unit of distance), crossed the Ganges River (Ganga), and went north to the country of Ayodhyamukha (in Central India). From there, they traveled southeast for over seven hundred li, crossed the southern bank of the Ganges and the northern bank of the Yamuna River, and arrived at the country of Prayaga (in Central India). In the Champaka flower forest southwest of the city is a Stupa (Buddhist monument) built by King Ashoka, which is where the Buddha once descended.
外道處。其側有伽藍，是提婆菩薩作《廣百論》挫小乘外道處。大城東兩河交處，其西有墠，周十四五里，土地平正，自古已來諸王豪族仁慈惠施，皆至於此，因號其處為大施場。今戒日王亦繼斯軌，五年積財，七十五日散施，上從三寶，下至孤窮，無不悉施。
從此西南入大林，多逢惡獸、野象。經五百餘里，至憍賞彌國(舊曰俱睒彌，訛。中印度)。伽藍十餘所，僧徒三百餘人。城內故宮中有大精舍，高六十餘尺，有刻檀佛像，上懸石蓋，鄔陀衍那王(唐言出愛，舊云優填王，訛)之所造也。昔如來在忉利天經夏為母說法，王思慕，乃請目連將巧工昇天觀佛尊顏容止，還以紫檀雕刻以像真容，世尊下來時，像迎佛，即此也。城南有故宅，是瞿史羅(舊曰瞿師羅，訛)長者故居也。城南不遠有故伽藍，即長者之園地。中有窣堵波，高二百餘尺，無憂王所造。次東南重閣是世親造《唯識論》處。次東庵沒羅林有故基，是無著菩薩作《顯揚論》處。
從此東行五百餘里，至鞞索迦國。伽藍二十餘所，僧三千許人，學小乘正量部。東南道左有大伽藍，是昔提婆設摩阿羅漢造《識身足論》，說無我人，瞿波阿羅漢作《聖教要實論》，說有我人，因此法執，遂深諍論。又是護法菩薩七日中摧伏小乘一百論師處。其
【現代漢語翻譯】 現代漢語譯本： 在他們的外道場所旁邊有一座寺院，是提婆菩薩（Deva Bodhisattva）寫作《廣百論》來駁斥小乘外道的地方。大城東邊兩條河流交匯處，西邊有一塊平地，周圍約十四五里，土地平坦方正。自古以來，各國王侯貴族都到這裡行仁慈的佈施，因此稱這個地方為大施場。現在戒日王（Harshavardhana）也繼承了這個傳統，用五年時間積攢財富，然後用七十五天的時間進行佈施，上至三寶（佛、法、僧），下至孤兒和窮人，沒有不施捨的。 從這裡向西南方向進入大森林，經常遇到兇猛的野獸和野象。走了五百多里，到達憍賞彌國（Kauśāmbī，舊稱俱睒彌，是錯誤的。位於中印度）。這裡有十多座寺院，僧侶三百多人。城內的舊王宮中有一座大精舍，高六十多尺，裡面有一尊用刻檀木雕刻的佛像，上面懸掛著石蓋，是鄔陀衍那王（Udayana，唐朝時譯為出愛，舊稱優填王，是錯誤的）建造的。過去，如來在忉利天（Trāyastriṃśa）為母親說法，經過一個夏天。國王思念佛陀，於是請目連（Maudgalyāyana）派巧匠升到天上觀看佛陀的尊容，回來後用紫檀木雕刻成佛像，以像真容。世尊（Śākyamuni）下到人間時，佛像前去迎接佛陀，就是這尊佛像。城南有一座舊宅，是瞿史羅（Ghoṣila，舊稱瞿師羅，是錯誤的）長者的故居。城南不遠處有一座舊寺院，就是長者的園地。園地中有一座窣堵波（stūpa），高二百多尺，是阿育王（Aśoka）建造的。再往東南方向走，有一座重閣，是世親（Vasubandhu）菩薩寫作《唯識論》的地方。再往東走，庵沒羅林（Āmra-vana）有一處遺址，是無著（Asaṅga）菩薩寫作《顯揚論》的地方。 從這裡向東走五百多里，到達鞞索迦國（Vaisakha）。這裡有二十多座寺院，僧侶大約三千人，學習小乘正量部（Sautrāntika）。東南方向道路的左邊有一座大寺院，過去提婆設摩阿羅漢（Devaśarman Arhat）在這裡寫作《識身足論》，宣揚沒有我（ātman）和人（pudgala）；瞿波阿羅漢（Gopa Arhat）寫作《聖教要實論》，宣揚有我（ātman）和人（pudgala）。因此，他們對法的執著很深，爭論不斷。這裡也是護法（Dharmapāla）菩薩在七天之內擊敗小乘一百位論師的地方。
【English Translation】 English version: Beside their heretical place, there is a monastery where Deva Bodhisattva composed the 'Wide Hundred Treatise' to refute the Hinayana heretics. East of the great city, where two rivers meet, there is a level ground to the west, about fourteen or fifteen li in circumference, with flat and even land. Since ancient times, kings, nobles, and benevolent people have come here to perform acts of kindness and charity, hence the place is called the Great Charity Field. Now, King Harshavardhana also continues this tradition, accumulating wealth for five years and then distributing it for seventy-five days, from the Three Jewels (Buddha, Dharma, Sangha) to orphans and the poor, without exception. From here, heading southwest into the great forest, one often encounters fierce beasts and wild elephants. After traveling more than five hundred li, one arrives at the country of Kauśāmbī (formerly called Kuśambi, which is incorrect. Located in Central India). There are more than ten monasteries here, with over three hundred monks. Within the old palace in the city, there is a large vihara, over sixty feet high, containing a carved sandalwood Buddha statue, with a stone canopy suspended above it, built by King Udayana (translated as 'Born of Love' in the Tang Dynasty, formerly called Udayana, which is incorrect). In the past, when the Tathagata (Tathāgata) was in the Trāyastriṃśa Heaven preaching the Dharma for his mother, he spent a summer there. The king, longing for the Buddha, requested Maudgalyāyana to send skilled craftsmen to ascend to heaven and observe the Buddha's dignified appearance. Upon their return, they carved a statue of the Buddha's true form out of purple sandalwood. When the World-Honored One (Śākyamuni) descended to the human world, the statue went to greet the Buddha, and this is that statue. South of the city, there is an old residence, which is the former residence of the elder Ghoṣila (formerly called Ghoṣila, which is incorrect). Not far south of the city, there is an old monastery, which is the elder's garden. Within the garden, there is a stūpa, over two hundred feet high, built by King Aśoka. Further southeast, there is a double-storied pavilion where Vasubandhu Bodhisattva composed the 'Treatise on the Thirty Verses on Consciousness-Only'. Further east, in the Āmra-vana grove, there is a site where Asaṅga Bodhisattva composed the 'Compendium of Determinations'. From here, traveling east for more than five hundred li, one arrives at the country of Vaisakha. There are more than twenty monasteries here, with approximately three thousand monks, studying the Sautrāntika school of Hinayana. To the left of the road in the southeast, there is a large monastery where Devaśarman Arhat formerly composed the 'Treatise on the Body of Consciousness', proclaiming the absence of self (ātman) and person (pudgala); and Gopa Arhat composed the 'Essential Treatise on the Holy Teachings', proclaiming the existence of self (ātman) and person (pudgala). Because of this, their attachment to the Dharma was deep, and their disputes were constant. This is also the place where Dharmapāla Bodhisattva defeated one hundred Hinayana masters in seven days.
側又有如來六年說法處。有一樹高七十餘尺，昔佛因凈齒，棄其餘枝，遂植根繁茂至今。邪見之徒數來殘伐，隨伐隨生，榮茂如本。
從此東北行五百餘里，至室羅伐悉底國(舊曰舍衛，訛也)。週六千餘里，伽藍數百，僧徒數千，並學正量部。佛在時，缽羅斯那恃多(唐言勝軍，舊曰波斯匿，訛)王所居都也。城內有王殿故基，次東不遠有故基，上建窣堵波，勝軍王為佛造大講堂處。次復有塔，是佛姨母缽羅阇缽底(唐言生主，舊曰波阇波提，訛也)比丘尼精舍。次東有塔，是蘇達多(唐言樂施，舊曰須達，訛也)故宅。宅側有大窣堵波，是鴦窶利摩羅(舊曰央崛摩羅，訛也)舍邪之處。城南五六里有逝多林(唐曰言勝林，舊曰祇陀，訛也)。即給孤獨園也。昔為伽藍，今已頹毀。東門左右各建石柱，高七十餘尺，無憂王所立。諸屋並盡，獨一磚室在，中有金像。昔佛昇天為母說法，勝軍王心生戀慕，聞出愛王刻檀為像，因造此也。
伽藍后不遠是外道梵志殺婦謗佛處。伽藍東百餘步有大深坑，是提婆達多以毒藥害佛生身入地獄處。其南復有大坑，瞿伽梨比丘謗佛生身入地獄處。坑南八百餘步，是戰遮婆羅門女謗佛生身入地獄處。凡此三坑，窺不見底。
伽藍東七十餘步，有精舍高大。中有佛像
【現代漢語翻譯】 現代漢語譯本： 旁邊還有如來佛六年說法的地方。那裡有一棵樹高七十多尺，過去佛陀因為要清潔牙齒，丟棄了多餘的樹枝，於是樹枝就紮根生長，至今依然枝繁葉茂。一些持有邪見的人多次前來砍伐，但每次砍伐后，樹木都會重新生長，而且比原來更加茂盛。 從這裡向東北方向走五百多里，就到了室羅伐悉底國（Śrāvastī，舊稱舍衛國，是訛傳）。這個國家周長六千多里，有伽藍（Saṃghārāma，寺院）數百座，僧侶數千人，都學習正量部（Sautrāntika）。佛陀在世時，這裡是缽羅斯那恃多王（Prasenajit，唐言勝軍王，舊稱波斯匿王，是訛傳）所居住的都城。城內有國王宮殿的舊址，從舊址往東不遠的地方也有一個舊址，上面建有窣堵波（Stūpa，塔），那是勝軍王為佛陀建造的大講堂的地方。旁邊還有一座塔，那是佛陀的姨母缽羅阇缽底（Prajāpatī，唐言生主，舊稱波阇波提，是訛傳）比丘尼（Bhikkhunī，女出家人）的精舍。再往東有一座塔，那是蘇達多（Sudatta，唐言樂施，舊稱須達，是訛傳）的故宅。住宅旁邊有一座大的窣堵波，那是鴦窶利摩羅（Aṅgulimāla，舊稱央崛摩羅，是訛傳）捨棄邪惡的地方。城南五六里路的地方有逝多林（Jetavana，唐言勝林，舊稱祇陀，是訛傳），也就是給孤獨園。過去這裡是伽藍，現在已經頹廢毀壞。東門左右各建有一根石柱，高七十多尺，是阿育王（Aśoka）所立。所有的房屋都已消失，只有一間磚房還在，裡面有一尊金像。過去佛陀昇天為母親說法，勝軍王心中非常思念，聽說優陀延王（Udayana）用旃檀木雕刻佛像，於是也建造了這座金像。 伽藍後面不遠的地方是外道梵志（Brahmin）殺害妻子並以此誹謗佛陀的地方。伽藍東面一百多步的地方有一個大深坑，那是提婆達多（Devadatta）用毒藥加害佛陀，結果自己墮入地獄的地方。那個深坑南面還有一個大坑，是瞿伽梨（Kokālika）比丘誹謗佛陀，結果自己墮入地獄的地方。深坑南面八百多步的地方，是戰遮婆羅門女（Ciñcā-māṇavikā）誹謗佛陀，結果自己墮入地獄的地方。這三個坑都深不見底。 伽藍東面七十多步的地方，有一座高大的精舍，裡面供奉著佛像。
【English Translation】 English version: Beside it, there is also the place where the Tathagata (如來，Tathāgata) preached for six years. There is a tree more than seventy feet tall. In the past, when the Buddha (佛陀，Buddha) was cleaning his teeth, he discarded the excess branches, and so the branches took root and flourished until now. Some heretics have come to cut it down many times, but it regrows after each cutting, and is as lush as before. From here, traveling five hundred li (里，Chinese mile) to the northeast, one arrives at the country of Śrāvastī (室羅伐悉底國，Śrāvastī, formerly called Shewei, 舍衛, which is a corruption). It is more than six thousand li in circumference, with hundreds of Saṃghārāmas (伽藍，Saṃghārāma, monasteries) and thousands of monks, all studying the Sautrāntika (正量部，Sautrāntika) school. When the Buddha was alive, this was the capital where King Prasenajit (缽羅斯那恃多王，Prasenajit, translated as 'Victorious Army' in Chinese, formerly called Bosini, 波斯匿, which is a corruption) resided. Within the city are the old foundations of the King's palace, and not far to the east are other old foundations, upon which a Stūpa (窣堵波，Stūpa, a dome-shaped structure) is built. This is the place where King Prasenajit built a large lecture hall for the Buddha. Next to it is a pagoda, which is the nunnery of the Buddha's aunt, Prajāpatī (缽羅阇缽底，Prajāpatī, translated as 'Birth Mother' in Chinese, formerly called Bozhapati, 波阇波提, which is a corruption). Further east is a pagoda, which is the former residence of Sudatta (蘇達多，Sudatta, translated as 'Joyful Giving' in Chinese, formerly called Xuda, 須達, which is a corruption). Beside the residence is a large Stūpa, which is the place where Aṅgulimāla (鴦窶利摩羅，Aṅgulimāla, formerly called Yangjiumolo, 央崛摩羅, which is a corruption) abandoned evil. Five or six li south of the city is Jetavana (逝多林，Jetavana, translated as 'Victorious Forest' in Chinese, formerly called Qituo, 祇陀, which is a corruption), which is the Garden of Anāthapiṇḍika (給孤獨園，Anāthapiṇḍika). It used to be a Saṃghārāma, but now it is dilapidated and ruined. On the left and right of the east gate, stone pillars are erected, more than seventy feet high, erected by King Aśoka (無憂王，Aśoka). All the buildings are gone, only one brick room remains, with a golden statue inside. In the past, when the Buddha ascended to heaven to preach to his mother, King Prasenajit felt longing and heard that King Udayana (優陀延王，Udayana) had carved a statue of sandalwood, so he built this one. Not far behind the Saṃghārāma is the place where a heretical Brahmin (梵志，Brahmin) killed his wife and slandered the Buddha. A hundred paces east of the Saṃghārāma is a large deep pit, which is the place where Devadatta (提婆達多，Devadatta) harmed the Buddha with poison and fell into hell. To the south of that pit is another large pit, which is the place where the Bhikkhu (比丘，Bhikkhu, monk) Kokālika (瞿伽梨，Kokālika) slandered the Buddha and fell into hell. Eight hundred paces south of the pit is the place where the Brahmin woman Ciñcā-māṇavikā (戰遮婆羅門女，Ciñcā-māṇavikā) slandered the Buddha and fell into hell. All three of these pits are bottomless. Seventy paces east of the Saṃghārāma, there is a tall and large Vihara (精舍，Vihara, monastery), with a Buddha statue inside.
東面坐，如來昔共外道論議處。次東有天祠，量等精舍，日光移轉，天祠影不及精舍，精舍影常覆天祠。次東三四里有窣堵波，是舍利子與外道論議處。大城西北六十餘里有故城，是賢劫中人壽二萬歲時，迦葉波佛父城也。城南是佛成正覺已初見父處。城北有塔，塔有迦葉波佛全身舍利，並無憂王所立。
從此東南行八百餘里，至劫比羅伐窣堵國(舊曰迦毗羅衛國)。國週四千餘里，都城十餘里，並皆頹毀，宮城周十五里，壘磚而成，極牢固。內有故基，凈飯王之正殿，上建精舍，中作王像。次北有故基，是摩耶夫人之寢殿，上建精舍，中作夫人之像。其側有精舍，是釋迦菩薩降神母胎處，中作菩薩降生之像。上坐部云，菩薩以嗢怛羅頞娑荼月三十日夜降神母胎，當此五月十五日。諸部則以此二十三日，當此五月八日。東北有窣堵波，阿私陀仙相太子處。于城左右有太子共諸釋種捔力處。又有太子乘馬逾城處，及先於四門見老、病、死及沙門，厭離世間回駕處。
從此東行荒林五百餘里，至藍摩國(中印度)。居人稀少。故城東南有磚窣堵波，高五十餘尺，如來涅槃后，此國先王分得舍利，還而造也，每放光明。其側有龍池，龍數變身為人，繞塔行道，野象銜花常來供養。其側不遠有伽藍，以沙彌知寺任
【現代漢語翻譯】 現代漢語譯本：面向東方坐著的地方，是如來佛過去與外道辯論的地方。再往東邊有一個天祠，大小與精舍（寺廟）相當。由於日光的移動，天祠的影子無法覆蓋到精舍，而精舍的影子卻總是覆蓋著天祠。再往東三四里路，有一座窣堵波（佛塔），那是舍利子（佛陀的弟子）與外道辯論的地方。大城西北六十多里路的地方有一座古城，那是賢劫時期，人類壽命為兩萬歲時，迦葉波佛（過去七佛之一）的父親所居住的城市。城的南邊是佛陀成正覺后第一次見到父親的地方。城的北邊有一座塔，塔里有迦葉波佛的全身舍利，是阿育王所建造的。 從這裡向東南方向走八百多里路，到達劫比羅伐窣堵國（舊稱迦毗羅衛國）。這個國家周長四千多里，都城周長十多里，都已經頹廢毀壞。宮城周長十五里，用磚壘砌而成，非常堅固。裡面有舊的遺址，是凈飯王（釋迦牟尼佛的父親）的正殿，上面建有精舍，中間供奉著國王的塑像。再往北有舊的遺址，是摩耶夫人（釋迦牟尼佛的母親）的寢殿，上面建有精舍，中間供奉著夫人的塑像。它的旁邊有一座精舍，是釋迦菩薩降生到母親胎中的地方，中間供奉著菩薩降生的塑像。上座部的說法是，菩薩在嗢怛羅頞娑荼月（印度歷月份）三十日夜晚降生到母親胎中，相當於這裡的五月十五日。其他部派則認為是二十三日，相當於這裡的五月八日。東北方有一座窣堵波，是阿私陀仙（預言釋迦牟尼佛將成佛的仙人）為太子看相的地方。在城的左右兩邊，有太子與各位釋迦族人角力的地方。還有太子騎馬越過城墻的地方，以及太子先前在四個城門看到老人、病人、死者和沙門，厭惡世間而回轉馬車的地方。 從這裡向東穿過荒涼的森林五百多里路，到達藍摩國（中印度）。這裡的居民稀少。古城的東南方有一座磚砌的窣堵波，高五十多尺。如來佛涅槃后，這個國家以前的國王分得舍利，帶回來建造的，經常放出光明。它的旁邊有一個龍池，龍經常變化身體成為人，繞著塔行走禮拜，野象也經常銜著花朵來供養。它的旁邊不遠的地方有一座伽藍（寺廟），由沙彌（小和尚）負責管理寺廟事務。
【English Translation】 English version: Sitting facing east is the place where the Tathagata (another name for Buddha) used to debate with the heretics. Further east is a Deva temple, its size equivalent to a Vihara (monastery). Due to the movement of sunlight, the shadow of the Deva temple cannot cover the Vihara, while the shadow of the Vihara always covers the Deva temple. Three or four li (Chinese mile) further east is a Stupa (Buddhist monument), which is the place where Sariputra (one of Buddha's chief disciples) debated with the heretics. More than sixty li northwest of the great city is an old city, which was the city where the father of Kashyapa Buddha (one of the past seven Buddhas) lived when people's lifespan was 20,000 years during the Bhadrakalpa (Fortunate Aeon). South of the city is the place where the Buddha first saw his father after attaining enlightenment. North of the city is a pagoda, which contains the complete body relics of Kashyapa Buddha, and was built by King Ashoka. From here, traveling southeast for more than eight hundred li, one arrives at Kapilavastu (old name for Kapilavastu). The country is more than four thousand li in circumference, and the capital city is more than ten li in circumference, all of which are dilapidated and ruined. The palace city is fifteen li in circumference, built of stacked bricks, and is extremely solid. Inside are old foundations, the main hall of King Suddhodana (father of Siddhartha Gautama), upon which a Vihara has been built, with a statue of the king in the center. Further north are old foundations, the sleeping quarters of Queen Maya (mother of Siddhartha Gautama), upon which a Vihara has been built, with a statue of the queen in the center. Beside it is a Vihara, which is the place where the Bodhisattva (Siddhartha Gautama before becoming Buddha) descended into his mother's womb, with a statue of the Bodhisattva descending into birth in the center. The Sarvastivada school says that the Bodhisattva descended into his mother's womb on the night of the thirtieth day of the month of Uttara Ashadha (Indian lunar month), which corresponds to the fifteenth day of the fifth month here. Other schools say it was the twenty-third day, which corresponds to the eighth day of the fifth month here. Northeast is a Stupa, the place where the Rishi Asita (sage who prophesied Siddhartha's enlightenment) examined the prince's features. To the left and right of the city are the places where the prince competed in strength with the Shakya clansmen. There is also the place where the prince rode his horse over the city walls, and the place where he first saw the old, the sick, the dead, and the Shramana (wandering ascetics) at the four gates, and turned his carriage back, disgusted with the world. From here, traveling east through desolate forests for more than five hundred li, one arrives at Ramagrama (in central India). The inhabitants are sparse. Southeast of the old city is a brick Stupa, more than fifty chi (Chinese feet) high. After the Nirvana (death) of the Tathagata, the former king of this country obtained a share of the relics, brought them back, and built it, and it often emits light. Beside it is a dragon pond, where dragons often transform into human form, walking around the pagoda in worship, and wild elephants often bring flowers to make offerings. Not far from it is a Sangharama (monastery), managed by a Shramanera (novice monk) who is knowledgeable about the affairs of the monastery.
。相傳昔有苾芻招命同學，遠來禮拜，見野象銜花，安置塔前，復以牙芟草，以鼻灑水，眾見無不感嘆。有一苾芻便舍大戒，愿留供養，謂眾人曰：「像是畜生，猶知敬塔獻花灑掃，我居人類，依佛出家，豈可目睹荒殘，不供事也！」即辭眾住，結宇疏池，種花殖果，雖涉寒暑，不以勞惓。鄰國聞之，各舍財寶，共建伽藍，仍即屈知僧務，自此相承，遂為故事矣。沙彌伽藍東大林中行百餘里，有窣堵波，無憂王所建，是太子逾城至此，解寶衣、天冠、髻珠付闡鐸迦(舊曰車匿，訛)還處也。及剃髮，皆有塔記。
出此林已，至拘尸那揭羅國。處極荒梗。城內東北隅有窣堵波，無憂王所建，準陀故宅(舊曰純陀，訛)。宅中有井，將營獻供時鑿也，水猶澄映。城西北三四里，渡阿恃多伐底河(唐言無勝，舊曰阿利跋提河，訛)。河側不遠至娑羅林，其樹似槲而皮青葉白，甚光潤，四雙齊高，即如來涅槃處也。有大磚精舍，中有如來涅槃之像，北首而臥。傍有大窣堵波，高二百餘尺，無憂王所造。又立石柱記佛涅槃事，不書年月，相傳云：佛處世八十年，以吠舍佉月後半十五日入涅槃，當此二月十五日。說一切有部復云：佛以迦剌底迦月後半入涅槃，當此九月八日。自涅槃已來，或云千二百歲，或千三百，或千五百
【現代漢語翻譯】 現代漢語譯本：相傳過去有一位苾芻（Bhikkhu，比丘，佛教出家男眾）招集同學，遠道而來禮拜佛塔，看見一頭野象用鼻子銜著鮮花，放置在佛塔前，又用象牙修剪雜草，用鼻子灑水，眾人見了無不感動讚歎。有一位苾芻便放棄了比丘的大戒，願意留下來供養佛塔，對眾人說：『大象是畜生，尚且知道尊敬佛塔，獻花灑掃，我們是人類，依靠佛陀出家，怎麼可以眼看佛塔荒廢殘破，而不去供養修繕呢！』於是就告別眾人留了下來，建造房屋，疏通池塘，種植花草樹木，即使經歷寒暑，也不感到勞累厭倦。鄰國聽說了這件事，各自捐獻財寶，共同建造伽藍（Gharama，僧院），並且推舉這位苾芻管理僧院事務，從此相沿成習，就成了慣例。從沙彌伽藍（Sramanera-Gharama，小沙彌居住的僧院）向東進入大林中行走一百多里，有一座窣堵波（Stupa，佛塔），是阿育王（Asoka）所建造的，這裡是悉達多太子（Siddhartha）逾越城墻到達此處，解下寶貴的衣服、天冠、髻珠交給闡鐸迦（Chandaka，舊譯為車匿，是訛誤）讓他返回的地方。以及剃度頭髮的地方，都有塔碑記載。 出了這片樹林，就到達了拘尸那揭羅國（Kusinagara）。這裡地處極其荒涼偏僻的地方。城內東北角有一座窣堵波，是阿育王所建造的，是準陀（Cunda）的故宅（舊譯為純陀，是訛誤）。宅中有一口井，是準備獻供時開鑿的，井水依然清澈明亮。從城西北方向走三四里路，渡過阿恃多伐底河（Ajitavati River，唐朝譯為無勝河，舊譯為阿利跋提河，是訛誤）。從河邊不遠處就到達了娑羅雙樹林（Salavana），那裡的樹木像槲樹，但是樹皮是青色的，葉子是白色的，非常光亮潤澤，四棵樹兩兩相對，非常高大，就是如來佛涅槃的地方。有一座大型的磚砌精舍，裡面有如來佛涅槃的臥像，頭朝北。旁邊有一座大型的窣堵波，高達二百多尺，是阿育王建造的。又立了一根石柱，記載著佛陀涅槃的事情，沒有記載年月，相傳是說：佛陀在世八十年，在吠舍佉月（Vaisakha）的後半月十五日進入涅槃，相當於這裡的二月十五日。說一切有部（Sarvastivada）又說：佛陀在迦剌底迦月（Karttika）的後半月進入涅槃，相當於這裡的九月八日。自從佛陀涅槃以來，有的說是已經過去了一千二百年，有的說是已經過去了一千三百年，有的說是已經過去了一千五百年。
【English Translation】 English version: It is said that in the past, a Bhikkhu (Buddhist monk) gathered his fellow students and traveled from afar to worship a stupa (Buddhist monument). They saw a wild elephant holding flowers in its trunk, placing them in front of the stupa, trimming the grass with its tusks, and sprinkling water with its trunk. Everyone who saw this was moved and amazed. One Bhikkhu then abandoned his major monastic vows, willing to stay and make offerings to the stupa, saying to the others, 'The elephant is an animal, yet it knows to respect the stupa, offering flowers and sweeping. We are humans, who have left home to follow the Buddha. How can we witness the stupa in ruins and not make offerings and repairs!' So he bid farewell to the others and stayed, building houses, dredging ponds, and planting flowers and trees. Even through the cold and heat, he did not feel tired or weary. Neighboring countries heard of this and each donated treasures, jointly building a Gharama (monastery), and they appointed this Bhikkhu to manage the monastery affairs. From then on, this became a custom and a precedent. From Sramanera-Gharama (monastery for novice monks), going east into the great forest for over a hundred li, there is a stupa built by King Asoka. This is where Prince Siddhartha crossed the city walls and arrived, taking off his precious clothes, heavenly crown, and hair jewel, and giving them to Chandaka (old translation: Che Ni, which is a mistake) to return. And the place where he shaved his head, all have inscriptions on the stupa. After leaving this forest, one arrives at the country of Kusinagara. This place is extremely desolate and remote. In the northeast corner of the city is a stupa built by King Asoka, which is the former residence of Cunda (old translation: Chun Tuo, which is a mistake). There is a well in the residence, which was dug when preparing for offerings, and the water is still clear and bright. From the northwest of the city, walking three or four li, one crosses the Ajitavati River (Tang Dynasty translation: Wu Sheng River, old translation: Ali Bati River, which is a mistake). Not far from the riverbank is the Salavana (grove of Sala trees), where the trees are like oak trees, but the bark is green and the leaves are white, very bright and lustrous, with four trees standing tall in pairs, which is the place where the Tathagata (Buddha) entered Nirvana. There is a large brick-built vihara (monastery), inside which is an image of the Tathagata in Nirvana, lying with his head to the north. Beside it is a large stupa, over two hundred feet high, built by King Asoka. There is also a stone pillar erected, recording the events of the Buddha's Nirvana, without recording the year and month. It is said that the Buddha lived in the world for eighty years, and entered Nirvana on the fifteenth day of the latter half of the month of Vaisakha, which corresponds to the fifteenth day of the second month here. The Sarvastivada (a Buddhist school) also says that the Buddha entered Nirvana in the latter half of the month of Karttika, which corresponds to the eighth day of the ninth month here. Since the Buddha's Nirvana, some say that twelve hundred years have passed, some say that thirteen hundred years have passed, and some say that fifteen hundred years have passed.
，或云過九百未滿千年。又如來坐金棺為母說法，出臂問阿難，現足示迦葉，香木焚身，八王分骨，皆有塔記。
從此復大林中經五百餘里，至婆羅痆斯國(音女點反)。國週四千餘里，都城西臨殑伽河，長十餘里，廣五六里。伽藍三十餘所，僧二千餘人，學小乘一切有部。渡婆羅痆斯河東北行十餘里，至鹿野伽藍，臺觀連雲，長廊四合。僧徒一千五百人，學小乘正量部。大院內有精舍，高百餘尺，石階磚龕，層級百數，皆隱起黃金佛像。室中有鍮石佛像，量等如來身，作轉法輪狀。精舍東南有石窣堵波，無憂王所建，高百餘尺。前有石柱，高七十餘尺，是佛初轉法輪處。其側有梅怛麗(唐言慈氏，舊曰彌勒，訛也)菩薩受記處。次西有窣堵波，是佛昔為護明菩薩，于賢劫中人壽二萬歲時，迦葉波佛所受記處。釋迦受記南，有過去四佛經行處，長五十餘步，高七尺，以青石積成，上有四佛經行之像。伽藍西有如來澡浴池，又有滌器池，又有浣衣池，並神龍守護，無人穢觸。池側有窣堵波，佛修菩薩行時，為六牙白象施獵師牙處。又為鳥時，與獼猴、白象約尼拘律樹，定長幼巡行化人處。又作鹿王，又度憍陳如等五人處。
從此順殑伽河流東行三百餘里，至戰主國。從此東北渡殑伽河行百四五十里，至吠舍
【現代漢語翻譯】 現代漢語譯本：或者說（佛陀涅槃）已經過了九百年但還未滿一千年。又比如，如來坐在金棺中為母親說法，伸出手臂問阿難（弟子），顯現雙足給迦葉（弟子）看，香木焚燒遺體，八位國王分得舍利，這些都有塔的記載。
從這裡再往大林中走五百多里，到達婆羅痆斯國（Benares）（音譯）。這個國家周長四千多里，都城西邊靠近殑伽河（Ganges River），長十餘里，寬五六里。這裡有伽藍（monastery）三十多所，僧侶二千多人，學習小乘一切有部（Sarvastivada）。渡過婆羅痆斯河向東北走十餘里，到達鹿野伽藍（Deer Park Monastery），樓臺亭閣連線雲霄，長長的走廊四面環繞。僧徒一千五百人，學習小乘正量部（Sammitiya）。大院內有一座精舍（vihara），高一百多尺，有石階磚龕，層層疊疊近百層，都隱約顯現著黃金佛像。室內有一尊鍮石（合金）佛像，大小和如來身量相等，做轉法輪（turning the wheel of Dharma）的姿勢。精舍東南方有一座石窣堵波（stupa，塔），是阿育王（Ashoka）所建造，高一百多尺。前面有一根石柱，高七十多尺，這裡是佛陀最初轉法輪的地方。旁邊是梅怛麗（Maitreya）（唐言慈氏，舊譯彌勒，是錯誤的）菩薩受記（prediction of Buddhahood）之處。再往西有一座窣堵波，是佛陀過去作為護明菩薩（Bodhisattva）時，在賢劫（present kalpa）中人類壽命二萬歲時，被迦葉波佛（Kasyapa Buddha）授記的地方。釋迦（Sakyamuni）受記處的南邊，有過去四佛（Four Buddhas of the past）經行（walking meditation）的地方，長五十多步，高七尺，用青石堆積而成，上面有四佛經行的雕像。伽藍西邊有如來洗澡的池子，還有洗滌器物的池子，還有洗衣服的池子，都有神龍守護，沒有人敢去玷污觸碰。池子旁邊有一座窣堵波，是佛陀修行菩薩道時，爲了六牙白象（six-tusked white elephant）而施捨象牙給獵人的地方。又是（佛陀）作為鳥的時候，與獼猴、白象約定在尼拘律樹（banyan tree）下，確定長幼順序並巡行教化人的地方。又是（佛陀）作為鹿王（deer king）的地方，又是度化憍陳如（Kaundinya）等五人的地方。
從這裡順著殑伽河向東走三百多里，到達戰主國（country of Zhanzhu）。從這裡向東北渡過殑伽河走一百四五十里，到達吠舍（Vaishali）。
【English Translation】 English version: Or it is said that (the Nirvana of Buddha) has passed nine hundred years but not yet reached a thousand years. Also, for example, the Tathagata (another name for Buddha) sat in a golden coffin to preach the Dharma to his mother, extended his arm to ask Ananda (disciple), showed his feet to Kashyapa (disciple), fragrant wood burned the body, eight kings divided the relics, all of which have records in stupas.
From here, going more than five hundred li into the great forest, one arrives at the country of Benares (Varanasi). This country is more than four thousand li in circumference, and the capital city is located west of the Ganges River, more than ten li long and five or six li wide. There are more than thirty monasteries (vihara), with more than two thousand monks, studying the Sarvastivada (Everything Exists School) of the Hinayana (Small Vehicle). Crossing the Benares River and going northeast for more than ten li, one arrives at the Deer Park Monastery (Mrigadava), where the pavilions and towers are connected to the clouds, and the long corridors surround it on all sides. There are fifteen hundred monks, studying the Sammitiya (Popular School) of the Hinayana. Inside the large courtyard is a vihara, more than one hundred feet high, with stone steps and brick niches, nearly a hundred levels, all faintly revealing golden Buddha images. Inside the room is a brass (alloy) Buddha statue, the same size as the Tathagata's body, making the gesture of turning the wheel of Dharma (Dharmachakra). To the southeast of the vihara is a stone stupa, built by King Ashoka, more than one hundred feet high. In front of it is a stone pillar, more than seventy feet high, which is the place where the Buddha first turned the wheel of Dharma. Next to it is the place where Maitreya (Loving-kindness) Bodhisattva (Buddha-to-be) received the prediction of Buddhahood. Further west is a stupa, which is the place where the Buddha, in the past as the Protector of Light Bodhisattva, was predicted by Kasyapa Buddha when human lifespan was twenty thousand years in the present kalpa (aeon). South of the place where Sakyamuni (Sage of the Sakyas) received the prediction, is the place where the Four Buddhas of the past practiced walking meditation, more than fifty paces long and seven feet high, made of stacked blue stones, with statues of the Four Buddhas walking on it. To the west of the monastery is the bathing pond of the Tathagata, as well as a pond for washing utensils, and a pond for washing clothes, all guarded by divine dragons, and no one dares to defile or touch them. Next to the pond is a stupa, which is the place where the Buddha, when practicing the Bodhisattva path, gave his tusks to the hunter for the sake of the six-tusked white elephant. It is also the place where (the Buddha), as a bird, agreed with the monkey and the white elephant under the banyan tree to determine the order of seniority and to tour and transform people. It is also the place where (the Buddha) was the deer king, and the place where he converted Kaundinya and the other five.
From here, going east along the Ganges River for more than three hundred li, one arrives at the country of Zhanzhu. From here, crossing the Ganges River northeast for one hundred forty or fifty li, one arrives at Vaishali.
厘國(舊曰毗舍離，訛)。國週五千餘里，土壤良沃，多庵沒羅果茂遮果。都城荒毀。故基週六七十里，居人甚少。宮城西北五六里有一伽藍，旁有窣堵波，是佛昔說《毗摩羅詰經》處。次東北三四里有窣堵波，是毗摩羅詰故宅，其宅尚多靈異。去此不遠有一室，積石所作，是無垢稱現疾說法處。其側亦有寶積故宅、庵摩羅女故宅。次北三四里有窣堵波，是佛將往拘尸那國般涅槃，天、人隨從佇立處。次西復有佛最後觀吠舍厘處，次南又有庵摩羅女持園施佛處，又有佛許魔王涅槃處。
從吠舍厘南境去殑伽河百餘里，到吠多補羅城，得《菩薩藏經》。又南渡殑伽河，至摩揭陀國(舊曰摩伽陀，訛)。週五千餘里。俗土崇學重賢。伽藍五十餘所，僧萬餘人，多大乘學。河南有故城，周七十餘里，雖復荒頹，猶有雉堞。昔人壽無量歲時，號拘蘇摩補羅城(唐言香花宮城)。王宮多花，故致此號。復至人壽數千歲時，更名波吒厘子城(舊曰熙連弗邑，訛)。復約波吒厘樹為名。至佛涅槃后第一百年，有阿輸迦王(唐言無憂王，舊曰阿育王，訛也)。即頻毗娑羅王(唐言影堅)之曾孫也，自王舍城遷都來此。年代𥧲遠，今唯故基。伽藍數百，存者二三。故宮北臨殑伽河為小城，城有千餘家，宮北有石柱高數十尺，無憂王
【現代漢語翻譯】 現代漢語譯本：厘國（舊稱毗舍離，音訛）。這個國家周長五千餘裡，土地肥沃，盛產庵沒羅果和茂遮果。都城已經荒廢毀壞，舊址周長六七十里，居住的人很少。宮城西北五六里處有一座伽藍（寺廟），旁邊有一座窣堵波（佛塔），是佛陀過去宣講《維摩詰經》的地方。從伽藍往東北三四里有一座窣堵波，那是維摩詰的故宅，他的宅邸至今還有很多靈異的現象。離這裡不遠有一間石室，是用石頭堆砌而成的，是維摩詰示現疾病並說法的地方。石室旁邊還有寶積的故宅、庵摩羅女的故宅。從這裡往北三四里有一座窣堵波，是佛陀將要前往拘尸那迦羅（Kushinagara）入般涅槃時，天人和人們跟隨佇立的地方。往西還有佛陀最後觀看吠舍厘（Vaishali）的地方，往南又有庵摩羅女獻園給佛陀的地方，還有佛陀允許魔王波旬涅槃的地方。 從吠舍厘南境往殑伽河（恒河）走一百餘里，到達吠多補羅城（Vaidarbha），在那裡得到了《菩薩藏經》。再往南渡過殑伽河，就到了摩揭陀國（舊稱摩伽陀，音訛）。這個國家周長五千餘裡，當地的風俗崇尚學術，尊重賢才。有伽藍五十餘所，僧侶一萬餘人，大多學習大乘佛法。恒河南岸有一座舊城，周長七十餘里，雖然已經荒廢頹敗，但還留有城墻。過去人們壽命很長的時候，這座城叫做拘蘇摩補羅城（Kusumapura）（唐朝話的意思是香花宮城）。因為王宮裡有很多花，所以得名。後來人們壽命只有幾千歲的時候，改名為波吒厘子城（Pataliputra）（舊稱熙連弗邑，音訛）。這個名字是根據波吒厘樹而來的。到了佛陀涅槃后一百年，有阿輸迦王（Ashoka）（唐朝話的意思是無憂王，舊稱阿育王，音訛）。他就是頻毗娑羅王（Bimbisara）（唐朝話的意思是影堅）的曾孫，從王舍城（Rajgir）遷都到這裡。年代久遠，現在只剩下舊址。伽藍有數百所，現存的只有兩三所。舊王宮北面靠近殑伽河，形成一個小城，城裡有一千餘戶人家。王宮北面有一根石柱，高數十尺，是阿輸迦王
【English Translation】 English version: The country of Liguo (formerly known as Vaishali, a corruption of the name). The country is over five thousand li in circumference, with fertile soil and abundant amra and mocha fruits. The capital city is desolate and ruined. The old site is sixty to seventy li in circumference, with very few inhabitants. Five or six li northwest of the palace city is a sangharama (monastery), next to which is a stupa (reliquary mound), the place where the Buddha once preached the 'Vimalakirti Sutra'. Three or four li northeast of the sangharama is a stupa, the former residence of Vimalakirti, which still has many miraculous phenomena. Not far from here is a stone chamber, made of piled stones, the place where Vimalakirti manifested illness and expounded the Dharma. Beside it are also the former residences of Ratnakara and the courtesan Amrapali. Three or four li north of here is a stupa, the place where gods and people stood as the Buddha was about to go to Kushinagara to enter Parinirvana. To the west is the place where the Buddha last viewed Vaishali, and to the south is the place where Amrapali offered her garden to the Buddha, and the place where the Buddha permitted Mara to enter Nirvana. From the southern border of Vaishali, going over a hundred li to the Ganges River (Ganga), one arrives at the city of Vaitapuri (Vaidarbha), where the 'Bodhisattva Pitaka Sutra' was obtained. Crossing the Ganges River to the south, one reaches the kingdom of Magadha (formerly known as Magadha, a corruption of the name). It is over five thousand li in circumference. The local customs value learning and respect the virtuous. There are over fifty sangharamas, with over ten thousand monks, mostly studying Mahayana Buddhism. South of the river is an old city, over seventy li in circumference, which, although desolate and ruined, still has ramparts. In the past, when people lived for immeasurable years, this city was called Kusumapura (meaning 'City of Fragrant Flowers' in the Tang Dynasty language). It was named this because the royal palace had many flowers. Later, when people lived for only a few thousand years, it was renamed Pataliputra (formerly known as Xilianfuyi, a corruption of the name). This name comes from the Patali tree. One hundred years after the Buddha's Nirvana, there was King Ashoka (meaning 'King of No Sorrow' in the Tang Dynasty language, formerly known as King Ashoka, a corruption of the name). He was the great-grandson of King Bimbisara (meaning 'Shadow Firm' in the Tang Dynasty language), and moved the capital here from Rajagriha. The years are distant, and now only the old site remains. There are hundreds of sangharamas, of which only two or three remain. The old palace is north of the Ganges River, forming a small city with over a thousand households. North of the palace is a stone pillar, tens of feet high, erected by King Ashoka.
作地獄處。
法師在小城停七日，巡禮聖蹟。地獄南有窣堵波，即八萬四千之一也。王以人功建立，中有如來舍利一斗，每放神光。次有精舍，舍中有如來所履石，石上有佛雙跡，長一尺八寸，廣六寸，兩足下有千輻輪相，十指端有萬字花文及瓶魚等，皎然明著，是如來將入涅槃，發吠舍厘至此，于河南岸大方石上立，顧謂阿難：「此是吾最後望金剛座及王舍城所留之跡也。」精舍北有石柱，高三十餘尺，書記無憂王三以贍部洲施佛、法、僧，三以珍寶贖嗣也。故城東南有屈吒阿濫摩(唐言雞園)僧伽藍故基，無憂王所造，是召千僧四事供養處。是等聖蹟，凡停七日，禮拜方遍。又西南行六七由旬，至低羅磔迦寺。寺有三藏數十人，聞法師至，皆出迎引。
從此又南行百餘里，到菩提樹。樹垣壘磚，高峻極固。東西長，南北稍狹。正門東對尼連禪河，南門接大花池，西帶險固，北門通大伽藍，其內聖蹟連線，或精舍，或窣堵波，並諸王、大臣、豪富、長者慕聖營造，用為旌記。正中有金剛座。賢劫初成，與大地俱起，據三千大千之中，下極金輪，上齊地際，金剛所成，周百餘步。言金剛者，取其堅固難壞，能沮萬物。若不依本際則地不能停，若不以金剛為座，則無地堪發金剛定。今欲降魔成道，必居於此
【現代漢語翻譯】 現代漢語譯本：造作地獄之處。
法師在小城停留七日，巡禮聖蹟。地獄之南有一座窣堵波（stupa，佛塔），是八萬四千座佛塔之一。國王用人力建造，裡面有一斗如來舍利，經常放出神光。旁邊有一座精舍，精舍里有一塊如來曾經踩過的石頭，石頭上有佛的雙足跡，長一尺八寸，寬六寸，兩隻腳的腳底有千輻輪相，十個腳趾的末端有萬字花紋以及瓶、魚等圖案，清晰明亮地顯現著。這是如來將要進入涅槃時，從吠舍厘（Vaishali）來到這裡，在河南岸的一塊大方石上站立，回頭告訴阿難（Ananda）說：『這是我最後一次望向金剛座（Vajrasana）和王舍城（Rajagriha）所留下的足跡了。』精舍北面有一根石柱，高三十多尺，上面記載著阿育王（Ashoka）三次用贍部洲（Jambudvipa）佈施給佛、法、僧，又三次用珍寶贖回的史事。故城東南有屈吒阿濫摩（Kukkutarama，雞園）僧伽藍的遺址，是阿育王建造的，是召集一千名僧人進行四事供養的地方。這些聖蹟，法師總共停留了七天，才禮拜完畢。又向西南方向走了六七由旬（yojana，古印度長度單位），到達低羅磔迦寺（Tilashaka Monastery）。寺里有幾十位三藏法師，聽說法師到來，都出來迎接。
從此又向南走一百多里，到達菩提樹（Bodhi Tree）。樹的周圍用磚頭砌成圍墻，高大堅固。東西方向長，南北方向稍窄。正門朝東對著尼連禪河（Niranjana River），南門連線著大花池，西面地勢險要，北門通往大伽藍，裡面聖蹟相連，有精舍，有窣堵波，都是各位國王、大臣、豪富、長者仰慕聖蹟而建造的，用來作為標誌。正中間有金剛座。賢劫（Bhadrakalpa）開始形成時，與大地一起出現，位於三千大千世界的中心，下至金輪，上至地表，用金剛構成，周圍一百多步。說它是金剛，是取其堅固難以破壞，能夠阻擋萬物的意思。如果不依靠根本的依據，那麼大地就不能穩定；如果不以金剛作為座位，那麼就沒有地方能夠引發金剛定（Vajra Samadhi）。現在想要降伏邪魔成就佛道，必定要坐在這裡。
【English Translation】 English version: A place for creating hell.
The Dharma Master stayed in the small town for seven days, making a pilgrimage to the sacred sites. To the south of the hell realm is a stupa, one of the eighty-four thousand. The king built it with human labor, and it contains a peck of the Buddha's relics, which often emit divine light. Next to it is a monastery, and within the monastery is a stone that the Tathagata once stepped on. On the stone are the Buddha's footprints, one foot and eight inches long and six inches wide. On the soles of both feet are the marks of a thousand-spoked wheel, and at the tips of the ten toes are swastika flower patterns, as well as images of vases and fish, clearly and brightly visible. This is where the Tathagata, about to enter Nirvana, came from Vaishali, stood on a large square stone on the south bank of the river, and turned to Ananda, saying, 'These are the last traces I leave of looking towards the Vajrasana (Diamond Throne) and Rajagriha (Royal City).』 To the north of the monastery is a stone pillar, over thirty feet high, recording that King Ashoka thrice donated Jambudvipa (the continent south of Mount Meru) to the Buddha, Dharma, and Sangha, and thrice redeemed it with treasures. To the southeast of the old city are the ruins of the Kukkutarama (Chicken Park) Sangharama (monastery), built by King Ashoka, which was the place where a thousand monks were invited for the four kinds of offerings. The Dharma Master stayed at these sacred sites for a total of seven days, completing his worship.
Traveling southwest for six or seven yojanas (an ancient Indian unit of distance), he arrived at the Tilashaka Monastery. The monastery had dozens of Tripitaka masters, who, upon hearing of the Dharma Master's arrival, all came out to greet him.
From there, he traveled south for over a hundred li (Chinese mile), arriving at the Bodhi Tree. The tree is surrounded by a brick wall, tall and extremely strong. It is long from east to west and slightly narrower from north to south. The main gate faces east towards the Niranjana River, the south gate connects to the Great Flower Pond, the west is naturally fortified, and the north gate leads to the Great Sangharama. Within it, the sacred sites are connected, including monasteries and stupas, all built by various kings, ministers, wealthy people, and elders who admired the sacred sites, using them as markers. In the very center is the Vajrasana (Diamond Throne). At the beginning of the formation of the Bhadrakalpa (Fortunate Aeon), it arose together with the earth, located in the center of the three thousand great thousand worlds, extending down to the golden wheel and up to the surface of the earth, made of diamond, with a circumference of over a hundred paces. The term 'diamond' is used to signify its solidity and indestructibility, capable of resisting all things. If it were not based on the fundamental basis, the earth could not be stable; if the Vajrasana were not used as the seat, there would be no place capable of generating the Vajra Samadhi (Diamond Concentration). Now, to subdue demons and attain Buddhahood, one must sit here.
，若於餘地，地便傾昃，故賢劫千佛皆就此焉。又成道之處亦曰道場，世界傾搖，獨此不動。一二百年來眾生薄福，往菩提樹不見金剛座。佛涅槃后，諸國王以兩軀觀自在菩薩像南北標界，東向而坐。相傳此菩薩身沒不現，佛法當盡，今南邊菩薩已沒至胸。其菩提樹即畢缽羅樹也，佛在時高數百尺，比頻為惡王誅伐，今可五丈餘，佛坐其下，成無上等覺，因謂菩提樹。樹莖黃白，枝葉青潤，秋冬不凋，唯至如來涅槃日，其葉頓落，經宿還生如本。每至是日，諸國王與臣僚共集樹下，以乳灌洗，燃燈散花，收葉而去。
法師至，禮菩提樹及慈氏菩薩所作成道時像，至誠瞻仰訖，五體投地，悲哀懊惱，自傷嘆言：「佛成道時，不知漂淪何趣。今于像季方乃至斯。」緬惟業障一何深重，悲淚盈目。時逢眾僧解夏，遠近輻湊數千人，觀者無不鳴噎。其處一逾繕那聖蹟充滿，停八九日，禮拜方遍。至第十日，那爛陀寺眾差四大德來迎，即與同去。行可七逾繕那至寺莊。莊是尊者目連本生之村。至莊食，須臾，更有二百餘僧與千餘檀越將幢蓋、花香復來迎引，讚歎圍繞入那爛陀。
既至，合衆都集。法師共相見訖，于上座頭別安床，命法師坐，徒眾亦坐。坐訖，遣維那擊犍稚唱。法師住寺，寺中一切僧所畜用法物道具
【現代漢語翻譯】 現代漢語譯本：如果在其他地方，大地就會傾斜崩塌，所以賢劫千佛都在這裡成就。另外，成道的地方也叫做道場，世界傾搖，唯獨這裡不動。近一兩百年來眾生福薄，前往菩提樹也見不到金剛座。佛陀涅槃后，各國王用兩尊觀自在菩薩像在南北標定邊界，面朝東方而坐。相傳這位菩薩身軀沒入地下不再顯現時，佛法就將滅盡，現在南邊的菩薩像已經沒入到胸部。那菩提樹就是畢缽羅樹，佛陀在世時高達數百尺，比頻惡王多次誅伐，現在大約五丈多高。佛陀坐在樹下，成就無上正等正覺，因此稱之為菩提樹。樹幹黃白色，枝葉青翠潤澤，秋冬不凋謝，只有到如來涅槃之日，樹葉會突然掉落，過一夜又像原來一樣生長出來。每到這一天，各國王和臣僚一起聚集在樹下，用乳汁灌溉清洗樹，點燃燈火，散佈鮮花，然後收集樹葉離去。 法師到達后，禮拜菩提樹以及慈氏菩薩（Maitreya Bodhisattva）所作的成道時的佛像，極其虔誠地瞻仰完畢，五體投地，悲哀懊惱，自傷自嘆道：『佛陀成道的時候，我不知道漂泊沉淪到哪一道去了。現在到了末法時期才來到這裡。』想到自己的業障是多麼深重，悲傷的淚水盈滿了眼眶。當時正趕上眾僧解夏，遠近僧人像車輻聚集一樣來了數千人，觀看的人沒有不哽咽的。那個地方方圓一逾繕那（Yojana，古印度長度單位）之內充滿了聖蹟，法師在那裡停留了八九天，才禮拜完畢。到了第十天，那爛陀寺（Nalanda Monastery）的僧眾派遣四大德來迎接，法師就和他們一同前往。走了大約七逾繕那到達寺院的莊園。那莊園是尊者目連（Maudgalyayana）本生村莊。到達莊園后吃了飯，一會兒，又有二百多僧人和一千多施主拿著幢幡寶蓋、鮮花香料再次來迎接，讚歎圍繞著法師進入那爛陀寺。 到達后，所有僧人都聚集在一起。法師和大家互相見面后，在上座的上方另外安置一張床，請法師坐下，其他僧眾也坐下。坐下後，派遣維那（寺院中的職務，負責維持秩序）敲擊犍稚（Ghanta，法器）唱誦。法師住在寺院裡，寺院中一切僧人所擁有的用具和法物。
【English Translation】 English version: If it were elsewhere, the earth would tilt and collapse, hence the thousand Buddhas of the Bhadrakalpa (Auspicious Aeon) all attain enlightenment here. Moreover, the place of enlightenment is also called the Bodhimanda (place of enlightenment), where the world may shake, but this place alone remains unmoved. In the last one or two hundred years, beings have had little merit, and when they go to the Bodhi tree, they do not see the Vajrasana (diamond throne). After the Buddha's Nirvana, the kings used two images of Avalokiteśvara Bodhisattva (Bodhisattva of compassion) to mark the northern and southern boundaries, sitting facing east. It is said that when this Bodhisattva's body is submerged and no longer visible, the Buddha's Dharma will come to an end. Now the southern Bodhisattva image has already been submerged to the chest. That Bodhi tree is the Pippala tree. When the Buddha was alive, it was hundreds of feet tall, but it was repeatedly cut down by the evil king Bhinna. Now it is only about fifty feet tall. The Buddha sat under it and attained Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), hence it is called the Bodhi tree. The trunk is yellowish-white, and the branches and leaves are green and lush, not withering in autumn and winter. Only on the day of the Tathagata's (Thus Come One) Nirvana, the leaves suddenly fall, and after one night, they grow back as before. Every year on this day, the kings and their officials gather under the tree, wash it with milk, light lamps, scatter flowers, and collect the leaves before leaving. When the Dharma Master arrived, he paid homage to the Bodhi tree and the image of the Buddha at the time of his enlightenment, made by Maitreya Bodhisattva (the future Buddha). After sincerely gazing at it, he prostrated himself on the ground, filled with sorrow and regret, lamenting to himself: 'When the Buddha attained enlightenment, I do not know where I was drifting and sinking. Now I have come here in the Dharma-ending Age.' Thinking of how deep my karmic obstacles are, tears of sorrow filled his eyes. At that time, it happened to be the end of the summer retreat for the Sangha (Buddhist monastic order), and thousands of monks from far and near gathered like spokes of a wheel. All the onlookers were choked with sobs. That place within a Yojana (ancient Indian unit of distance) was filled with sacred sites. The Dharma Master stayed there for eight or nine days, and only then did he finish paying homage. On the tenth day, the Sangha of Nalanda Monastery (ancient center of learning in India) sent four great virtues to welcome him, and he went with them. After traveling about seven Yojanas, they arrived at the monastery's estate. That estate was the native village of the Venerable Maudgalyayana (one of the Buddha's chief disciples). After eating at the estate, in a short while, more than two hundred monks and more than a thousand donors came again with banners, canopies, flowers, and incense to welcome and escort him, praising and surrounding the Dharma Master as he entered Nalanda Monastery. Upon arrival, all the monks gathered together. After the Dharma Master met everyone, a separate bed was placed above the seat of the senior monk, inviting the Dharma Master to sit down, and the other monks also sat down. After sitting down, the Vinaya master (monastic officer responsible for discipline) was sent to strike the Ghanta (bell) and chant. The Dharma Master stayed in the monastery, and all the implements and Dharma objects owned by all the monks in the monastery.
咸皆共同。仍差二十人非老非少、閑解經律、威儀齊整者，將法師參正法藏，即戒賢法師也，眾共尊重不斥其名，號為正法藏。於是隨眾入謁。既見，方事師資，務盡其敬，依彼儀式，膝行肘步，嗚足頂禮，問訊讚歎訖。法藏令廣敷床座，命法師及諸僧坐。坐訖，問法師從何處來？報曰：「從支那國來，欲依師學《瑜伽論》。」聞已啼泣，喚弟子佛陀跋陀羅(唐言覺賢)，即法藏之侄也，年七十餘，博通經論，善於言談。法藏語曰：「汝可為眾說我三年前病惱因緣。」覺賢聞已，啼泣捫淚而說昔緣云：「和上昔患風病，每發，手足拘急如火燒刀刺之痛，乍發乍息，凡二十餘載。去三年前，苦痛尤甚，厭惡此身，欲不食取盡。于夜中夢三天人，一黃金色，二琉璃色，三白銀色，形貌端正，儀服輕明，來問和上曰：『汝欲棄此身耶？經云：「說身有苦，不說厭離於身。」汝於過去曾作國王，多惚眾生，故招此報。今宜觀省宿愆，至誠懺悔，于苦安忍，勤宣經論，自當銷滅。直爾厭身，苦終不盡。』和上聞已，至誠禮拜。其金色人指碧色者語和上曰：『汝識不？此是觀自在菩薩。』又指銀色曰：『此是慈氏菩薩。』和上即禮拜慈氏，問曰：『戒賢常愿生於尊處，不知得不？』報曰：『汝廣傳正法，后當得生。』金色者自言：
【現代漢語翻譯】 咸皆共同。於是又挑選了二十個年齡適中、精通經律、威儀莊重的人，陪同法師去拜見正法藏，也就是戒賢法師（Śīlabhadra，眾人都很尊敬他，不直呼其名，尊稱為正法藏）。於是跟隨眾人進去拜見。見面后，盡師生之禮，極盡恭敬，按照那裡的禮儀，膝行肘步，以頭頂禮法藏的雙足，問候讚歎完畢。法藏讓人鋪設床座，讓法師和眾僧入座。坐定后，法藏問法師從哪裡來？法師回答說：『從支那國（Cina，古代對中國的稱謂）來，想依止您學習《瑜伽師地論》（Yogācārabhūmi-śāstra）。』聽后，戒賢法師哭泣起來，叫來弟子佛陀跋陀羅（Buddhabhadra，唐言覺賢），是法藏的侄子，年七十多歲，博通經論，善於言談。法藏對覺賢說：『你為大眾說說我三年前生病受苦的因緣。』覺賢聽后，哭泣著擦拭眼淚，講述了過去的因緣：『和上過去患有風病，每次發作，手腳拘攣疼痛，如同被火燒刀刺一般，時發時停，已經有二十多年了。三年前，痛苦尤其嚴重，厭惡這個身體，想要絕食而死。在夜裡夢見三天人，一個金黃色，兩個琉璃色，三個白銀色，容貌端正，衣著輕盈明亮，來問和上說：『你想要拋棄這個身體嗎？經上說：「說身體有苦，但不是要厭離身體。」你過去曾做國王，多次惱害眾生，所以招致這樣的果報。現在應該反省過去的罪過，至誠懺悔，對痛苦安忍，勤奮宣講經論，自然會消滅罪業。僅僅厭惡身體，痛苦終究不會停止。』和上聽后，至誠禮拜。那金黃色的人指著碧色的人對和上說：『你認識嗎？這是觀自在菩薩（Avalokiteśvara）。』又指著銀色的人說：『這是慈氏菩薩（Maitreya）。』和上立即禮拜慈氏菩薩，問道：『戒賢常常希望往生到您的處所，不知道能不能實現？』慈氏菩薩回答說：『你廣泛傳揚正法，以後就能往生。』金黃色的人自己說：
【English Translation】 All agreed. Then, twenty people, neither old nor young, well-versed in the scriptures and Vinaya, and of dignified demeanor, were selected to accompany the Dharma Master to consult the 'Treasure of the True Dharma,' who was none other than Śīlabhadra (戒賢法師). The assembly respected him greatly and did not call him by his name, but referred to him as the 'Treasure of the True Dharma.' Thereupon, they followed the assembly to pay their respects. Upon meeting him, they observed the proper teacher-student etiquette, showing utmost respect. According to their customs, they crawled on their knees and elbows, touched his feet with their heads in reverence, and after inquiring and praising him, the Treasure of the True Dharma ordered that seats be spread out, and invited the Dharma Master and the monks to sit. After they were seated, he asked the Dharma Master where he had come from. The Dharma Master replied, 'I have come from the country of Cina (支那國), and I wish to study the Yogācārabhūmi-śāstra (《瑜伽師地論》) under your guidance.' Upon hearing this, Śīlabhadra wept and called his disciple Buddhabhadra (佛陀跋陀羅), also known as Juexian (覺賢) in Chinese, who was his nephew, over seventy years old, well-versed in the scriptures and treatises, and skilled in speech. Śīlabhadra said to Juexian, 'Please tell the assembly about the causes and conditions of my illness three years ago.' Upon hearing this, Juexian wept, wiped away his tears, and recounted the past events, saying, 'In the past, the Venerable One suffered from wind disease. Each time it flared up, his hands and feet would be cramped and painful, as if burned by fire or pierced by knives. It would flare up and subside intermittently for more than twenty years. Three years ago, the pain was especially severe, and he loathed this body, wanting to end his life by fasting. In the middle of the night, he dreamed of three heavenly beings, one golden, two lapis lazuli, and three silver, with upright appearances and light, bright garments, who came and asked the Venerable One, 'Do you wish to abandon this body? The sutras say, "Speak of the suffering of the body, but do not say to be disgusted and leave the body." In the past, you were a king who often troubled sentient beings, and therefore you have reaped this retribution. Now you should reflect on your past transgressions, sincerely repent, endure suffering with patience, and diligently proclaim the scriptures and treatises, and your karmic obstacles will naturally be extinguished. Merely loathing the body will not end the suffering.' Upon hearing this, the Venerable One prostrated himself with utmost sincerity. The golden being pointed to the lapis lazuli being and said to the Venerable One, 'Do you recognize him? This is Avalokiteśvara Bodhisattva (觀自在菩薩).' Then he pointed to the silver being and said, 'This is Maitreya Bodhisattva (慈氏菩薩).' The Venerable One immediately prostrated himself to Maitreya Bodhisattva and asked, 'Śīlabhadra often wishes to be reborn in your abode, I wonder if it is possible?' Maitreya Bodhisattva replied, 'If you widely propagate the True Dharma, you will be reborn there in the future.' The golden being himself said,
『我是曼殊室利菩薩。我等見汝空欲捨身，不為利益，故來勸汝。當依我語，顯揚正法《瑜伽論》等，遍及未聞，汝身即漸安隱，勿憂不差。有支那國僧樂通大法，欲就汝學，汝可待教之。』法藏聞已，禮拜報曰：『敬依尊教。』言已不見。自爾已來，和上所苦瘳除。」僧眾聞者莫不稱歎希有。
法師得親承斯記，悲喜不能自勝，更禮謝曰：「若如所說，玄奘當盡力聽習，愿尊慈悲攝受教誨。」法藏又問：「法師汝在路幾年？」答：「三年。」既與昔夢符同，種種誨喻令法師歡喜，以申師弟之情。言訖辭出，向幼日王院安置於覺賢房第四重閣。七日供養已，更安置上房在護法菩薩房北，加諸供給。日得贍步羅果一百二十枚，檳榔子二十顆，豆䓻二十顆，龍腦香一兩，供大人米一升。其米大於烏豆，作飯香鮮，余米不及，唯摩揭陀國有此粳米，余處更無，獨供國王及多聞大德，故號為供大人米。月給油三升，酥乳等隨日取足。凈人一人、婆羅門一人，免諸僧事，行乘象輿。那爛陀寺主客萬，僧預此供給添法師合有十人。其游踐殊方，見禮如此。
那爛陀寺者，此云施無厭寺。耆舊相傳，此伽藍南庵沒羅園中有池，池有龍名那爛陀，傍建伽藍，故以為號。又云是如來昔行菩薩道時，為大國王建都此地，憐愍孤
【現代漢語翻譯】 現代漢語譯本：『我是曼殊室利菩薩（Manjushri Bodhisattva）。我們看到你想要捨棄身體，但並非爲了利益眾生，所以前來勸阻你。你應該聽從我的話，弘揚正法，如《瑜伽論》（Yoga論）等，使其遍及未曾聽聞的地方，你的身體就會逐漸安穩，不要擔心不會好轉。有支那國（China）的僧人樂通大法，想要向你學習，你可以等待他的到來。』法藏（Fazang）聽后，禮拜並回答說：『謹遵您的教誨。』說完就不見了。從此以後，和上（heshang，指法藏）所受的痛苦就消除了。」僧眾聽聞此事，無不稱讚稀有。 法師（fashi，指玄奘）能夠親自得到這樣的授記，悲喜交加，難以自持，再次禮拜感謝說：「如果真如您所說，玄奘（Xuanzang）一定盡力聽習，希望您慈悲攝受教誨。」法藏（Fazang）又問：「法師（fashi）您在路上走了幾年？」回答說：「三年。」既然與之前的夢境相符，種種教誨開導，讓法師（fashi）非常歡喜，以表達師兄弟的情誼。說完告辭離開，被安置在幼日王院（Yauraja Vihara）的覺賢房（Buddhabhadra）第四重閣。供養七天後，又安置在上房，在護法菩薩房（Dharmapala Bodhisattva）的北面，增加了各種供給。每天得到贍步羅果（Jambudvipa fruit）一百二十枚，檳榔子（betel nut）二十顆，豆蔻（cardamom）二十顆，龍腦香（borneol camphor）一兩，供大人米（gongdaren mi，special rice for dignitaries）一升。這種米比烏豆還大，做成的飯香甜可口，其他米都比不上，只有摩揭陀國（Magadha）才有這種粳米，其他地方都沒有，專門供給國王和博學多聞的大德，所以被稱為供大人米（gongdaren mi）。每月供給油三升，酥油、牛奶等每天按需取用。配備凈人（attendant）一人、婆羅門（Brahmin）一人，免除一切僧眾事務，出行乘坐象輿。那爛陀寺（Nalanda Monastery）接待一萬僧人，法師（fashi）的供給算在其中，共計十人。他遊歷四方，所受的禮遇就是這樣。 那爛陀寺（Nalanda Monastery），這裡翻譯為施無厭寺（Shiwuyan Monastery）。耆舊相傳，這座伽藍（monastery）南面的庵沒羅園（Amra garden）中有一個池塘，池塘里有一條龍名叫那爛陀（Nalanda），傍邊建了伽藍（monastery），因此用它的名字命名。又說這是如來（Tathagata）過去行菩薩道（Bodhisattva path）時，作為大國王在這裡建都，憐憫孤
【English Translation】 English version: 'I am Manjushri Bodhisattva (Manjushri Bodhisattva). We saw that you wanted to abandon your body, but not for the benefit of sentient beings, so we came to dissuade you. You should listen to my words and propagate the true Dharma, such as the Yogaśāstra (Yoga論), and spread it to places where it has not been heard. Your body will gradually become peaceful, and do not worry that it will not get better. There is a monk from China (China) named Letong who desires to study the great Dharma with you. You can wait for him.' Fazang (Fazang) heard this, bowed, and replied, 'I respectfully follow your teachings.' After speaking, he disappeared. From then on, the suffering of the Upadhyaya (heshang, referring to Fazang) was alleviated." The Sangha who heard this all praised it as rare and wonderful. The Dharma Master (fashi, referring to Xuanzang) was able to personally receive such a prophecy, and was overcome with sorrow and joy. He bowed again and thanked, 'If it is as you say, Xuanzang (Xuanzang) will do his best to listen and learn, and I hope you will compassionately accept and teach me.' Fazang (Fazang) then asked, 'Dharma Master (fashi), how many years have you been on the road?' He replied, 'Three years.' Since it coincided with the previous dream, he gave various teachings and guidance, making the Dharma Master (fashi) very happy, in order to express the affection of brothers in Dharma. After speaking, he took his leave and was placed in the fourth pavilion of Buddhabhadra's room in the Yauvaraja Vihara (Yauraja Vihara). After seven days of offerings, he was placed in the upper room, north of the Dharmapala Bodhisattva's (Dharmapala Bodhisattva) room, and various supplies were increased. Each day he received one hundred and twenty Jambudvipa fruits (Jambudvipa fruit), twenty betel nuts (betel nut), twenty cardamoms (cardamom), one ounce of borneol camphor (borneol camphor), and one sheng of gongdaren mi (gongdaren mi, special rice for dignitaries). This rice is larger than black beans, and the cooked rice is fragrant and delicious, surpassing all other rice. Only Magadha (Magadha) has this glutinous rice, and there is none elsewhere. It is specially supplied to the king and the learned and virtuous, so it is called gongdaren mi (gongdaren mi). Each month, three sheng of oil are supplied, and ghee, milk, etc. are taken daily as needed. One attendant (attendant) and one Brahmin (Brahmin) are provided, exempt from all Sangha affairs, and travel by elephant carriage. Nalanda Monastery (Nalanda Monastery) accommodates ten thousand monks, and the Dharma Master's (fashi) supplies are included, totaling ten people. This is how he was treated with respect during his travels. Nalanda Monastery (Nalanda Monastery), here translated as Shiwuyan Monastery (Shiwuyan Monastery). According to elders, there is a pond in the Amra garden (Amra garden) south of this monastery (monastery), and in the pond there is a dragon named Nalanda (Nalanda). A monastery (monastery) was built next to it, so it was named after it. It is also said that when the Tathagata (Tathagata) practiced the Bodhisattva path (Bodhisattva path) in the past, he built a capital here as a great king, and had compassion for the orphans
窮，常行惠舍，物念其恩，故號其處為施無厭也。地本庵沒羅長者園，五百商人以十億金錢買以施佛，佛於此處三月說法，商人多有證果。佛涅槃后，此國先王鑠迦羅阿迭多(唐言帝日)敬戀佛故，造此伽藍。王崩后，其子佛陀鞠多王(唐言覺護)纂承鴻業，次南又造伽藍。至子怛他揭多王(唐言如來)，次東又造伽藍。至子婆羅阿迭多(唐言幼日)，次東北又建伽藍。后見聖僧從此支那國往赴其供，心生歡喜，舍位出家。其子伐阇羅(唐言金剛)嗣位，次北又建伽藍。其後中印度王于側又造伽藍。
如是六帝相承，各加營造，又以磚壘其外，合為一寺，都建一門。庭序別開，中分八院。寶臺星列，瓊樓嶽峙，觀竦煙中，殿飛霞上，生風雲于戶牖，交日月于軒檐，加以淥水逶迤，青蓮菡萏，羯尼花樹暉煥其間，庵沒羅林森疏其外。諸院僧室皆四重重閣，虬棟虹梁，繡櫨朱柱，雕楹鏤檻，玉礎文𣗽，甍接瑤暉，榱連繩彩。印度伽藍數乃千萬，壯麗崇高，此為其極。僧徒主客常有萬人，並學大乘兼十八部，爰至俗典《吠陀》等書，因明、聲明、醫方、術數亦俱研習。凡解經、論二十部者一千餘人，三十部者五百餘人，五十部者並法師十人。唯戒賢法師一切窮覽，德秀年耆，為眾宗匠。寺內講座日百餘所，學徒修習，
無棄寸陰。德眾所居，自然嚴肅。建立已來七百餘載，未有一人犯譏過者。國王欽重，舍百餘邑充其供養，邑二百戶，日進粳米、酥乳數百石。由是學人端拱無求而四事自足，藝業成就，斯其力焉。
法師于那爛陀寺安置已，向王舍城觀禮聖蹟。王舍舊城彼云矩奢揭羅補羅城(唐言上茅宮城)，城處摩揭陀國之中，古昔君王多住其內。其地又生好香茅，故取為稱。四面皆山，峻峭如削，西通小徑，北有大門，東西長，南北狹，週一百五十餘里。其內更有小城，基週三十餘里，羯尼迦樹處處成林，發萼開榮，四時無間，葉如金色。宮城北門外有窣堵波，是提婆達多與未生怨王放護財醉象欲害佛處。此東北有窣堵波，是舍利子聞阿濕婆恃苾芻說法證果處。次北不遠有大深坑，是室利鞠多(唐言勝密)受外道邪言，以火坑、毒飯欲害佛處。次火坑東北山城之曲有窣堵波，是時縛迦大醫(舊曰耆婆，訛也)於此為佛造說法堂處。其側現有時縛迦故宅。宮城東北行十四五里，至姞栗陀羅矩吒山(唐言鷲峰，亦云鷲臺，舊曰耆阇崛山，訛也)。其山連崗北嶺，隆崛特高，形如鷲鳥，又狀高臺，故取為稱。泉石清奇，林樹森郁，如來在世多居此山說《法華》、《大般若》等無量眾經。山城北門行一里餘，至迦蘭陀竹園，今現有
【現代漢語翻譯】 現代漢語譯本：不要浪費哪怕一寸光陰。有德之人居住的地方，自然會莊嚴肅穆。自建立以來七百多年，沒有一個人犯過錯誤受到指責。國王欽佩重視，拿出一百多個村邑來供養寺院，每個村邑二百戶人家，每天進貢粳米、酥油、乳酪幾百石。因此，學習佛法的人安穩自在，沒有需求，衣食住行自然充足，學業成就，都是因為他們的努力。
法師在那爛陀寺安頓好之後，前往王舍城瞻仰聖蹟。王舍舊城，那裡叫做矩奢揭羅補羅城（梵文 Kushagarapura 的音譯，意為『上茅宮城』），這座城位於摩揭陀國的中心，古代的君王大多居住在這裡。這塊地方又生長著美好的香茅草，因此取名。四面都是山，陡峭得像刀削一樣，西邊有一條小路可以通行，北邊有一個大門，東西長，南北窄，周長一百五十多里。城內還有一座小城，周長三十多里，羯尼迦樹（梵文 Karnikara，一種植物）到處成林，花萼綻放，四季不斷，葉子像金子一樣。宮城北門外有一座窣堵波（梵文 Stupa 的音譯，意為『塔』），是提婆達多（梵文 Devadatta，佛陀的堂兄弟）和未生怨王（梵文 Ajatashatru，頻婆娑羅王的兒子）放出護財醉象想要加害佛陀的地方。這裡東北方有一座窣堵波，是舍利子（梵文 Shariputra，佛陀的十大弟子之一）聽到阿濕婆恃苾芻（梵文 Ashvajit Bhikshu）說法證得果位的地方。再往北不遠有一個大深坑，是室利鞠多（梵文 Shri Gupta，意為『勝密』）聽信外道的邪說，用火坑、毒飯想要加害佛陀的地方。再往火坑東北方向山城的拐彎處有一座窣堵波，是時縛迦大醫（梵文 Jivaka，舊譯『耆婆』是錯誤的）在這裡為佛陀建造說法堂的地方。旁邊現在還有時縛迦以前的住宅。從宮城東北方向走十四五里，到達姞栗陀羅矩吒山（梵文 Gridhrakuta，意為『鷲峰』，也叫『鷲臺』，舊譯『耆阇崛山』是錯誤的）。這座山連綿起伏，北邊的山嶺高聳突出，形狀像鷲鳥，又像高臺，因此取名。泉水和石頭清澈奇特，樹林茂盛，如來佛在世的時候大多居住在這座山上宣說《法華經》、《大般若經》等無數經典。從山城北門走一里多，到達迦蘭陀竹園，現在還存在。
【English Translation】 English version: Do not waste even an inch of time. Where virtuous people reside, there is naturally solemnity. Since its establishment more than seven hundred years ago, not a single person has committed a fault or been criticized. The king admired and valued it, donating more than a hundred villages to provide for its sustenance, with two hundred households in each village, offering hundreds of 'shi' (a unit of measurement) of 'geng' rice, clarified butter, and milk daily. Because of this, those studying the Dharma are at ease and without needs, their four necessities being naturally fulfilled, and their academic achievements are due to their efforts.
After the Dharma master settled in Nalanda Monastery, he went to Rajagriha to pay homage to the sacred sites. The old city of Rajagriha, there called Kushagarapura (Kushagarapura, meaning 'Upper茅Palace City'), this city is located in the center of the Magadha kingdom, and ancient kings mostly lived within it. This place also grows fragrant 'mao' grass, hence the name. It is surrounded by mountains on all sides, steep as if cut by a knife, with a small path to the west and a large gate to the north, long from east to west and narrow from north to south, with a circumference of more than one hundred and fifty 'li' (a unit of measurement). Within it, there is also a small city with a circumference of more than thirty 'li', with Karnikara trees (Karnikara, a type of plant) forming forests everywhere, with buds blooming and flourishing, without interruption in the four seasons, and leaves like gold. Outside the north gate of the palace city is a stupa (Stupa, meaning 'tower'), which is where Devadatta (Devadatta, Buddha's cousin) and King Ajatashatru (Ajatashatru, son of King Bimbisara) released the drunken elephant Dhanapala, intending to harm the Buddha. To the northeast of here is a stupa, which is where Shariputra (Shariputra, one of the Buddha's ten great disciples) heard Ashvajit Bhikshu (Ashvajit Bhikshu) preach the Dharma and attained enlightenment. Not far to the north is a large deep pit, which is where Shri Gupta (Shri Gupta, meaning 'Secret Victory') listened to the heretical words of the non-Buddhists and tried to harm the Buddha with a fire pit and poisoned rice. Further northeast of the fire pit, at the bend of the mountain city, is a stupa, which is where the great physician Jivaka (Jivaka, the old translation 'Qipo' is wrong) built a Dharma hall for the Buddha to preach. Next to it is the former residence of Jivaka. Fourteen or fifteen 'li' northeast of the palace city is Gridhrakuta Mountain (Gridhrakuta, meaning 'Vulture Peak', also called 'Vulture Terrace', the old translation 'Grdhrakuta Mountain' is wrong). This mountain is continuous, with the northern ridges towering and prominent, shaped like a vulture, and also like a high terrace, hence the name. The springs and stones are clear and peculiar, and the forests are lush. When the Tathagata (another name for Buddha) was alive, he mostly resided on this mountain to preach countless scriptures such as the 'Lotus Sutra' and the 'Great Prajna Sutra'. More than one 'li' from the north gate of the mountain city is the Karanda Bamboo Grove, which still exists today.
磚室，如來在昔多居其中，制諸戒律。園主名迦蘭陀，先以此園施諸外道。后見佛，又聞深法，恨不以園得施如來。時地神知其意，為現災怪怖諸外道，逐之令出，告曰：「長者欲以園施佛，汝宜速去。」外道含怒而出。長者歡喜，建立精舍訖，躬往請佛，佛為受之。
竹園東有窣堵波，阿阇多設咄路王(唐言未生怨，舊曰阿阇世，訛也)之所建。如來涅槃后，諸王共分舍利，未生怨王得已將歸，立塔供養。無憂王發心欲遍造諸塔，開取捨利，尚留少許，今每放光明。竹園西南行五六里，山側有別竹林，中有大石室，是尊者摩訶迦葉波於此與九百九十九大阿羅漢，如來涅槃后結集三藏處。當結集時，無量聖眾雲集，迦葉告曰：「眾中自知具三明、六通，總持如來一切法藏無錯謬者住，余各隨所安。」時簡得九百九十九人。阿難在於學地，迦葉語阿難：「汝漏未盡，勿污清眾。」阿難慚愧而出。一夜勤修，斷三界結，成阿羅漢，還來叩門。迦葉問曰：「汝結盡耶？」答曰：「然！」復曰：「若結盡者，不勞開門，隨意所入。」阿難乃從戶隙而入，禮拜僧足。迦葉執其手曰：「我欲汝除斷諸漏證聖果，故驅逐汝出，汝當知之。勿以為恨。」阿難曰：「若懷恨者，豈名結盡。」於是禮謝而坐。即初安居十五日時也。迦
【現代漢語翻譯】 現代漢語譯本：磚室，如來過去經常居住在那裡，並制定各種戒律。園主名叫迦蘭陀（Kalandaka，人名），先前將這個園林佈施給其他外道。後來見到佛陀，又聽聞了甚深的佛法，後悔沒有將園林佈施給如來。當時的地神知道他的心意，顯現災禍怪異來恐嚇那些外道，驅逐他們離開，並告知他們：『長者想要將園林佈施給佛陀，你們應該趕快離開。』外道懷著憤怒離開了。長者非常歡喜，建造精舍完畢后，親自前去邀請佛陀，佛陀接受了他的佈施。 竹園東邊有一座窣堵波（stupa，佛塔），是阿阇多設咄路王（Ajatasatru，唐言未生怨，舊譯阿阇世是錯誤的）所建造的。如來涅槃后，各位國王共同分割捨利，未生怨王得到舍利后帶回，建立佛塔供養。阿育王（Asoka）發心想要普遍建造佛塔，打開佛塔取出舍利，還留下少許舍利，現在經常放出光明。從竹園西南方向走五六里，山邊有另外一片竹林，其中有一個大石室，是尊者摩訶迦葉波（Mahakasyapa）在這裡與九百九十九位大阿羅漢，在如來涅槃后結集三藏的地方。當結集的時候，無數聖眾雲集，迦葉說道：『大眾中自己知道具足三明、六通，能夠總持如來一切法藏沒有錯謬的人留下，其餘的人各自隨意安住。』當時選出了九百九十九人。阿難（Ananda）還在學習的階段，迦葉對阿難說：『你的煩惱還沒有斷盡，不要污染清凈的大眾。』阿難慚愧地離開了。一個晚上勤奮修行，斷除了三界的煩惱，成就了阿羅漢，回來敲門。迦葉問道：『你的煩惱斷盡了嗎？』回答說：『是的！』又說：『如果煩惱斷盡了，不用打開門，隨意進入。』阿難於是從門縫進入，禮拜僧眾的腳。迦葉握著他的手說：『我想要你斷除各種煩惱，證得聖果，所以驅逐你離開，你應該知道這個原因，不要懷恨在心。』阿難說：『如果懷恨在心，怎麼能說是煩惱斷盡了呢？』於是行禮感謝後坐下。當時是第一次安居的第十五天。
【English Translation】 English version: In the brick chamber, the Tathagata (如來, another name for Buddha) often resided in the past and established various precepts. The owner of the garden was named Kalandaka (迦蘭陀, proper noun), who had previously donated this garden to other non-Buddhist sects. Later, upon seeing the Buddha and hearing the profound Dharma, he regretted not having donated the garden to the Tathagata. At that time, the earth deity, knowing his intention, manifested calamities and strange phenomena to frighten those non-Buddhists, driving them away, and told them: 'The elder desires to donate the garden to the Buddha, you should leave quickly.' The non-Buddhists left with anger. The elder was very happy, and after completing the construction of the monastery, he personally went to invite the Buddha, who accepted his donation. To the east of the Bamboo Grove is a stupa (窣堵波, Buddhist monument) built by King Ajatasatru (阿阇多設咄路王, translated as 'Unborn Enemy' in Chinese, the old translation 'Ajase' is incorrect). After the Nirvana (涅槃, passing away) of the Tathagata, the kings jointly divided the relics. King Ajatasatru obtained the relics and took them back, building a pagoda for offering. King Asoka (無憂王) aspired to build pagodas everywhere, opening the pagodas to take out the relics, but still left a small amount, which now often emits light. Five or six li southwest of the Bamboo Grove, on the side of the mountain, there is another bamboo forest, in which there is a large stone chamber. This is where Venerable Mahakasyapa (摩訶迦葉波) and nine hundred and ninety-nine great Arhats (阿羅漢, enlightened beings) gathered to compile the Tripitaka (三藏, the three baskets of Buddhist scriptures) after the Nirvana of the Tathagata. When the compilation was taking place, countless holy beings gathered. Kasyapa said: 'Among the assembly, those who know themselves to possess the three insights and six supernatural powers, and who can uphold all the Tathagata's Dharma without error, should stay; the rest should abide wherever they are comfortable.' At that time, nine hundred and ninety-nine people were selected. Ananda (阿難, proper noun) was still in the stage of learning, and Kasyapa said to Ananda: 'Your defilements have not yet been exhausted, do not pollute the pure assembly.' Ananda left with shame. He diligently cultivated for one night, severed the bonds of the three realms, became an Arhat, and returned to knock on the door. Kasyapa asked: 'Have your bonds been exhausted?' He replied: 'Yes!' He further said: 'If the bonds are exhausted, there is no need to open the door, enter as you please.' Ananda then entered through the crack in the door and prostrated at the feet of the Sangha (僧, monastic community). Kasyapa held his hand and said: 'I wanted you to eliminate all defilements and attain the holy fruit, so I drove you away. You should know this reason and not hold a grudge.' Ananda said: 'If I held a grudge, how could it be said that the defilements are exhausted?' Then he bowed in gratitude and sat down. This was the fifteenth day of the first retreat.
葉語阿難曰：「如來常于眾中稱汝多聞，總持諸法，汝可升座為眾誦《素呾纜藏》，即一切經也。」阿難承命而起，向佛般涅槃山方作禮訖，升坐誦經，諸眾隨口而錄。錄訖，又命優波離誦《毗柰耶藏》，即一切戒律也。誦訖，迦葉波自誦《阿毗達磨藏》，即一切論議。經兩三月安居中集三藏訖，書之貝葉方遍流通。諸聖相謂曰：「我等集此，名報佛恩，今日得聞，斯其力也。」以大迦葉僧中上座，因名上座部。
又此西二十里有窣堵波，無憂王所建，即大眾部共集之處。諸學、無學數千人，大迦葉結集時不預者，共集此中，更相謂曰：「如來在日，同一師學。世尊滅度，驅簡我等，我等豈不能結集法藏報佛恩耶？」復集《素怛纜藏》、《毗柰耶藏》、《阿毗達磨藏》、《雜集藏》、《禁咒藏》，別為五藏，此中凡、聖同會，因謂之大眾部。
次東北三四里至曷羅阇姞利呬多城(唐言王舍城)。外郭已壞，內城猶峻，週二十餘里，面有一門。初頻毗娑羅王居上茅宮時，百姓殷稠，居家鱗接。數遭火災，乃立嚴制，有不謹慎，先失火者，徙之寒林。寒林即彼國棄屍惡處也。頃之，王宮忽復失火。王曰：「我為人主，自犯不行，無以懲下。」命太子留撫，王徙居寒林。時吠舍厘王聞頻婆娑羅野居於外，欲簡兵
【現代漢語翻譯】 現代漢語譯本 阿難對葉語道：『如來佛常常在眾人面前稱讚你博聞強記，能夠總持一切佛法，你可以登上法座，為大家誦讀《素呾纜藏》（Sūtrānta-piṭaka），也就是一切經藏。』阿難接受命令起身，面向佛陀般涅槃（Parinirvana）的山的方向行禮完畢，登上法座誦經，眾人都隨口記錄。記錄完畢后，又命令優波離（Upāli）誦讀《毗柰耶藏》（Vinaya-piṭaka），也就是一切戒律。誦讀完畢后，迦葉波（Kāśyapa）親自誦讀《阿毗達磨藏》（Abhidharma-piṭaka），也就是一切論議。經過兩三個月的安居期間，收集整理三藏完畢，書寫在貝葉上，才得以廣泛流傳。各位聖者互相說道：『我們收集整理這些，是爲了報答佛恩，今天能夠聽聞佛法，都是佛陀的力量啊。』因為大迦葉是僧團中的上座，因此稱為上座部。
又從這裡向西二十里，有一座窣堵波（Stupa，佛塔），是阿育王（Aśoka）所建造的，就是大眾部共同集會的地方。有數千名有學和無學之人，他們沒有參與大迦葉的結集，共同聚集在這裡，互相說道：『如來在世的時候，我們都在同一個老師那裡學習。世尊滅度后，卻排斥我們，難道我們不能結集法藏來報答佛恩嗎？』於是又結集了《素怛纜藏》（Sūtrānta-piṭaka）、《毗柰耶藏》（Vinaya-piṭaka）、《阿毗達磨藏》（Abhidharma-piṭaka）、《雜集藏》（Kṣudraka-piṭaka）、《禁咒藏》（Dhāraṇī-piṭaka），分為五個藏，這裡凡夫和聖人共同集會，因此稱為大眾部。
再向東北三四里，到達曷羅阇姞利呬多城（Rājagṛha）（唐朝話叫王舍城）。外城的城墻已經毀壞，內城的城墻還很高峻，周長二十餘里，只有一面有一道門。當初頻毗娑羅王（Bimbisāra）居住在上茅宮的時候，百姓非常稠密，家家戶戶緊挨著。多次遭遇火災，於是制定了嚴格的制度，有不謹慎，先失火的人，就要遷徙到寒林。寒林就是那個國家丟棄屍體的惡劣地方。不久之後，王宮忽然又失火了。國王說：『我作為人主，自己犯了錯誤卻不實行懲罰，就無法懲戒下屬。』命令太子留下來安撫百姓，國王自己遷居到寒林。當時吠舍厘（Vaiśālī）的國王聽說頻婆娑羅王在外面居住，想要精簡軍隊。
【English Translation】 English version Ānanda spoke to Kāśyapa, saying, 'The Tathāgata (Thus Come One, Buddha) often praised you in the assembly for your extensive learning and your ability to uphold all the Dharma (teachings). You should ascend the seat and recite the Sūtrānta-piṭaka (Basket of Discourses), which is all the Sutras (scriptures), for the assembly.' Ānanda, receiving the command, arose and paid homage towards the mountain where the Buddha entered Parinirvana (final liberation), then ascended the seat and recited the Sutras, which the assembly recorded verbatim. After the recording, Upāli was then instructed to recite the Vinaya-piṭaka (Basket of Discipline), which is all the precepts and rules. After the recitation, Kāśyapa himself recited the Abhidharma-piṭaka (Basket of Higher Knowledge), which is all the treatises and commentaries. After two or three months of the rainy season retreat, the three pitakas were compiled and written on palm leaves, and then widely circulated. The saints said to each other, 'Our compilation is to repay the Buddha's kindness. Today we can hear the Dharma, which is due to his power.' Because Mahākāśyapa (Great Kāśyapa) was the senior monk in the Sangha (monastic community), it was named the Sthavira Nikāya (School of the Elders).
Furthermore, twenty li (a Chinese unit of distance) to the west, there is a Stupa (Buddhist monument) built by King Aśoka (an Indian emperor), which is the place where the Mahāsāṃghika (Great Assembly School) gathered. Several thousand learners and non-learners, who did not participate in Mahākāśyapa's compilation, gathered here and said to each other, 'When the Tathāgata was alive, we all studied under the same teacher. After the World Honored One (Buddha) passed away, we were excluded. Can't we compile the Dharma-piṭaka to repay the Buddha's kindness?' They then compiled the Sūtrānta-piṭaka, the Vinaya-piṭaka, the Abhidharma-piṭaka, the Kṣudraka-piṭaka (Basket of Minor Texts), and the Dhāraṇī-piṭaka (Basket of Incantations), dividing them into five pitakas. Here, ordinary people and saints gathered together, so it was called the Mahāsāṃghika.
About three or four li to the northeast is the city of Rājagṛha (Royal Abode). The outer walls have been destroyed, but the inner walls are still high, with a circumference of more than twenty li and only one gate on one side. Initially, when King Bimbisāra (an Indian king) lived in the upper thatched palace, the people were very dense, with houses close together. Having experienced many fires, he established strict rules that anyone who was careless and caused a fire would be moved to the cold forest. The cold forest was the evil place in that country where corpses were abandoned. Soon after, the royal palace suddenly caught fire again. The king said, 'As the ruler, if I commit a crime and do not punish myself, I cannot discipline my subordinates.' He ordered the prince to stay and comfort the people, and the king himself moved to the cold forest. At that time, the king of Vaiśālī (an ancient city in India) heard that King Bimbisāra was living outside and wanted to reduce his troops.
襲之。候望者知而奏，王乃筑邑。以王先舍於此，故名王舍城，即新城也。后阇王嗣位，因都之。至無憂王遷都波吒厘，以城施婆羅門。今城中無雜人，唯婆羅門千餘家耳。宮城內西南隅有窣堵波，是殊底色迦長者故宅(唐言星曆，舊云樹提伽，訛)，傍又有度羅怙羅處(即佛子也)。
那爛陀寺西北有大精舍，高三百餘尺，婆羅阿迭多王之所建也。莊嚴甚麗，其中佛像同菩提樹像。精舍東北有窣堵波，如來昔於此七日說法處。西北又有過去四佛坐處。其南鍮石精舍，戒日王之所建，功雖未畢，詳其圖量，限高十餘丈。城次東二百餘步有銅立佛像，高八十餘尺，重閣六層方得覆及，昔滿胄王之所作也。又東行數里有窣堵波，佛初成道向王舍城至此，頻毗娑羅王與國人百千萬眾迎見佛處。又東行三十餘里，至因陀羅勢羅窶訶山。東峰伽藍前有窣堵波，謂僧(斯贈反)娑(唐言雁也)。昔此伽藍依小乘漸教，食三凈肉，於一時中買贖不得，其檢校人傍偟無措，乃見群雁翔飛，仰而戲言曰：「今日僧供有闕，摩訶薩埵宜知是時。」言訖，其引前者應聲而回，鎩翮高雲，投身自墜。苾芻見已慚懼，遍告眾僧，聞者驚嗟，無不對之嘆泣。各相謂曰：「此菩薩也。我曹何人，敢欲啖食。又如來設教，漸次而防，我等執彼初誘
【現代漢語翻譯】 現代漢語譯本：敵人襲擊這裡。負責瞭望的人知道后稟告了國王，國王於是修築了城邑。因為國王先前住在這裡，所以命名為王舍城（Rājagṛha），也就是新城。後來阿阇世王（Ajātaśatru）繼位，便在此定都。到了阿育王（Aśoka）時，遷都到波吒厘（Pāṭaliputra），並將這座城施捨給婆羅門。現在城中沒有其他雜居的人，只有一千多戶婆羅門。宮城內的西南角有一座窣堵波（stūpa，佛塔），是殊底色迦長者（Śūdraka）的故宅（唐朝時稱為星曆，舊時稱為樹提伽，是訛傳），旁邊還有度羅怙羅（Rāhula）居住的地方（即佛陀的兒子）。 那爛陀寺（Nālandā）西北方有一座大型精舍，高三百多尺，是婆羅阿迭多王（Bālāditya）建造的。裝飾得非常華麗，其中的佛像與菩提樹下的佛像相同。精舍東北方有一座窣堵波，是如來佛昔日在此說法七天的地方。西北方還有過去四佛的坐處。其南邊的鍮石精舍，是戒日王（Śīlāditya）建造的，工程雖然尚未完成，但看其圖紙規模，預計高度有十餘丈。城池東邊二百多步的地方有一尊銅立佛像，高八十多尺，需要六層樓閣才能覆蓋住，是昔日滿胄王（Pūrṇavarman）建造的。再往東走幾里路有一座窣堵波，是佛陀初成道后前往王舍城，頻毗娑羅王（Bimbisāra）與國內百千萬民眾迎接佛陀的地方。再往東走三十多里，到達因陀羅勢羅窶訶山（Indraśilāguhā）。東峰伽藍（saṃghārāma，寺院）前有一座窣堵波，叫做僧娑（saṃsa），唐朝話叫做雁。過去這座伽藍信奉小乘漸教，食用三凈肉，有一次要買肉卻買不到，負責檢查的人徬徨無措，看見一群雁鳥飛翔，仰頭開玩笑說：『今日僧眾的供養有所欠缺，摩訶薩埵（mahāsattva，大菩薩）應該知道這個時候。』說完，領頭的那隻雁應聲而回，收起翅膀從高空墜落。比丘（bhikṣu，和尚）們看到后慚愧恐懼，遍告眾僧，聽到的人都驚歎悲泣，互相說道：『這是菩薩啊！我們是什麼人，竟然想要吃它的肉！而且如來佛設教，是逐漸防範的，我們卻執著于最初的引導
【English Translation】 English version: The enemy attacked this place. The watchmen knew and reported to the king, who then built a city. Because the king had previously resided here, it was named Rājagṛha (王舍城), which is the new city. Later, Ajātaśatru (阿阇世王) succeeded to the throne and made it his capital. When Aśoka (阿育王) moved the capital to Pāṭaliputra (波吒厘), he gave this city to the Brahmins. Now there are no other people living in the city, only over a thousand Brahmin families. In the southwest corner of the palace city is a stūpa (窣堵波), which was the former residence of the elder Śūdraka (殊底色迦) (called 'Star Calendar' in the Tang Dynasty, formerly mistakenly called 'Shù Tí Jiā' (樹提伽)). Next to it is the place where Rāhula (度羅怙羅) lived (i.e., the Buddha's son). To the northwest of Nālandā Monastery (那爛陀寺) is a large vihāra (精舍), over three hundred feet high, built by King Bālāditya (婆羅阿迭多王). It is very beautifully decorated, and the Buddha image inside is the same as the one under the Bodhi tree. To the northeast of the vihāra is a stūpa, the place where the Tathāgata (如來) used to preach for seven days. To the northwest is also the place where the Four Past Buddhas sat. To the south is a brass vihāra, built by King Śīlāditya (戒日王). Although the construction is not yet complete, judging from the plans, it is expected to be over ten zhang (丈) high. Two hundred paces east of the city is a standing bronze Buddha statue, over eighty feet high, which requires a six-story pavilion to cover it. It was built by King Pūrṇavarman (滿胄王) in the past. Several miles further east is a stūpa, the place where King Bimbisāra (頻毗娑羅王) and hundreds of millions of people from the country welcomed the Buddha when he first attained enlightenment and came to Rājagṛha. More than thirty li (里) further east is Indraśilāguhā Mountain (因陀羅勢羅窶訶山). In front of the saṃghārāma (伽藍) on the eastern peak is a stūpa called Saṃsa (僧娑), which in the Tang Dynasty language means 'Goose' (雁). In the past, this saṃghārāma followed the gradual teachings of the Hinayana (小乘), and ate the 'three pure meats' (三凈肉). Once, when they could not buy meat, the person in charge was at a loss. He saw a flock of geese flying and jokingly said, 'Today the sangha's (僧) offerings are lacking, the Mahāsattva (摩訶薩埵) should know this time.' As soon as he finished speaking, the leading goose turned back in response, folded its wings, and fell from the high clouds. The bhikṣus (比丘) were ashamed and fearful when they saw this, and told all the monks. Those who heard it were amazed and wept, saying to each other, 'This is a Bodhisattva (菩薩)! Who are we to dare to eat its meat! Moreover, the Tathāgata's teachings are gradually preventive, but we cling to the initial guidance.'
之言，便為究竟之說，守愚無改，致此損傷。自今已后，宜依大乘，不得更食三凈。」仍建靈塔，以死雁埋中，題表其心，使永傳芳烈，以故有茲塔也。
如是等聖蹟，法師皆周遍觀禮訖。還歸那爛陀寺，方請戒賢法師講《瑜伽論》，同聽者數千人。開題訖，少時，有一婆羅門于眾外悲㘁而復言笑。遣人問其所以。答言：「我是東印度人，曾於布磔迦山觀自在菩薩像所發願為王，菩薩為我現身，訶責我言：『汝勿作此愿！后某年月日那爛陀寺戒賢法師為脂那國僧講《瑜伽論》，汝當往聽。因此聞法后得見佛，何用王為！』今見脂那僧來，師復為講，與昔言同，所以悲喜。」戒賢法師因令住聽。經十五月講徹，遣人將婆羅門送與戒日王，王封以三邑。
法師在寺聽《瑜伽》三遍，《順正理》一遍，《顯揚》、《對法》各一遍，《因明》、《聲明》、《集量》等論各二遍，《中》、《百》二論各三遍。其《俱舍》、《婆沙》、《六足》、《阿毗曇》等，以曾於迦濕彌羅諸國聽訖，至此尋讀決疑而已。兼學婆羅門書。
印度梵書名為記論，其源無始，莫知作者。每於劫初，梵王先說傳授天人，以是梵王所說，故曰梵書。其言極廣，有百萬頌，即舊譯云《毗伽羅論》者是也。然其音不正，若正應云《毗耶羯
【現代漢語翻譯】 現代漢語譯本： 說這種話，就認為是究竟的說法，固守愚昧不改變，導致這樣的損傷。從今以後，應該依從大乘佛法，不得再食用三凈肉。』仍然建造靈塔，將死雁埋在其中，題寫碑文來表達他的心意，使美好的名聲永遠流傳，因此有了這座塔。 像這樣等等的聖蹟，法師都周遍地觀禮完畢。返回那爛陀寺（Nālandā，古代印度佛教最高學府），才請戒賢法師（Śīlabhadra，那爛陀寺住持）講解《瑜伽師地論》（Yogācārabhūmi-śāstra），一同聽講的有數千人。開始講題后不久，有一位婆羅門（Brahmin，古印度僧侶階層）在人群外悲傷哭泣又笑著。派人問他原因。回答說：『我是東印度人，曾經在布磔迦山（Mount Potraka）觀自在菩薩（Avalokiteśvara，觀音菩薩）像前發願為國王，菩薩為我現身，呵斥我說：「你不要發這個愿！以後某年某月某日那爛陀寺的戒賢法師為脂那國（Cīna，古代對中國的稱呼）僧人講解《瑜伽師地論》，你應該去聽。因此聽聞佛法后可以得見佛，要國王有什麼用！」』現在見到脂那僧人來了，法師又開始講解，與以前說的一樣，所以我又悲傷又高興。』戒賢法師因此讓他留下聽講。經過十五個月講完，派人將婆羅門送給戒日王（Harshavardhana，古印度君主），戒日王賞賜給他三個城鎮。 法師在那爛陀寺聽《瑜伽師地論》三遍，《順正理論》（Nyāyānusāra-śāstra）一遍，《顯揚聖教論》（Abhidharmasamuccaya）和《對法論》（Abhidharma）各一遍，《因明入正理論》（Hetuvidyā-nyāya-praveśa-śāstra）、《聲明記論》（Śabdavidyā）和《集量論》（Pramāṇasamuccaya）等論各兩遍，《中論》（Mūlamadhyamakakārikā）和《百論》（Śata-śāstra）各三遍。至於《俱舍論》（Abhidharmakośa-bhāṣya）、《婆沙論》（Mahāvibhāṣā）、《六足論》（Śaṭpāda-abhidharma）和《阿毗曇》（Abhidhamma）等，因為曾經在迦濕彌羅（Kashmir）等國聽過，到這裡只是尋讀解決疑問而已。還學習婆羅門書籍。 印度梵書（Brahmin scriptures）名為記論（Vyākaraṇa），它的源頭沒有開始，沒有人知道作者。每到劫初，梵王（Brahmā，印度教的創造之神）先說出來傳授給天人，因為是梵王所說，所以叫做梵書。它的內容極其廣泛，有一百萬頌，就是舊譯本中說的《毗伽羅論》（Vyākaraṇa）就是它。然而它的發音不正確，如果正確應該叫做《毗耶羯
【English Translation】 English version: To say such things is to consider it the ultimate teaching, stubbornly clinging to ignorance without change, leading to such harm. From now on, one should follow the Mahayana (Great Vehicle) teachings and not eat the 'three kinds of pure meat' any longer.』 He then built a stupa (spiritual monument), burying the dead goose within, inscribing a memorial to express his heart, so that its noble reputation would be passed down forever, and thus this stupa exists. Such sacred sites as these, the Dharma Master (referring to Xuanzang) visited and paid homage to completely. He then returned to Nālandā Monastery (ancient center of higher learning in India), and requested Śīlabhadra (abbot of Nālandā Monastery) to lecture on the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), with several thousand people listening together. Shortly after the lecture began, a Brahmin (member of the priestly class in ancient India) outside the crowd was weeping and then laughing. When asked the reason, he replied: 『I am from East India, and I once made a vow before the image of Avalokiteśvara (Bodhisattva of Compassion) on Mount Potraka to become a king. The Bodhisattva appeared to me and rebuked me, saying: 「Do not make this vow! Later, on a certain day, month, and year, Śīlabhadra, the Dharma Master of Nālandā Monastery, will lecture on the Yogācārabhūmi-śāstra for a monk from Cīna (ancient name for China). You should go and listen. By hearing this Dharma, you will be able to see the Buddha, so what use is being a king!」』 Now that I see the monk from Cīna has arrived, and the Master is lecturing again, just as it was said before, so I am both sad and happy.』 Śīlabhadra then allowed him to stay and listen to the lecture. After fifteen months of lecturing, he sent someone to take the Brahmin to King Harshavardhana (ancient Indian emperor), who rewarded him with three towns. The Dharma Master listened to the Yogācārabhūmi-śāstra three times at the monastery, the Nyāyānusāra-śāstra (Treatise Following the Principles of Reasoning) once, the Abhidharmasamuccaya (Compendium of Scholasticism) and Abhidharma (Scholasticism) each once, the Hetuvidyā-nyāya-praveśa-śāstra (Introduction to the Science of Reasoning), Śabdavidyā (Science of Sounds), and Pramāṇasamuccaya (Compendium of Valid Cognition) each twice, and the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) and Śata-śāstra (Treatise in One Hundred Verses) each three times. As for the Abhidharmakośa-bhāṣya (Treasury of Higher Knowledge), Mahāvibhāṣā (Great Commentary), Śaṭpāda-abhidharma (Six Sections of Scholasticism), and Abhidhamma (Higher Knowledge), since he had already heard them in countries such as Kashmir, he only read them here to resolve his doubts. He also studied Brahmin scriptures. The Indian Brahmin scriptures are called Vyākaraṇa (Grammar), and their origin is without beginning, and no one knows the author. At the beginning of each kalpa (cosmic cycle), Brahmā (the creator god in Hinduism) first speaks them and transmits them to gods and humans. Because they are spoken by Brahmā, they are called Brahmin scriptures. Their content is extremely vast, with one million verses, which is what the old translation calls the Vyākaraṇa. However, its pronunciation is incorrect; if it were correct, it should be called Viye
剌諵》(音女咸反)，此翻名為《聲明記論》，以其廣記諸法能詮，故名《聲明記論》。昔成劫之初，梵王先說具百萬頌。后至住劫之初，帝釋又略為十萬頌。其後北印度健馱羅國婆羅門睹羅邑波膩尼仙又略為八千頌，即今印度現行者是。近又南印度婆羅門為南印度王復略為二千五百頌，邊鄙諸國多盛流行，印度博學之人所不遵習。此並西域音字之本。其支分相助者，復有《記論略經》，有一千頌。又有字型三百頌，又有字緣兩種，一名《間擇迦》三千頌，二名《溫那地》二千五百頌，此別辯字緣、字型。又有《八界論》八百頌，此中略合字之緣、體。
此諸記論辯能詮所詮，有其兩例。一名底(丁履反)彥多聲，有十八囀，二名蘇漫多聲，有二十四囀，其底彥多聲于文章壯麗處用，于諸泛文亦少用。其二十四囀者於一切諸文同用。其底彥多聲十八囀者，有兩：一、般羅颯迷，二、阿答末泥，各有九囀，故合有十八。初九囀者，如泛論一事即一事有三。說他有三，自說有三，一一三中，說一、說二、說多，故有三也。兩句皆然，但其聲別，故分二九耳。依般羅颯迷聲說，有無等諸法。且如說有，有即三名，一名婆仁-二+波底(丁履反，下同)，二名婆[仁-二+波]矺(多訛反)，三名婆飯底
【現代漢語翻譯】 現代漢語譯本：《剌諵》（音女咸反），此翻譯名為《聲明記論》，因為它廣泛記錄了各種能夠表達意義的法，所以名為《聲明記論》。過去成劫之初，梵天首先說了具有一百萬頌的論述。後來到了住劫之初，帝釋天又將其簡略為十萬頌。之後，北印度健馱羅國婆羅門睹羅邑的波膩尼仙人又將其簡略為八千頌，也就是現在印度流行的版本。最近，南印度的婆羅門為南印度國王又簡略為二千五百頌，邊遠地區的國家大多盛行這種版本，而印度博學之人並不遵從學習。這些都是西域語音文字的根本。 輔助這些記論的支分，還有《記論略經》，有一千頌。還有字型三百頌，還有字緣兩種，一名《間擇迦》（Samarthaka）三千頌，二名《溫那地》（Unadi）二千五百頌，這些分別辨析字緣、字型。還有《八界論》八百頌，其中簡略地結合了字的緣起和形體。 這些記論辨析能詮（expresser）和所詮（expressed），有兩種例子。一名底彥多聲（tinanta），有十八囀（conjugations），二名蘇漫多聲（subanta），有二十四囀，底彥多聲用於文章壯麗之處，在一般的文章中也較少使用。二十四囀則在一切文章中通用。底彥多聲的十八囀，分為兩種：一、般羅颯迷（parasmaipada），二、阿答末泥（atmanepada），各有九囀，所以合起來有十八囀。最初的九囀，例如泛泛地討論一件事，這件事就有三種說法。說他有三種，自說有三種，每一種三種說法中，又可以分為說一、說二、說多，所以有三種說法。兩種情況都是這樣，只是聲音不同，所以分為兩種九囀。依據般羅颯迷聲來說，有無等各種法。例如說『有』，『有』就有三個名稱，一名婆[仁-二+波]底（bhavati），二名婆[仁-二+波]矺（bhavatah），三名婆飯底（bhavanti）。
【English Translation】 English version: 'Lānhán' (pronounced as 'la-xian' in Chinese), this is translated as 'Shēngmíng Jìlùn', because it extensively records various dharmas that can express meaning, hence the name 'Shēngmíng Jìlùn' (Treatise on the Science of Language). In the beginning of the past formation kalpa (成劫), Brahma (梵天) first spoke a discourse containing one million verses. Later, at the beginning of the abiding kalpa (住劫), Indra (帝釋天) abbreviated it to one hundred thousand verses. Subsequently, the Brahmin Panini (波膩尼) of the village of Tura in the country of Gandhara (健馱羅) in North India further abbreviated it to eight thousand verses, which is the version currently circulating in India. Recently, a Brahmin in South India abbreviated it again to two thousand five hundred verses for the king of South India, and this version is widely popular in border countries, but not followed by learned people in India. These are the fundamentals of the sounds and characters of the Western Regions. Supporting these treatises are also auxiliary texts, such as the 'Jìlùn Lüèjīng' (Concise Treatise on Language), which contains one thousand verses. There is also a text on calligraphy with three hundred verses, and two types of etymological texts, one named 'Samarthaka (間擇迦)' with three thousand verses, and the other named 'Unadi (溫那地)' with two thousand five hundred verses, which separately analyze the origins and forms of characters. There is also the 'Eight Realms Treatise' with eight hundred verses, which briefly combines the origins and forms of characters. These treatises analyze the expresser (能詮) and the expressed (所詮), with two examples. One is 'tinanta (底彥多聲)', which has eighteen conjugations (囀), and the other is 'subanta (蘇漫多聲)', which has twenty-four conjugations. 'Tinanta' is used in magnificent writing, and less frequently in general writing. The twenty-four conjugations are used in all types of writing. The eighteen conjugations of 'tinanta' are divided into two types: 'parasmaipada (般羅颯迷)' and 'atmanepada (阿答末泥)', each with nine conjugations, totaling eighteen. The first nine conjugations, for example, when generally discussing a matter, there are three ways to express it. Saying 'he' has three forms, saying 'self' has three forms, and in each of these three forms, it can be further divided into saying 'one', 'two', or 'many', hence there are three forms. Both cases are the same, but the sounds are different, so they are divided into two sets of nine. According to the 'parasmaipada' sound, there are various dharmas such as existence and non-existence. For example, when saying 'exists', 'exists' has three names: 'bhavati (婆[仁-二+波]底)', 'bhavatah (婆[仁-二+波]矺)', and 'bhavanti (婆飯底)'.
。說他三者，一名婆[仁-二+波]斯，二名婆[仁-二+波]矺，三名婆[仁-二+波]他。自說三者，一婆[仁-二+波]彌，二婆[仁-二+波]靴(去聲)，三婆[仁-二+波]摩(此第三依四吠陀論中說，多言婆[仁-二+波]末斯)。依阿答末泥九囀者，於前九囀下各置毗耶底言，余同上。安此者令文巧妙無別義，亦表極美義也。蘇漫多聲二十四囀者，謂總有八囀，於八囀中一一各三。謂說一、說二、說多，故開為二十四。於二十四中一一皆三：謂男聲、女聲、非男非女聲。言八囀者：一、詮諸法體，二、詮所作業，三、詮作具及能作者，四、詮所為事，五、詮所因事，六、詮所屬事，七、詮所依事，八、詮呼召事。且以男聲寄丈夫上作八囀者，丈夫印度語名布路沙。體三囀者，一、布路殺，二、布路筲，三、布路沙(去聲)。所作業三者，一、布路芟，二、布路筲，三、布路霜。作具作者三者，一、布路鎩拏，二、布路𧩰(音鞞僣反)，三、布路鎩鞞，或言布鎩呬。所為事三者，一、布路廈(沙詐反)耶，二、布路沙𧩰(鞞僣反)，三、布路鎩䪨(鞞約反)。所因三者，一、布路沙哆(他我反)，二、布路鎩𧩰(同上)，三、布路鎩䪨(鞞約反)。所屬三者，一、布路鎩言*罝，二、布
【現代漢語翻譯】 現代漢語譯本： 關於他們所說的三種姓，第一種叫做婆[仁-二+波]斯（Brahmin，指婆羅門），第二種叫做婆[仁-二+波]矺（Kshatriya，指剎帝利），第三種叫做婆[仁-二+波]他（Vaishya，指吠舍）。他們自己說的三種姓，第一種叫做婆[仁-二+波]彌，第二種叫做婆[仁-二+波]靴，第三種叫做婆[仁-二+波]摩（Shudra，指首陀羅，這第三種姓是依據四吠陀的理論而說的，也有人多說婆[仁-二+波]末斯）。 依據阿答末泥（梵文語法術語）的九囀（Vibhakti，指格變化）的規則，在前面的九個囀的每一個下面都加上「毗耶底」這個詞，其餘的與上面相同。這樣安排是爲了使文章巧妙而沒有別的意思，也表示極其美好的意義。 蘇漫多聲（梵文語法術語）的二十四囀，是指總共有八個囀，在八個囀中每一個又各有三種。也就是說，說一個、說兩個、說多個，所以展開為二十四種。在二十四種中每一種又各有三種：即男聲、女聲、非男非女聲。 所說的八個囀是：第一，詮釋諸法的本體；第二，詮釋所要做的業；第三，詮釋作具以及能作者；第四，詮釋所要爲了什麼事；第五，詮釋所因為什麼事；第六，詮釋所歸屬的事；第七，詮釋所依靠的事；第八，詮釋呼喚的事。 暫且以男聲寄託在丈夫身上來做八個囀，丈夫在印度語中叫做布路沙（Purusha，指人）。本體的三種囀是：第一，布路殺；第二，布路筲；第三，布路沙（去聲）。所作業的三種是：第一，布路芟；第二，布路筲；第三，布路霜。作具作者的三種是：第一，布路鎩拏；第二，布路𧩰（音鞞僣反）；第三，布路鎩鞞，或者說布鎩呬。所為事的三種是：第一，布路廈（沙詐反）耶；第二，布路沙𧩰（鞞僣反）；第三，布路鎩䪨（鞞約反）。所因的三種是：第一，布路沙哆（他我反）；第二，布路鎩𧩰（同上）；第三，布路鎩䪨（鞞約反）。所屬的三種是：第一，布路鎩言*罝；第二，布
【English Translation】 English version: Concerning the three castes they speak of, the first is called Brahmin (婆[仁-二+波]斯, referring to the Brahmins), the second is called Kshatriya (婆[仁-二+波]矺, referring to the Kshatriyas), and the third is called Vaishya (婆[仁-二+波]他, referring to the Vaishyas). The three castes they themselves speak of are: the first is called 婆[仁-二+波]彌, the second is called 婆[仁-二+波]靴, and the third is called 婆[仁-二+波]摩 (Shudra, referring to the Shudras; this third caste is spoken of according to the theory of the four Vedas, and some also say 婆[仁-二+波]末斯). According to the nine Vibhakti (囀, case endings) of Atmanepada (阿答末泥, a Sanskrit grammatical term), the word '毗耶底' (Viyati) is added under each of the preceding nine case endings, and the rest is the same as above. This arrangement is to make the text ingenious without any other meaning, and also to express the meaning of extreme beauty. The twenty-four case endings of Subanta (蘇漫多聲, a Sanskrit grammatical term) mean that there are a total of eight case endings, and each of the eight case endings has three types. That is, saying one, saying two, saying many, so it expands into twenty-four types. In each of the twenty-four types, there are three types: namely, masculine voice, feminine voice, and non-masculine non-feminine voice. The eight case endings that are spoken of are: first, to explain the essence of all dharmas; second, to explain the karma to be done; third, to explain the instruments and the doers; fourth, to explain what is to be done for what matter; fifth, to explain what is because of what matter; sixth, to explain what belongs to what matter; seventh, to explain what relies on what matter; eighth, to explain the matter of calling out. Let's temporarily use the masculine voice to entrust to the husband to make eight case endings. Husband in the Indian language is called Purusha (布路沙, referring to a person). The three case endings of the essence are: first, 布路殺; second, 布路筲; third, 布路沙 (falling tone). The three types of karma to be done are: first, 布路芟; second, 布路筲; third, 布路霜. The three types of instruments and doers are: first, 布路鎩拏; second, 布路𧩰 (pronounced 鞞僣反); third, 布路鎩鞞, or 布鎩呬. The three types of things to be done are: first, 布路廈 (pronounced 沙詐反) 耶; second, 布路沙𧩰 (鞞僣反); third, 布路鎩䪨 (鞞約反). The three types of causes are: first, 布路沙哆 (pronounced 他我反); second, 布路鎩𧩰 (same as above); third, 布路鎩䪨 (鞞約反). The three types of belonging are: first, 布路鎩[言*罝] (pronounced 子耶反); second, 布
路鎩𧩰，三、布路鎩諵(安咸反)。所依三者，一、布路䐤(所齊反)，二、布路殺諭，三、布路鎩縐(所芻反)。呼召三者，一、系布路殺，二、系布路稍，三、系布路沙。略舉一二如此，余例可知，難為具述。法師皆洞達其詞，與彼人言清典逾妙。如是鉆研諸部及學梵書，凡經五歲。
從此復往伊爛拏缽伐多國。在路至迦佈德伽藍。伽藍南二三里有孤山，巖巘崇崒，灌木蕭森，泉沼澄，鮮花卉芬馥。既為勝地，靈廟寔繁，感變之奇，神異多種。最中精舍有刻檀觀自在菩薩像，威神特尊，常有數十人，或七日、二七日絕粒斷漿，請祈諸愿，心殷至者，即見菩薩具相莊嚴，威光朗曜，從檀像中出，慰喻其人，與其所愿。如是感見數數有人，以故歸者逾眾。其供養人恐諸來者坌污尊儀，去像四面各七步許豎木構欄，人來禮拜，皆于欄外，不得近像。所奉香花，亦並遙散。其得花住菩薩手及掛臂者，以為吉祥，以為得愿。
法師欲往求請，乃買種種花，穿之為鬘，將到像所，至誠禮讚訖，向菩薩跪發三愿：「一者，於此學已還歸本國，得平安無難者，愿花住尊手；二者，所修福慧，愿生睹史多宮事慈氏菩薩，若如意者，愿花貫掛尊兩臂；三者，聖教稱眾生界中有一分無佛性者，玄奘今自疑不知有不，若有佛性
【現代漢語翻譯】 現代漢語譯本 路鎩𧩰（Luoshafan），有三種布路鎩諵（Buluoshanan）（發音為安咸反）。所依據的三種是：一、布路䐤（Bulushi）（發音為所齊反），二、布路殺諭（Bulushayu），三、布路鎩縐（Buluoshazhou）（發音為所芻反）。呼召也有三種：一、系布路殺（Xibulusha），二、系布路稍（Xibulushao），三、系布路沙（Xibulusha）。這裡只簡單列舉一兩種，其餘的可以依此類推，難以全部詳述。法師們都精通這些詞語，用清晰典雅的語言與當地人交流，甚至比他們自己說得更好。就這樣鉆研各種經典和學習梵文，總共花了五年時間。
從此他又前往伊爛拏缽伐多國（Iranaparvata）。在路上到達迦佈德伽藍（Kaputegalama）。伽藍南面二三里處有一座孤山，山巖陡峭險峻，灌木叢生，泉水清澈，鮮花芬芳。這裡是勝地，靈廟眾多，感應變化的奇蹟，神異的事情也很多。最中間的精舍里有一尊刻檀木的觀自在菩薩（Avalokitesvara）像，威嚴神聖，非常受人尊敬。經常有幾十人，或者七天、十四天不吃不喝，虔誠地祈求各種願望。心意真誠的人，就能看見菩薩具足莊嚴的相貌，威光閃耀，從檀木像中出來，安慰那個人，並滿足他的願望。像這樣感應顯現的事情經常發生，因此來這裡的人越來越多。負責供養的人擔心來的人太多會弄髒菩薩像，所以在佛像四面各七步遠的地方豎起木頭欄桿，人們來禮拜，都在欄桿外面，不能靠近佛像。供奉的香和花，也都在遠處散放。如果有人得到花落在菩薩手上或者掛在手臂上，就認為是吉祥的徵兆，認為願望能夠實現。
法師想要前去祈求，就買了各種各樣的花，把它們穿成花鬘，帶到佛像那裡，至誠地禮拜讚頌完畢，向菩薩跪下發了三個願望：『第一，如果我學成之後能夠平安無事地回到自己的國家，愿花落在您的手上；第二，如果我所修的福德和智慧，能夠讓我往生到睹史多宮（Tushita）侍奉慈氏菩薩（Maitreya），愿花貫掛在您的兩臂上；第三，聖教中說眾生界中有一部分沒有佛性，玄奘（Xuanzang）現在自己懷疑，不知道有沒有這回事，如果有佛性』
【English Translation】 English version Luoshafan, there are three types of Buluoshanan (pronounced An Xian fan). The three bases are: 1. Bulushi (pronounced Suo Qi fan), 2. Bulushayu, 3. Buluoshazhou (pronounced Suo Chu fan). There are also three types of invocations: 1. Xibulusha, 2. Xibulushao, 3. Xibulusha. I will briefly list one or two here, and the rest can be inferred by analogy, as it is difficult to describe them all in detail. The Dharma masters are all proficient in these terms and communicate with the local people in clear and elegant language, even better than they speak themselves. In this way, he spent a total of five years studying various scriptures and learning Sanskrit.
From there, he went to Iranaparvata. On the way, he arrived at Kaputegalama. Two or three li south of the monastery is a solitary mountain with steep and precipitous rocks, dense shrubs, clear springs, and fragrant flowers. It is a scenic spot with many sacred temples and many miracles of transformation and supernatural events. In the central精舍(Jingshe, 精舍 means 精舍), there is a carved sandalwood Avalokitesvara statue, which is majestic and highly respected. There are often dozens of people, or seven or fourteen days of fasting, sincerely praying for various wishes. Those who are sincere can see the Bodhisattva with a complete and solemn appearance, shining with majestic light, coming out of the sandalwood statue, comforting that person, and fulfilling his wishes. Such manifestations occur frequently, so more and more people come here. The people in charge of offerings are worried that too many people will soil the Bodhisattva statue, so they erected wooden fences seven steps away from the statue on all sides. People come to worship outside the fences and cannot approach the statue. The incense and flowers offered are also scattered from a distance. If someone gets a flower to stay in the Bodhisattva's hand or hang on the arm, it is considered an auspicious sign and that the wish can be fulfilled.
The Dharma master wanted to go and pray, so he bought all kinds of flowers, strung them into garlands, and brought them to the statue. After sincerely worshiping and praising, he knelt down to the Bodhisattva and made three vows: 'First, if I can return to my country safely after completing my studies here, may the flower stay in your hand; second, if the merits and wisdom I cultivate can allow me to be reborn in Tushita Palace to serve Maitreya Bodhisattva, may the flower hang on both of your arms; third, the sacred teachings say that there is a part of sentient beings who do not have Buddha-nature, Xuanzang now doubts himself, and does not know if this is the case, if there is Buddha-nature'
，修行可成佛者，愿花貫掛尊頸項。」語訖，以花遙散，鹹得如言。既滿所求，歡喜無量。其傍同禮及守精舍人見已，彈指嗚足，言：「未曾有也。當來若成道者，愿憶今日因緣先相度耳。」
自此漸去至伊爛拏國。伽藍十所，僧徒四千餘人，多學小乘，說一切有部義。近有鄰王廢其國君，以都城施僧，于中並建二寺，各有千僧。有二大德，一名怛他揭多鞠多(此云如來密)，二名羼底僧訶(此雲師子忍也)，俱善薩婆多部。又停一年，就讀《毗婆沙》、《順正理》等。大城南有窣堵波，佛昔於此三月為天、人說法，其傍又有過去四佛遺蹟。國西界殑伽河，南至小孤山，佛昔於此三月安居，降薄句羅藥叉。山東南巖下大石上有佛坐跡，入石寸餘，長五尺二寸，廣四尺一寸。又有佛置桾稚迦(即澡罐也，舊曰軍持，訛也)跡。深寸餘，作八出花文。國南界荒林，多有大象，壯而高大焉。
大唐大慈恩寺三藏法師傳卷第三 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第四
沙門慧立本 釋彥悰箋
起瞻波國終迦摩縷波國王請
自此順殑伽河南岸東行三百餘里，至瞻波國(中印度境)。伽藍十所，僧徒二百餘人，習小乘教。城壘
【現代漢語翻譯】 現代漢語譯本：'如果修行可以成佛，我願用鮮花編成的花環敬獻給您的頸項。'說完，他遙遙地撒出鮮花，結果都如他所愿。既然滿足了願望，他歡喜無量。旁邊一同行禮的人和守護精舍的人看到后，都彈指讚歎，說：'真是前所未有啊！將來如果這位菩薩能夠成佛，希望他能記得今日的因緣，先來度化我們。' 從此玄奘法師逐漸前往伊爛拏國（Irana）。那裡有伽藍十所，僧徒四千餘人，大多學習小乘佛教，宣說一切有部的教義。附近有鄰國的國王廢黜了該國國君，將都城施捨給僧侶，並在城中建造了兩座寺廟，每座寺廟各有千名僧人。有兩位大德，一位名叫怛他揭多鞠多（Tathāgatagupta，此云如來密），另一位名叫羼底僧訶（Kṣāntisimha，此雲師子忍也），都精通薩婆多部（Sarvāstivāda）。玄奘法師又在那裡停留了一年，研讀《毗婆沙》（Vibhāṣā）、《順正理論》等。大城南邊有一座窣堵波（stūpa，佛塔），過去佛陀曾在此地三個月為天人和阿修羅說法，它的旁邊還有過去四佛的遺蹟。該國西邊的邊界是殑伽河（Gaṅgā，恒河），南邊到達小孤山，佛陀過去曾在此地安居三個月，降伏了薄句羅藥叉（Bakula yakṣa）。山東南的巖石下有一塊大石頭，上面有佛陀的坐跡，陷入石頭一寸多深，長五尺二寸，寬四尺一寸。還有佛陀放置桾稚迦（kuṇḍikā，即澡罐，舊稱軍持是訛傳）的痕跡，深一寸多，呈現八瓣蓮花的花紋。該國南邊的邊界是荒涼的森林，那裡有很多大象，體格健壯而高大。 《大唐大慈恩寺三藏法師傳》卷第三 《大正藏》第50冊 No. 2053 《大唐大慈恩寺三藏法師傳》 《大唐大慈恩寺三藏法師傳》卷第四 沙門慧立著 釋彥悰箋 起自瞻波國（Campā） 終於迦摩縷波國王的請求 從此玄奘法師沿著殑伽河（Gaṅgā，恒河）南岸向東行走了三百多里，到達瞻波國（Campā，中印度境）。那裡有伽藍十所，僧徒二百餘人，學習小乘佛教。城池堅固。
【English Translation】 English version: 'If cultivation can lead to Buddhahood, I wish to offer a garland of flowers to adorn your neck.' After speaking, he scattered the flowers remotely, and they all landed as he wished. Having fulfilled his desire, he was immensely joyful. Those who were bowing together with him and the people guarding the monastery, upon seeing this, snapped their fingers in admiration and exclaimed, 'This is unprecedented! If this Bodhisattva attains Buddhahood in the future, may he remember the causes and conditions of today and liberate us first.' From there, the Master Xuanzang gradually proceeded to the country of Irana. There were ten monasteries, with over four thousand monks, mostly studying Hīnayāna Buddhism, expounding the doctrines of the Sarvāstivāda school. Nearby, a neighboring king had overthrown the ruler of that country and donated the capital city to the monks, building two temples within the city, each with a thousand monks. There were two great virtuous ones, one named Tathāgatagupta (meaning 'secret of the Tathāgata'), and the other named Kṣāntisimha (meaning 'lion of forbearance'), both well-versed in the Sarvāstivāda school. The Master stayed there for another year, studying the Vibhāṣā and Nyāyānusāra-śāstra. To the south of the great city was a stūpa (Buddhist pagoda), where the Buddha had once preached for three months to gods and humans. Beside it were the relics of the past four Buddhas. The western border of the country was the Gaṅgā River (Ganges), and to the south was Little Lonely Mountain, where the Buddha had once stayed for three months, subduing the yakṣa Bakula. Southeast of the mountain, under a cliff, on a large rock, were the Buddha's sitting traces, sunken into the stone by more than an inch, measuring five feet two inches in length and four feet one inch in width. There were also traces of the Buddha placing his kuṇḍikā (water vessel, formerly called 'kun chi,' which is a corruption), more than an inch deep, with a pattern of eight-petaled lotus flowers. The southern border of the country was a desolate forest, where there were many elephants, strong and tall. The Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty, Volume 3 Taisho Tripitaka Volume 50, No. 2053, The Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty The Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty, Volume 4 Written by the śrāmaṇa Huili, annotated by Shi Yancong Starting from the country of Campā, ending with the request of the King of Kāmarūpa From there, Master Xuanzang traveled east along the southern bank of the Gaṅgā River (Ganges) for more than three hundred li, arriving at the country of Campā (in Central India). There were ten monasteries, with over two hundred monks, studying Hīnayāna teachings. The city walls were strong.
磚高數丈，基隍深闊，極為崇固。昔者劫初人皆穴處，後有天女下降人中，游殑伽河浴，水靈觸身生四子，分王贍部洲，別疆界，筑閭邑，此則一子之都。國南界數十由旬有大山林，幽茂連綿二百餘里，其間多有野象，數百為群，故伊爛拏、瞻波二國象軍最多，每於此林令象師調捕充國乘用。又豐豺、兕、黑豹，人無敢行。
相傳云，先佛未出之時，有一放牛人牧數百頭牛，驅至林中，有一牛離群獨去，常失不知所在，至日暮欲歸，還到群內，而光色姝悅，鳴吼異常，諸牛咸畏，無敢處其前者。如是多日，牧牛人怪其所以，私候目之，須臾還去，遂逐觀之。見牛入一石孔，人亦隨入，可四五里，豁然大明，林野光華，多異花果，爛然溢目，並非俗內所見。牛於一處食草，草色香潤，亦人間所無。其人見諸果樹黃赤如金，香而且大，乃摘取一顆，心雖貪愛，仍懼不敢食。少時牛出，人亦隨歸，至石孔未出之間，有一惡鬼奪其果留。牧牛人以此問一大醫，並說果狀，醫言不可即食，宜方便將一出來。後日復隨牛入，還摘一顆，懷欲將歸，鬼復遮奪，其人以果內于口中，鬼復撮其喉，人即咽之，果既入腹，身遂洪大，頭雖得出，身猶在孔，竟不得歸。后家人尋訪，見其形變，無不驚懼，然尚能語，說其所由。家人歸還
【現代漢語翻譯】 現代漢語譯本 磚砌的城墻高數丈，地基深而寬闊，極其高大堅固。從前，劫初時期的人們都住在洞穴里。後來，有一位天女降臨人間，在殑伽河（Ganges River）沐浴，受到水靈的感應，生下了四個兒子，分別統治贍部洲（Jambudvipa），劃分疆界，建造城邑。這裡就是其中一個兒子的都城。國家南邊的邊界有數十由旬（Yojana，古印度長度單位）的地方有一片大森林，幽深茂盛，連綿二百多里，其中有很多野象，常常數百成群。因此，伊爛拏國（Ilanara）和瞻波國（Champa）的象軍最多，常常在這片森林裡讓馴象師捕捉大象，用來充實國家的軍隊。此外，這裡還盛產豺、兕（一種野牛）、黑豹，人們都不敢隨意進入。 相傳，在先佛（過去佛）還未出世的時候，有一個放牛人放牧數百頭牛，把牛趕到森林裡。有一頭牛離開了牛群獨自走開，常常不知道去了哪裡。到了傍晚要回家的時候，又回到牛群里，但是它的光澤和顏色變得非常美好，鳴叫的聲音也異常洪亮，其他的牛都很害怕它，沒有敢走在它前面的。像這樣過了很多天，放牛人覺得很奇怪，就偷偷地觀察它。一會兒，這頭牛又離開了，於是放牛人就跟隨著它。看見牛進入了一個石洞，放牛人也跟著進入，走了大約四五里路，突然變得非常明亮，林野充滿了光華，有很多奇異的花果，鮮艷奪目，都不是世俗間所能見到的。牛在一個地方吃草，草的顏色香氣都很滋潤，也是人間所沒有的。放牛人看見那些果樹，顏色黃里透紅像黃金一樣，又香又大，就摘了一顆，心裡雖然很貪愛，但是仍然害怕不敢吃。過了一會兒，牛出來了，放牛人也跟著回家，到了石洞口還沒出來的時候，有一個惡鬼搶走了他的果子。放牛人把這件事問了一個大夫，並說了果子的形狀，大夫說不能馬上吃，應該想辦法再拿一個出來。後來一天，放牛人又跟著牛進入石洞，又摘了一顆，想要帶回家，惡鬼又來阻攔搶奪，放牛人就把果子放進嘴裡，惡鬼又抓住他的喉嚨，放牛人就吞了下去。果子進入腹中之後，他的身體就變得非常巨大，頭雖然能夠出來，但是身體還在洞里，最終沒能出來。後來，他的家人尋找他，看見他變成了這個樣子，無不驚恐害怕，但是他還能說話，說出了事情的經過。他的家人就回去了。
【English Translation】 English version The brick walls were several 'zhang' (丈, a unit of length) high, and the foundation was deep and wide, extremely towering and solid. In the past, during the beginning of the 'kalpa' (劫初, cosmic cycle), people lived in caves. Later, a celestial maiden descended among humans, bathed in the 'Ganges River' (殑伽河), and through the spirit of the water, gave birth to four sons, who ruled over 'Jambudvipa' (贍部洲, the continent south of Mount Meru), divided territories, and built cities. This is the capital of one of those sons. To the south of the country, for dozens of 'yojana' (由旬, an ancient Indian unit of distance) there is a large forest, secluded and lush, stretching over two hundred 'li' (里, a Chinese unit of distance), where many wild elephants roam in herds of hundreds. Therefore, the kingdoms of 'Ilanara' (伊爛拏) and 'Champa' (瞻波) have the largest elephant armies, and they often send elephant trainers to this forest to capture elephants for the country's military use. Furthermore, there are abundant jackals, 'gaur' (兕, a type of wild cattle), and black panthers, so people dare not travel there. According to legend, before the 'past Buddhas' (先佛) appeared, there was a cowherd who grazed hundreds of cows, driving them into the forest. One cow would often leave the herd and go off on its own, and its whereabouts would be unknown. When it was time to return in the evening, it would rejoin the herd, but its complexion and color would be exceptionally beautiful, and its bellowing would be unusually loud. The other cows would fear it and dare not stand before it. This happened for many days, and the cowherd wondered why, so he secretly observed it. After a while, the cow left again, and the cowherd followed it. He saw the cow enter a stone hole, and the cowherd also entered, walking about four or five 'li' (里), when suddenly it became very bright, and the forest and fields were filled with light and splendor. There were many strange flowers and fruits, dazzling to the eye, unlike anything seen in the mundane world. The cow ate grass in one place, and the color and fragrance of the grass were moist and rich, also unlike anything found in the human realm. The cowherd saw that the fruit trees were yellow and red like gold, fragrant and large, so he picked one, but although he was greedy, he was still afraid to eat it. After a short time, the cow came out, and the cowherd followed it home. As they were about to exit the stone hole, a wicked ghost snatched the fruit from him. The cowherd asked a great physician about this and described the appearance of the fruit. The physician said that it should not be eaten immediately and that he should find a way to bring one out. The next day, the cowherd followed the cow into the stone hole again and picked another fruit, intending to take it home, but the ghost came again to block and snatch it. The cowherd put the fruit in his mouth, and the ghost grabbed his throat, so the cowherd swallowed it. Once the fruit entered his belly, his body became enormous. Although his head could get out, his body was still in the hole, and he could not get out. Later, his family searched for him and, seeing his transformed appearance, were all terrified. However, he could still speak and told them what had happened. His family then returned home.
，多命手力欲共出之，竟無移動。國王聞之自觀，慮為後患，遣人掘挽，亦不能動。年月既久，漸變為石，猶有人狀。后更有王知其為仙果所變，謂侍臣曰：「彼既因藥身變，即身是藥，觀雖是石，其體終是神靈，宜遣人將錘鉆𣃆取少許將來。」臣奉王命，與工匠往，盡力鐫鑿，凡經一旬，不得一片，今猶現在。
自此東行四百餘里，至羯末嗢祇羅國(中印度境)。尋禮聖蹟，伽藍六七所，僧徒三百餘人。自此東度殑伽河，行六百餘里，至奔那伐彈那國(南印度境)。尋禮聖蹟，伽藍二十餘所，僧三千餘人，大小乘兼學。城西二十餘里有跋姞婆伽藍，臺閣壯峻，僧徒七百人。其側有窣堵波，無憂王所建，昔如來在此三月說法處，數放光明。又有四佛經行之跡。傍有精舍，中有觀自在菩薩像，至誠祈請，無愿不遂。
自此東南行九百餘里，至羯羅拏蘇伐剌那國(東印度境)。伽藍十餘所，僧徒三百餘人，學小乘正量部法。別有三伽藍，不食乳酪，此承提婆達多遺教也。大城側有絡多末知僧伽藍(唐言赤泥)，即往昔此國未有佛法時，南印度沙門客遊此國，降挫鍱腹外道邪論已，國王為立。其側又有窣堵波，無憂王所建，是佛昔於此七日說法處。
從此東南出至三摩怛吒國(東印度境)。濱近大海，氣
【現代漢語翻譯】 現代漢語譯本：許多孔武有力的人想要一起把它搬出來，最終也沒能移動分毫。國王聽說了這件事，親自前去觀看，擔心它成為後患，派人挖掘拉動，也無法撼動。時間久了，漸漸變成了石頭，但仍然保持著人的形狀。後來又有國王知道這是仙果所變化而成，對侍臣說：『它既然因為藥物而身體變化，那麼身體就是藥物，看起來雖然是石頭，但其本質終究是神靈，應該派人拿錘子和鑿子去鑿取少許回來。』臣子奉了國王的命令，與工匠一同前往，竭盡全力地雕琢，經過十天，也沒能得到一片，現在仍然存在。 從這裡向東走四百多里，到達羯末嗢祇羅國（位於中印度境內）。尋找並禮拜聖蹟，有六七座伽藍（寺院），僧侶三百多人。從這裡向東渡過殑伽河（恒河），行走六百多里，到達奔那伐彈那國（位於南印度境內）。尋找並禮拜聖蹟，有二十多座伽藍，僧侶三千多人，大小乘佛法兼修。城西二十多里有跋姞婆伽藍，樓臺殿閣雄偉壯麗，僧侶七百人。旁邊有窣堵波（佛塔），是阿育王所建造的，過去如來佛曾在此說法三個月，多次放出光明。還有四佛經行（散步）的遺蹟。旁邊有精舍（寺廟），裡面有觀自在菩薩像，至誠祈禱，沒有不能如願的。 從這裡向東南走九百多里，到達羯羅拏蘇伐剌那國（位於東印度境內）。有十幾座伽藍，僧侶三百多人，學習小乘正量部的佛法。另外有三座伽藍，不食用乳酪，這是繼承提婆達多（佛陀的堂弟，曾試圖分裂僧團）的遺教。大城旁邊有絡多末知僧伽藍（唐朝時稱為赤泥），過去這個國家還沒有佛法的時候，南印度的沙門（僧侶）來到這裡遊歷，降伏了鍱腹外道（一種外道）的邪說后，國王為他建立了這座寺廟。寺廟旁邊還有窣堵波，是阿育王所建造的，是佛陀過去曾在此說法七天的地方。 從這裡向東南出發到達三摩怛吒國（位於東印度境內）。靠近大海，氣候
【English Translation】 English version: Many strong men tried to move it together, but they couldn't move it at all. The king heard about it and went to see it himself, worried that it would become a future problem. He sent people to dig and pull it, but they couldn't move it either. As time passed, it gradually turned into stone, but it still retained the shape of a person. Later, another king learned that it had been transformed from a divine fruit and said to his attendants, 'Since it has been transformed by medicine, then its body is medicine. Although it looks like a stone, its essence is still divine. We should send people to take hammers and chisels to carve out a small amount to bring back.' The minister obeyed the king's order and went with the craftsmen. They tried their best to carve, but after ten days, they couldn't get a single piece. It still exists today. From here, traveling more than four hundred li to the east, one arrives at the country of Kajangala (in central India). Seeking and paying homage to the sacred sites, there are six or seven monasteries (Gharama), with more than three hundred monks. From here, crossing the Ganges River to the east and traveling more than six hundred li, one arrives at the country of Pundravardhana (in southern India). Seeking and paying homage to the sacred sites, there are more than twenty monasteries, with more than three thousand monks, studying both the Mahayana and Hinayana teachings. More than twenty li west of the city is the Bhasu Vihara, with magnificent pavilions and towers, and seven hundred monks. Beside it is a stupa (Stupa), built by King Ashoka, where the Tathagata (Buddha) once preached for three months, repeatedly emitting light. There are also traces of the Four Buddhas walking. Next to it is a vihara (monastery), in which there is an image of Avalokiteśvara Bodhisattva (Guanyin), and if one prays sincerely, no wish will be unfulfilled. From here, traveling more than nine hundred li to the southeast, one arrives at the country of Karnasuvarna (in eastern India). There are more than ten monasteries, with more than three hundred monks, studying the Sammitiya school of Hinayana Buddhism. There are also three monasteries that do not eat milk or cheese, following the teachings of Devadatta (Buddha's cousin, who tried to split the Sangha). Next to the large city is the Raktamrittika Monastery (called Chi-ni in the Tang Dynasty), which was built by the king for a Shramana (monk) from South India who traveled here when there was no Buddhism in this country, after he had defeated the heretical doctrines of the Nirgrantha (a type of heretic). Next to the monastery is a stupa, built by King Ashoka, where the Buddha once preached for seven days. From here, heading southeast, one arrives at the country of Samatata (in eastern India). It is close to the sea, and the climate
序和暢。伽藍三十餘所，僧徒二千餘人，習上座部義。天祠外道其徒亦眾。去城不遠有窣堵波，無憂王所建，昔佛為諸人、天於此七日說法處。去此不遠又有伽藍，中有青玉佛像，高八尺，相好端嚴，常有自然妙香，芬馨滿院。五色光瑞，往往燭天。凡預見聞，無不深發道意。
從此東北，海濱山谷間有室利差怛羅國，次東南海隅有迦摩浪迦國，次東有墮羅缽底國，次東有伊賞那補羅國，次東有摩訶瞻波國(此雲林邑)，次西有閻摩那洲國。凡此六國，山海深遠，雖不入其境，而風俗可知。
自此三摩怛吒國西行九百餘里，至耽摩栗底國(東印度境)。居近海隅，伽藍十餘所，僧徒千餘人。城側有窣堵波，高二百餘尺，無憂王所建，傍有過去四佛經行遺蹟。是時聞海中有僧伽羅國(此云執師子也)，有明上座部三藏及解《瑜伽論》者，涉海路七百由旬方可達彼。未去間，逢南印度僧相勸云：「往師子國者不須水路，海中多有惡風、藥叉、濤波之難，可從南印度東南角，水路三日行即到。雖復跋履山川，然用為安穩，並得觀烏荼等諸國聖蹟。」
法師即西南向烏茶國(東印度境)。伽藍百餘所，僧徒萬餘人，學大乘法。亦有天祠外道，邪正雜居。窣堵波十餘所，皆無憂王所建，靈相間起。國東南境臨
【現代漢語翻譯】 現代漢語譯本：秩序井然，和諧流暢。這裡有三十多所伽藍（寺院），僧侶二千多人，修習上座部（佛教部派）的教義。天祠（印度教寺廟）和外道（佛教以外的宗教）的信徒也很多。離城不遠有一座窣堵波（佛塔），是阿育王（古印度孔雀王朝的國王）所建造的，過去佛陀曾在此為諸人天說法七日。離這裡不遠還有一座伽藍，裡面有一尊青玉佛像，高八尺，相好莊嚴，常有自然的奇妙香氣，芬芳充滿整個庭院。五色的光芒和祥瑞，常常照亮天空。凡是親眼見到或聽聞的人，沒有不深深地發起修道之心的。 從這裡向東北方向，在海濱山谷之間有室利差怛羅國（Srikshetra），再往東南海邊有迦摩浪迦國（Kamarupa），再往東有墮羅缽底國（Dvaravati），再往東有伊賞那補羅國（Isanapura），再往東有摩訶瞻波國（Mahachampa，即林邑）。再往西有閻摩那洲國（Yamana-dvipa）。這六個國家，山海深遠，雖然沒有進入它們的境內，但風俗人情是可以瞭解的。 從三摩怛吒國（Samataṭa）向西走九百多里，到達耽摩栗底國（Tamralipti，位於東印度境內）。這裡靠近海邊，有十多所伽藍，僧侶一千多人。城邊有一座窣堵波，高二百多尺，是阿育王所建造的，旁邊有過去四佛（過去已成佛的四位佛陀）經行時留下的遺蹟。當時聽說海中有僧伽羅國（Simhala，即執師子國），有精通上座部三藏（佛教經典）以及解釋《瑜伽論》（佛教論典）的人，需要航海七百由旬（古印度長度單位）才能到達那裡。還沒動身的時候，遇到南印度的僧人勸說道：『前往師子國不需要走水路，海中多有惡風、藥叉（一種惡鬼）、濤波（海浪）的災難，可以從南印度東南角，走水路三天就能到達。雖然要翻山越嶺，但這樣更為安全穩妥，並且可以觀賞烏荼國（Odra）等各國的聖蹟。』 法師於是向西南方向前往烏茶國（Odra，位於東印度境內）。這裡有一百多所伽藍，僧侶一萬多人，學習大乘佛法。也有天祠和外道，邪教和正教混雜居住。有十多所窣堵波，都是阿育王所建造的，靈異的景象時常出現。烏茶國的東南邊境靠近大海。
【English Translation】 English version: The order is harmonious and smooth. There are more than thirty monasteries (Garamas), with over two thousand monks, studying the doctrines of the Theravada school (a Buddhist school). There are also many followers of Deva temples (Hindu temples) and other non-Buddhist religions (outsiders). Not far from the city is a stupa (Buddhist pagoda) built by King Ashoka (an ancient Indian Maurya dynasty king), where the Buddha once preached to humans and devas for seven days. Not far from here is another Garama, which contains a green jade Buddha statue, eight feet tall, with dignified features, and a natural, wonderful fragrance that fills the entire courtyard. Five-colored light and auspicious signs often illuminate the sky. All who see or hear of it deeply aspire to the path of enlightenment. From here, northeastward, in the coastal mountains and valleys, is the Srikshetra country, then southeast along the coast is the Kamarupa country, then east is the Dvaravati country, then east is the Isanapura country, then east is the Mahachampa country (also known as Lin-yi). To the west is the Yamana-dvipa country. These six countries are remote with mountains and seas, and although I did not enter their territories, their customs can be understood. From the Samataṭa country, traveling west for more than nine hundred li, one reaches the Tamralipti country (in East India). It is located near the sea, with more than ten monasteries and over a thousand monks. Beside the city is a stupa, over two hundred feet tall, built by King Ashoka, next to which are the traces of the past four Buddhas (the four Buddhas who have attained Buddhahood in the past) walking. At that time, it was heard that in the sea there was the Simhala country (also known as the country of the Lion), with those who were proficient in the Theravada Tripitaka (Buddhist scriptures) and those who explained the 'Yogacara Shastra' (Buddhist treatise), requiring a sea voyage of seven hundred yojanas (an ancient Indian unit of length) to reach it. Before departing, a monk from South India advised: 'To go to the country of the Lion, there is no need to go by water, as there are many dangers in the sea, such as evil winds, yakshas (a type of evil spirit), and tidal waves. You can go from the southeast corner of South India, taking a three-day water route. Although it involves traversing mountains and rivers, it is safer and more stable, and you can also see the sacred sites of the Odra country and others.' The Dharma master then traveled southwest to the Odra country (in East India). There are more than a hundred monasteries here, with over ten thousand monks, studying Mahayana Buddhism. There are also Deva temples and other non-Buddhist religions, with heretical and orthodox teachings mixed together. There are more than ten stupas, all built by King Ashoka, with miraculous phenomena frequently occurring. The southeastern border of the Odra country is near the sea.
大海有折利怛羅城(唐言發行)，即入海商人及遠方客旅往來停止之路，南去僧伽羅國二萬餘里。每夜靜無雲之時，遙望見彼佛牙窣堵波上寶珠，光明冏然，狀似空中星燭。
自此西南大林中行千二百餘里，至恭御陀國(東印度)。從此西南行大荒林千四五百里，至羯𩜁(力曾反)伽國(南印度境)。伽藍十餘所，僧五百餘人，學上座部法。往昔人極殷稠，為擾觸一五通仙人，仙人瞋忿，以惡咒殘害，國人少長俱死，后余處稍漸遷居，猶未充實。
自此西北行千八百餘里，至南憍薩羅國(中印度境)。王，剎帝利也。崇敬佛法，愛尚學藝。伽藍百所，僧徒萬人。天祠外道，頗亦殷雜。城南不遠有故伽藍，傍有窣堵波，無憂王所立。昔者如來於此處現大神變，降挫外道，後龍猛菩薩止此伽藍。時此國王號娑多婆訶(唐言引正)，珍敬龍猛，供衛甚厚。時提婆菩薩自執師子國來求論難，造門請通，門司為白。龍猛素知其名，遂滿缽盛水，令弟子持出示之。提婆見水，默而投針，弟子將還。龍猛見已，深加喜嘆，曰：「水之澄滿，以方我德；彼來投針，遂窮其底。若斯人者，可與論玄議道，囑以傳燈。」即令引入。坐訖，發言往復，彼此俱歡，猶魚水相得。龍猛曰：「吾衰邁矣，朗輝慧日，其在子乎。」提婆避
【現代漢語翻譯】 現代漢語譯本：大海中有折利怛羅城（梵文：發行之城），是進入大海的商人和遠方旅客往來停靠的道路，向南距離僧伽羅國（Śrī Lanka）二萬多里。每當夜晚平靜無雲的時候，遠遠望見那佛牙窣堵波（Buddha Tooth Stupa）上的寶珠，光明閃耀，形狀就像空中的星光蠟燭。
從這裡向西南方向穿過大森林行走一千二百多里，到達恭御陀國（Kuṅgoda，東印度）。從這裡向西南方向穿過大荒林一千四五百里，到達羯𩜁伽國（Kṛṣṇagar，南印度境）。這裡有伽藍（僧院）十多所，僧侶五百多人，學習上座部（Theravāda）佛法。過去這裡人煙稠密，因為觸怒了一位五通仙人（擁有五種神通的仙人），仙人憤怒，用惡咒殘害他們，全國人民無論老少都死了，後來其他地方的人稍微逐漸遷居過來，仍然沒有完全恢復。
從這裡向西北方向行走一千八百多里，到達南憍薩羅國（Dakṣiṇa Kosala，中印度境）。國王是剎帝利（Kshatriya，統治階級），崇敬佛法，喜愛學習技藝。這裡有伽藍一百所，僧侶一萬人。天祠外道（非佛教的宗教），也相當繁雜。城南不遠的地方有一座古老的伽藍，旁邊有一座窣堵波（Stupa），是阿育王（Aśoka）所建造的。過去如來（Tathāgata）曾在這裡顯現大神變，降伏挫敗外道，後來龍猛菩薩（Nāgārjuna）住在這座伽藍。當時這裡的國王名叫娑多婆訶（Sātavāhana，引正），珍視尊敬龍猛，供養護衛非常周到。當時提婆菩薩（Āryadeva）從師子國（Śrī Lanka）前來尋求辯論，來到門前請求通報，門衛稟告了龍猛。龍猛一向知道他的名聲，於是用滿缽盛水，讓弟子拿出去給他看。提婆看到水，默默地投入一根針，弟子拿了回來。龍猛看到后，深深地讚歎，說：『水的澄澈充滿，可以比作我的德行；他來投入針，能夠窮盡其底。像這樣的人，可以和他討論玄妙的道理，囑託他傳承佛法。』於是讓人把他引進來。坐定后，雙方你來我往地發言，彼此都非常高興，就像魚和水一樣相得益彰。龍猛說：『我衰老了，照亮光輝的慧日，就在你身上了。』提婆避讓
【English Translation】 English version: In the great ocean, there is the city of Zheli Daluo (Dharitra, meaning 'issuing forth'), which is the road where merchants entering the sea and travelers from afar come and go. It is more than twenty thousand li south of the country of Sengqieluo (Śrī Lanka). Every night when it is calm and cloudless, one can see from afar the precious pearl on the Buddha Tooth Stupa, its light shining brightly, like a star candle in the sky.
From here, traveling southwest through the great forest for more than twelve hundred li, one reaches the country of Gongyutuo (Kuṅgoda, in East India). From here, traveling southwest through the great wilderness forest for fourteen or fifteen hundred li, one reaches the country of Jiejuqianga (Kṛṣṇagar, in the territory of South India). There are more than ten monasteries (Galan), with more than five hundred monks, studying the Theravāda teachings. In the past, the population was extremely dense, but because they offended a five-penetration immortal (an immortal with five supernatural powers), the immortal was angered and harmed them with evil curses, and all the people of the country, young and old, died. Later, people from other places gradually moved in, but it is still not fully populated.
From here, traveling northwest for more than eighteen hundred li, one reaches the country of Nanqiaosaluo (Dakṣiṇa Kosala, in the territory of Central India). The king is a Kshatriya (ruling class), who reveres the Buddha's teachings and loves learning arts. There are one hundred monasteries here, with ten thousand monks. Temples of other religions are also quite numerous. Not far south of the city is an old monastery, next to which is a stupa built by King Ashoka (Aśoka). In the past, the Tathāgata manifested great supernatural powers here, subduing and defeating other religions. Later, the Bodhisattva Nāgārjuna stayed in this monastery. At that time, the king here was named Sātavāhana (meaning 'leading to righteousness'), who cherished and respected Nāgārjuna, and provided very generous offerings and protection. At that time, the Bodhisattva Āryadeva came from the country of Shiziguo (Śrī Lanka) to seek debate, and came to the gate to request an audience. The gatekeeper reported to Nāgārjuna. Nāgārjuna had always known his name, so he filled a bowl with water and had a disciple take it out to show him. Āryadeva saw the water and silently dropped a needle into it, and the disciple brought it back. When Nāgārjuna saw it, he deeply praised it, saying: 'The clarity and fullness of the water can be compared to my virtue; he came to drop the needle, and was able to reach its bottom. Such a person can discuss profound principles with him and entrust him with the transmission of the Dharma.' So he had him brought in. After they were seated, they spoke back and forth, and were both very happy, like fish and water getting along well. Nāgārjuna said: 'I am old and declining, the sun of wisdom that shines brightly is on you.' Āryadeva declined
席禮龍猛足曰：「某雖不敏，敢承慈誨。」其國有婆羅門善解因明，法師就停月餘日，讀《集量論》。
從此南大林中東南行九百餘里，至案達羅國(南印度境)。城側有大伽藍，雕構宏壯，尊容麗肅。前有石窣堵波，高數百尺，阿折羅(唐言所行)阿羅漢所造。羅漢伽藍西南二十餘里有孤山，上有石窣堵波，是陳那(唐言授也)菩薩於此作《因明論》處。
從此南行千餘里，至馱那羯磔迦國(南印度境)。城東據山有弗婆勢羅(唐言東山)僧伽藍，城西據山有阿伐羅勢羅(唐言西山)僧伽藍，此國先王為佛造立，窮大廈之規式，盡林泉之秀麗，天神保護，賢聖游居。佛涅槃千年之內，每有千凡夫僧同來安居，竟安居已，皆證羅漢，陵虛而去。千年之後，凡聖同居，自百餘年來，山神易質，擾惱行人，皆生怖懼，無復敢往，由是今悉空荒，寂無僧侶。城南不遠有一大石山，是婆毗吠迦(唐言清辯)論師住阿素洛宮，待慈氏菩薩成佛擬決疑處。法師在其國逢二僧，一名蘇部底，二名蘇利耶，善解大眾部三藏，法師因就停數月，學大眾部《根本阿毗達摩》等論，彼亦依法師學大乘諸論，遂結志同，行巡禮聖蹟。
自此西行千餘里，至珠利耶國(南印度境)。城東南有窣堵波，無憂王所建，是佛昔於此地
【現代漢語翻譯】 席禮龍猛足（Śīlabhadra，印度佛教大師）說：『我雖然不敏，也願意接受您的慈悲教誨。』那個國家有婆羅門擅長因明學，法師就在那裡停留了一個多月，閱讀《集量論》（Pramāṇasamuccaya）。 從此向南大林中東南方向行走九百多里，到達案達羅國（Āndhra，南印度境）。城邊有一座大伽藍（僧院），雕刻建造得宏偉壯麗，佛像莊嚴而肅穆。前面有一座石窣堵波（Stupa，佛塔），高幾百尺，是阿折羅（Arhat，唐言所行）阿羅漢建造的。從羅漢伽藍西南二十多里有一座孤山，山上有石窣堵波，是陳那（Dignāga，唐言授也）菩薩在這裡寫作《因明論》的地方。 從此向南行走一千多里，到達馱那羯磔迦國（Dhānyakaṭaka，南印度境）。城東依山有弗婆勢羅（Pūrvaśaila，唐言東山）僧伽藍，城西依山有阿伐羅勢羅（Aparaśaila，唐言西山）僧伽藍，這個國家的先王為佛建造，窮盡了宏偉建築的規格，展現了林泉的秀麗，有天神保護，賢聖居住。佛涅槃一千年之內，每次都有上千凡夫僧一同前來安居，安居結束后，都證得阿羅漢果，騰空而去。一千年之後，凡夫和聖人一同居住，自從一百多年來，山神改變了性質，擾亂行人，使人們都感到害怕，沒有人再敢前往，因此現在都空曠荒涼，沒有僧侶。城南不遠有一座大石山，是婆毗吠迦（Bhāvaviveka，唐言清辯）論師住在阿素洛宮（Asura Palace），等待慈氏菩薩（Maitreya Bodhisattva）成佛時準備決疑的地方。法師在這個國家遇到了兩位僧人，一位名叫蘇部底（Subhuti），一位名叫蘇利耶（Surya），擅長大眾部（Mahāsāṃghika）的三藏（Tripiṭaka），法師因此在那裡停留了幾個月，學習大眾部的《根本阿毗達摩》（Mūla-Abhidhamma）等論，他們也依法師學習大乘（Mahāyāna）的各種論典，於是立下共同的志向，一起巡禮聖蹟。 從這裡向西行走一千多里，到達珠利耶國（Cūlika，南印度境）。城東南有窣堵波，是阿育王（Aśoka）所建，是佛陀過去在這裡...
【English Translation】 Śīlabhadra (Śīlabhadra, an Indian Buddhist master) said, 'Although I am not clever, I dare to accept your compassionate teachings.' In that country, there was a Brahmin who was skilled in Hetuvidyā (logic), and the Dharma Master stayed there for more than a month, reading the Pramāṇasamuccaya (Compendium on Valid Cognition). From there, traveling southeast for more than nine hundred li (Chinese miles) through the great southern forest, he arrived at the Andhra country (Āndhra, in South India). Beside the city was a large Saṃghārāma (monastery), magnificently carved and constructed, with dignified and solemn Buddha images. In front of it was a stone Stupa (Stupa, Buddhist monument), several hundred feet high, built by Arhat (Arhat, meaning 'one who has attained the path') Arhat Ajita. About twenty li southwest of the Arhat Saṃghārāma was a solitary mountain with a stone Stupa on it, which was the place where Bodhisattva Dignāga (Dignāga, meaning 'bestower of instruction') composed the Hetuvidyāśāstra (Treatise on Logic). From there, traveling south for more than a thousand li, he arrived at the Dhānyakaṭaka country (Dhānyakaṭaka, in South India). East of the city, leaning against the mountain, was the Pūrvaśaila Saṃghārāma (Pūrvaśaila, meaning 'Eastern Mountain'), and west of the city, leaning against the mountain, was the Aparaśaila Saṃghārāma (Aparaśaila, meaning 'Western Mountain'). The former kings of this country built these for the Buddha, exhausting the standards of grand architecture and displaying the beauty of forests and springs, protected by gods and inhabited by sages. Within a thousand years after the Buddha's Nirvāṇa, every year a thousand ordinary monks would come together to reside in these monasteries, and after the rainy season retreat, they would all attain Arhatship and ascend into the sky. After a thousand years, ordinary people and sages lived together. For more than a hundred years, the mountain gods changed their nature, disturbing travelers, causing everyone to be afraid, and no one dared to go there anymore. Therefore, now they are all empty and desolate, without any monks. Not far south of the city is a large stone mountain, where the philosopher Bhāvaviveka (Bhāvaviveka, meaning 'Clear Discrimination') lived in the Asura Palace (Asura Palace), waiting for Bodhisattva Maitreya (Maitreya Bodhisattva) to become a Buddha, preparing to resolve doubts. In that country, the Dharma Master met two monks, one named Subhuti (Subhuti) and the other named Surya (Surya), who were skilled in the Tripiṭaka (Tripiṭaka) of the Mahāsāṃghika (Mahāsāṃghika) school. The Dharma Master stayed there for several months, learning the Mūla-Abhidhamma (Mūla-Abhidhamma) and other treatises of the Mahāsāṃghika school. They also learned various Mahāyāna (Mahāyāna) treatises from the Dharma Master, and then they made a common vow to travel together to visit the sacred sites. From here, traveling west for more than a thousand li, he arrived at the Cūlika country (Cūlika, in South India). Southeast of the city was a Stupa, built by King Aśoka (Aśoka), which was where the Buddha in the past...
現大神通，摧伏外道，說法度人、天處。城西有故伽藍，是提婆菩薩與此寺嗢怛啰(唐言上也)阿羅漢論議，至第七轉已去，羅漢無言，乃竊運神通，往都史多宮問慈氏菩薩，菩薩為釋，因告言：「彼提婆者，植功曩久，當於賢劫成等正覺，汝勿輕也。」既還，復解前難。提婆曰：「此慈氏菩薩義，非仁者自智所得也。」羅漢慚服，避席禮謝之處。
從此南經大林，行千五六百里，至達羅毗荼國(南印度境)。國大都城號建志補羅，建志城即達磨波羅(唐言護法)菩薩本生之處。菩薩此國大臣之子，少而爽慧，弱冠之後，王愛其才，欲妻以公主。菩薩久修離欲，無心愛染，將成之夕，特起憂煩，乃于佛像前請祈加護，愿脫茲難，而至誠所感，有大神王攜負而出，送離此城數百里，置一山寺佛堂中。僧徒來見，謂之為盜，菩薩自陳由委，聞者驚嗟，無不重其高志，因即出家。爾後專精正法，遂能究通諸部，閑于著述，乃造《聲明雜論》二萬五千頌，又釋《廣百論》、《唯識論》及《因明》數十部，並盛宣行。其茂德高才，別自有傳。
建志城即印度南海之口，向僧伽羅國水路三日行到。未去之間而彼王死，國內饑亂。有大德名菩提迷祇(抑雞反)濕伐羅(此云自在覺云)，阿跋耶鄧瑟𠻯羅(此云無畏牙)，
【現代漢語翻譯】 現代漢語譯本： 他展現大神力，摧伏外道，說法度化人和天眾。城西有一座舊伽藍（寺廟），是提婆菩薩（Deva Bodhisattva）與此寺的嗢怛啰（Uddalaka，唐言上也）阿羅漢（Arhat）論辯的地方，辯論到第七轉之後，阿羅漢無言以對，於是偷偷運用神通，前往兜率天宮（Tushita Heaven）請問慈氏菩薩（Maitreya Bodhisattva），菩薩為他解釋，並告訴他說：『這位提婆，植功德已經很久了，應當在賢劫（Bhadrakalpa）成等正覺，你不要輕視他。』回來后，又解答了之前的難題。提婆說：『這是慈氏菩薩的義理，不是仁者您自己的智慧所能得到的。』阿羅漢慚愧佩服，離開座位行禮道歉的地方。 從此向南經過大林，行走一千五六百里，到達達羅毗荼國（Dravida，南印度境）。國家的大都城叫做建志補羅（Kanchipuram），建志城就是達磨波羅菩薩（Dharmapala Bodhisattva，唐言護法）出生的地方。菩薩是這個國家大臣的兒子，從小就聰明敏捷，成年之後，國王喜愛他的才能，想把公主嫁給他。菩薩長久以來修習離欲，沒有愛戀之心，在將要成婚的晚上，特別感到憂愁煩惱，於是在佛像前祈求加持，希望脫離這個災難，由於至誠所感，有大神王用神力揹負他出來，送離這座城市數百里，安置在一座山寺的佛堂中。僧人們來見他，認為他是盜賊，菩薩親自陳述緣由，聽的人驚歎，沒有不敬重他的高尚志向的，於是就出家了。此後專心精進于正法，於是能夠通達各個部類的經典，精通於著述，於是創作了《聲明雜論》（Shabda-vidya-prakarana）二萬五千頌，又註釋了《廣百論》（Shatashastra）、《唯識論》（Vijnaptimatrata-siddhi）和《因明》（Hetu-vidya）等數十部，都盛行於世。他的茂盛德行和高超才能，另有傳記記載。 建志城是印度南海的港口，向僧伽羅國（Simhala，今斯里蘭卡）水路三天可以到達。還沒去的時候，那裡的國王就去世了，國內發生饑荒和動亂。有大德名叫菩提迷祇（Bodhimitra，抑雞反）濕伐羅（Ishvara，此云自在覺云），阿跋耶鄧瑟𠻯羅（Abhayadanta）。
【English Translation】 English version: He manifested great supernatural powers, subdued heretics, and preached the Dharma to deliver humans and devas. To the west of the city was an old monastery where Deva Bodhisattva and the Arhat Uddalaka (meaning 'also' in Chinese) of this temple debated. After the seventh round, the Arhat was speechless, so he secretly used his supernatural powers to go to Tushita Heaven to ask Maitreya Bodhisattva. The Bodhisattva explained it to him and said, 'This Deva has accumulated merit for a long time and will attain complete enlightenment in the Bhadrakalpa. Do not underestimate him.' After returning, he answered the previous difficult question. Deva said, 'This is the meaning of Maitreya Bodhisattva, not something that you could have obtained through your own wisdom.' The Arhat was ashamed and impressed, and left his seat to bow and apologize. From there, traveling south through the great forest for fifteen or sixteen hundred li, he arrived at the Dravida country (in South India). The capital city of the country is called Kanchipuram. Kanchipuram is the birthplace of Dharmapala Bodhisattva (meaning 'protector of the Dharma' in Chinese). The Bodhisattva was the son of a minister of this country. He was intelligent from a young age. After he came of age, the king loved his talent and wanted to marry him to the princess. The Bodhisattva had long cultivated detachment and had no desire for love. On the night before the wedding, he felt particularly worried and troubled, so he prayed for protection before the Buddha image, hoping to escape this difficulty. Due to his sincere feelings, a great deva king carried him away with his divine power, sending him hundreds of li away from the city and placing him in the Buddha hall of a mountain temple. The monks came to see him and thought he was a thief. The Bodhisattva personally explained the reason, and those who heard it were amazed and respected his noble aspirations. So he left home. After that, he devoted himself to the Dharma and was able to master various scriptures. He was skilled in writing and composed the Shabda-vidya-prakarana of 25,000 verses, and also commented on the Shatashastra, the Vijnaptimatrata-siddhi, and the Hetu-vidya, and dozens of other works, all of which were widely circulated. His flourishing virtue and high talent are recorded in separate biographies. Kanchipuram is the port of the South Sea of India, and it takes three days by water to reach Simhala (present-day Sri Lanka). Before he went, the king there died, and there was famine and chaos in the country. There was a great virtuous one named Bodhimitra Ishvara (meaning 'self-existent awareness' in Chinese), Abhayadanta.
如是等三百餘僧，來投印度，到建志城。法師與相見訖，問彼僧曰：「承彼國大德等解上坐部三藏及《瑜伽論》，今欲往彼參學，師等何因而來？」報曰：「我國王死，人庶饑荒，無可依仗。聞贍部洲豐樂安隱，是佛生處，多諸聖蹟，是故來耳。又知法之輩無越我曹，長老有疑，隨意相問。」法師引《瑜伽》要文大節徴之，亦不能出戒賢之解。
自此國界三千餘里，聞有秣羅矩吒國(南印度境)，既居海側，極豐異寶。其城東有窣堵波，無憂王所建，昔如來於此說法現大神變，度無量眾處。國南濱海有秣剌耶山，崖谷崇深，中有白檀香樹，栴檀你婆樹，樹類白楊，其質涼冷，蛇多附之，至冬方蟄，用以別檀也。又有羯布羅香樹，松身異葉，花果亦殊，濕時無香，采干之後，折之中有香，狀類雲母，色如冰雪，此所謂龍腦香也。
又聞東北海畔有城，自城東南三千餘里至僧伽羅國(唐言執師子。非印度境也)。國周七千餘裡，都城週四十餘里，人戶殷稠，谷稼滋實，黑小急暴，此其俗也。國本寶渚，多有珍奇，其後南印度有女娉鄰國，路逢師子王，侍送之人怖畏逃散，唯女獨在車中，師子來見，負女而去，遠入深山，採果逐禽以用資給。歲月既淹，生育男女，形雖類人，而性暴惡。男漸長大，白其母曰：「
【現代漢語翻譯】 現代漢語譯本 像這樣三百多位僧人，來到印度，到達建志城（Kanchipuram）。法師與他們相見后，問那些僧人說：『聽說貴國的大德們精通上座部三藏以及《瑜伽論》，我正想前往貴國參學，各位師父因何而來？』他們回答說：『我國國王去世，百姓遭受饑荒，無所依靠。聽說贍部洲（Jambudvipa，指印度次大陸）豐饒安樂，是佛陀出生的地方，有很多聖蹟，因此前來。而且我們自認為在理解佛法方面無人能及，長老您有疑問，可以隨意提問。』法師引用《瑜伽論》的重要章節和關鍵內容向他們提問，他們也不能給出像戒賢（Silabhadra）那樣精闢的解釋。
從此往北，在三千多里的地方，聽說有個秣羅矩吒國（Malakuta，南印度的一個國家），它位於海邊，盛產各種珍寶。該城東邊有一座窣堵波（Stupa，佛塔），是阿育王（Asoka）建造的，過去如來佛曾在這裡說法，顯現大神變，度化了無數的眾生。該國南邊靠近海邊有秣剌耶山（Malaya Mountains），山崖深谷高聳險峻，其中有白檀香樹（White Sandalwood），栴檀你婆樹（Chandana Nipa Tree），這種樹的種類像白楊樹，質地涼爽，蛇經常依附在上面，直到冬天才會蟄伏，人們用它來區分檀香。還有羯布羅香樹（Karpoora tree），樹幹像松樹，葉子奇特，花和果實也很特別，潮濕的時候沒有香味，採摘乾燥后，折斷它裡面有香味，形狀像雲母，顏色像冰雪，這就是所謂的龍腦香（Camphor）。
又聽說東北海邊有一座城，從這座城往東南三千多里就到了僧伽羅國（Simhala，唐朝時稱執師子國，即今天的斯里蘭卡，並非印度境內）。這個國家周長七千多里，都城周長四十多里，人口稠密，穀物豐收，人們膚色黝黑矮小，性情急躁，這是當地的風俗。這個國家原本是個寶島，有很多珍奇之物。後來南印度有個女子嫁到鄰國，在路上遇到了師子王（Lion King），侍從們害怕地逃散了，只有女子獨自留在車中，師子王看見她，就把她帶走了，遠遠地進入深山，採摘果實，追逐禽獸來維持生計。時間長了，生了男孩和女孩，雖然外形像人，但是性情暴躁兇惡。男孩漸漸長大，對他的母親說：『
【English Translation】 English version More than three hundred monks like these came to India and arrived at Kanchipuram. After the Master met with them, he asked the monks, 'I heard that the great scholars in your country are well-versed in the Sthavira Tripitaka and the Yoga-sastra. I intend to go there to study. Why have you come here?' They replied, 'Our king has died, and the people are suffering from famine, with nothing to rely on. We heard that Jambudvipa (the Indian subcontinent) is prosperous and peaceful, the birthplace of the Buddha, and has many sacred sites, so we came here. Moreover, we believe that no one surpasses us in understanding the Dharma. Elder, if you have any doubts, feel free to ask.' The Master quoted important sections and key points from the Yoga-sastra to question them, but they could not provide explanations as profound as those of Silabhadra.
From there, more than three thousand li to the north, it is said that there is a country called Malakuta (a country in South India), which is located by the sea and is extremely rich in rare treasures. To the east of the city is a Stupa (Buddhist monument), built by King Asoka, where the Tathagata (Buddha) once preached, manifested great divine powers, and liberated countless beings. To the south of the country, near the sea, is the Malaya Mountains, with towering cliffs and deep valleys, containing white sandalwood trees (White Sandalwood), Chandana Nipa trees (Chandana Nipa Tree), which are similar to poplar trees in type, with a cool texture. Snakes often cling to them, hibernating only in winter. They are used to distinguish sandalwood. There are also Karpoora trees (Karpoora tree), with pine-like trunks and unique leaves, and the flowers and fruits are also special. They have no fragrance when wet, but after being picked and dried, they have a fragrance when broken, resembling mica in shape and ice and snow in color. This is what is called camphor (Camphor).
It is also said that there is a city on the northeast coast, and more than three thousand li southeast of this city is the country of Simhala (Simhala, known as the Lion Country in the Tang Dynasty, which is today's Sri Lanka, not within India). The country is more than seven thousand li in circumference, and the capital city is more than forty li in circumference. The population is dense, and the crops are abundant. The people are dark-skinned, short, and quick-tempered, which is their custom. This country was originally a treasure island, with many rare and precious things. Later, a woman from South India married into a neighboring country. On the way, she encountered a Lion King (Lion King). The attendants were frightened and fled, leaving only the woman alone in the carriage. The Lion King saw her, took her away, and went deep into the mountains, picking fruits and hunting animals to sustain themselves. As time passed, they had sons and daughters, who, although human-like in appearance, were violent and fierce in nature. As the boy grew older, he said to his mother, '
我為何類？父獸母人。」母乃為陳昔事。子曰：「人畜既殊，何不捨去而相守耶？」母曰：「非不有心，但無由免脫。」子后逐父登履山谷，察其經涉。他日伺父去遠，即擔攜母妹，下投人里，至母本國，訪問舅氏，宗嗣已絕，寄止村閭。其師子王還，不見妻子，憤恚出山，哮吼人里，男女往來多被其害。百姓以事啟王，王率四兵，簡募猛士，將欲圍射。師子見已，發聲瞋吼，人馬傾墜，無敢赴者。如是多日，竟無其功。王復標賞告令，有能殺師子者當賜億金。子白母曰：「飢寒難處，欲赴王募，如何？」母曰：「不可。彼雖是獸，仍為爾父，若其殺者，豈複名人？」子曰：「若不如是，彼終不去，或當尋逐我等來入村閭。一旦王知，我等還死，亦不相留。何者？師子為暴，緣娘及我，豈有為一而惱多人？二三思之，不如應募。」於是遂行。師子見已，馴伏歡喜，都無害心，子遂以利刀開喉破腹，雖加此苦，而慈愛情深，含忍不動，因即命絕。王聞歡喜，怪而問之：「何因爾也？」竟不實言。種種窮迫，方乃具述。王曰：「嗟乎！非畜種者，誰辦此心。雖然，我先許賞，終不違言。但汝殺父，勃逆之人，不得更居我國。」敕有司多與金寶，逐之荒外，即裝兩船，多置黃金及資糧等，送著海中，任隨流逝。男船泛海至此
【現代漢語翻譯】 現代漢語譯本 『我』是什麼物種？父親是野獸，母親是人類。』母親於是講述了過去的事情。兒子說：『人和野獸既然不同，為什麼不離開（父親）而相互守護呢？』母親說：『不是沒有這個心，只是沒有辦法擺脫。』兒子後來跟隨父親攀登山谷，觀察他所經過的地方。有一天，趁父親走遠，就揹著母親和妹妹，下山投奔人類居住的地方，到了母親的家鄉，打聽舅舅家的情況，得知宗族後代已經斷絕，便寄居在村子裡。那獅子王回來后，不見了妻子，憤怒地走出山林，在人類居住的地方吼叫，來往的男女很多人被它傷害。百姓把這件事稟告國王，國王率領軍隊，招募勇士，準備圍攻射殺獅子。獅子看見了，發出憤怒的吼聲，人馬都傾倒墜地，沒有人敢上前。這樣過了很多天，最終沒有成功。國王又張貼告示懸賞，說能殺死獅子的人，賞賜億萬黃金。兒子對母親說：『飢寒難以忍受，我想去應國王的招募，怎麼樣？』母親說：『不可以。它雖然是野獸，仍然是你的父親，如果殺了它，難道還能被稱為人嗎？』兒子說：『如果不這樣做，它終究不會離開，或許會尋找到我們，來到村子裡。一旦國王知道，我們還是會死，也不會被留下。為什麼呢？獅子如此暴虐，是因為母親和我，難道要爲了一個人而讓很多人受苦惱嗎？再三考慮，不如去應募。』於是就去了。獅子看見兒子，馴服地表示歡喜，完全沒有傷害他的意思，兒子就用鋒利的刀割開獅子的喉嚨，剖開它的肚子，雖然給它帶來這樣的痛苦，但獅子慈愛之情很深，忍受著不動，因此就斷氣了。國王聽聞后很高興，感到奇怪而問他：『這是什麼原因呢？』兒子始終沒有說實話。國王用各種方法逼問，兒子才把事情全部說了出來。國王說：『唉！不是人類，誰能有這樣的心。雖然這樣，我先前已經許下賞賜，最終不會違背諾言。但是你殺了父親，是悖逆之人，不能再居住在我的國家。』於是命令官吏賞賜他很多金銀財寶，把他驅逐到荒野之外，隨即準備了兩艘船，裝上大量的黃金和糧食等，送到海中，任憑船隻隨波逐流。兒子的船漂流到這裡。
【English Translation】 English version 『What am I?』 『My father was a beast, and my mother was a human.』 The mother then recounted the past events. The son said, 『Since humans and beasts are different, why didn't you leave (the father) and protect each other?』 The mother said, 『It's not that I didn't have the intention, but there was no way to escape.』 Later, the son followed his father to climb the mountains and valleys, observing the places he passed through. One day, taking advantage of his father's absence, he carried his mother and sister down the mountain to seek refuge in a human settlement, arriving at his mother's homeland. He inquired about his maternal uncle's family and learned that the lineage had been cut off, so they settled in a village. The Lion King returned and, not finding his wife, angrily left the mountains, roaring in the human settlement, harming many men and women who passed by. The people reported this matter to the king, who led his troops and recruited brave warriors, preparing to besiege and shoot the lion. When the lion saw them, it let out an angry roar, causing the men and horses to fall to the ground, and no one dared to approach. This went on for many days, and ultimately they were unsuccessful. The king then posted a reward, saying that whoever could kill the lion would be rewarded with billions of gold. The son said to his mother, 『It is difficult to endure hunger and cold, I want to respond to the king's recruitment, what do you think?』 The mother said, 『No. Although he is a beast, he is still your father, if you kill him, how can you still be called a human?』 The son said, 『If we don't do this, he will never leave, and perhaps he will find us and come to the village. Once the king knows, we will still die and will not be allowed to stay. Why? The lion is so violent because of mother and me, should we cause suffering to many people for the sake of one person? After careful consideration, it is better to respond to the recruitment.』 So he went. When the lion saw the son, it submissively showed joy and had no intention of harming him. The son then used a sharp knife to cut open the lion's throat and abdomen. Although he inflicted such pain, the lion's love was deep, and it endured without moving, and thus died. The king was very happy to hear this, and feeling strange, asked him, 『What is the reason for this?』 The son never told the truth. The king pressed him in every way, and the son finally told the whole story. The king said, 『Alas! Who but a human could have such a heart. Even so, I have already promised a reward, and I will not break my promise. But you killed your father, you are a rebellious person, and you can no longer live in my country.』 So he ordered the officials to reward him with a lot of gold and jewels, and banished him to the wilderness. Then he prepared two ships, loaded with a large amount of gold and provisions, and sent them into the sea, letting the ships drift with the waves. The son's ship drifted to this place.
寶渚，見豐奇玩，即便止住。后商人將家屬采寶，復至其間，乃殺商人，留其婦女。如是產育子孫，經無量代，人眾漸多，乃立君臣。以其遠祖執殺師子，因為國稱。女船泛海至波剌斯西，為鬼魅所得，生育群女，今西大女國是也。又言僧伽羅是商人子名，以其多智，免羅剎鬼害，后得為王，至此寶渚，殺除羅剎，建立國都，因之為名，語在《西域記》。
其國先無佛法，如來涅槃后一百年中，無憂王弟摩醯因陀羅厭舍欲愛，獲四沙門果，乘空往來，游化此國，顯贊佛教，發示神通，國人信慕，建立伽藍。見百餘所，僧徒萬人，遵行大乘及上座部教。緇徒肅穆，戒節貞明，相勖無怠。王宮側有佛牙精舍，高數百尺，以眾寶莊嚴，上建表柱，以缽曇摩羅伽大寶置之剎端，光曜映空，靜夜無雲，雖萬里同睹。其側又有精舍，亦以雜波莊嚴。中有金像，此國先王所造，髻有寶珠，無知其價。後有人慾盜此珠，守衛堅牢，無由得入，乃潛穴地中入室欲取，而像形漸高，賊不能及。卻而言曰：「如來昔修菩薩道，為諸眾生不惜軀命，無吝國城，何於今日反慳固也？以此思之，恐往言無實。」像乃傴身授珠。其人得已，將出貨賣，人有識者，擒之送王。王問所得。賊曰：「佛自與我。」乃具說所由。王自觀之，像首尚低。王
【現代漢語翻譯】 現代漢語譯本：寶渚（Ratnadvipa，意為寶島），因為有很多奇珍異寶，（人們）便在那裡停留居住。後來，一些商人帶著家眷去那裡采寶，結果（羅剎）殺害了商人，留下了他們的婦女。這些婦女在那裡生育子孫，經過無數代，人口逐漸增多，於是建立了君臣制度。因為他們的遠祖曾經殺死過獅子，所以用這個來作為國名。有些婦女乘船漂洋過海到了波剌斯西（波斯），被鬼魅抓獲，在那裡生育了很多女兒，這就是現在的西大女國。還有人說，僧伽羅（Simhala）是一個商人的兒子的名字，因為他很有智慧，免受了羅剎鬼的侵害，後來成爲了國王，來到了這個寶渚，殺除了羅剎，建立了國都，因此用他的名字來命名這個國家，相關記載在《西域記》中。
這個國家最初沒有佛法。如來（Tathagata）涅槃后一百年，無憂王（Ashoka）的弟弟摩醯因陀羅（Mahinda）厭倦了世俗的慾望和愛戀，獲得了四沙門果，他乘著神通往來，游化這個國家，弘揚讚美佛教，展示神通，國人信服敬仰，於是建立了伽藍（僧院）。（全國）有一百多所伽藍，僧徒有一萬人，他們遵行大乘（Mahayana）和上座部（Theravada）的教義。僧侶們莊嚴肅穆，戒律嚴明，互相勉勵，毫不懈怠。王宮旁邊有一座佛牙精舍，高幾百尺，用各種珍寶裝飾，上面建有表柱，用缽曇摩羅伽（padmaraga，紅寶石）大寶裝飾在剎端，光芒照耀天空，在靜謐的夜晚，即使沒有云，萬里之外也能看到。精舍旁邊還有一座精舍，也用各種珍寶裝飾。裡面有一尊金像，是這個國家先前的國王建造的，髮髻上有一顆寶珠，沒有人知道它的價值。後來有人想偷這顆寶珠，但守衛非常嚴密，無法進入，於是就偷偷地從地下挖洞進入室內想要盜取，但是佛像的身形逐漸升高，盜賊無法夠到。盜賊退卻後說：『如來（Tathagata）過去修行菩薩道（Bodhisattva path）時，爲了眾生不惜生命，不吝惜國城，為什麼今天反而如此吝嗇呢？這樣看來，恐怕以前所說的話不真實。』佛像於是彎下身子把寶珠給了他。那個人得到寶珠后，想要拿出去賣掉，有人認出了這顆寶珠，就把他抓起來送給了國王。國王問他寶珠的來歷。盜賊說：『是佛自己給我的。』於是詳細地說了事情的經過。國王親自觀看佛像，佛像的頭仍然是低著的。國王
【English Translation】 English version: Baozhu (Ratnadvipa, meaning Treasure Island), was a place where people stopped and resided because of its abundant rare treasures. Later, some merchants brought their families to collect treasures there, but the Rakshasas killed the merchants and kept their women. These women gave birth to children and grandchildren there, and after countless generations, the population gradually increased, and a system of rulers and ministers was established. Because their distant ancestors had killed lions, they used this as the name of their country. Some women sailed across the sea to Parasika (Persia), where they were captured by demons and gave birth to many daughters, which is now the Western Great Women's Kingdom. It is also said that Simhala was the name of a merchant's son, who, because of his intelligence, was spared from the harm of the Rakshasa demons. Later, he became king, came to this Treasure Island, killed the Rakshasas, and established a capital city, hence the name. The details are in the 'Records of the Western Regions'.
This country initially had no Buddhism. One hundred years after the Nirvana of the Tathagata, Ashoka's brother, Mahinda, weary of worldly desires and love, attained the four Sramana fruits. He traveled through the air, propagating and transforming this country, praising Buddhism, and displaying supernatural powers. The people of the country believed and admired him, and thus established monasteries (Sangharama). There were more than a hundred monasteries, with ten thousand monks, who followed the teachings of Mahayana and Theravada. The monks were solemn and dignified, their precepts were strict and clear, and they encouraged each other without懈怠. Next to the royal palace was a Tooth Relic Vihara, several hundred feet high, decorated with various treasures. A pillar was built on top, with a large padmaraga (ruby) treasure placed at the top of the finial, its light shining in the sky. On quiet nights, even without clouds, it could be seen from ten thousand miles away. Next to the Vihara was another Vihara, also decorated with various treasures. Inside was a golden statue, built by the previous king of this country, with a jewel on its hair bun, the value of which was unknown. Later, someone wanted to steal this jewel, but the guards were very strict, and there was no way to enter. So he secretly dug a hole in the ground to enter the room to steal it, but the statue gradually rose higher, and the thief could not reach it. The thief retreated and said, 'When the Tathagata practiced the Bodhisattva path in the past, he did not spare his life for the sake of all beings, nor did he begrudge his kingdom and cities. Why is he so stingy today? Thinking about this, I am afraid that what was said in the past is not true.' The statue then bent down and gave him the jewel. After that person got the jewel, he wanted to take it out and sell it, but someone recognized the jewel and caught him and sent him to the king. The king asked him where he got the jewel. The thief said, 'The Buddha gave it to me himself.' Then he explained the whole story in detail. The king personally observed the statue, and the head of the statue was still lowered. The king
睹靈聖，更發深心，以諸珍寶于賊處贖珠，還施像髻。今猶現在。國東南隅有䮚(勒鄧)迦山，多神鬼依住。如來昔於此山說《䮚迦經》(舊曰楞伽，訛)。
國南浮海數千里至那羅稽羅洲，洲人短小，長餘三尺，人身鳥喙，無稼穡，食椰子。其國海浪遼長，身不能至，訪諸人口，梗概如是。
自達羅毗茶與師子國僧七十餘人，西北歸，觀禮聖蹟，行二千餘里，至建那補羅國(南印度境)。伽藍百餘所，僧徒萬餘人，大小乘兼習。天祠外道亦甚眾多。王宮城側有大伽藍，僧徒三百餘人，並博贍之士。其精舍中有一切義成太子(舊曰悉達太子，訛也)寶冠。高減二尺，盛以寶函，每到齋日，出置高臺，其至誠觀禮者，多感異光。城側伽藍有精舍，中有刻檀慈氏菩薩像，高十餘尺，亦數有光瑞，是聞二百億羅漢所造也。城北有多羅樹林，週三十餘里，葉長色潤，諸國抄寫，最以為貴。
從此西北經大林暴獸之野，行二千四五百里，至摩訶剌侘國(南印度境)。其俗輕死重節。王，剎帝種也。好武尚戎，故其國土兵馬完整，法令嚴明，每使將與敵戰，雖喪軍失利，不加刑罰，但賜女服，使其羞慚，彼人恥愧，多至自死。常養勇士數千人，暴象數百，臨將對陣又多飲酒，量其欲醉，然後麾旗，以此奮沖，未
【現代漢語翻譯】 現代漢語譯本： 瞻仰了靈聖，玄奘法師更加發深弘誓之心，用各種珍寶從盜賊那裡贖回寶珠，重新裝飾在佛像的頭髻上。至今仍然存在。國家的東南角有一座䮚(勒鄧)迦山（Lanka Mountain），很多神鬼依附居住。如來佛過去在這座山上宣說了《䮚迦經》（Lanka Sutra，舊譯為《楞伽經》，是訛誤）。
從該國向南乘船航行數千里到達那羅稽羅洲（Narikeladvipa）。島上的人身材矮小，身高只有三尺多，長著人身鳥喙，不耕種，以椰子為食。那個國家的海浪非常長，無法親自到達，從當地人口中打聽到的情況大概就是這樣。
從達羅毗茶國（Dravida）與師子國（Simhala，即獅子國，今斯里蘭卡）來的七十多位僧人，向西北方向返回，觀禮聖蹟，行走了兩千多里，到達建那補羅國（Kanchipura，南印度境內）。這裡有一百多所伽藍（僧伽藍摩，寺院），僧徒有一萬多人，大小乘佛法兼修。天祠外道也非常多。王宮城邊有一座大伽藍，僧徒三百多人，都是學識淵博之士。這座精舍中有一切義成太子（Sarvarthasiddha，舊譯為悉達太子，是訛誤）的寶冠。高不到二尺，裝在寶函中，每到齋戒日，就拿出來放在高臺上，那些至誠觀禮的人，大多能感受到奇異的光芒。城邊的伽藍有一座精舍，裡面有一尊用檀香木雕刻的慈氏菩薩像（Maitreya Bodhisattva），高十多尺，也經常有光瑞顯現，據說是由二百億羅漢建造的。城北有一片多羅樹林（Tala tree），周長三十多里，樹葉又長又潤澤，各國抄寫佛經，都認為這裡的樹葉最為珍貴。
從這裡向西北方向經過大森林和充滿暴獸的原野，行走兩千四五百里，到達摩訶剌侘國（Maharashtra，南印度境內）。這裡的風俗是輕視死亡而重視節操。國王是剎帝利種姓（Kshatriya）。喜好武力，崇尚軍事，所以這個國家的軍隊裝備完整，法令嚴明，每次派遣將領與敵人作戰，即使軍隊戰敗失利，也不會加以刑罰，只是賜予女人的服裝，使他們感到羞慚，當地人以此為恥辱，很多人因此自殺。經常供養數千名勇士，數百頭兇猛的大象，臨近對陣時又大量飲酒，估計他們快要醉了，然後揮動旗幟，讓他們奮勇衝鋒，未
【English Translation】 English version: Having beheld the sacred image, Xuanzang further deepened his resolve, using various treasures to redeem the pearl from the thieves and restore it to the image's hair knot. It remains there even now. In the southeast corner of the country is Mount Lanka (Lanka Mountain), where many gods and spirits dwell. In the past, the Tathagata (如來，another name of Buddha) preached the Lanka Sutra (《䮚迦經》, formerly known as the Lankavatara Sutra, which is a mistake) on this mountain.
Sailing south from this country for several thousand li, one reaches Narikeladvipa (那羅稽羅洲). The people of this island are short, only a little over three feet tall, with human bodies and bird beaks. They do not cultivate crops but eat coconuts. The sea waves in that country are very long, making it impossible to reach in person. Information gathered from the local people suggests that this is roughly the situation.
More than seventy monks from Dravida (達羅毗茶國) and Simhala (師子國, i.e., the Lion Country, now Sri Lanka), returning northwest, visited and paid homage to sacred sites. After traveling more than two thousand li, they arrived at Kanchipura (建那補羅國, in South India). There are over a hundred monasteries (伽藍, Sangharama), with more than ten thousand monks, practicing both Mahayana and Hinayana Buddhism. There are also many heretical followers of heavenly shrines. Next to the royal palace is a large monastery with over three hundred monks, all learned scholars. In this monastery is the jeweled crown of Prince Sarvarthasiddha (一切義成太子, formerly known as Prince Siddhartha, which is a mistake). It is less than two feet tall and kept in a jeweled box. On every fast day, it is brought out and placed on a high platform. Those who sincerely observe and pay homage to it often feel extraordinary light. In a monastery next to the city is a shrine containing a sandalwood statue of Maitreya Bodhisattva (慈氏菩薩), over ten feet tall, which also frequently emits auspicious light. It is said to have been made by two hundred billion Arhats (羅漢). North of the city is a Tala tree (多羅樹) forest, over thirty li in circumference. The leaves are long and lustrous, and countries consider them the most valuable for copying scriptures.
From here, traveling northwest through a large forest and a wilderness of fierce beasts for two thousand four or five hundred li, one reaches Maharashtra (摩訶剌侘國, in South India). The custom here is to value honor over life. The king is of the Kshatriya (剎帝利) caste. He favors martial arts and values military strength. Therefore, the country's army is well-equipped, and the laws are strict and clear. Whenever generals are sent to fight the enemy, even if the army is defeated and suffers losses, they are not punished. Instead, they are given women's clothing to shame them. The people there are ashamed of this, and many commit suicide as a result. They constantly support several thousand brave warriors and hundreds of fierce elephants. When facing the enemy in battle, they are given large amounts of alcohol, estimating when they are about to become drunk, and then the flags are waved, urging them to charge forward.
有不潰，恃茲慢慠，莫顧鄰敵。戒日王自謂智略宏遠，軍師強盛，每親征罰，亦不能摧制。伽藍百餘所，僧徒五千餘人，大小乘兼習。亦有天祠涂灰之道。大城內外有五窣堵波，皆數百尺，是過去四佛所游之跡，無憂王建也。
自此西北行千餘里，渡耐秣陀河，至跋祿羯呫婆國(南印度境)。從此西北二千餘里，至摩臘婆國(南羅羅國，南印度境)。風俗調柔，崇愛藝業，五印度中唯西南摩臘婆、東北摩揭陀二國稱為好學尚賢，善言談，有風韻。此國伽藍百餘所，僧徒萬餘人，習小乘正量部教。亦有涂灰異道事天之眾。相傳云，自六十年前有王名戒日，高才博學，仁慈惠和，愛育黎元，崇敬三寶，始自為王，至於崩逝，口絕粗言，顏無慍色，不傷臣庶之意，無損蚊蟻之形。每象、馬飲水，漉而後飲，恐害水居之命也。爰至國人，亦令斷殺。由是野獸依人，豺狼息毒，境內夷靜，祥瑞日興。營構精廬，窮極輪奐，造七佛之儀，設無遮之會，如是勝業，在位五十餘年，無時暫輟，黎庶思慕，於今不止。大城西北二十餘里，婆羅門邑傍有陷坑，是大慢婆羅門謗毀大乘、生身入地獄處，語在《西域記》。
自此西北行二千四五百里，至阿吒厘國(南印度境)。土出胡椒樹，樹葉似蜀椒；出薰陸香樹，樹葉類此棠梨
【現代漢語翻譯】 現代漢語譯本：有人不肯屈服，依仗著這種傲慢自大，不顧及鄰近的敵人。戒日王（Śīlāditya，印度古代君主）自認為智慧謀略宏大深遠，軍隊將士強大興盛，每次親自征討，也不能夠摧毀制服他們。這裡有寺廟一百多所，僧人五千多人，大小乘佛法兼修。也有信奉天神、身上涂灰的外道。大城內外有五座窣堵波（Stūpa，佛塔），都高達數百尺，這是過去四佛（指過去已出現的四位佛陀）遊歷的遺蹟，是阿育王（Aśoka，古印度孔雀王朝的國王）建造的。
從這裡向西北走一千多里，渡過耐秣陀河（Narmadā River），到達跋祿羯呫婆國（Bharukaccha，南印度的一個國家）。從這裡向西北走二千多里，到達摩臘婆國（Malwa，南羅羅國，南印度的一個國家）。這裡的風俗習慣溫和柔順，崇尚喜愛文藝事業。在五印度中，只有西南的摩臘婆國和東北的摩揭陀國（Magadha，古代印度十六雄國之一）被稱為好學崇尚賢能，善於言談，有風度韻致。這個國家有一百多所寺廟，僧人一萬多人，學習小乘正量部（Sautrāntika）的教義。也有身上涂灰的異教徒侍奉天神。相傳，從六十年前有一位國王名叫戒日（Śīlāditya），他才華橫溢，學識淵博，仁慈和善，愛護百姓，崇敬三寶（佛、法、僧），從他開始做國王，直到去世，口中不說粗暴的話，臉上沒有慍怒的表情，不傷害臣民百姓的心意，不損害蚊子螞蟻的生命。每次象和馬飲水，都要過濾之後才飲用，恐怕傷害水中居住的生命。進而要求國內的人民，也禁止殺生。因此，野獸依靠人生活，豺狼停止了毒害，境內平安寧靜，吉祥的徵兆日益興盛。建造精美的寺廟，窮盡華麗壯觀，建造七佛（過去七佛）的佛像，設定無遮大會（Pañcavārṣika，一種大規模的佈施活動），像這樣的殊勝事業，在位五十多年，沒有一時一刻停止過，百姓思念仰慕他，直到今天還沒有停止。大城西北二十多里，婆羅門村莊旁邊有一個陷坑，這是大慢婆羅門（a Brāhmin）誹謗詆譭大乘佛法、活著墮入地獄的地方，詳細情況記載在《西域記》（Great Tang Records on the Western Regions）中。
從這裡向西北走二千四五百里，到達阿吒厘國（Atali，南印度的一個國家）。這裡出產胡椒樹，樹葉像蜀椒；出產薰陸香樹，樹葉類似棠梨。
【English Translation】 English version: There were those who would not submit, relying on this arrogance and haughtiness, disregarding neighboring enemies. King Śīlāditya (an ancient Indian monarch) considered his wisdom and strategies to be vast and profound, and his army to be strong and prosperous, yet even his personal expeditions could not crush or subdue them. There were over a hundred monasteries here, with more than five thousand monks, practicing both Mahayana and Hinayana Buddhism. There were also adherents of heavenly deities who smeared themselves with ashes. Within and outside the great city were five Stūpas (Buddhist pagodas), all several hundred feet high, marking the traces of the past four Buddhas (referring to the four Buddhas who have appeared in the past), built by King Aśoka (an ancient Indian king of the Maurya dynasty).
From here, traveling northwest for over a thousand li, crossing the Narmadā River, one arrives at the country of Bharukaccha (a state in South India). From here, traveling northwest for over two thousand li, one arrives at the country of Malwa (South Ror country, a state in South India). The customs here are gentle and harmonious, with a reverence for the arts. Among the five Indias, only Malwa in the southwest and Magadha (one of the sixteen ancient Indian Mahajanapadas) in the northeast are known for their love of learning and respect for the virtuous, their eloquence, and their refined elegance. This country has over a hundred monasteries, with more than ten thousand monks, studying the teachings of the Sautrāntika school of Hinayana Buddhism. There are also heretics who smear themselves with ashes and serve the deities. It is said that sixty years ago, there was a king named Śīlāditya, who was highly talented and learned, benevolent and kind, loving and nurturing the people, and revering the Three Jewels (Buddha, Dharma, Sangha). From the time he became king until his death, he never spoke harsh words, never showed an angry expression, never harmed the feelings of his subjects, and never harmed the life of even a mosquito or an ant. Whenever elephants and horses drank water, it was filtered first, for fear of harming the creatures living in the water. Furthermore, he ordered the people of the country to abstain from killing. As a result, wild animals lived among the people, jackals ceased their venomous behavior, the territory was peaceful and tranquil, and auspicious omens flourished daily. He constructed exquisite monasteries, sparing no expense in their magnificence, created images of the Seven Buddhas (the past seven Buddhas), and established the Pañcavārṣika (a large-scale almsgiving event). Such meritorious deeds continued uninterrupted for over fifty years of his reign, and the people's longing and admiration for him continue to this day. Twenty li northwest of the great city, near a Brahmin village, there is a pit, which is the place where a Brāhmin who slandered and defamed Mahayana Buddhism fell alive into hell. The details are recorded in the Great Tang Records on the Western Regions.
From here, traveling northwest for two thousand four or five hundred li, one arrives at the country of Atali (a state in South India). This land produces pepper trees, whose leaves resemble Sichuan pepper; it also produces frankincense trees, whose leaves are similar to pear trees.
也。自此西北行三日，至契吒國(南印度境)。自此北行千餘里，至伐臘毗國(南印度境)。伽藍百餘所，僧徒六千餘人，學小乘正量部法。如來在日，屢游此國，無憂王隨佛至處皆有表記。今王，剎帝利種也。即羯若鞠阇國尸羅阿迭多王之女婿，號杜魯婆跋吒(唐言帝胄)。性躁急，容止疏率，然貴德尚學，信愛三寶，歲設大會七日，延諸國僧，施以上味奇珍，床座、衣服，爰至藥餌之資，無不悉備。
自此西北行七百餘里，至阿難陀補羅國(西印度境)。又西北行五百餘里，至蘇剌侘國(西印度境)。自此東北行千八百里，至瞿折羅國。又東南行二千八百餘里，至烏阇衍那國(南印度境)。去城不遠有窣堵波，是無憂王作地獄處。從此東北行千餘里，至擲枳陀國(南印度境)。從此東北行九百餘里，至摩醯濕伐羅補羅國(中印度境)。從此又西還蘇剌侘國。自此復西行，至阿點婆翅羅國(西印度境)。如來在日，頻游其地，無憂王隨有聖蹟之處皆起窣堵波，今皆具在。從此西行二千餘里，至狼揭羅國(西印度境)。臨近大海，向西女國之路。
自此西北至波剌斯國(北印度境)，聞說之，其地多珠寶、大錦、細褐，善馬、駝駝其所出也。伽藍二三，僧徒數百，學小乘教說一切有部，釋迦佛缽在此王宮
【現代漢語翻譯】 現代漢語譯本： 也。從這裡向西北走三天，到達契吒國(南印度境)。從這裡向北走一千多里，到達伐臘毗國(南印度境)。這裡有一百多所伽藍（僧伽藍摩的簡稱，意為寺院），僧侶六千多人，學習小乘正量部法。如來（佛陀的稱號）在世時，多次遊歷這個國家，阿育王（無憂王）跟隨佛陀到達的地方都有標記。現在的國王，是剎帝利種姓。是羯若鞠阇國尸羅阿迭多王的女兒的女婿，名叫杜魯婆跋吒(唐言帝胄，意為帝王的後代)。性格急躁，舉止粗疏，然而尊重賢德崇尚學問，信奉愛護三寶（佛、法、僧），每年設定大型法會七天，邀請各國的僧侶，用上等的美味佳餚和珍奇的寶物供養，床座、衣服，甚至醫藥的資助，沒有不全部具備的。
從這裡向西北走七百多里，到達阿難陀補羅國(西印度境)。又向西北走五百多里，到達蘇剌侘國(西印度境)。從這裡向東北走一千八百里，到達瞿折羅國。又向東南走二千八百多里，到達烏阇衍那國(南印度境)。離城不遠的地方有窣堵波（佛塔），是阿育王建造地獄的地方。從這裡向東北走一千多里，到達擲枳陀國(南印度境)。從這裡向東北走九百多里，到達摩醯濕伐羅補羅國(中印度境)。從這裡又向西返回蘇剌侘國。從這裡又向西走，到達阿點婆翅羅國(西印度境)。如來在世時，經常遊歷這片土地，阿育王跟隨佛陀有聖蹟的地方都建造了窣堵波，現在都還存在。從這裡向西走二千多里，到達狼揭羅國(西印度境)。靠近大海，是通往西女國的道路。
從這裡向西北到達波剌斯國(北印度境)，聽人說，那裡盛產珠寶、大錦、細褐，出產良馬和駱駝。有二三所伽藍，幾百名僧侶，學習小乘教說一切有部，釋迦牟尼佛的缽就在這個國王的宮殿里。
【English Translation】 English version: Also. From here, traveling northwest for three days, one arrives at the Kheta country (in South India). From here, traveling north for over a thousand li, one arrives at the Valabhi country (in South India). There are over a hundred monasteries (Gārama, meaning temples), with over six thousand monks, studying the Sarvastivada school of Hinayana Buddhism. When the Tathagata (an epithet of the Buddha) was alive, he frequently visited this country. King Ashoka (King Asoka/Ayuwang) followed the Buddha to every place and erected markers. The current king is of the Kshatriya caste. He is the son-in-law of King Śīlāditya of Kanyakubja, named Dhruvabhata (Turupo Batta, meaning 'Imperial Lineage' in Tang language). He is of an impatient nature and somewhat coarse in demeanor, but he values virtue and learning, and reveres the Three Jewels (Buddha, Dharma, Sangha). Every year, he holds a grand assembly for seven days, inviting monks from various countries, providing them with the finest delicacies and rare treasures, beds, seats, clothing, and even medicinal supplies, ensuring that nothing is lacking.
From here, traveling northwest for over seven hundred li, one arrives at the Anandapura country (in West India). Traveling northwest again for over five hundred li, one arrives at the Surashtra country (in West India). From here, traveling northeast for one thousand eight hundred li, one arrives at the Gurjara country. Traveling southeast again for two thousand eight hundred li, one arrives at the Ujjayani country (in South India). Not far from the city is a stupa (Buddhist monument), which is where King Ashoka created a hell. From here, traveling northeast for over a thousand li, one arrives at the Jajhoti country (in South India). From here, traveling northeast for over nine hundred li, one arrives at the Maheshvarapura country (in Central India). From here, one returns west to the Surashtra country. From here, traveling west again, one arrives at the Atampa Kila country (in West India). When the Tathagata was alive, he frequently visited this land. King Ashoka erected stupas wherever there were sacred sites, and they all still exist today. From here, traveling west for over two thousand li, one arrives at the Langala country (in West India). It is near the great sea, on the road to the Western Women's country.
From here, traveling northwest to the Persia country (in North India), it is said that the land abounds in jewels, fine brocades, and fine woolens, and is a source of excellent horses and camels. There are two or three monasteries, with several hundred monks, studying the Sarvastivada school of Hinayana Buddhism. Shakyamuni Buddha's bowl is in this king's palace.
。國東境有鵠秣城，西北接拂懔國，西南海島有西女國，皆是女人，無男子，多珍貨，附屬拂懔。拂懔王歲遣丈夫配焉，其俗產男，例皆不舉。又從狼揭羅國東北行七百餘里，至臂多勢羅國(西印度境)。中有窣堵波，高數百尺，無憂王所建，中有舍利，數放光明。是如來昔作仙人，為國王害處也。
從此東北行三百餘里，至阿軬荼國(西印度境)。城東北大林中有伽藍故基，是佛昔於此處聽諸苾芻著丞縛屣(唐言靴也)。有窣堵波，無憂王所建。傍有精舍，中有青石立佛像，數放光明。次南八百餘步大林中，有窣堵波，無憂王所建，是如來昔日止此，夜寒，乃以三衣重覆，至明旦開諸苾芻著納衣處。
從此又東行七百餘里，至信度國(西印度境)。土出金、銀、鍮石、牛、羊、駝駝、赤鹽、白鹽、黑鹽等，余處取以為藥。如來在日，數游此國，所有聖蹟，無憂王皆建窣堵波以為表記。又有烏波鞠多大阿羅漢游化之跡。
從此東行九百餘里，渡河東岸，至茂羅三部盧國(西印度境)。俗事天神，祠宇華峻，其曰天像鑄以黃金，飾諸雜寶，諸國之人多來求請。花林池沼，接砌縈階。凡預瞻觀，無不愛賞。
從此東北行七百餘里，至缽伐多國(北印度境)。城側有大伽藍，百餘僧皆學大乘，是昔
【現代漢語翻譯】 現代漢語譯本：在國家的東部邊境有一個鵠秣城，西北方與拂懔國接壤，西南方的海島上有西女國，那裡全是女人，沒有男子，盛產珍貴的貨物，隸屬於拂懔國。拂懔國王每年派遣男子與她們交配，當地的風俗是如果生下男孩，通常都不養育。再從狼揭羅國向東北方向走七百多里，到達臂多勢羅國（位於西印度境內）。那裡有一座窣堵波（佛塔），高達數百尺，是阿育王（無憂王）建造的，裡面藏有舍利（佛骨），經常放出光明。這裡是如來（佛）過去做仙人時，被國王迫害的地方。 從這裡向東北方向走三百多里，到達阿軬荼國（位於西印度境內）。在城東北的大森林中，有伽藍（寺院）的舊址，這裡是佛過去在此處聽諸位苾芻（比丘）穿丞縛屣（唐朝話說是靴子）。有一座窣堵波（佛塔），是阿育王（無憂王）建造的。旁邊有一座精舍（寺廟），裡面有一尊青石立佛像，經常放出光明。再向南走八百多步，在大森林中，有一座窣堵波（佛塔），是阿育王（無憂王）建造的，這裡是如來（佛）過去在此停留，夜晚寒冷，就用三衣（袈裟）重重覆蓋，到第二天早晨允許諸位苾芻（比丘）穿納衣的地方。 從這裡又向東走七百多里，到達信度國（位於西印度境內）。這裡出產金、銀、鍮石（黃銅礦）、牛、羊、駱駝、赤鹽、白鹽、黑鹽等，其他地方的人取用這些鹽作為藥物。如來（佛）在世時，經常遊歷這個國家，所有聖蹟的地方，阿育王（無憂王）都建造了窣堵波（佛塔）作為標記。還有烏波鞠多（優波毱多）大阿羅漢（大成就者）游化的足跡。 從這裡向東走九百多里，渡過河的東岸，到達茂羅三部盧國（位於西印度境內）。當地的風俗是崇拜天神，祠宇華麗高峻，他們把天神的像鑄造成黃金的，用各種珍寶裝飾，各國家的人都來這裡祈求。花園、樹林、池塘、臺階相互連線。凡是前來瞻仰觀看的人，沒有不喜愛讚賞的。 從這裡向東北方向走七百多里，到達缽伐多國（位於北印度境內）。城邊有一座大伽藍（寺院），一百多位僧人都學習大乘佛法，這裡是過去……
【English Translation】 English version: In the eastern border of the country, there is the city of Gu Mo, bordering Fu Lin country to the northwest, and the island of Xi Nv country to the southwest, which is inhabited entirely by women, without men. It abounds in precious goods and is subordinate to Fu Lin. The king of Fu Lin sends men there annually to mate with them. Their custom is that if a boy is born, they generally do not raise him. Furthermore, traveling northeast from Lang Jie Luo country for more than seven hundred li, one arrives at Bi Duo Shi Luo country (in western India). There is a stupa (Buddhist shrine) there, several hundred feet high, built by King Ashoka (Wu You Wang), containing relics (of the Buddha), which frequently emit light. This is where the Tathagata (Buddha) was harmed by a king when he was formerly an immortal. From here, traveling northeast for more than three hundred li, one arrives at A Fan Tu country (in western India). In the great forest northeast of the city, there are the old foundations of a sangharama (monastery), where the Buddha once listened to the bhikshus (monks) wearing cheng fu xi (translated in the Tang dynasty as boots). There is a stupa (Buddhist shrine) there, built by King Ashoka (Wu You Wang). Beside it is a vihara (monastery), containing a standing blue stone Buddha statue, which frequently emits light. Further south, eight hundred paces into the great forest, there is a stupa (Buddhist shrine), built by King Ashoka (Wu You Wang), where the Tathagata (Buddha) once stayed. One night, feeling cold, he covered himself with his three robes (kasaya), and the next morning, he allowed the bhikshus (monks) to wear their patched robes. From here, traveling east for more than seven hundred li, one arrives at Xin Du country (in western India). The land produces gold, silver, brass ore, cattle, sheep, camels, red salt, white salt, black salt, etc., which people from other places take as medicine. When the Tathagata (Buddha) was alive, he frequently traveled in this country. At all the sacred sites, King Ashoka (Wu You Wang) built stupas (Buddhist shrines) as markers. There are also traces of the great arhat (enlightened being) Upagupta (Wu Bo Ju Duo) traveling and transforming beings. From here, traveling east for more than nine hundred li, crossing the east bank of the river, one arrives at Mao Luo San Bu Lu country (in western India). The local custom is to worship the gods. The shrines are magnificent and tall. They cast the images of the gods in gold, adorned with various treasures. People from various countries come here to pray. Flower gardens, forests, ponds, and steps are interconnected. All who come to behold and admire them cannot help but love and appreciate them. From here, traveling northeast for more than seven hundred li, one arrives at Bo Fa Duo country (in northern India). Beside the city is a large sangharama (monastery), where more than a hundred monks all study Mahayana Buddhism. This is where in the past...
慎那弗怛羅(唐言最勝子)論師於此制《瑜伽師地釋論》，亦是賢愛論師、德光論師本出家處。又其國有二三大德，並學業可遵。法師因停二年，就學正量部《根本阿毗達摩》及《攝正法論》、《教實論》等。從此復東南，還摩揭陀施無厭寺，參禮正法藏訖。聞寺西三逾繕那有低羅擇迦寺，有出家大德名般若䟦陀羅，本縛羅缽底國人，于薩婆多部出家，善自宗三藏及《聲明》、《因明》等。法師就停兩月，咨決所疑。
從此復往杖林山居士勝軍論師所。軍本蘇剌侘國人，剎帝利種也。幼而好學，先於賢愛論師所學《因明》，又從安慧菩薩學《聲明》、大小乘論，又從戒賢法師學《瑜伽論》，爰至外籍群言、四《吠陀》典、天文、地理、醫方、術數，無不究覽根源，窮盡枝葉。既學該內外，德為時尊，摩揭陀主滿胄王欽賢重士，聞風而悅，發使邀請，立為國師，封二十大邑，論師不受。滿胄崩后，戒日王又請為師，封烏荼國八十大邑，論師亦辭不受。王再三固請，亦皆固辭，謂王曰：「勝軍聞受人之祿，憂人之事。今方救生死縈纏之急，豈有暇而知王務哉？」言罷揖而出，王不能留。自是每依杖林山養徒教授，恒講佛經，道俗宗歸，常逾數百。法師就之，首末二年，學《唯識抉擇論》、《意義理論》、《成無畏論
【現代漢語翻譯】 現代漢語譯本：慎那弗怛羅（唐言最勝子）論師在此地撰寫了《瑜伽師地釋論》，這裡也是賢愛論師、德光論師最初出家的地方。而且這個國家有兩位偉大的德行之人，他們的學業值得效仿。因此，法師停留了兩年，學習正量部的《根本阿毗達摩》以及《攝正法論》、《教實論》等。之後，法師又向東南方向前進，返回摩揭陀國的施無厭寺，參拜了正法藏。他聽說寺廟西邊三逾繕那（Yojana，古印度長度單位）的地方有低羅擇迦寺，寺里有一位出家的大德名為般若䟦陀羅（Prajnabhadra），他是縛羅缽底國（Valabhi）人，在薩婆多部（Sarvastivada）出家，精通自己宗派的三藏（Tripitaka）以及《聲明》（Shabda-vidya，古印度語法學）、《因明》（Hetu-vidya，古印度邏輯學）等。法師在那裡停留了兩個月，請教解決了他心中的疑惑。 之後，法師又前往杖林山拜訪了居士勝軍論師。勝軍（Jitmitra）原本是蘇剌侘國（Surashtra）人，屬於剎帝利（Kshatriya）種姓。他從小就喜歡學習，先是在賢愛論師那裡學習《因明》，又向安慧菩薩學習《聲明》、大小乘的論典，還向戒賢法師學習《瑜伽論》。乃至外道的各種學說、四《吠陀》（Vedas）經典、天文、地理、醫學、術數，沒有不深入研究其根源，窮盡其枝末的。他學識淵博，德行受到當時人們的尊敬。摩揭陀國的國王滿胄王（Purnavarman）欽佩賢才，重視士人，聽到勝軍的名聲后非常高興，派遣使者邀請他，想立他為國師，並封給他二十個大城市，但勝軍論師沒有接受。滿胄王去世后，戒日王（Siladitya）又請他擔任國師，並封給他烏荼國（Odra）的八十個大城市，勝軍論師也拒絕了。國王再三懇請，勝軍論師都堅決推辭，他對國王說：『勝軍聽說接受別人的俸祿，就要操心別人的事情。我現在正忙於解救生死輪迴的困境，哪裡有空閑來處理國王的事務呢？』說完就作揖離開了，國王無法挽留。從此以後，勝軍論師就一直依靠杖林山，培養弟子，傳授學問，經常講解佛經，道俗兩界都歸附於他，門徒常常超過數百人。法師前去拜訪他，前後共兩年時間，學習了《唯識抉擇論》、《意義理論》、《成無畏論》。
【English Translation】 English version: The Acharya Shinnaputratara (translated as 'Most Excellent Son' in Chinese) composed the 'Yogacharabhumi Shastra Explanation' here. This is also the place where Acharya Sthiramati and Acharya Gunamati first renounced the world. Moreover, this country has two great virtuous individuals whose learning is worthy of emulation. Therefore, the Dharma Master stayed for two years, studying the 'Fundamental Abhidharma' of the Sammatīya school, as well as the 'Compendium of Righteous Dharma,' 'Treatise on the Reality of Teachings,' and others. Afterwards, the Dharma Master proceeded southeast, returning to the Shiwuniyan Temple in Magadha, and paid homage to the Treasury of Righteous Dharma. He heard that three Yojanas (an ancient Indian unit of distance) west of the temple was the Tiladaka Monastery, where there was a great virtuous monk named Prajnabhadra, originally from the country of Valabhi, who had renounced the world in the Sarvastivada school. He was well-versed in the Tripitaka (Three Baskets) of his own school, as well as Shabda-vidya (grammar) and Hetu-vidya (logic). The Dharma Master stayed there for two months, consulting him to resolve his doubts. After that, the Dharma Master went to the hermitage on Stick Forest Mountain to visit the lay practitioner Jitmitra. Jitmitra was originally from the country of Surashtra, belonging to the Kshatriya caste. He loved learning from a young age. He first studied Hetu-vidya under Acharya Sthiramati, and then learned Shabda-vidya, treatises of both the Mahayana and Hinayana, from Bodhisattva Asanga. He also studied the 'Yoga Shastra' under Dharma Master Shilabhadra. Furthermore, he thoroughly investigated the origins and exhausted the details of various non-Buddhist doctrines, the four Vedas, astronomy, geography, medicine, and divination. Because of his extensive knowledge and respected virtue, King Purnavarman of Magadha admired virtuous people and valued scholars. Upon hearing of Jitmitra's reputation, he was delighted and sent envoys to invite him, intending to appoint him as the national preceptor and grant him twenty large cities, but Acharya Jitmitra declined. After Purnavarman passed away, King Siladitya again invited him to be his preceptor, offering him eighty large cities in the country of Odra, but Acharya Jitmitra also refused. The king repeatedly pleaded, but Acharya Jitmitra firmly declined, saying to the king, 'Jitmitra has heard that accepting another's salary means worrying about their affairs. I am currently preoccupied with the urgent matter of escaping the entanglements of birth and death. How could I have the time to attend to the king's affairs?' After speaking, he bowed and left, and the king could not retain him. From then on, he relied on Stick Forest Mountain to nurture disciples and impart knowledge, constantly lecturing on Buddhist scriptures. Both monastics and laypeople revered him, and his followers often numbered in the hundreds. The Dharma Master visited him and, over the course of two years, studied the 'Vijnaptimatrata-siddhi-nirnaya,' 'Arthavijnapti-shastra,' and 'Siddhiviniscaya-tika.'
》、《不住涅槃》、《十二因緣論》、《莊嚴經論》，及問《瑜伽》、《因明》等疑已。于夜中忽夢見那爛陀寺房院荒穢，並系水牛，無復僧侶。法師從幼日王院西門入，見第四重閣上有一金人，色貌端嚴，光明滿室。內心歡喜，欲登上無由，乃請垂引相接。彼曰：「我曼殊室利菩薩也。以汝緣業未可來也。」乃指寺外曰：「汝看是。」法師尋指而望，見寺外火焚燒村邑，都為灰燼。彼金人曰：「汝可早歸。此處十年後，戒日王當崩，印度荒亂，惡人相害，汝可知之。」言訖不見。法師覺已怪嘆，向勝軍說之。勝軍曰：「三界無安，或當如是。既有斯告，任仁者自圖焉。」是知大士所行，皆為菩薩護念。將往印度，告戒賢而駐待；淹留未返，示無常以勸歸。若所為不契聖心，誰能感此？
及永徽之末，戒日果崩，印度饑荒，並如所告。國家使人王玄策備見其事。當此正月初時也。西國法以此月菩提寺出佛舍利，諸國道俗咸來觀禮，法師即共勝軍同往。見舍利骨或大或小，大者如圓珠，光色紅白，又肉舍利如豌豆大，其狀潤赤。無量徒眾獻奉香花贊禮訖，還置塔中。至夜過一更許，勝軍共法師論舍利大小不同云：「弟子見余處舍利大如米粒，而此所見何其太大？師意有疑不？」法師報曰：「玄奘亦有此疑。」更經
【現代漢語翻譯】 現代漢語譯本： 《不住涅槃》（不滯留于涅槃）、《十二因緣論》（解釋十二因緣的理論）、《莊嚴經論》（闡述佛菩薩莊嚴功德的經典），並詢問了關於《瑜伽》（一種修行體系）、《因明》（邏輯學）等方面的疑問。在夜裡忽然夢見那爛陀寺（Nālandā，古代印度佛教最高學府）的房舍庭院荒涼破敗，拴著水牛，沒有僧侶。法師從幼日王院（Yauvarāja，王子居住的宮殿）西門進入，看見第四重閣樓上有一尊金人，容貌端正莊嚴，光明充滿房間。內心歡喜，想要登上閣樓卻沒有辦法，於是請求金人垂手接引。金人說：『我是曼殊室利菩薩（Mañjuśrī，文殊菩薩）。因為你的因緣業力還不能來這裡。』於是指著寺院外面說：『你看看那裡。』法師順著他指的方向望去，看見寺院外面燃起大火，焚燒村莊，全部化為灰燼。那金人說：『你可以早點回去。這裡十年後，戒日王（Śīlāditya，印度古代國王）將會駕崩，印度陷入混亂，惡人互相殘害，你要知道這件事。』說完就不見了。法師醒來後感到奇怪和驚歎，把這件事告訴了勝軍（Jitasena，人名）。勝軍說：『三界（Trailokya，欲界、色界、無色界）沒有安寧，或許會發生這樣的事。既然有這樣的預兆，就由您自己決定吧。』由此可知大士（Mahāsattva，指玄奘法師）所做的一切，都是菩薩在護念。將要前往印度時，告誡戒賢（Śīlabhadra，那爛陀寺住持）讓他駐留等待；長時間沒有返回，用無常的示現來勸他回去。如果所作所為不符合聖人的心意，誰能感應到這些呢？ 到了永徽（唐高宗年號）末年，戒日王果然駕崩，印度發生饑荒，都如夢中所說。國家派遣使者王玄策（Wáng Xuáncè，唐朝使節）親眼見證了這些事情。當時正是正月初的時候。西國（指印度）的習俗是在這個月菩提寺（Bodhi Temple，釋迦牟尼成道的寺廟）取出佛舍利（Śarīra，佛陀火化后的遺物），各國的僧侶和信徒都來觀看禮拜，法師就和勝軍一同前往。看見舍利骨有大有小，大的像圓珠，光澤紅白相間，還有肉舍利像豌豆那麼大，形狀潤澤發紅。無數的信徒獻上香花讚頌禮拜完畢，又放回塔中。到了夜裡過了一更左右，勝軍和法師討論舍利大小不同的事情，說：『弟子在其他地方見到的舍利大如米粒，而這裡見到的為什麼這麼大？師父您覺得有什麼疑問嗎？』法師回答說：『玄奘（Xuánzàng，唐朝法師，即本文中的法師）也有這個疑問。』
【English Translation】 English version: Having questioned about 『Anupalabdhi-nirvana』 (Non-abiding Nirvana), 『Treatise on the Twelve Nidānas』 (theory explaining the twelve links of dependent origination), 『Śūraṅgama Sūtra』 (a scripture elaborating the majestic virtues of Buddhas and Bodhisattvas), and inquired about doubts regarding 『Yoga』 (a system of practice), 『Hetuvidyā』 (logic), etc., one night he suddenly dreamed that the courtyards of Nālandā Monastery (ancient Indian Buddhist university) were desolate and dilapidated, tethered with water buffaloes, and without any monks. The Dharma Master entered from the west gate of Yauvarāja Monastery (palace where the prince resided), and saw a golden figure on the fourth pavilion, with a dignified and solemn appearance, and light filling the room. His heart was filled with joy, wanting to ascend the pavilion but without a way, so he requested the golden figure to extend a hand to receive him. The figure said, 『I am Mañjuśrī Bodhisattva (Bodhisattva of Wisdom). Because your karmic conditions are not yet suitable for you to come here.』 Then he pointed outside the monastery and said, 『Look there.』 The Dharma Master looked in the direction he pointed and saw a great fire burning villages outside the monastery, all reduced to ashes. The golden figure said, 『You should return early. Ten years from now, King Śīlāditya (ancient Indian king) will pass away, India will fall into chaos, and evil people will harm each other, you should know this.』 After saying this, he disappeared. The Dharma Master woke up feeling strange and amazed, and told Jitasena (personal name) about it. Jitasena said, 『The Three Realms (realm of desire, realm of form, realm of formlessness) are not peaceful, perhaps such things will happen. Since there is such a premonition, it is up to you to decide.』 From this, it can be known that everything the Mahāsattva (referring to Xuanzang) did was under the protection of the Bodhisattvas. When he was about to go to India, he warned Śīlabhadra (abbot of Nālandā Monastery) to stay and wait; when he had been staying for a long time without returning, he used the manifestation of impermanence to persuade him to return. If his actions were not in accordance with the minds of the sages, who could have sensed these things? Towards the end of the Yonghui era (reign title of Emperor Gaozong of Tang), King Śīlāditya indeed passed away, and India experienced famine, just as it was said in the dream. The state sent envoy Wáng Xuáncè (Tang Dynasty envoy) to witness these events firsthand. It was during the first month of the lunar year. The custom in the Western Country (referring to India) was that in this month, the Bodhi Temple (temple where Shakyamuni Buddha attained enlightenment) would take out the Buddha's Śarīra (relics of the Buddha after cremation), and monks and laypeople from various countries would come to view and pay homage. The Dharma Master went together with Jitasena. They saw that the Śarīra bones were of various sizes, the larger ones like round pearls, with red and white luster, and there were also flesh Śarīra as large as peas, with a moist and red appearance. Countless devotees offered incense and flowers, praised and paid homage, and then placed them back in the pagoda. Around the first watch of the night, Jitasena and the Dharma Master discussed the different sizes of the Śarīra, saying, 『This disciple has seen Śarīra as large as rice grains in other places, but why are the ones seen here so large? Does the Master have any doubts?』 The Dharma Master replied, 『Xuánzàng (Tang Dynasty Dharma Master, i.e., the Dharma Master in this text) also has this doubt.』
少時，忽不見室中燈，內外大明，怪而出望。乃見舍利塔光暉上發，飛焰屬天，色含五彩，天地洞朗，無復星月，兼聞異香氛氳溢院。於是遞相告報，言舍利有大神變，諸眾乃知，重集禮拜，稱歎希有。經食頃光乃漸收，至余欲盡，繞覆缽數匝，然始總入，天地還暗，辰象復出。眾睹此已，咸除疑網。禮菩提樹及諸聖蹟，經八日，復還那爛陀寺。
時戒賢論師遣法師為眾講《攝大乘論》、《唯識抉擇論》。時大德師子光先為眾講《中》、《百論》，述其旨破《瑜伽》義。法師妙閑《中》、《百》，又善《瑜伽》，以為聖人立教，各隨一意，不相違妨，惑者不能會通，謂為乖反，此乃失在傳人，豈關於法也。慜其局狹，數往徴詰，復不能酬答，由是學徒漸散，而宗附法師。法師又以《中》、《百》論旨唯破遍計所執，不言依他起性及圓成實性，師子光不能善悟，見《論》稱：「一切無所得」，謂《瑜伽》所立圓成實等亦皆須遣，所以每形於言。法師為和會二宗言不相違背，乃著《會宗論》三千頌。《論》成，呈戒賢及大眾，無不稱善，並共宣行。師子光慚𧹞，遂出往菩提寺，別命東印度一同學名旃陀羅僧訶來相論難，冀解前恥。其人既至，憚威而默，不敢致言，法師聲譽益甚。
初師子光未去前，戒日王于
【現代漢語翻譯】 現代漢語譯本：不久，忽然看不見房間里的燈光，內外一片光明，感到奇怪便出去觀看。只見舍利塔（存放佛陀或高僧遺骨的塔）的光輝向上發射，火焰直衝天空，顏色包含五彩，天地一片明亮，沒有了星星和月亮，同時聞到奇異的香氣瀰漫整個寺院。於是大家互相告知，說舍利（佛陀或高僧火化后的遺骨）有大神變，眾人都知道后，重新聚集禮拜，稱讚稀有。經過一頓飯的時間，光芒才漸漸收斂，到快要消失時，圍繞覆蓋舍利的缽數圈，然後才完全進入缽中，天地恢復黑暗，星辰景象再次出現。眾人看到這些后，都消除了疑慮。禮拜菩提樹（佛陀悟道之樹）及各種聖蹟，經過八天，又返回那爛陀寺（古代印度佛教最高學府）。 當時戒賢論師（Shilabhadra，那爛陀寺住持）派遣法師為大眾講解《攝大乘論》（Mahāyānasaṃgraha）和《唯識抉擇論》（Vijñaptimātratāsiddhi）。當時大德師子光（Simhaprabha）先前為大眾講解《中論》（Mūlamadhyamakakārikā）和《百論》（Śataśāstra），闡述其中的宗旨，駁斥《瑜伽師地論》（Yogācārabhūmi-śāstra）的義理。法師精通《中論》和《百論》，又擅長《瑜伽師地論》，認為聖人立教，各自遵循一種意旨，不會互相違背妨礙，迷惑的人不能融會貫通，認為它們相互矛盾，這乃是錯在傳授的人，與佛法本身無關。憐憫師子光的侷限狹隘，多次前往質問，師子光又不能回答，因此學徒漸漸離散，而歸宗於法師。法師又認為《中論》和《百論》的宗旨只破斥遍計所執性（parikalpita），不談依他起性（paratantra）和圓成實性（pariniṣpanna），師子光不能很好地領悟，見《論》中說：『一切無所得』，認為《瑜伽師地論》所立的圓成實等也都要破除，所以常常在言語中表現出來。法師爲了調和二宗，說它們的言論不相違背，於是著作《會宗論》三千頌。《論》寫成后，呈給戒賢論師及大眾，沒有不稱讚好的，並且共同宣揚奉行。師子光慚愧羞赧，於是出去前往菩提寺（位於菩提伽耶的寺廟），另外命令東印度一位同學名叫旃陀羅僧訶（Candrasimha）來與法師辯論，希望解除之前的恥辱。這個人來到后，畏懼法師的威望而沉默不語，不敢說話，法師的聲譽更加顯赫。 當初師子光未離開之前，戒日王（Harshavardhana）于
【English Translation】 English version: Not long after, the lamp in the room suddenly disappeared, and everything inside and outside became brightly illuminated. Feeling strange, I went out to observe. I saw the radiance of the Stupa of Relics (a tower containing the remains of the Buddha or eminent monks) emitting upwards, with flames reaching the sky, colored with five hues. Heaven and earth were brilliantly lit, without any stars or moon. At the same time, I smelled an extraordinary fragrance permeating the entire monastery. Thereupon, everyone informed each other, saying that the Relics (cremated remains of the Buddha or eminent monks) had manifested a great divine transformation. When the assembly learned of this, they gathered again to pay homage, praising its rarity. After the time it takes to eat a meal, the light gradually subsided, and as it was about to disappear completely, it circled the alms bowl covering the relics several times before finally entering it completely. Heaven and earth returned to darkness, and the celestial phenomena reappeared. Having witnessed this, the assembly all dispelled their doubts. They paid homage to the Bodhi Tree (the tree under which the Buddha attained enlightenment) and various sacred sites, and after eight days, they returned to Nālandā Monastery (ancient Indian center of higher Buddhist learning). At that time, the Acharya Śīlabhadra (abbot of Nālandā Monastery) dispatched a Dharma Master to explain the Mahāyānasaṃgraha (Compendium of the Mahayana) and the Vijñaptimātratāsiddhi (Establishment of Consciousness-Only) to the assembly. Previously, the venerable Simhaprabha (Lion Light) had been explaining the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) and the Śataśāstra (One Hundred Treatises), expounding their principles and refuting the doctrines of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). The Dharma Master was proficient in the Mūlamadhyamakakārikā and the Śataśāstra, and also skilled in the Yogācārabhūmi-śāstra. He believed that the sages established teachings, each following a single intention, without contradicting or hindering each other. Those who are confused cannot reconcile them, considering them contradictory. This is a fault of the transmitters, and not related to the Dharma itself. Pitying Simhaprabha's narrow-mindedness, he repeatedly went to question him, but Simhaprabha was unable to answer. Therefore, the disciples gradually dispersed and adhered to the Dharma Master. The Dharma Master also believed that the principles of the Mūlamadhyamakakārikā and the Śataśāstra only refuted the parikalpita (imagined nature), and did not discuss the paratantra (dependent nature) and the pariniṣpanna (perfected nature). Simhaprabha was unable to understand this well, and seeing that the Treatises stated 'everything is unobtainable', he thought that the pariniṣpanna, etc., established by the Yogācārabhūmi-śāstra should also be refuted. Therefore, he often expressed this in his words. In order to reconcile the two schools, the Dharma Master said that their teachings were not contradictory, and thus composed the Hui Zong Lun (Treatise on the Harmonization of Schools) in three thousand verses. After the Treatise was completed, it was presented to Śīlabhadra and the assembly, and everyone praised it as good and jointly propagated it. Simhaprabha was ashamed and embarrassed, and then went out to the Bodhi Temple (temple in Bodh Gaya), and separately ordered a fellow student from East India named Candrasimha (Moon Lion) to debate with the Dharma Master, hoping to resolve his previous shame. After this person arrived, he was afraid of the Dharma Master's prestige and remained silent, not daring to speak. The Dharma Master's reputation became even more prominent. Before Simhaprabha left, King Harṣavardhana (Reign of King Harsha)
那爛陀寺側造鍮石精舍，高逾十丈，諸國咸知。王后自征恭御陀，行次烏茶國，其國僧皆小乘學，不信大乘，謂為空花外道，非佛所說。既見王來，譏曰：「聞王于那爛陀側作鍮石精舍，功甚壯偉，何不于迦波厘外道寺造，而獨于彼也？」王曰：「斯言何甚？」答曰：「那爛陀寺空花外道，與迦波厘不殊故也。」先是南印度王灌頂師老婆羅門，名般若鞠多，明正量部義，造《破大乘論》七百頌，諸小乘師咸皆嘆重。因取示王曰：「我宗如是，豈有大乘人能難破一字者？」王曰：「弟子聞狐行鼷鼠之群，自謂雄于師子。及其見也，則魂亡魄散。師等未見大乘諸德，所以固守愚宗。若一見時，恐還同彼。」彼曰：「王若疑者，何不集而對決以定是非？」王曰：「此亦何難。」即於是日發使修書與那爛陀寺正法藏戒賢法師曰：「弟子行次烏茶，見小乘師恃憑小見，制論誹謗大乘，詞理切害，不近人情，仍欲張鱗，共師等一論。弟子知寺中大德並才慧有餘，學無不悉，輒以許之，謹令奉報。愿差大德四人，善自他宗兼內外者，赴烏茶國行從所。」正法藏得書，集眾量擇，乃差海慧、智光、師子光及法師為四人，以應王之命。其海慧等咸憂，法師謂曰：「小乘諸部三藏，玄奘在本國及入迦濕彌羅已來遍皆學訖，具悉其宗。若欲將
【現代漢語翻譯】 現代漢語譯本 在那爛陀寺旁邊建造了一座鍮石（tōu shí，一種金屬）精舍，高達十多丈，各國都知道這件事。國王的王后親自率軍征討恭御陀（Gōng yù tuó），途中經過烏茶國（Wū chá guó），這個國家的僧侶都學習小乘佛教，不相信大乘佛教，認為大乘佛教是虛幻不實的『空花外道』，不是佛陀所說的。他們見到國王來了，譏諷道：『聽說國王在那爛陀寺旁邊建造鍮石精舍，工程非常壯觀，為什麼不在迦波厘（Jiā bō lí）外道寺廟建造，而唯獨在那爛陀寺建造呢？』國王說：『這話是什麼意思？』他們回答說：『那爛陀寺的空花外道，和迦波厘沒有什麼區別。』 此前，南印度國王的灌頂老師，一位名叫般若鞠多（Bō rě jū duō）的婆羅門，精通正量部（Zhèng liàng bù）的義理，撰寫了《破大乘論》七百頌，小乘佛教的老師們都非常讚歎和重視。因此拿給國王看，說：『我們的宗義就是這樣，難道有大乘佛教的人能夠駁倒其中一個字嗎？』國王說：『弟子聽說狐貍在鼷鼠（xī shǔ，小老鼠）群中行走，就自以為是獅子。等到真的見到獅子，就會魂飛魄散。老師們沒有見過大乘佛教的賢德之人，所以固守愚昧的宗派。如果一旦見到，恐怕也會和他們一樣。』他們說：『國王如果懷疑，為什麼不召集大家辯論來確定是非呢？』國王說：『這又有什麼難的。』 當天就派遣使者修書給那爛陀寺的正法藏（Zhèng fǎ zàng）戒賢法師（Jiè xián fǎ shī），說：『弟子率軍經過烏茶國，見到小乘佛教的老師們憑藉著狹隘的見識，撰寫論著誹謗大乘佛教，言辭和道理都非常偏激，不近人情，仍然想要張牙舞爪，和老師們辯論一番。弟子知道寺中的大德們都才華橫溢，學識淵博，沒有什麼不精通的，所以答應了他們，特此稟報。希望派遣四位大德，精通自己和他人的宗派，兼通內外典籍，前往烏茶國行營所在。』正法藏收到信后，召集眾人商議，於是派遣海慧（Hǎi huì）、智光（Zhì guāng）、師子光（Shī zi guāng）和玄奘法師四人，以應國王的命令。海慧等人都很擔憂，玄奘法師說：『小乘佛教各部的三藏，玄奘在本國以及進入迦濕彌羅（Jiā shī mí luó）以來，都已經全部學完，完全瞭解他們的宗義。如果想要將』
【English Translation】 English version Beside the Nālandā Monastery (Nālandā, ancient center of higher learning in India), a brass (tōu shí, a type of metal) monastery was built, towering over ten zhang (丈, a unit of length), known to all countries. The queen of the king personally led troops to conquer Gong Yu Tuo (Gōng yù tuó), passing through the country of Wu Cha (Wū chá guó). The monks of this country all studied Hinayana Buddhism, not believing in Mahayana Buddhism, considering Mahayana Buddhism to be the unreal 'empty flower heresy' (kōng huā wài dào), not what the Buddha taught. When they saw the king coming, they ridiculed him, saying, 'We heard that the king built a brass monastery beside the Nālandā Monastery, a very magnificent project. Why not build it at the Kāpilavastu (Jiā bō lí) heretical temple, but only at Nālandā?' The king said, 'What do you mean by this?' They replied, 'The empty flower heresy of Nālandā Monastery is no different from Kāpilavastu.' Previously, the initiation teacher of the king of South India, a Brahmin named Prajñagupta (Bō rě jū duō), was proficient in the doctrines of the Sammitīya school (Zhèng liàng bù), and wrote the 'Treatise on Destroying Mahayana' in seven hundred verses. The Hinayana Buddhist teachers all praised and valued it highly. Therefore, they showed it to the king, saying, 'Our doctrine is like this. Is there anyone in Mahayana Buddhism who can refute even one word of it?' The king said, 'This disciple has heard that a fox walks among a group of shrews (xī shǔ, small mice), and thinks itself to be a lion. When it actually sees a lion, its soul will be scattered. The teachers have not seen the virtuous people of Mahayana Buddhism, so they stubbornly adhere to their ignorant sect. If they ever see them, I am afraid they will be the same as them.' They said, 'If the king doubts, why not gather everyone to debate and determine what is right and wrong?' The king said, 'What difficulty is there in that?' On the same day, he sent an envoy to write a letter to the Dharma Treasury (Zhèng fǎ zàng) Master Śīlabhadra (Jiè xián fǎ shī) of Nālandā Monastery, saying, 'This disciple led troops through the country of Wu Cha, and saw that the Hinayana Buddhist teachers relied on their narrow views to write treatises slandering Mahayana Buddhism. Their words and reasoning are very biased and unreasonable, and they still want to show off and debate with the teachers. This disciple knows that the virtuous ones in the monastery are all talented and knowledgeable, and there is nothing they are not proficient in, so I agreed to them and hereby report it. I hope you will send four virtuous ones, proficient in their own and other sects, and well-versed in both internal and external scriptures, to the king's camp in the country of Wu Cha.' After receiving the letter, Dharma Treasury gathered the assembly to discuss, and then sent Hai Hui (Hǎi huì), Zhi Guang (Zhì guāng), Shi Zi Guang (Shī zi guāng), and the Dharma Master Xuanzang as four people to respond to the king's order. Hai Hui and others were very worried. Dharma Master Xuanzang said, 'The Tripiṭaka of the various Hinayana Buddhist schools, Xuanzang has completely learned since he was in his own country and entered Kashmir (Jiā shī mí luó), and fully understands their doctrines. If you want to'
其教旨能破大乘義，終無此理。奘雖學淺智微，當之必了。愿諸德不煩憂也。若其有負，自是支那國僧，無關此事。」諸人咸喜。後日王復有書來云：「前請大德未須即發，待後進止。」
時復有順世外道來求論難，乃書四十條義，懸于寺門曰：「若有難破一條者，我則斬首相謝。」經數日，無人出應。法師遣房內凈人出，取其義毀破，以足蹉躡。婆羅門大怒，問曰：「汝是何人？」答曰：「我是摩訶耶那提婆奴。」婆羅門亦素聞法師名，慚恥更不與語。法師令喚入，將對戒賢法師及命諸德為證，與之共論，徴其宗本歷外道諸家所立。其詞曰：「如餔多外道、離系外道、髏鬘外道、殊徴伽外道，四種形服不同；數論外道(舊曰僧佉)、勝論外道(舊曰衛世師也)，二家立義有別。餔多之輩以灰涂體，用為修道，遍身艾白，猶寢灶之貓貍。離系之徒則露質標奇，拔髮為德，皮裂足皴，狀臨河之朽樹。髏鬘之類，以髏骨為鬘，裝頭掛頸，陷枯磈磊，若塳側之藥叉。徴伽之流披服糞衣，飲啖便穢，腥臊臭惡，譬溷中之狂豕。爾等以此為道，豈不愚哉！至如數論外道，立二十五諦義，從自性生大，從大生我執，次生五唯量，次生五大，次生十一根，此二十四並供奉於我，我所受用；除離此已則我得清凈。勝論師立六句義
【現代漢語翻譯】 現代漢語譯本：如果說他的教義能夠駁倒大乘佛法的真義，那是絕對不可能的。玄奘雖然學識淺薄，智慧有限，但應對此事必定能夠明瞭。希望各位高僧大德不必為此擔憂。如果我玄奘辜負了大家的期望，那只是我支那國的僧人的問題，與此事無關。」眾人聽后都感到高興。幾天後，國王又派人送來書信說：「之前請求大德前往的事情暫且不必著急，等待後續的指示。」
當時又有一個順世外道前來挑戰辯論，他寫了四十條義理，懸掛在寺廟門口，聲稱：「如果有人能夠駁倒其中一條，我就斬下自己的頭顱謝罪。」過了幾天，沒有人出來應戰。法師派遣房內的侍者出去，取下那些義理並加以駁斥，還用腳踩踏。婆羅門非常憤怒，問道：「你是什麼人？」侍者回答說：「我是摩訶耶那提婆（Mahāyānadeva，大乘天）的奴僕。」婆羅門也早就聽說法師的名聲，感到慚愧，不再與他爭辯。法師命令召見他，當著戒賢法師（Śīlabhadra）以及其他高僧大德的面，與他展開辯論，追問他的宗派根本以及歷代外道所建立的理論。法師說道：「比如餔多外道、離系外道、髏鬘外道、殊徴伽外道，這四種外道的服飾形貌各不相同；數論外道（Sāṃkhya，舊稱僧佉）、勝論外道（Vaiśeṣika，舊稱衛世師）這兩家所立的義理也有區別。餔多之流用灰塗抹身體，以此作為修道的方式，全身灰白，就像睡在灶邊的貓。離系之徒則裸露身體，以拔頭髮為美德，面板乾裂，腳跟粗糙，就像河邊的朽木。髏鬘之類的人，用骷髏骨頭做成花鬘，裝飾頭部，掛在脖子上，身體乾枯瘦弱，就像墳墓旁的藥叉（Yakṣa，夜叉）。徴伽之流披著糞掃衣，飲用和吃糞便等污穢之物，腥臭難聞，就像豬圈裡的瘋豬。你們用這些作為修道的方式，難道不是很愚蠢嗎！至於數論外道，他們建立二十五諦的義理，認為從自性產生大，從大產生我執，然後產生五唯量，再產生五大，最後產生十一根，這二十四種都用來供奉於我，為我所受用；去除這些之後，我才能得到清凈。勝論師則建立六句義。」
【English Translation】 English version: 'It is absolutely impossible that his teachings could refute the true meaning of Mahayana Buddhism. Although Xuanzang is shallow in learning and limited in wisdom, he will surely understand this matter. I hope all virtuous monks will not worry about it. If I, Xuanzang, fail to live up to everyone's expectations, it is only a problem of the monks of China and has nothing to do with this matter.' Everyone was pleased to hear this. A few days later, the king sent another letter saying, 'There is no need to rush the previous request for the Great Virtue to go; wait for further instructions.'
At that time, a Lokayata (順世, materialist) heretic came to challenge and debate, writing forty articles of doctrine and hanging them at the temple gate, claiming, 'If anyone can refute even one of these, I will cut off my head in apology.' After several days, no one came forward to respond. The Dharma Master sent a servant from his room to take down the articles, refute them, and trample on them with his feet. The Brahmin was furious and asked, 'Who are you?' The servant replied, 'I am a servant of Mahāyānadeva (摩訶耶那提婆, Great Vehicle Deva).' The Brahmin had also heard of the Dharma Master's reputation, felt ashamed, and did not argue further. The Dharma Master ordered him to be summoned and, in the presence of Śīlabhadra (戒賢法師) and other virtuous monks, debated with him, questioning the origins of his sect and the theories established by various heretical schools. The Dharma Master said, 'For example, the Bhūta (餔多) heretics, the Nirgrantha (離系) heretics, the Skull-garland (髏鬘) heretics, and the Śūdraka (殊徴伽) heretics have different forms of dress; the Sāṃkhya (數論) heretics (formerly called Saṃkhya) and the Vaiśeṣika (勝論) heretics (formerly called Vaisheshika) have different established doctrines. The Bhūta smear their bodies with ashes as a way of cultivation, their bodies all white, like cats sleeping by the stove. The Nirgrantha expose their bodies to show their strangeness, pluck their hair as a virtue, their skin cracked and their feet chapped, like rotten trees by the river. The Skull-garland wear skull bones as garlands, decorating their heads and hanging them around their necks, their bodies withered and emaciated, like Yakshas (藥叉, night demons) beside tombs. The Śūdraka wear rags made of excrement, drinking and eating filth, stinking and foul, like mad pigs in a latrine. You use these as ways of cultivation, are you not foolish! As for the Sāṃkhya heretics, they establish the doctrine of twenty-five Tattvas (諦, principles), believing that Prakriti (自性, primordial nature) gives rise to Mahat (大, intellect), Mahat gives rise to Ahaṃkāra (我執, ego), then the five Tanmatras (唯量, subtle elements), then the five Mahābhūtas (五大, gross elements), and finally the eleven Indriyas (根, sense organs); these twenty-four are all offered to me, for me to enjoy; only by removing these can I attain purity. The Vaiśeṣika establish the doctrine of six categories.'
，謂實、德、業、有、同異性和合性，此六是我所受具，未解脫已來受用前六；若得解脫，與六相離，稱為涅槃。今破數論所立，如汝二十五諦中，我之一種是別性，餘二十四展轉同爲一體，而自性一種以三法為體，謂薩埵、剌阇、答摩。此三展轉合成大等二十三諦，二十三諦一一皆以三法為體。若使大等一一皆攬三成，如眾如林，即是其假，如何得言一切是實？又此大等各以三成，即一是一切。若一則一切，則應一一皆有一切作用。既不許然，何因執三為一切體性？又若一則一切，應口眼等根即是大小便路。又一一根有一切作用，應口耳等根聞香見色。若不爾者，何得執三為一切法體？豈有智人而立此義？又自性既常，應如我體，何能轉變作大等法？又所計我其性若常，應如自性，不應是我。若如自性，其體非我，不應受用二十四諦。是則我非能受，二十四諦非是所受，既能所俱無，則諦義不立。」如是往復數番，婆羅門默無所說，起而謝曰：「我今負矣，任依先約。」法師曰：「我曹釋子終不害人，今令汝為奴，隨我教命。」婆羅門歡喜敬從，即將向房，聞者無不稱慶。
時法師欲往烏茶，乃訪得小乘所制《破大乘義》七百頌者。法師尋省有數處疑，謂所伏婆羅門曰：「汝曾聽此義不？」答曰：「曾聽五遍
。」法師欲令其講。彼曰：「我今為奴，豈合為尊講？」法師曰：「此是他宗，我未曾見，汝但說無苦。」彼曰：「若然，請至夜中，恐外人聞，從奴學法，污尊名稱。」於是至夜屏去諸人，令講一遍，備得其旨。遂尋其謬節，申大乘義而破之，為一千六百頌，名《破惡見論》。將呈戒賢法師及宣示徒眾，無不嗟賞曰：「以此窮核，何敵不亡。」其論如別。目謂婆羅門曰：「仁者論屈為奴，于恥已足，今放仁者去，隨意所之。」婆羅門歡喜辭出，往東印度迦摩縷波國，向鳩摩羅王談法師德義。王聞甚悅，即發使來請焉。
大唐大慈恩寺三藏法師傳卷第四 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第五
沙門慧立本 釋彥悰箋
起尼干占歸國終至帝城之西漕
鳩摩羅使未至間，有一露形尼乾子名伐阇羅，忽入法師房來。法師舊聞尼干善於占卜，即請坐問所疑，曰：「玄奘支那國僧，來此學問，歲月已久。今欲歸還，不知達不？又去住二宜，何最為吉？及壽命長短。愿仁者占看。」尼干乃索一白石畫地而筮，報法師曰：「師住時最好，五印度及道俗無不敬重；去時得達，于敬重亦好，但不如於住。師之壽命，自今已去，更可十年。
【現代漢語翻譯】 現代漢語譯本：法師想讓他講解佛法。那人說：『我現在是奴隸，怎麼能給尊貴的人講解呢？』法師說：『這是其他宗派的觀點，我從未見過，你只說無苦的道理就行了。』那人說：『如果這樣，請等到晚上，恐怕外人聽見，從奴隸學習佛法，玷污您的名聲。』於是到了晚上，屏退了其他人，讓他講解了一遍，完全領會了他的旨意。隨即找出其中的錯誤之處，闡述大乘的義理來駁斥他，寫成了一千六百頌，名為《破惡見論》。將此論呈給戒賢（Śīlabhadra）法師並向徒眾宣講，無不讚嘆說：『用此論來窮究覈實，什麼敵人不能摧毀呢？』那篇論著另有記載。法師對婆羅門說：『仁者，你的論點已經屈服，淪為奴隸，受到的恥辱已經足夠了，現在放你走，隨你想到哪裡去都可以。』婆羅門歡喜地告辭離去，前往東印度迦摩縷波國（Kāmarūpa），向鳩摩羅（Kumāra）王談說法師的德行和義理。國王聽了非常高興，立即派遣使者前來迎請法師。
《大唐大慈恩寺三藏法師傳》卷第四 大正藏第 50 冊 No. 2053 《大唐大慈恩寺三藏法師傳》
《大唐大慈恩寺三藏法師傳》卷第五
沙門慧立著 釋彥悰箋
從尼干占卜歸國到抵達帝城西漕
在鳩摩羅（Kumāra）王的使者未到達期間，有一個露體外道尼乾子（Nirgrantha）名叫伐阇羅（Vajra），忽然來到法師的房間。法師以前聽說尼乾（Nirgrantha）善於占卜，就請他坐下詢問心中的疑惑，說：『玄奘（Xuánzàng）是支那國（Cīna）的僧人，來到這裡學習已經很久了。現在想要回國，不知道能否到達？又，是離開好還是留下好，哪個最吉祥？以及壽命的長短。希望仁者能佔卜看看。』尼乾（Nirgrantha）於是拿出一塊白石在地上畫圖占卜，告訴法師說：『您住在這裡最好，五印度（Pañca-India）以及僧俗都會敬重您；離開也能到達，也能得到敬重，但不如住在這裡好。您的壽命，從現在開始，還可以活十年。
【English Translation】 English version: The Dharma Master wanted him to lecture. He said, 'I am now a slave, how can I be fit to lecture to the honored?' The Dharma Master said, 'This is a view from another sect, I have never seen it before, you just need to speak about the principle of no suffering.' He said, 'If that's the case, please wait until night, lest outsiders hear, learning the Dharma from a slave, which would tarnish your honorable name.' So, when night came, he dismissed everyone else and had him lecture once, fully understanding his meaning. Immediately, he found the errors in it, expounded the meaning of Mahayana to refute him, and wrote sixteen hundred verses, named 'Treatise on Breaking Evil Views' (破惡見論, Pò È Jiàn Lùn). He presented this treatise to Dharma Master Śīlabhadra (戒賢) and proclaimed it to the disciples, who all praised it, saying, 'Using this to thoroughly investigate, what enemy cannot be destroyed?' The treatise is recorded separately. The Dharma Master said to the Brahmin, 'Benevolent one, your argument has been defeated and you have become a slave, the shame you have suffered is enough. Now I release you to go wherever you please.' The Brahmin joyfully took his leave and went to the country of Kāmarūpa (迦摩縷波國) in East India, where he spoke to King Kumāra (鳩摩羅王) about the Dharma Master's virtue and righteousness. The king was very pleased upon hearing this and immediately sent messengers to invite the Dharma Master.
The Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty, Volume 4 Taisho Tripitaka Volume 50, No. 2053, The Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty
The Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty, Volume 5
Written by the Monk Huili, Annotated by釋彥悰
From the Nirgrantha's Divination to Returning to the Country and Arriving at the West Cao of the Imperial City
Before the messengers of King Kumāra (鳩摩羅王) arrived, a naked Nirgrantha (尼乾子) named Vajra (伐阇羅) suddenly came to the Dharma Master's room. The Dharma Master had previously heard that the Nirgrantha (尼乾) were good at divination, so he invited him to sit down and asked about his doubts, saying, 'Xuánzàng (玄奘) is a monk from the country of Cīna (支那國), who has come here to study for a long time. Now I want to return to my country, but I don't know if I will arrive. Also, which is more auspicious, to leave or to stay? And what is the length of my life? I hope you can divine it for me.' The Nirgrantha (尼乾) then took a white stone and drew on the ground to divine, and told the Dharma Master, 'It is best for you to stay here, the Five Indias (Pañca-India) and both monks and laypeople will respect you; leaving will also allow you to arrive and receive respect, but it is not as good as staying here. Your lifespan, from now on, can be extended by ten years.
若憑余福轉續，非所知也。」法師又問，意欲思歸，經像既多，不知若為勝致。尼乾曰：「勿憂，戒日王、鳩摩羅王自遣人送師，必達無苦。」法師報曰：「彼二王者從來未面，如何得降此恩？」尼乾曰：「鳩摩羅王已發使來請，二三日當到，既見鳩摩羅，亦便見戒日。」如是言訖而去。
法師即作還意，莊嚴經像。諸德聞之，咸來勸住，曰：「印度者，佛生之處。大聖雖遷，遺蹤具在，巡遊禮讚，足豫平生，何為至斯而更舍也？又支那國者，蔑戾車地，輕人賤法，諸佛所以不生，志狹垢深，聖賢由茲弗往，氣寒土險，亦焉足念哉！」法師報曰：「法王立教，義尚流通，豈有自得沾心而遺未悟。且彼國衣冠濟濟，法度可遵，君聖臣忠，父慈子孝，貴仁貴義，尚齒尚賢。加以識洞幽微，智與神契。體天作則，七耀無以隱其文；設器分時，六律不能韜其管。故能驅役飛走，感致鬼神，訊息陰陽，利安萬物。自遺法東被，咸重大乘，定水澄明，戒香芬馥。發心造行，愿與十地齊功，斂掌熏修，以至三身為極。向蒙大聖降靈，親麾法化，耳承妙說，目擊金容，並轡長途，未可知也，豈得稱佛不往，遂可輕哉！」
彼曰：「經言：『諸天隨其福德，共食有異。』今與法師同居贍部，而佛生於此，不往于彼，以是將為
【現代漢語翻譯】 現代漢語譯本：『如果憑藉我剩餘的福報還能延續，那就不是我所能知道的了。』法師又問，想要思念迴歸故鄉，但經書佛像已經很多，不知道怎樣才能妥善運送。尼乾（外道修行者）說：『不用擔心，戒日王（印度君主名）和鳩摩羅王（印度君主名）會各自派人護送您，一定能平安到達。』法師回答說：『這兩位國王我從來沒有見過面，怎麼會得到這樣的恩惠？』尼乾說：『鳩摩羅王已經派遣使者來邀請您了，兩三天內就會到達，見到鳩摩羅王，也就見到了戒日王。』說完這些話就離開了。 法師於是下定回國的決心，整理莊嚴經書佛像。各位有德之士聽說了這件事，都來勸他留下，說：『印度是佛陀出生的地方。雖然偉大的聖人已經涅槃，但遺蹟都還在，巡遊禮拜，足夠您一生心滿意足，為什麼要來到這裡又要捨棄呢？而且支那國（古代對中國的稱呼）是蔑戾車（邊地，指文化落後的地區）之地，輕視人，輕賤佛法，諸佛因此不降生在那裡，心胸狹窄，污垢深重，聖賢因此不去那裡，氣候寒冷，土地險惡，又有什麼值得留戀的呢！』法師回答說：『法王（指佛陀）創立教義，重視流通傳播，難道會有自己得到利益而遺忘未開悟之人的道理嗎？況且那個國家衣冠整齊，法度可以遵循，君主聖明，臣子忠誠，父親慈愛，兒子孝順，重視仁義，崇尚年長和賢能。加上他們見識深刻，智慧與神靈相契合。傚法天道，七曜（日月五星）也無法掩蓋他們的文章；設定樂器劃分時節，六律（中國古代音律）也無法掩蓋他們的音調。所以能夠驅使飛禽走獸，感應招致鬼神，掌握陰陽變化，利益安樂萬物。自從佛法東傳以來，都重視大乘佛法，禪定之水澄澈明凈，戒律之香芬芳濃郁。發心修行，愿與十地菩薩的功德齊等，合掌熏修，以達到三身（法身、報身、應身）為最終目標。之前蒙受大聖（指佛陀）降臨顯靈，親自推行佛法教化，親耳聆聽妙法，親眼目睹金身容貌，並肩走過漫長的道路，這些都是未可知的緣分，怎麼能說佛陀不去那裡，就可以輕視呢！』 他們說：『經書上說：『諸天隨著各自的福德，共同享用不同的食物。』現在我們與法師同住在贍部洲（地球），而佛陀出生在這裡，不去那裡，因此我們將這裡看作是……』
【English Translation】 English version: 'Whether it continues based on my remaining merit, I do not know.' The Dharma Master further asked, desiring to return home, but with so many scriptures and images, he did not know how to transport them safely. Nigantha (a non-Buddhist practitioner) said, 'Do not worry, King Śīlāditya (an Indian monarch) and King Kumāra (an Indian monarch) will each send people to escort you, ensuring a safe arrival.' The Dharma Master replied, 'I have never met these two kings, how could I receive such favor?' Nigantha said, 'King Kumāra has already sent an envoy to invite you, they will arrive in two or three days. Once you meet King Kumāra, you will also meet Śīlāditya.' Having said this, he departed. The Dharma Master then resolved to return to his country, preparing the scriptures and images. The virtuous ones, upon hearing this, came to persuade him to stay, saying, 'India is the place where the Buddha was born. Although the Great Sage has passed away, the relics remain, and touring and paying homage is enough to satisfy you for a lifetime. Why come here only to abandon it again? Moreover, China (ancient name for China) is a land of Mlecchas (barbarians, referring to culturally backward regions), who despise people and belittle the Dharma. The Buddhas therefore do not appear there, their minds are narrow and deeply defiled, and the sages do not go there. The climate is cold and the land is dangerous, so what is there to cherish!' The Dharma Master replied, 'The Dharma King (referring to the Buddha) established the teachings, emphasizing circulation and propagation. How could there be a principle of benefiting oneself while neglecting those who are not yet enlightened? Moreover, that country has proper attire and customs that can be followed, the ruler is wise, the ministers are loyal, the father is kind, and the son is filial, valuing benevolence and righteousness, respecting the elderly and the virtuous. In addition, they have profound insights, and their wisdom is in harmony with the divine. They emulate the way of heaven, and the seven luminaries (sun, moon, and five planets) cannot conceal their writings; they set up instruments to divide the seasons, and the six tones (ancient Chinese musical scales) cannot conceal their melodies. Therefore, they can command flying and running creatures, invoke ghosts and spirits, understand the changes of yin and yang, and benefit and pacify all things. Since the Dharma was transmitted eastward, they have all valued the Mahayana, the water of meditation is clear and bright, and the fragrance of precepts is fragrant and rich. They aspire to cultivate and practice, wishing to equal the merits of the Ten Bhumis (ten stages of Bodhisattva path), and join their palms in cultivation, aiming to reach the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) as the ultimate goal. Previously, I was blessed by the Great Sage (referring to the Buddha) descending and manifesting, personally promoting the Dharma, hearing the wonderful Dharma with my own ears, and witnessing the golden countenance with my own eyes, walking side by side on a long journey. These are all unknown affinities, how can one say that the Buddha does not go there and thus despise it!' They said, 'The scriptures say: 'The devas share different foods according to their respective merits.' Now we live with the Dharma Master in Jambudvipa (the Earth), and the Buddha was born here, not there, so we regard this as...'
邊地惡也。地既無福，所以不勸仁歸。」法師報曰：「無垢稱言：『夫日何故行贍部洲？』答曰：『為之除冥。』今所思歸，意遵此耳。」諸德既見不從，乃相呼往戒賢法師所具陳其意。戒賢謂法師曰：「仁意定何如？」報曰：「此國是佛生處，非不愛樂。但玄奘來意者，為求大法，廣利群生。自到已來，蒙師為說《瑜伽師地論》，決諸疑網，禮見聖蹟，及聞諸部甚深之旨，私心慰慶，誠不虛行。愿以所聞，歸還翻譯，使有緣之徒同得聞見，用報師恩，由是不願停住。」戒賢喜曰：「此菩薩意也。吾心望爾，爾亦如是。任為裝束，諸人不須苦留。」言訖還房。
經二日，東印度鳩摩羅王遣使奉書與戒賢法師曰：「弟子愿見支那國大德，愿師發遣，慰此欽思。」戒賢得書，告眾曰：「鳩摩羅王欲請玄奘，但此人眾差擬往戒日王所，與小乘對論，今若赴彼，戒日儻須，如何可得？不宜遣去。」乃謂使曰：「支那僧意欲還國，不及得赴王命。」使到，王更遣來請曰：「師縱慾歸，暫過弟子，去亦非難。必愿垂顧，勿復致違。」
戒賢既不遣往，彼王大怒，更發別使赍書與戒賢法師曰：「弟子凡夫，染習世樂，于佛法中未知迴向。今聞外國僧名，身心歡喜，似開道芽之分，師復不許其來，此乃欲令眾生長淪永夜，
【現代漢語翻譯】 現代漢語譯本：邊遠地區條件惡劣，既然土地貧瘠缺乏福祉，因此我勸您不要返回。』" 法師回答說：『維摩詰經上說：『太陽為什麼要照耀贍部洲（Jambudvipa，指我們所居住的這個世界）呢？』回答說：『爲了消除黑暗。』我現在想要返回，正是遵從這個道理。』" 各位高僧見他去意已決，就一起去戒賢（Śīlabhadra，那爛陀寺住持）法師那裡，詳細陳述了玄奘的想法。戒賢問玄奘法師說：『您的心意究竟如何？』玄奘回答說：『這個國家是佛陀出生的地方，我並非不喜愛這裡。但玄奘此行的目的是爲了尋求偉大的佛法，廣泛利益眾生。自從來到這裡，蒙受恩師為我講解《瑜伽師地論》（Yogācārabhūmi-śāstra），解答各種疑問，禮拜瞻仰聖蹟，以及聽聞各部派甚深精妙的教義，我內心感到欣慰慶幸，確實沒有白跑一趟。我希望將所聽聞的佛法，帶回翻譯，使有緣的人們都能聽聞和見到，用以報答師父的恩情，因此不願停留在這裡。』戒賢高興地說：『這是菩薩的心意啊！我心中期望您如此，您也果然如此。我來為您準備行裝，各位不必苦苦挽留了。』說完就回房了。 過了兩天，東印度鳩摩羅王（Kumāra，印度國王）派遣使者奉上書信給戒賢法師說：『弟子希望能見一見支那國（Cīna，中國的古稱）來的大德，希望法師能夠派遣他前來，以慰藉我欽慕思念之情。』戒賢收到書信后，告訴大家說：『鳩摩羅王想要邀請玄奘，但這個人大家已經商議好要派往戒日王（Śīlāditya，印度國王）那裡，與小乘辯論，現在如果去鳩摩羅王那裡，萬一戒日王需要他，怎麼辦呢？不宜讓他去。』於是對使者說：『這位支那僧人想要回國，來不及去拜見國王了。』使者回去後，鳩摩羅王再次派遣使者前來邀請說：『法師即使要回國，暫時來我這裡一趟，再去也不是難事。務必希望您能賞光，不要再拒絕了。』 戒賢既然不肯放玄奘前往，鳩摩羅王大怒，再次派遣使者送上書信給戒賢法師說：『弟子是凡夫俗子，沉溺於世俗的享樂，對於佛法還不知道如何歸依。現在聽聞外國僧人的名聲，身心歡喜，好像開啟了通往正道的萌芽，師父您又不允許他前來，這豈不是要讓眾生永遠沉淪在漫漫長夜之中，』
【English Translation】 English version: 'The border region is evil. Since the land has no fortune, I advise you not to return.' The Dharma Master replied, 'Vimalakirti (Vimalakīrti, a famous Buddhist figure) said: 'Why does the sun shine on Jambudvipa (Jambudvīpa, the continent where we live)?' The answer is: 'To remove darkness.' My intention to return is to follow this principle.' Seeing that he was determined to leave, the virtuous monks went together to Master Śīlabhadra (Śīlabhadra, abbot of Nālandā Monastery) and explained Xuanzang's intentions in detail. Śīlabhadra asked the Dharma Master, 'What is your intention?' Xuanzang replied, 'This country is the birthplace of the Buddha, and it is not that I do not love it. However, Xuanzang's purpose in coming here is to seek the great Dharma and benefit all beings widely. Since arriving here, I have been fortunate to have the Master explain the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra), resolve all my doubts, pay homage to the sacred sites, and hear the profound teachings of various schools. My heart is comforted and rejoiced, and I have not come in vain. I wish to translate what I have heard and return it, so that those who are destined can hear and see it, in order to repay the Master's kindness. Therefore, I do not wish to stay here.' Śīlabhadra rejoiced and said, 'This is the intention of a Bodhisattva! I expected you to be like this, and you are indeed so. I will prepare your luggage for you, and you do not need to persuade him to stay.' After speaking, he returned to his room. Two days later, King Kumāra (Kumāra, an Indian king) of East India sent an envoy with a letter to Master Śīlabhadra, saying, 'This disciple wishes to see the great virtuous one from Cīna (Cīna, ancient name for China). I hope that the Master will send him to comfort my admiration and longing.' After receiving the letter, Śīlabhadra told everyone, 'King Kumāra wants to invite Xuanzang, but everyone has already agreed to send this person to King Śīlāditya (Śīlāditya, an Indian king) to debate with the Hinayana. If he goes to King Kumāra now, what if King Śīlāditya needs him? It is not appropriate to let him go.' So he said to the envoy, 'This Chinese monk wants to return to his country and does not have time to meet the king.' After the envoy returned, King Kumāra sent another envoy to invite him, saying, 'Even if the Master wants to return to his country, it would not be difficult to visit me temporarily before leaving. I sincerely hope that you will grace me with your presence and not refuse again.' Since Śīlabhadra refused to let Xuanzang go, King Kumāra was furious and sent another envoy with a letter to Master Śīlabhadra, saying, 'This disciple is an ordinary person, addicted to worldly pleasures, and does not know how to turn to the Dharma. Now that I have heard the name of the foreign monk, my body and mind are joyful, as if the sprout of the path has been opened. If the Master does not allow him to come, wouldn't this be causing all beings to sink into the long night forever?'
豈是大德紹隆遺法，汲引物哉？不勝渴仰，謹遣重咨。若也不來，弟子則分是惡人，近者設賞迦王猶能壞法毀菩提樹，師即謂弟子無斯力耶？必當整理象軍，云萃于彼，踏那爛陀寺，使碎如塵。此言如日，師好試看。」
戒賢得書，謂法師曰：「彼王者善心素薄，境內佛法不甚流行。自聞仁名，似發深意。仁或是其宿世善友，努力為去，出家以利物為本，今正其時。譬如伐樹，但斷其根，枝條自殄。到彼令王發心，則百姓從化。苦違不赴，或有魔事。勿憚小勞。」法師辭，與使俱去。至彼，王見甚喜，率群臣迎拜讚歎，延入宮，日陳音樂，飲食花香，盡諸供養，請受齋戒。如是經月餘。
戒日王討恭御陀還，聞法師在鳩摩羅處，驚曰：「我先頻請不來，今何因在彼？」發使語鳩摩羅王：「急送支那僧來！」鳩摩羅王敬重法師，愛戀無已，不能捨離。語使曰：「我頭可得，法師未可即來。」使還報。戒日王大怒，謂侍臣曰：「鳩摩羅王輕我也，如何為一僧發是粗語！」更遣使責曰：「汝言頭可得者，即宜付使將來。」鳩摩羅深懼言失，即命嚴象軍二萬，乘船三萬艘，共法師同發，溯渡殑伽河以赴王所，至羯朱嗢祇羅國，遂即參。
及鳩摩羅王將欲發引，先令人于殑伽河北營行宮。是日渡河至宮，安置
【現代漢語翻譯】 現代漢語譯本：難道您這位大德不能繼承和發揚佛法，引導眾生嗎？我非常渴望和仰慕您，所以特地派人再次請教。如果您還是不來，我就把您當成是惡人。以前的設賞迦王（Śaśāṅka，印度古代一國王）尚且能夠破壞佛法，毀壞菩提樹，難道您認為我沒有這樣的能力嗎？我一定會整頓象軍，像云一樣聚集到那裡，踏平那爛陀寺（Nālandā，古代印度佛教寺院及大學），讓它碎成塵土。我說的話就像太陽一樣，您最好試試看。'
戒賢（Śīlabhadra，那爛陀寺住持）收到信后，對法師說：'那位國王的善心本來就淡薄，他的國家裡佛法不是很流行。自從聽到您的美名，好像發了很深的願心。您或許是他前世的善友，努力去一趟吧，出家人以利益眾生為根本，現在正是時候。譬如砍樹，只要砍斷它的根，枝條自然就會枯萎。到了那裡讓國王發起善心，那麼百姓就會跟從教化。如果違背不去，或許會有魔事發生。不要害怕一點點的勞累。'法師告辭，和使者一同前往。到了那裡，國王見到法師非常高興，率領群臣迎接、禮拜、讚歎，請到宮中，每天陳設音樂、飲食、花香，盡一切供養，請法師受齋戒。就這樣過了一個多月。
戒日王（Harshavardhana，古代印度一國王）征討恭御陀（Koṅgodā，古代印度一地區）回來，聽說法師在鳩摩羅（Kumāra，古代印度一國王）那裡，驚訝地說：'我先前多次邀請他都不來，現在為什麼在那裡？'派使者對鳩摩羅王說：'趕快把支那（Cīna，古代對中國的稱呼）僧人送來！'鳩摩羅王敬重法師，愛戀不已，不能捨得離開。對使者說：'我的頭可以給你，法師不能馬上就去。'使者回去稟報。戒日王大怒，對侍臣說：'鳩摩羅王輕視我，怎麼會爲了一個僧人說出這樣粗魯的話！'再次派使者責備說：'你說頭可以給我的話，就應該交給使者帶來。'鳩摩羅王非常害怕自己說的話不算數，立刻命令準備象軍兩萬，船隻三萬艘，和法師一同出發，逆著殑伽河（Gaṅgā，即恒河）前往戒日王那裡，到達羯朱嗢祇羅國（Kajughira，古代印度一地區），於是就去拜見戒日王。
等到鳩摩羅王將要出發的時候，先派人在殑伽河北岸建造行宮。當天渡河到達行宮，安置下來。
【English Translation】 English version: 'Could it be that you, a great virtuous one, are unable to inherit and promote the Dharma, and guide sentient beings? I am extremely eager and admire you, so I have specially sent someone to consult you again. If you still do not come, I will consider you an evil person. Even King Śaśāṅka (an ancient Indian king) was able to destroy the Dharma and destroy the Bodhi tree, do you think I do not have such ability? I will definitely reorganize the elephant army, gather there like clouds, and trample Nālandā Monastery (an ancient Indian Buddhist monastery and university), making it as fine as dust. My words are like the sun, you better try it.'
Śīlabhadra (the abbot of Nālandā Monastery), after receiving the letter, said to the Dharma Master: 'That king's good intentions are originally weak, and the Buddha Dharma is not very popular in his country. Since hearing your good name, he seems to have developed a deep intention. You may be his good friend from a previous life, make an effort to go, a monastic takes benefiting beings as the foundation, now is the right time. For example, when cutting down a tree, just cut off its roots, and the branches will naturally wither. When you get there, inspire the king to develop good intentions, then the people will follow the teachings. If you disobey and do not go, there may be demonic events. Do not be afraid of a little labor.' The Dharma Master took his leave and went with the envoy. When he arrived there, the king was very happy to see the Dharma Master, leading his ministers to greet, bow, and praise him, inviting him into the palace, displaying music, food, flowers, and incense every day, offering all kinds of offerings, and inviting the Dharma Master to receive the precepts. This went on for more than a month.
King Harshavardhana (an ancient Indian king) returned from conquering Koṅgodā (an ancient Indian region), and heard that the Dharma Master was with Kumāra (an ancient Indian king), and was surprised and said: 'I invited him many times before and he did not come, why is he there now?' He sent an envoy to King Kumāra saying: 'Quickly send the Cīna (ancient name for China) monk here!' King Kumāra respected the Dharma Master, loved him dearly, and could not bear to part with him. He said to the envoy: 'You can have my head, but the Dharma Master cannot come immediately.' The envoy returned to report. King Harshavardhana was furious, and said to his attendants: 'King Kumāra despises me, how could he say such rude words for a monk!' He sent another envoy to rebuke him, saying: 'If you say you can give me your head, then you should hand it over to the envoy to bring here.' King Kumāra was very afraid that his words would not be counted, so he immediately ordered the preparation of 20,000 elephant soldiers and 30,000 ships, and set off with the Dharma Master, sailing upstream the Gaṅgā River (the Ganges) to King Harshavardhana's place, arriving at Kajughira (an ancient Indian region), and then went to pay respects to King Harshavardhana.
When King Kumāra was about to set off, he first sent people to build a temporary palace on the north bank of the Gaṅgā River. On that day, they crossed the river and arrived at the palace, and settled down.
法師訖，自與諸臣參戒日王于河南。戒日見來甚喜，知其敬愛於法師，亦不責其前語，但問：「支那僧何在？」報曰：「在某行宮。」王曰：「何不來？」報曰：「大王欽賢愛道，豈可遣師就此參王。」王曰：「善。且去，某明日自來。」鳩摩羅還謂法師曰：「王雖言明日來，恐今夜即至，仍須候待。若來，師不須動。」法師曰：「玄奘佛法理自如是。」至夜一更許，王果來。有人報曰：「河中有數千炬燭，並步鼓聲。」王曰：「此戒日王來。」即敕擎燭，自與諸臣遠迎。其戒日王行時，每將金鼓數百，行一步一擊，號為節步鼓。獨戒日王有此，余王不得同也。既至，頂禮法師足，散花瞻仰，以無量頌讚嘆訖，謂法師曰：「弟子先時請師，何為不來？」報曰：「玄奘遠尋佛法，為聞《瑜伽師地論》。當奉命時，聽論未了，以是不遂參王。」
王又問曰：「師從支那來，弟子聞彼國有《秦王破陣樂》歌舞之曲，未知秦王是何人？復有何功德，致此稱揚？」法師報曰：「玄奘本土見人懷聖賢之德，能為百姓除兇剪暴，覆潤群生者，則歌而詠之。上備宗廟之樂，下入閭里之謳。秦王者，即支那國今之天子也。未登皇極之前，封為秦王。是時天地版蕩，蒼生無主，原野積人之肉，川穀流人之血，妖星夜聚，沴氣朝凝，三
【現代漢語翻譯】 現代漢語譯本 法師完成（儀式）后，自己與各位大臣去河南拜見戒日王（Śīlāditya，印度古代君王）。戒日王見到他來非常高興，知道他敬重愛戴法師，也不責怪他之前說的話，只是問：「支那（Cīna，中國的古稱）的僧人在哪裡？」回答說：「在某個行宮。」戒日王說：「為什麼不來？」回答說：「大王您欽佩賢才，喜愛佛法，怎麼可以派遣法師來這裡拜見您。」戒日王說：「好。你先去吧，我明天親自去。」鳩摩羅（Kumārajīva，人名）回來告訴法師說：「大王雖然說明天來，恐怕今晚就會到，還是要等候。如果來了，師父您不必動身。」法師說：「玄奘（Xuánzàng，唐代高僧）所理解的佛法道理本來就是這樣。」到了晚上大約一更時分，戒日王果然來了。有人報告說：「河中有數千支火炬，還有腳步聲和鼓聲。」戒日王說：「這是戒日王來了。」立刻命令舉起火炬，自己與各位大臣遠遠地迎接。這位戒日王出行時，每次都帶著幾百面金鼓，走一步敲一下，稱為節步鼓。只有戒日王才有這種待遇，其他國王不能效仿。到達后，（戒日王）頂禮法師的腳，散花瞻仰，用無數的頌歌讚歎完畢，對法師說：「弟子之前邀請師父，為什麼不來？」回答說：「玄奘遠道而來尋求佛法，是爲了聽聞《瑜伽師地論》（Yogācārabhūmi-śāstra，佛教論著）。當奉命時，聽論還沒有結束，因此沒有能夠拜見大王。」 戒日王又問道：「師父從支那（Cīna，中國的古稱）來，弟子聽說貴國有一種《秦王破陣樂》歌舞的曲子，不知道秦王（Qín Wáng，指唐太宗李世民）是何人？又有什麼功德，以至於如此稱揚？」法師回答說：「玄奘在我的家鄉看到人們懷有聖賢的德行，能夠為百姓除掉兇惡，剪除暴亂，庇護滋潤眾生，就歌頌他。上面可以用於宗廟的音樂，下面可以進入百姓的歌謠。《秦王破陣樂》中的秦王，就是支那國今天的天子。在他還沒有登上皇位之前，被封為秦王。那時天下動盪，百姓沒有依靠，原野堆積著人的屍體，山谷流淌著人的鮮血，妖星夜晚聚集，惡氣早晨凝結，三
【English Translation】 English version After the Dharma Master finished (the ceremony), he himself and his ministers went to the south of the river to meet King Śīlāditya (an ancient Indian king). King Śīlāditya was very happy to see him come, knowing that he respected and loved the Dharma Master, and did not blame him for what he had said before. He only asked, 'Where is the monk from Cīna (the ancient name of China)?' He replied, 'He is in a certain palace.' The king said, 'Why doesn't he come?' He replied, 'Your Majesty admires the virtuous and loves the Dharma, how can you send the master to meet you here?' The king said, 'Good. You go first, I will come myself tomorrow.' Kumārajīva (a personal name) returned and said to the Dharma Master, 'Although the king said he would come tomorrow, I am afraid he will arrive tonight, so you must wait. If he comes, you don't need to move.' The Dharma Master said, 'The principle of the Buddha-dharma as Xuánzàng (a famous monk of the Tang Dynasty) understands it is like this.' At about the first watch of the night, the king indeed came. Someone reported, 'There are thousands of torches in the river, as well as the sound of footsteps and drums.' The king said, 'This is King Śīlāditya coming.' He immediately ordered the torches to be raised, and he himself and his ministers went out to greet him from afar. When this King Śīlāditya traveled, he always carried hundreds of golden drums, striking them with each step, which was called the 'step-beating drum'. Only King Śīlāditya had this honor, and other kings were not allowed to imitate it. Upon arriving, (the king) prostrated himself at the Dharma Master's feet, scattered flowers and gazed at him, and after praising him with countless hymns, he said to the Dharma Master, 'Why didn't you come when I invited you before?' He replied, 'Xuánzàng came from afar to seek the Buddha-dharma, in order to hear the Yogācārabhūmi-śāstra (a Buddhist treatise). When I received the order, I had not finished listening to the treatise, so I was unable to meet Your Majesty.' The king then asked, 'You come from Cīna (the ancient name of China). I have heard that your country has a song and dance called 'The Qin King Breaking the Formation Music'. I don't know who this Qin King (Qín Wáng, referring to Emperor Taizong of Tang, Li Shimin) is? And what merits does he have, that he is so praised?' The Dharma Master replied, 'In my homeland, Xuánzàng sees that people who possess the virtues of sages and are able to eliminate evil and quell violence for the people, and protect and nourish all living beings, are praised in songs. Above, it can be used for the music of the ancestral temples, and below, it can enter the ballads of the common people. The Qin King in 'The Qin King Breaking the Formation Music' is the current emperor of Cīna. Before he ascended the throne, he was enfeoffed as the Qin King. At that time, the world was in turmoil, the people had no one to rely on, the fields were piled with human corpses, the valleys flowed with human blood, ominous stars gathered at night, and evil air condensed in the morning, three
河苦封豕之貪，四海困長蛇之毒。王以帝子之親，應天策之命，奮戎振旅，撲剪鯨鯢，杖鉞麾戈，肅清海縣，重安宇宙，再耀三光。六合懷恩，故有茲詠。」王曰：「如此之人，乃天所以遣為物主也。」又問法師曰：「弟子且還。明日迎師，愿不憚勞。」於是辭去。
詰旦使來，法師共鳩摩羅同去至戒日宮側，王與門師二十餘人出迎入坐，備陳珍膳，作樂散花供養訖。王曰：「聞師作《制惡見論》，何在？」法師報：「在此。」因取觀。觀訖，王甚悅，謂其門師等曰：「弟子聞日光既出則螢燭奪明，天雷震音而錘鑿絕響。師等所守之宗，他皆破訖，試可救看。」諸德無敢言者。王曰：「師等上座提婆犀那，自云解冠群英，學該眾哲，首興異見，常毀大乘。及聞客大德來，即往吠舍厘禮觀聖蹟，托以逃潛，故知師等無能也。」王有妹聰慧利根，善正量部義，坐于王后。聞法師序大乘，宗涂奧曠，小教局淺，夷然歡喜，稱讚不能已。
王曰：「師論大好，弟子及此諸師普皆信伏，但恐余國小乘外道尚守愚迷，望于曲女城為師作一會，命五印度沙門、婆羅門、外道等，示大乘微妙之理，絕其譭謗之心，顯師盛德之高，摧其我慢之意。」是日發敕告諸國及義解之徒，集曲女城，觀支那國法師之論焉。
法師
【現代漢語翻譯】 現代漢語譯本：河流的苦難如同貪婪的野豬肆虐，四海的困境如同長蛇的毒液蔓延。國王您以皇室子弟的身份，應順天命的號召，奮發軍隊，掃蕩賊寇，手持鉞斧，揮舞戈矛，肅清沿海各地，重新安定天下，再次照耀光明。天下百姓都感懷您的恩德，所以才有這樣的歌頌。』國王說：『這樣的人，是上天派來做萬物之主的啊。』又問法師說：『弟子先告退了。明日恭迎法師，希望您不要嫌棄勞累。』於是告辭離去。 第二天早上，國王派人前來，法師與鳩摩羅一同前往戒日王的宮殿旁邊，國王與二十多位門徒出來迎接，請入座后，擺設豐盛的食物，演奏音樂，散花供養完畢。國王說：『聽說法師寫了《制惡見論》，在哪裡？』法師回答：『就在這裡。』於是取出給國王觀看。國王看完后非常高興，對他的門徒們說：『弟子聽說太陽出來后螢火蟲的光芒就會消失，天雷震響后錘子鑿子的聲音就會停止。你們所堅持的宗派，他都已經駁倒了，試試看能不能挽救。』各位高僧都沒有敢說話的。國王說：『你們的上座提婆犀那，自稱是超越所有英雄，學問涵蓋所有哲人的，首先發起不同的見解，經常詆譭大乘佛教。等到聽說有來自遠方的大德來了，就前往吠舍厘禮拜聖蹟，藉此逃避躲藏，由此可知你們這些人沒有能力。』國王有個妹妹，聰明敏銳，擅長正量部的義理，坐在國王的後面。聽到法師闡述大乘佛教，宗義深奧廣闊，小乘佛教侷限狹隘，非常高興，讚歎不已。 國王說：『法師的論述非常好，弟子和這些法師都信服，只是擔心其他國家的小乘佛教和外道仍然固守愚昧，希望您能在曲女城舉辦一次法會，邀請五印度的沙門、婆羅門、外道等，展示大乘佛教微妙的道理，消除他們譭謗的心，彰顯法師盛大的德行，摧毀他們的我慢之心。』當天就頒佈敕令，通告各國以及精通義理的人，聚集到曲女城，觀看支那國法師的論辯。
【English Translation】 English version: 'The suffering of the rivers is like the ravage of a greedy boar, and the plight of the four seas is like the spread of a long serpent's venom. Your Majesty, with the status of a royal descendant, responding to the mandate of Heaven, roused the troops, swept away the bandits, wielding axes and spears, pacified the coastal regions, re-established peace in the world, and shone the light once more. All the people cherish your kindness, hence this eulogy.' The king said, 'Such a person is sent by Heaven to be the master of all things.' He then asked the Dharma Master, 'This disciple will take his leave now. Tomorrow, I will welcome the Master, hoping you will not find it troublesome.' Thereupon, he bid farewell and departed. The next morning, the king sent someone to invite him. The Dharma Master, together with Kumara, went to the side of King Harsha's palace. The king, along with more than twenty disciples, came out to greet them. After inviting them to be seated, they presented sumptuous food, played music, and offered flowers. The king said, 'I heard that the Master wrote the 'Treatise on Eliminating Wrong Views'. Where is it?' The Dharma Master replied, 'It is here.' He then took it out for the king to read. After reading it, the king was very pleased and said to his disciples, 'This disciple has heard that when the sun comes out, the light of fireflies disappears, and when thunder roars, the sound of hammers and chisels ceases. The doctrines you adhere to have all been refuted by him. Try to salvage them if you can.' None of the venerable monks dared to speak. The king said, 'Your senior monk, Devasena, claims to surpass all heroes and that his learning encompasses all philosophers. He was the first to raise different views and often slandered Mahayana Buddhism. When he heard that a virtuous monk from afar had arrived, he went to Vaishali to pay homage to the sacred sites, using this as an excuse to escape and hide. From this, it is clear that none of you are capable.' The king had a sister who was intelligent and sharp-witted, skilled in the doctrines of the Sammatīya school, sitting behind the king. Hearing the Dharma Master expound on Mahayana Buddhism, its doctrines profound and vast, while Hinayana Buddhism was limited and narrow, she was very pleased and praised him endlessly. The king said, 'The Master's discourse is excellent. This disciple and these monks are all convinced. However, I fear that the Hinayana Buddhists and heretics in other countries still cling to their ignorance. I hope that you can hold a Dharma assembly in Kanyakubja, inviting the Sramanas, Brahmins, and heretics of the five Indias to demonstrate the subtle principles of Mahayana Buddhism, eliminate their slanderous hearts, manifest the Master's great virtue, and destroy their arrogance.' On that day, he issued an edict, announcing to all countries and those who were proficient in doctrines to gather in Kanyakubja to witness the debate of the Dharma Master from China.
自冬初共王逆河而進，至臘月方到會場。五印度中有十八國王到，諳知大小乘僧三千餘人到，婆羅門及尼干外道二千餘人到，那爛陀寺千餘僧到。是等諸賢並博蘊文義，富贍辯才，思聽德音，皆來會所。兼有侍從，或象或輿，或幢或幡，各自圍繞，峨峨岌岌，若云興霧涌，充塞數十里間，雖六齊之舉袂成帷，三吳之揮汗為雨，未足方其盛也。王先敕會所營二草殿，擬安像及徒眾，比到併成。其殿峻廣，各堪坐千餘人。王行宮在會場西五里。日于宮中鑄金像一軀，裝一大象，上施寶帳安佛在其中。戒日王作帝釋形，手執白拂侍右，拘摩羅王作梵王形，執寶蓋侍左，皆著天冠花鬘，垂瓔珮玉。又裝二大象，載寶花。逐佛后隨行隨散。令法師及門師等各乘大象，次列王后。又以三百大象，使諸國王、大臣、大德等乘象，魚麗於道側，稱讚而行。從旦裝束，自行宮引向會所，至院門各令下乘，捧佛入殿，置於寶座。王共法師等以次供養。然後命十八國王入；諸國僧名稱最高、文義贍博者，使千餘人入；婆羅門、外道有名行者，五百餘人入；諸國大臣等二百餘人入。自外道俗，各令于院門外部伍安置。王遣內外並設食。食訖，施佛金槃一、金碗七、金澡灌一、金錫杖一枚、金錢三千、上㲲衣三千。法師及諸僧等施各有差。施訖，
【現代漢語翻譯】 現代漢語譯本： 自冬初，戒日王（Śīlāditya，印度古代君主）率領隊伍逆著河流前進，直到臘月才到達會場。五印度（Pañca-Sindhu，古代印度地區的泛稱）中有十八個國王前來參加，精通大小乘佛法的僧侶三千多人也到了，婆羅門（Brāhmaṇa，印度教祭司）和尼干外道（Nigaṇṭha，耆那教的別稱）等其他宗教人士二千多人也到了，那爛陀寺（Nālandā，古代印度佛教寺院及學術中心）的僧侶一千多人也到了。這些賢士都學識淵博，文采斐然，口才極佳，渴望聆聽高僧的教誨，所以都來到會場。此外，還有侍從，有的騎著大象，有的乘坐轎子，有的舉著幢幡，各自簇擁著，高聳入雲，像雲霧涌動一般，充滿了數十里範圍。即使是齊國人舉起衣袖就能形成帷幕，吳國人揮灑汗水就能形成雨水，也無法比得上這次盛會的壯觀。 戒日王事先命令在會場建造兩座草殿，準備安置佛像和僧眾，等到他們到達時，草殿已經建成。這兩座草殿高大寬敞，每座都能容納一千多人。戒日王的行宮在會場西邊五里處。每天在宮中鑄造一尊金像，裝飾一頭大象，在大象身上設定華麗的寶帳，將佛像安放在其中。戒日王自己裝扮成帝釋天（Indra，佛教護法神），手持白拂侍立在佛像右側，拘摩羅王（Kumāra，王子）裝扮成梵天（Brahmā，印度教的創造之神），手持寶蓋侍立在佛像左側，都戴著天冠花鬘，垂著瓔珞佩玉。又裝飾了兩頭大象，馱著寶花，跟在佛像後面，邊走邊散花。讓法師和門徒等各自乘坐大象，排列在國王之後。又用三百頭大象，讓各國的國王、大臣、高僧等乘坐，像魚一樣排列在道路兩側，稱讚佛陀而行。從早晨開始裝扮，從行宮引導到會場，到達寺院門口時，讓大家下象，捧著佛像進入大殿，安放在寶座上。戒日王和法師等依次進行供養。然後命令十八個國王進入會場；挑選各國僧侶中名聲最高、文采最好的，讓他們中的一千多人進入會場；挑選婆羅門和外道中有名望的修行者，讓他們中的五百多人進入會場；挑選各國大臣等二百多人進入會場。其餘的道士和百姓，都讓他們在寺院門外按隊伍排列安置。戒日王命令內外都準備齋飯。飯後，供養佛陀金盤一個、金碗七個、金澡罐一個、金錫杖一枚、金錢三千、上等毛織衣物三千件。對法師和各位僧侶的佈施各有不同。佈施完畢。
【English Translation】 English version: From the beginning of winter, King Śīlāditya (an ancient Indian monarch) advanced against the river, and it was not until the twelfth month that he arrived at the assembly. Eighteen kings from the Five Indias (Pañca-Sindhu, a general term for the ancient Indian region) arrived, and more than three thousand monks who were well-versed in both the Mahayana and Hinayana Buddhist doctrines arrived, as well as more than two thousand Brahmins (Brāhmaṇa, Hindu priests) and Nigaṇṭha ascetics (Nigaṇṭha, another name for Jainism) and other religious people, and more than one thousand monks from Nālandā Monastery (Nālandā, an ancient Indian Buddhist monastery and academic center) arrived. These worthies were all learned, eloquent, and possessed great eloquence, and they all came to the assembly to listen to the virtuous teachings of the eminent monks. In addition, there were attendants, some riding elephants, some in palanquins, some carrying banners and flags, each surrounding them, towering and majestic, like clouds rising and mist surging, filling tens of miles. Even the raising of sleeves by the people of Qi to form a curtain, or the sweating of the people of Wu to form rain, would not be enough to compare with the grandeur of this gathering. King Śīlāditya had previously ordered the construction of two grass halls at the assembly site, intending to house the Buddha images and the Sangha, and by the time they arrived, the grass halls had been completed. These two grass halls were tall and spacious, each capable of seating more than a thousand people. King Śīlāditya's palace was located five miles west of the assembly site. Every day, a golden statue was cast in the palace, an elephant was decorated, and a magnificent jeweled tent was set up on the elephant, in which the Buddha image was placed. King Śīlāditya himself dressed as Indra (Indra, a Buddhist protector deity), holding a white whisk and standing on the right side of the Buddha image, and Prince Kumāra (Kumāra, prince) dressed as Brahmā (Brahmā, the Hindu god of creation), holding a jeweled canopy and standing on the left side of the Buddha image, both wearing heavenly crowns and flower garlands, with pendants and jade ornaments hanging down. Two more elephants were decorated, carrying jeweled flowers, following behind the Buddha image, scattering flowers as they went. The Dharma masters and disciples were each allowed to ride elephants, arranged after the king. In addition, three hundred elephants were used to carry the kings, ministers, and eminent monks of various countries, arranged like fish on both sides of the road, praising the Buddha as they went. Starting from the morning, they dressed up and were led from the palace to the assembly site. Upon arriving at the monastery gate, everyone was asked to dismount and carry the Buddha image into the hall, placing it on the throne. King Śīlāditya and the Dharma masters made offerings in turn. Then he ordered the eighteen kings to enter the assembly; he selected the monks with the highest reputation and best literary talent from various countries, and allowed more than a thousand of them to enter the assembly; he selected the renowned practitioners among the Brahmins and other religions, and allowed more than five hundred of them to enter the assembly; he selected more than two hundred ministers from various countries to enter the assembly. The remaining Taoists and common people were all arranged in rows outside the monastery gate. King Śīlāditya ordered that vegetarian meals be prepared both inside and outside. After the meal, he offered the Buddha a golden plate, seven golden bowls, a golden bathing pot, a golden staff, three thousand gold coins, and three thousand pieces of fine woolen clothing. The offerings to the Dharma masters and monks varied. After the offerings were completed.
別施寶床，請法師坐為論主，稱揚大乘序作論意，仍遣那爛陀寺沙門明賢法師讀示大眾。別令寫一本懸于會場門外示一切人，若其問有一字無理能難破者，請斷首相謝。如是至晚，無一人致言。戒日王歡喜，罷會還宮，諸王、及僧各歸所，次法師共鳩摩羅王亦還自宮。
明旦復來，迎像送引聚集如初。經五日，小乘外道見毀其宗，結恨欲為謀害。王知，宣令曰：「邪黨亂真，其來自久。埋隱正教，誤惑群生，不有上賢，何以鑒偽。支那法師者，神宇沖曠，解行淵深，為伏群邪，來游此國，顯揚大法，汲引愚迷，妖妄之徒不知慚悔，謀為不軌，翻起害心，此而可容，孰不可恕！眾有一人傷觸法師者斬其首，毀罵者截其舌。其欲申辭救義，不拘此限。」自是邪徒戢翼，竟十八日無一人發論。
將散之夕，法師更稱揚大乘，贊佛功德，令無量人返邪入正，棄小歸大。戒日王益增崇重，施法師金錢一萬、銀錢三萬、上㲲衣一百領；十八國王亦各施珍寶。法師一皆不受。王命侍臣莊嚴大象，施幢請法師乘，令貴臣陪衛，巡眾告唱，表立義無屈。西國法，凡論得勝如此，法師讓而不行。王曰：「古來法爾，事不可違。」乃將法師袈裟遍唱曰：「支那國法師立大乘義，破諸異見，自十八日來無敢論者，普宜知之。」諸眾
【現代漢語翻譯】 現代漢語譯本： 戒日王另外設定了華麗的寶床，請玄奘法師就座作為論辯的主持人，宣揚大乘佛教的宗旨和論著的意圖，並讓那爛陀寺的沙門明賢法師向大眾宣讀展示。另外抄寫一份論著懸掛在會場門外，讓所有人觀看，如果有人提問，發現其中有一個字沒有道理，能夠駁倒它，就請砍下我的頭來謝罪。就這樣直到晚上，沒有一個人提出異議。戒日王非常高興，結束法會返回王宮，各位國王以及僧侶各自回到住所，玄奘法師與鳩摩羅王也一同返回自己的宮殿。 第二天早上，他們再次前來，迎接佛像，引導眾人聚集，如同第一天一樣。經過五天，小乘佛教和外道看到他們的宗派被詆譭，心懷怨恨，想要進行謀害。戒日王得知后，頒佈命令說：『邪惡的黨羽擾亂真理，由來已久。他們埋沒真正的教義，迷惑眾生，如果沒有賢能的人，怎麼能夠辨別真偽。支那（China）來的法師，精神境界開闊，對佛法的理解和修行都非常深刻，爲了降伏各種邪說，來到這個國家遊歷，弘揚偉大的佛法，引導愚昧的人們，那些妖言惑眾的人不知道慚愧悔改，竟然圖謀不軌，心生加害之心，這種行為如果可以容忍，還有什麼不可以饒恕！眾人中如果有人傷害或觸碰法師，就斬他的首級，譭謗謾罵法師的人，就割掉他的舌頭。如果有人想要陳述理由，維護正義，則不受此限制。』從此以後，邪惡之徒收斂了氣焰，最終十八天都沒有一個人出來辯論。 在法會即將結束的晚上，玄奘法師再次宣揚大乘佛教，讚頌佛陀的功德，使無數人背離邪道，歸入正道，捨棄小乘，歸向大乘。戒日王更加敬重玄奘法師，賞賜給他黃金一萬、銀錢三萬、上等㲲衣一百領；十八個國王也各自贈送珍寶。玄奘法師一概不接受。戒日王命令侍從裝飾大象，懸掛幢幡，請玄奘法師乘坐，讓顯貴的官員陪同護衛，巡視眾人，宣告玄奘法師所立的義理沒有屈服。按照西方的規矩，凡是辯論獲勝都是這樣做的，玄奘法師謙讓而不肯出行。戒日王說：『自古以來就是這樣，不能違背。』於是拿著玄奘法師的袈裟四處宣告說：『支那（China）國的法師確立了大乘佛教的義理，駁倒了各種不同的見解，從十八天以來沒有人敢於辯論，希望大家都知道。』
【English Translation】 English version: King Śīlāditya (戒日王) prepared a jeweled bed and invited the Dharma Master [Xuanzang] to sit as the chief debater, proclaiming the purpose of composing treatises on the Mahāyāna (大乘) teachings. He also ordered the Śrāmaṇa (沙門) Mingxian (明賢) from Nālandā Monastery (那爛陀寺) to read and display [the treatises] to the public. Furthermore, he had a copy written and hung outside the entrance of the assembly hall for everyone to see. He declared that if anyone questioned and found even a single word unreasonable and could refute it, he would offer his head in apology. This continued until evening, but no one raised any objections. King Śīlāditya (戒日王) was delighted and dismissed the assembly, returning to the palace. The kings and monks each returned to their residences, and the Dharma Master [Xuanzang] and King Kumāra (鳩摩羅王) also returned to their respective palaces. The next morning, they came again, welcoming the image and gathering the assembly as before. After five days, the Hīnayāna (小乘) Buddhists and non-Buddhists, seeing their doctrines being criticized, harbored resentment and plotted harm. The king, upon learning of this, issued a decree: 'Heretical factions have long disturbed the truth. They bury the true teachings and mislead sentient beings. Without virtuous individuals, how can we discern falsehood? The Dharma Master from China (支那), with his expansive spirit and profound understanding and practice, has come to this country to subdue various heresies, propagate the great Dharma, and guide the ignorant. Those deluded individuals, instead of feeling ashamed and repenting, are plotting rebellion and harboring malicious intentions. If this can be tolerated, what cannot be forgiven! Anyone who harms or touches the Dharma Master will have their head cut off, and anyone who slanders or curses the Dharma Master will have their tongue cut off. Those who wish to present arguments and defend righteousness are not subject to this restriction.' From then on, the heretics restrained themselves, and for eighteen days, no one came forward to debate. On the evening of the closing of the assembly, the Dharma Master [Xuanzang] further proclaimed the Mahāyāna (大乘) teachings, praised the merits of the Buddha, and led countless people to turn away from heresy and enter the right path, abandoning the Hīnayāna (小乘) and embracing the Mahāyāna (大乘). King Śīlāditya (戒日王) increased his respect for the Dharma Master [Xuanzang], bestowing upon him 10,000 gold coins, 30,000 silver coins, and 100 pieces of fine woolen cloth. The eighteen kings also each offered precious jewels. The Dharma Master [Xuanzang] refused all of them. King Śīlāditya (戒日王) ordered his attendants to decorate an elephant, hang banners, and invite the Dharma Master [Xuanzang] to ride on it, with noble officials accompanying and guarding him, parading among the crowd and proclaiming that the principles established by the Dharma Master [Xuanzang] were unyielding. According to the custom of the Western countries, this is how victories in debates are celebrated, but the Dharma Master [Xuanzang] declined out of humility. The king said, 'This has been the custom since ancient times, and it cannot be violated.' Then, holding the Dharma Master [Xuanzang]'s Kāṣāya (袈裟) robe, he proclaimed everywhere: 'The Dharma Master from China (支那) has established the principles of the Mahāyāna (大乘) teachings and refuted various dissenting views. For eighteen days, no one has dared to debate. Let everyone know this.'
歡喜。為法師競立美名，大乘眾號曰「摩訶耶那提婆」，此云「大乘天」；小乘眾號曰「木叉提婆」，此云「解脫天」。燒香散花，禮敬而去，自是德音彌遠矣。
王行宮西有一伽藍，王所供養，中有佛牙，長可寸半，其色黃白，每放光明。昔迦濕彌羅國訖利多種滅壞佛法，僧徒解散。有一苾芻遠遊印度。其後睹貨羅國雪山下王忿諸賤種毀滅佛法，乃詐為商旅，率三千勇士，多赍珍寶，偽言獻奉。其王素貪，聞之甚喜，遣使迎接。但雪山王稟質雄猛，威肅如神，既至其座，去帽而叱之，訖利多王睹便驚懾，顛仆于地。雪山王按其首而斬之，謂其群臣曰：「我雪山下王。念爾諸奴毀壞佛法，故來罰汝。然則過在一人，非關汝輩，各宜自安，唯扇惑其王首為惡者逐之他國，余無所問。」既殲丑㜸，建立伽藍，召集僧徒，奉施而返。
前投印度苾芻聞國平定，杖錫旋歸，路逢群像鳴吼而來，苾芻見已，升樹藏避，像乃吸水灌樹，以牙排掘，須臾樹倒。像以鼻卷苾芻，置背上負載而去。至一大林，中有病象患瘡而臥。像引苾芻手觸其苦處，見瘡有竹刺，為拔刺引去膿血，裂衣為裹，像得漸安。明日諸象競求果味，奉施苾芻，苾芻食已，有一象將金函授于病者，病象得已，授與苾芻，苾芻受已，諸象載送出林，到舊
【現代漢語翻譯】 現代漢語譯本：
眾人歡喜。爲了讚揚這位法師，大乘佛教徒尊稱他為『摩訶耶那提婆』（Mahāyāna-deva），意為『大乘天』；小乘佛教徒尊稱他為『木叉提婆』（Moksha-deva），意為『解脫天』。他們焚香散花，行禮致敬后離去，從此法師的德行聲名遠播。
國王行宮西邊有一座寺院（伽藍），是國王供養的，寺中有一顆佛牙，大約一寸半長，顏色黃白，經常放出光明。過去迦濕彌羅國（Kashmir）的訖利多種（Krittivarma）滅壞佛法，僧侶四處逃散。有一位比丘（苾芻）遠遊印度。後來睹貨羅國（Tukhara）雪山下的國王，痛恨那些卑賤之人毀滅佛法，於是假扮成商人，率領三千勇士，攜帶大量珍寶，謊稱進獻。訖利多種國王一向貪婪，聽聞此事非常高興，派使者迎接。但是雪山下的國王天生雄猛，威嚴如神，到達訖利多種國王的座位后，摘下帽子怒斥他，訖利多種國王見了驚恐萬分，跌倒在地。雪山下的國王按住他的頭將他斬殺，對他的群臣說：『我是雪山下的國王。因為你們這些奴才毀壞佛法，所以前來懲罰你們。然而罪過在於一人，與你們無關，各自安分守己，只有那些煽動國王作惡的人，將他們驅逐到其他國家，其餘的人我一概不追究。』剷除醜惡之後，建立寺院，召集僧侶，佈施財物后返回。
先前前往印度的比丘（苾芻）聽說國家平定，拄著錫杖返回，路上遇到一群大象鳴叫著走來，比丘見了，爬到樹上躲避，大象就吸水噴樹，用牙推掘，一會兒樹就倒了。大象用鼻子捲起比丘，放在背上馱著走了。到了一片大森林，其中有一頭生病的象，患有瘡而躺著。大象引導比丘的手去觸控它痛苦的地方，發現瘡里有竹刺，比丘為它拔出竹刺，擠出膿血，撕開衣服為它包紮，大象漸漸好轉。第二天，眾象爭相尋找果實，供養比丘，比丘吃完后，有一頭象將一個金盒子交給病象，病象得到后，交給比丘，比丘接過後，眾象馱著他走出森林，到達舊地
【English Translation】 English version:
All rejoiced. To extol the virtues of this Dharma master, the Mahāyāna community honored him with the title 'Mahāyāna-deva' (大乘天), meaning 'Great Vehicle Heaven'; the Hīnayāna community honored him with the title 'Moksha-deva' (解脫天), meaning 'Liberation Heaven'. They burned incense, scattered flowers, paid their respects, and departed, and from then on, the master's virtuous reputation spread far and wide.
West of the king's palace was a monastery (伽藍, Gārama), supported by the king, in which there was a Buddha's tooth, about one and a half inches long, yellowish-white in color, which often emitted light. In the past, Krittivarma (訖利多種), of Kashmir (迦濕彌羅國), destroyed the Buddha's Dharma, and the monks scattered. There was a Bhikshu (苾芻) who traveled far to India. Later, the king under the Snow Mountains of Tukhara (睹貨羅國), resenting those of low birth who destroyed the Buddha's Dharma, disguised himself as a merchant, led three thousand warriors, and carried many treasures, falsely claiming to offer them as tribute. The Krittivarma king, always greedy, was very pleased to hear of this and sent messengers to welcome them. However, the king under the Snow Mountains was naturally brave and fierce, with a divine-like majesty. Upon arriving at the Krittivarma king's seat, he removed his hat and rebuked him. The Krittivarma king was terrified upon seeing this and fell to the ground. The king under the Snow Mountains held his head and beheaded him, saying to his ministers, 'I am the king under the Snow Mountains. Because you slaves destroyed the Buddha's Dharma, I have come to punish you. However, the fault lies with one person and is not related to you. Each of you should remain calm and only those who incited the king to do evil should be banished to other countries. I will not question the rest.' After eliminating the wicked, he established monasteries, gathered monks, made offerings, and returned.
The Bhikshu (苾芻) who had previously gone to India heard that the country was at peace and returned with his staff. On the way, he encountered a group of elephants roaring as they approached. Upon seeing them, the Bhikshu climbed a tree to hide. The elephants then sucked up water and sprayed the tree, using their tusks to push and dig, and soon the tree fell. The elephants used their trunks to pick up the Bhikshu, placed him on their backs, and carried him away. They arrived at a large forest, where there was a sick elephant lying down with a sore. The elephant guided the Bhikshu's hand to touch the painful spot, and he saw a bamboo thorn in the sore. The Bhikshu pulled out the thorn, squeezed out the pus and blood, tore his robe to wrap it, and the elephant gradually felt better. The next day, the elephants competed to find fruits and offered them to the Bhikshu. After the Bhikshu ate, one elephant gave a golden box to the sick elephant, who then gave it to the Bhikshu. After the Bhikshu received it, the elephants carried him out of the forest and back to his old place.
處，置於地，跪拜而去。苾芻開函，乃佛牙也，將歸供養。近戒日王聞迦濕彌羅有佛牙，親至界首，請看禮拜。諸眾吝惜，不聽將出，乃別藏之。但其王懼戒日王之威，處處掘覓，得已將呈，戒日見之，深生敬重，恃其強力，遂奪歸供養，即此牙也。
散會後，王以所鑄金像、衣錢等付囑伽藍，令僧守護。法師先以辭那爛陀諸德，及取經像訖，罷論竟，至十九日辭王欲還。王曰：「弟子嗣承宗廟，為天下主，三十餘年，常慮福德不增廣，法因不相續，以故積集財寶，于缽羅耶伽國兩河間立大會場，五年一請五印度沙門、婆羅門及貧窮孤獨，為七十五日無遮大施。已成五會，今欲作第六會，師何不暫看隨喜。」法師報曰：「菩薩為行，福慧雙修，智人得果，不忘其本。王尚不吝珍財，玄奘豈可辭。少停住，請隨王去。」王甚喜。至二十一日，發引向缽羅耶伽國就大施場。
殑伽河在北，閻牟那河在南，俱從西北東流至此國而會。其二河合處，西有大墠，周圍十四五里，平坦如鏡，自昔諸王皆就其地行施，因號施場焉。相傳云，若於此地施一錢，勝餘處施百千錢，由是古來共重。王敕于墠上建施場，豎蘆為籬，面各千步，中作草堂數十間，安貯眾寶，皆金、銀、真珠、紅頗梨、寶帝青珠、大青珠等，其傍又作
【現代漢語翻譯】 現代漢語譯本
他將佛牙安放在地上，跪拜后離去。僧侶打開盒子，發現是佛牙，便打算帶回去供養。附近的戒日王（Śīlāditya，印度古代君主）聽說迦濕彌羅（Kashmir）有佛牙，親自來到邊界，請求觀看禮拜。當地的僧眾捨不得，不肯拿出來，於是另外藏了起來。但是當地的國王害怕戒日王的威勢，四處挖掘尋找，得到后便獻給戒日王。戒日王見到佛牙，非常敬重，仗著自己的強大勢力，就搶走佛牙回去供養，這就是這顆佛牙的來歷。 散會後，國王將所鑄的金像、衣物和錢財等交給寺院，讓僧侶守護。法師（指玄奘）先向那爛陀寺（Nālandā）的各位高僧告辭，並取回經書和佛像后，辯論結束后，在十九日向國王辭行，準備回國。國王說：『弟子我繼承祖先的基業，成為天下的君主，三十多年來，常常擔心福德不能增長，佛法因緣不能延續，因此積聚財寶，在缽羅耶伽國（Prayāga）的兩條河之間建立大會場，每五年邀請五印度的僧侶、婆羅門以及貧窮孤獨的人，進行七十五天無遮大會施捨。已經舉辦了五次，現在打算舉辦第六次，法師何不暫時觀看，隨喜功德？』法師回答說：『菩薩的修行，是福慧雙修，有智慧的人得到果報，也不會忘記根本。國王尚且不吝惜珍貴的財物，玄奘怎麼可以推辭呢？我稍作停留，就跟隨國王去。』國王非常高興。到了二十一日，出發前往缽羅耶伽國的大施捨會場。 殑伽河（Gaṅgā，恒河）在北邊，閻牟那河（Yamunā，亞穆納河）在南邊，都從西北向東流，到這個國家匯合。兩條河匯合的地方西邊，有一大片平地，周圍十四五里，平坦如鏡。從前各國的國王都在這裡進行施捨，因此叫做施捨場。相傳，如果在這裡施捨一文錢，勝過在其他地方施捨百千文錢，因此自古以來大家都非常重視這裡。國王命令在平地上建造施捨場，用蘆葦做籬笆，每面各一千步，中間建造幾十間草堂，用來安放眾多的寶物，都是金、銀、真珠、紅頗梨（一種紅色寶石）、寶帝青珠（一種藍色寶石）、大青珠等，旁邊又建造…
【English Translation】 English version
He placed it on the ground, knelt down, and departed. The Bhikshu (Buddhist monk) opened the box and found it was the Buddha's tooth, intending to take it back for worship. The nearby King Śīlāditya (ancient Indian monarch) heard that there was a Buddha's tooth in Kashmir, personally came to the border, requesting to see and pay homage. The local Sangha (Buddhist community) were reluctant and refused to bring it out, so they hid it elsewhere. However, the local king, fearing the power of King Śīlāditya, searched everywhere, and upon finding it, presented it to King Śīlāditya. Seeing the Buddha's tooth, King Śīlāditya deeply respected it, and relying on his strength, seized the tooth and took it back for worship. This is the origin of this tooth. After the meeting, the king entrusted the cast gold statues, clothing, money, etc., to the monastery, instructing the monks to guard them. The Dharma Master (referring to Xuanzang) first bid farewell to the virtuous monks of Nālandā (ancient center of higher learning in India), and after retrieving the scriptures and images, and concluding the debates, he bid farewell to the king on the nineteenth, preparing to return to his country. The king said, 'Your disciple inherited the ancestral temples and became the ruler of the world. For more than thirty years, I have always worried that my merit and virtue cannot increase, and the causes of Dharma cannot continue. Therefore, I have accumulated wealth and treasures, and established a grand assembly ground between the two rivers in Prayāga (ancient city in India), inviting monks, Brahmins, and the poor and lonely from the five regions of India every five years for a seventy-five-day unrestricted great almsgiving. Five assemblies have already been held, and now I plan to hold the sixth. Why doesn't the Master temporarily watch and rejoice in the merits?' The Dharma Master replied, 'The practice of a Bodhisattva is to cultivate both merit and wisdom. A wise person who attains fruition does not forget the root. Since the king is not stingy with precious wealth, how can Xuanzang refuse? I will stay a little longer and follow the king.' The king was very pleased. On the twenty-first, they set off towards the great almsgiving ground in Prayāga. The Gaṅgā River (Ganges) is in the north, and the Yamunā River (Yamuna) is in the south, both flowing from northwest to east, converging in this country. To the west of the confluence of the two rivers, there is a large open space, about fourteen or fifteen li (Chinese mile) in circumference, as flat as a mirror. In the past, the kings of various countries all performed almsgiving here, hence it is called the almsgiving ground. It is said that if one gives a single coin here, it is better than giving a hundred thousand coins elsewhere, so it has been highly valued since ancient times. The king ordered the construction of an almsgiving ground on the open space, using reeds as fences, each side a thousand paces long, with dozens of thatched huts built in the middle to house numerous treasures, all of gold, silver, pearls, red Pori (a type of red gemstone), precious Vaidūrya (a blue gemstone), large blue pearls, etc. Beside it, they also built...
長舍數百間，貯憍奢耶衣、斑㲲衣、金銀錢等。籬外別作造食處，于寶庫前更造長屋百餘行，似此京邑肆行，一一長屋可坐千餘人。
先是王敕告五印度沙門、外道尼干、貧窮孤獨，集施場受施。亦有因法師曲女城會不歸便往施所者，十八國王亦便逐王行。比至會場，道俗到者五十餘萬人。戒日王營殑伽河北岸，南印度王杜魯婆跋吒營合河西，鳩摩羅王營閻牟那河南花林側，諸受施人營跋吒王西。
辰旦，其戒日王與鳩摩羅王乘船軍，跋吒王從象軍，各整儀衛，集會場所，十八國諸王以次陪列。初一日，于施場草殿內安佛像，佈施上寶上衣及美饌，作樂散花，至日晚歸營。第二日，安日天像，施寶及衣半於初日。第三日，安自在天像，施如日天。第四日，施僧僧萬餘人，百行俱坐，人施金錢百，文珠一枚，㲲衣一具，及飲食香花供養訖而出。第五番施婆羅門，二十餘日方遍。第六番施外道，十日方遍。第七番遍施遠方求者，十日方遍。第八番施諸貧窮孤獨者，一月方遍。至是，五年所積府庫俱盡，唯留象、馬、兵器，擬征暴亂，守護宗廟。自余寶貨及在身衣服、瓔珞、耳珰、臂釧、寶鬘、頸珠、髻中明珠、總施無復孑遺。一切盡已，從其妹索粗弊衣著，禮十方佛，踴躍歡喜，合掌言曰：「某比來積集財寶
【現代漢語翻譯】 現代漢語譯本：數百間長屋，儲存著憍奢耶衣（一種絲綢）、斑㲲衣（一種毛織品）、金銀錢等。籬笆外另設廚房，在寶庫前又建造百餘排長屋，如同京城的街市一般，每一排長屋可容納千餘人就坐。
此前，戒日王下令告知五印度的沙門（佛教僧侶）、外道尼干（耆那教僧侶）、貧窮孤獨者，聚集到施捨場所接受佈施。也有因為玄奘法師在曲女城法會結束后沒有立即返回，而直接前往佈施場所的人，十八個國家的國王也跟隨戒日王一同前往。到達會場時，僧俗人士共計五十餘萬人。戒日王在殑伽河（Ganges River）北岸設立營地，南印度國王杜魯婆跋吒（Dhruvasena）在合河西岸設立營地，鳩摩羅王（Kumararaja）在閻牟那河（Yamuna River）南邊的花林旁設立營地，接受佈施的人們在跋吒王（Bhatta）的西邊設立營地。
辰時，戒日王與鳩摩羅王乘坐船隊，跋吒王率領象隊，各自整理儀仗，前往佈施場所，十八個國家的諸位國王依次排列陪同。第一天，在施捨場所的草殿內安放佛像，佈施上等珍寶、上等衣服以及美味佳餚，演奏音樂，散花，直到傍晚才返回營地。第二天，安放日天（Surya）像，佈施的珍寶和衣服是第一天的一半。第三天，安放自在天（Shiva）像，佈施的物品與日天相同。第四天，佈施僧侶，一萬多名僧侶分百排就坐，每人佈施金錢一百，文珠（一種珍珠）一枚，㲲衣（毛織品）一套，以及飲食香花供養完畢后離開。第五輪佈施婆羅門（Brahmin），用了二十多天才完成。第六輪佈施外道，用了十天才完成。第七輪普遍佈施遠方前來求助的人，用了十天才完成。第八輪佈施貧窮孤獨者，用了一個月才完成。至此，五年所積攢的府庫全部耗盡，只留下象、馬、兵器，用來征討暴亂，守護宗廟。其餘的寶貨以及身上的衣服、瓔珞（項鍊）、耳珰（耳環）、臂釧（臂環）、寶鬘（寶珠串成的花環）、頸珠（項鍊）、髮髻中的明珠，全部佈施乾淨，沒有留下一點剩餘。一切都佈施完畢后，向他的妹妹索要粗陋的舊衣服穿上，禮拜十方佛，歡欣鼓舞，合掌說道：『我過去積聚的財寶
【English Translation】 English version: Hundreds of long houses were filled with kauśeya garments (silk), spotted woolen garments, gold, silver, and money. Outside the fence, a separate cooking area was set up, and in front of the treasury, more than a hundred rows of long houses were built, resembling the markets of the capital, each row capable of seating more than a thousand people.
Previously, King Śīlāditya (戒日王) had issued an edict informing the śramaṇas (Buddhist monks) of the five Indias, the Jain Nirgranthas (外道尼干), and the poor and lonely to gather at the donation site to receive alms. There were also those who, because the Dharma Master Xuanzang (法師) did not return immediately after the Kanauj Assembly (曲女城會), went directly to the donation site, and the kings of eighteen kingdoms also followed King Śīlāditya. By the time they reached the assembly site, there were more than five hundred thousand monks and laypeople. King Śīlāditya set up camp on the north bank of the Ganges River (殑伽河), King Dhruvasena (杜魯婆跋吒) of South India set up camp on the west bank of the confluence of rivers, King Kumararaja (鳩摩羅王) set up camp next to the flower forest south of the Yamuna River (閻牟那河), and those receiving donations set up camp west of King Bhatta (跋吒王).
At dawn, King Śīlāditya and King Kumararaja rode in a fleet of ships, while King Bhatta led an elephant army, each arranging their ceremonial guards to go to the donation site, with the kings of the eighteen kingdoms accompanying them in order. On the first day, Buddha images were placed in the thatched hall at the donation site, and the finest treasures, the finest garments, and delicious food were given as alms, with music played and flowers scattered, returning to camp in the evening. On the second day, an image of Surya (日天, the Sun God) was placed, and treasures and garments were given as alms, half the amount of the first day. On the third day, an image of Shiva (自在天) was placed, and the alms given were the same as for Surya. On the fourth day, alms were given to monks, with more than ten thousand monks seated in a hundred rows, each receiving a hundred gold coins, a maṇi (文珠, a pearl), a set of woolen garments (㲲衣), and offerings of food, incense, and flowers before leaving. The fifth round of alms was given to Brahmins (婆羅門), taking more than twenty days to complete. The sixth round of alms was given to heretics (外道), taking ten days to complete. The seventh round of alms was given universally to those who came seeking help from afar, taking ten days to complete. The eighth round of alms was given to the poor and lonely, taking a month to complete. By this point, the treasury accumulated over five years was completely exhausted, leaving only elephants, horses, and weapons, intended for suppressing rebellions and protecting ancestral temples. All other treasures and the clothes on his body, necklaces (瓔珞), earrings (耳珰), armlets (臂釧), garlands of jewels (寶鬘), neck beads (頸珠), and the bright pearl in his hair knot (髻中明珠) were all given away completely, leaving nothing behind. Having given everything away, he asked his sister for coarse, worn-out clothes to wear, prostrated himself before the Buddhas of the ten directions, rejoiced with elation, and said with palms joined: 'The wealth and treasures I have accumulated in the past'
，常懼不入堅牢之藏。今得貯福田中，可謂入藏矣。愿某生生常具財法等施眾生，成十自在，滿二莊嚴。」會訖，諸王各持諸寶錢物，于諸眾邊贖王所施瓔珞、髻珠、御服等還將獻王。經數日，王衣服及上寶等服用如故。
法師辭欲歸，王曰：「弟子方欲共法師闡揚遺法，何遽即歸？」如是留連復十餘日，鳩摩羅王慇勤亦如是，謂法師曰：「師能住弟子處受供養者，當爲師造一百寺。」法師見諸王意不解，乃告以苦言曰：「支那國去此遐遠，晚聞佛法，雖沾梗概，不能委具，為此故來訪殊異耳。今果愿者，皆由本土諸賢思渴誠深之所致也，以是不敢須臾而忘。經言：『障人法者，當代代無眼。』若留玄奘，則令彼無量行人失知法之利，無眼之報寧不懼哉！」
王曰：「弟子慕重師德，愿常瞻奉，既損多人之益，實懼於懷，任師去住。雖然，不知師欲從何道而歸？師取南海去者，當發使相送。」法師報曰：「玄奘從支那來，至國西界，有國名高昌，其王明睿樂法，見玄奘來此訪道，深生隨喜，資給豐厚，愿法師還日相過，情不能違，今者還須北路而去。」王曰：「師須幾許資糧？」法師報：「無所須。」王曰：「何得爾？」於是命施金錢等物，鳩摩羅王亦施眾珍，法師並皆不納。唯受鳩摩羅王曷剌厘帔(即
【現代漢語翻譯】 現代漢語譯本：常常擔心不能進入堅固的寶藏。現在能夠儲存在福田中，可以說是進入寶藏了。愿我生生世世常常具備財物和佛法等，施捨給眾生，成就十種自在，圓滿兩種莊嚴。』法會結束后，各位國王各自拿著各種寶物錢財，在眾人面前贖回國王所施捨的瓔珞（用珠玉穿成的頸飾）、髻珠（髮髻上的寶珠）、御服等，然後又獻還給國王。過了幾天，國王的衣服以及上等寶物等用具恢復如初。
法師告辭想要回去，國王說：『弟子正想要和法師一起弘揚佛陀遺留下來的教法，為何這麼快就要回去呢？』這樣挽留了十多天，鳩摩羅王也像這樣慇勤地挽留，對法師說：『如果法師能住在弟子這裡接受供養，我願意為法師建造一百座寺廟。』法師見各位國王心意不決，於是告訴他們一番苦衷說：『支那國（中國）距離這裡非常遙遠，很晚才聽到佛法，雖然略微瞭解一些大概，但不能詳細瞭解，因此才來這裡尋訪不同的見解。現在能夠如願以償，都是因為本土的各位賢士思慕渴求的心意非常深切所致，因此不敢片刻忘記。經書上說：『障礙別人求法的人，會世代沒有眼睛。』如果留下玄奘，就會讓那裡無數想要了解佛法的人失去知法的利益，沒有眼睛的報應難道不害怕嗎！』
國王說：『弟子仰慕法師的德行，希望常常能夠瞻仰侍奉，既然會損害很多人的利益，實在感到擔憂，任憑法師去留。雖然如此，不知道法師想要從哪條路回去？如果法師取道南海回去，我應當派使者護送。』法師回答說：『玄奘從支那來，到達貴國西邊的邊界時，有一個國家名叫高昌（位於今新疆吐魯番一帶），那裡的國王明智聰慧，喜歡佛法，見到玄奘來此尋訪佛道，非常隨喜，資助供給非常豐厚，希望法師回去的時候能夠去拜訪他，情意不能違背，現在必須從北路回去。』國王說：『法師需要多少資糧？』法師回答說：『不需要什麼。』國王說：『怎麼會這樣？』於是命令施捨金錢等物，鳩摩羅王也施捨各種珍寶，法師全部都沒有接受。只接受了鳩摩羅王贈送的曷剌厘帔（即
【English Translation】 English version: He was always afraid of not entering the firm and secure treasury. Now that he is able to store [merit] in the field of blessings, it can be said that he has entered the treasury. May I, in every life, always possess wealth, Dharma, and other things to give to sentient beings, achieve the ten freedoms, and fulfill the two adornments.' After the assembly concluded, the kings each took various treasures, money, and goods, and in front of everyone, redeemed the necklaces (necklaces made of pearls and jade), hair jewels (jewels on the hair buns), royal garments, etc., that the king had given away, and then offered them back to the king. After a few days, the king's clothes and top treasures and utensils were restored to their original state.
The Dharma Master bid farewell, wanting to return, and the king said, 'Your disciple is just about to propagate the remaining Dharma with the Dharma Master, why are you in such a hurry to return?' He was retained for more than ten days, and King Kumara also retained him earnestly, saying to the Dharma Master, 'If the Master can stay at your disciple's place and receive offerings, I will build a hundred temples for the Master.' Seeing that the kings were undecided, the Dharma Master told them his difficulties, saying, 'The country of China is very far away from here, and they heard of the Buddha's Dharma late. Although they have a rough understanding, they cannot understand it in detail. That is why I came here to seek different views. Now that my wish has been fulfilled, it is all due to the deep sincerity of the virtuous people in my homeland who are thirsty for knowledge. Therefore, I dare not forget it for a moment. The scriptures say, 'Those who obstruct others from seeking the Dharma will be born without eyes in every generation.' If Xuanzang stays, it will cause countless people there who want to understand the Dharma to lose the benefit of knowing the Dharma. How can I not fear the retribution of being without eyes!'
The king said, 'Your disciple admires the Master's virtue and wishes to always look up to and serve you. Since it will harm the benefit of many people, I am truly worried. I will let the Master go or stay as you wish. However, I don't know which route the Master wants to take to return? If the Master takes the South Sea route to return, I should send envoys to escort you.' The Dharma Master replied, 'Xuanzang came from China and when he reached the western border of your country, there was a country named Gaochang (located in present-day Turpan, Xinjiang), whose king was wise and fond of the Dharma. Seeing that Xuanzang came here to seek the Buddha's path, he was very delighted and provided generous support, hoping that the Dharma Master could visit him on his return. I cannot disobey his kindness, and now I must return via the northern route.' The king said, 'How much provisions does the Master need?' The Dharma Master replied, 'I don't need anything.' The king said, 'How can that be?' So he ordered to give gold coins and other things, and King Kumara also gave various treasures, but the Dharma Master did not accept any of them. He only accepted the Hala Li Pi (曷剌厘帔) given by King Kumara (that is,
粗毛下細者所作)。擬在涂防雨。於是告別，王及諸眾相餞數十里而歸。將分之際，嗚噎各不能已。
法師以經像等附北印度王烏地多軍，鞍乘漸進。后戒日王更附烏地王大象一頭、金錢三千、銀錢一萬，供法師行費。別三日，王更與鳩摩羅王、跋吒王等各將輕騎數百復來送別，其慇勤如是。仍遣達官四人名摩訶怛羅(類此散官也)。王以素㲲作書，紅泥封印，使達官奉書送法師所經諸國，令發乘遞送，終至漢境。
自發缽羅耶伽國西南大林野中，行七日，到憍賞彌國，城南劬師羅長者施佛園處，禮聖蹟訖，復與烏地多王西北行。一月餘日，歷數國，重禮天梯聖蹟。復西北行三逾繕那，至毗羅那拏國都城。停兩月日，逢師子光、師子月同學二人，講《俱舍》、《攝論》、《唯識論》等，皆來迎接甚歡。法師至，又開《瑜伽抉擇》及《對法論》等，兩月訖，辭歸。
復西北行一月餘日，經數國，至阇蘭達國，即北印度王都，復停一月。烏地王遣人引送，西行二十餘日，至僧訶補羅國，時有百餘僧皆北人，赍經像等依法師而還。如此復二十餘日，山澗中行，其處多賊，法師恐相劫掠，常遣一僧預前行，若逢賊時，教說「遠來求法，今所赍持並經、像、舍利，愿檀越擁護，無起異心。」法師率徒侶後進。
【現代漢語翻譯】 現代漢語譯本：(用)粗糙的毛料下面襯著細料(製成)。打算用來塗抹以防雨。於是(玄奘)告別(戒日)王以及各位大臣，他們護送了幾十里才返回。臨別之際，大家都嗚咽不止，難分難捨。
法師(玄奘)將經書佛像等交給北印度王烏地多(Uddita)軍，(自己)騎著馬慢慢前進。後來戒日王又送給烏地王一頭大象、金錢三千、銀錢一萬，供法師(玄奘)作為路費。分別三天後，(戒日)王又與鳩摩羅(Kumara)王、跋吒(Bhatta)王等各自帶領幾百輕騎再次來送別，其情意之深厚如此。還派遣四位名叫摩訶怛羅(Mahatala)(類似於散官)的官員。國王用素色的毛氈寫信，用紅泥封印，讓這些官員拿著信護送法師(玄奘)經過的各個國家，讓他們用驛站傳遞，最終送到漢朝境內。
從缽羅耶伽(Prayaga)國西南的大森林中出發，走了七天，到達憍賞彌(Kausambi)國，在城南劬師羅(Kushira)長者佈施的佛園處，禮拜了聖蹟后，又與烏地多(Uddita)王一起向西北方向走。一個多月的時間，經過了幾個國家，再次禮拜了天梯的聖蹟。又向西北方向走了三逾繕那(yojana)，到達毗羅那拏(Viratnagara)國都城。停留了兩個月，遇到了師子光(Simharashmi)、師子月(Simhachandra)兩位同學，他們講授《俱舍論(Abhidharmakosa)》、《攝大乘論(Mahayana-samgraha)》、《唯識論(Vijnaptimatrata)》等，都來迎接，非常高興。法師(玄奘)到達后，又開設了《瑜伽師地論抉擇分(Yogacarabhumi-viniscaya)》以及《對法論(Abhidharma)》等，兩個月后，告辭離開。
又向西北方向走了一個多月，經過幾個國家，到達阇蘭達(Jalandhar)國，即北印度王的都城，又停留了一個月。烏地(Uddita)王派人護送，向西走了二十多天，到達僧訶補羅(Simhapura)國，當時有一百多位僧人都是北方人，帶著經書佛像等跟隨法師(玄奘)返回。這樣又走了二十多天，在山澗中行走，那裡有很多盜賊，法師(玄奘)擔心被搶劫，經常派一位僧人預先前往，如果遇到盜賊，就教他說：『我們從遠方來求法，現在所攜帶的都是經書、佛像、舍利，希望各位施主能夠保護，不要產生異心。』法師(玄奘)率領徒弟們在後面慢慢前進。
【English Translation】 English version: (It was made of) coarse wool with fine material underneath. It was intended to be smeared for rain protection. Then (Xuanzang) bid farewell to King (Harshavardhana) and all the ministers, who escorted him for dozens of miles before returning. At the time of parting, everyone was sobbing and reluctant to separate.
The Dharma Master (Xuanzang) entrusted the scriptures and Buddha images to the army of King Uddita of North India, and (he himself) advanced slowly on horseback. Later, King Harshavardhana sent King Uddita an elephant, three thousand gold coins, and ten thousand silver coins to provide for the Dharma Master's (Xuanzang's) travel expenses. Three days after the farewell, King (Harshavardhana), along with King Kumara and King Bhatta, each led several hundred light cavalry to bid farewell again, showing such deep affection. He also sent four officials named Mahatala (similar to honorary officials). The king wrote a letter on plain felt, sealed it with red clay, and had the officials escort the Dharma Master (Xuanzang) through the various countries he passed, instructing them to use relay stations to deliver it, eventually reaching the territory of the Han Dynasty.
Starting from the great forest southwest of the country of Prayaga, after traveling for seven days, they arrived at the country of Kausambi, at the Buddha garden donated by Elder Kushira south of the city. After paying homage to the sacred sites, they traveled northwest with King Uddita. After more than a month, they passed through several countries and again paid homage to the sacred site of the Heavenly Ladder. Traveling northwest for another three yojanas, they arrived at the capital city of the country of Viratnagara. After staying for two months, they met two fellow students, Simharashmi and Simhachandra, who lectured on the Abhidharmakosa, the Mahayana-samgraha, and the Vijnaptimatrata, and they all came to greet him with great joy. After the Dharma Master (Xuanzang) arrived, he also opened the Yogacarabhumi-viniscaya and the Abhidharma, etc. After two months, he bid farewell and left.
Traveling northwest for another month or so, passing through several countries, they arrived at the country of Jalandhar, which was the capital of the King of North India, and stayed for another month. King Uddita sent people to escort them, and after traveling west for more than twenty days, they arrived at the country of Simhapura. At that time, there were more than a hundred monks, all of whom were from the north, carrying scriptures and Buddha images, and they followed the Dharma Master (Xuanzang) back. After traveling for another twenty days or so, they traveled through mountain streams, where there were many bandits. The Dharma Master (Xuanzang), fearing robbery, often sent a monk ahead to scout. If they encountered bandits, he taught him to say, 'We have come from afar to seek the Dharma, and what we carry are scriptures, Buddha images, and relics. We hope that all donors will protect us and not have any other intentions.' The Dharma Master (Xuanzang) led his disciples slowly behind.
時亦屢逢，然卒無害。
如是二十餘日行，至呾叉尸羅國，重禮月光王舍千頭處。國東北五十逾繕那即迦濕彌羅國，其王遣使迎請，法師為象行輜重不果去。停七日，又西北行三日至信度大河，河廣五六里，經像及同侶人並坐船而進，法師乘象涉渡。時遣一人在船看守經及印度諸異花種，將至中流，忽然風波亂起，搖動船舫，數將覆沒，守經者惶懼墮水，眾人共救得出，遂失五十夾經本及花果種等，自余僅得保全。
時迦畢試王先在烏鐸迦漢茶城，聞法師至，躬到河側奉迎，問曰：「承師河中失經，師不將印度花果種來？」答曰：「將來。」王曰：「鼓浪傾船，事由於此。自昔以來，欲將花種渡者，並然。」因共法師還城，寄一寺停五十餘日，為失經本，更遣人往烏長(去聲)那國抄寫迦葉臂耶部三藏。迦濕彌王聞法師漸近，亦忘遠躬來參拜，累日方歸。
法師與迦畢試王相隨西北行，一月餘日，至藍波國境。王遣太子先去，敕都人及眾僧裝辦幢幡，出城迎候，王與法師漸發。比至，道俗數千人，幢幡甚盛，眾見法師，歡喜禮拜訖，前後圍繞讚詠而進。至都，停一大乘寺，時王亦為七十五日無遮大施。自此復正南行十五日，往伐剌拏國，禮聖蹟。又西北，往阿薄健國。又西北，往漕矩吒國。又北行
【現代漢語翻譯】 現代漢語譯本： 時常也遇到一些危險，但最終都沒有造成傷害。
就這樣走了二十多天，到達呾叉尸羅國（Taxila），在那裡，玄奘再次禮拜了月光王（Candraprabha）捨棄千頭的地方。從該國向東北走五十逾繕那（Yojana），就是迦濕彌羅國（Kashmir），該國王派遣使者前來迎接，但由於玄奘帶著大象和輜重，未能成行。停留了七天後，又向西北走了三天，到達信度大河（Indus River），河面寬五六里。經書、佛像以及同伴們都乘船前進，玄奘則騎著大象涉水過河。當時派了一個人在船上看守經書和從印度帶來的各種異花種子，船行至河中央，忽然狂風大浪驟起，搖晃船隻，幾次都快要傾覆。看守經書的人驚慌失措，掉入水中，眾人合力救起，但卻丟失了五十夾經書以及花果種子等，其餘的勉強保全。
當時迦畢試王（Kapisa）先在烏鐸迦漢茶城（Udagahandha），聽說玄奘到來，親自到河邊迎接，問道：『聽說法師在河中丟失了經書，法師不是要將印度花果種子帶來嗎？』玄奘回答說：『帶來了。』國王說：『鼓浪傾船，事情就出在這裡。自古以來，想要將花種渡河的人，都會這樣。』於是和玄奘一起返回城中，寄居在一座寺廟裡停留了五十多天，爲了補全丟失的經書，又派人前往烏長那國（Udyana）抄寫迦葉臂耶部（Kasyapiya）的三藏經。迦濕彌羅王（Kashmir）聽說玄奘逐漸靠近，也不顧路途遙遠，親自前來參拜，住了好幾天才回去。
玄奘與迦畢試王（Kapisa）一起向西北方向走了一個多月，到達藍波國（Lampaka）境內。國王派遣太子先去，命令都城的人和眾僧侶準備幢幡，出城迎接，國王與玄奘慢慢出發。等到到達時，有數千名僧俗人士，幢幡非常盛大，眾人見到玄奘，歡喜地禮拜完畢，前後圍繞著讚頌歌詠前進。到達都城后，住在了一座大乘寺廟裡，當時國王也舉辦了七十五天的無遮大施。從此又向正南方向走了十五天，前往伐剌拏國（Varanasi），禮拜聖蹟。又向西北方向，前往阿薄健國（Avakan）。又向西北方向，前往漕矩吒國（Caughuta）。又向北行
【English Translation】 English version: Often encountering dangers, yet ultimately unharmed.
Thus, traveling for more than twenty days, they arrived at the country of Taxila (呾叉尸羅國), where Xuanzang again paid homage to the place where King Candraprabha (月光王) had given away a thousand heads. Fifty yojanas (逾繕那) northeast of that country was the country of Kashmir (迦濕彌羅國), whose king sent envoys to welcome him, but Xuanzang, burdened with elephants and baggage, could not go. After staying for seven days, they traveled northwest for three days to the Indus River (信度大河), which was five or six li wide. The scriptures, images, and companions all proceeded by boat, while Xuanzang crossed on an elephant. At that time, a person was sent on the boat to guard the scriptures and various exotic flower seeds brought from India. When the boat reached the middle of the river, suddenly a storm arose, shaking the boat violently, threatening to capsize it several times. The guard, terrified, fell into the water and was rescued by the others, but fifty cases of scriptures and flower and fruit seeds were lost, with only the rest being salvaged.
At that time, the King of Kapisa (迦畢試王) was first in the city of Udagahandha (烏鐸迦漢茶城). Hearing of Xuanzang's arrival, he personally went to the riverbank to greet him, asking, 'I heard that the Master lost scriptures in the river. Wasn't the Master bringing Indian flower and fruit seeds?' Xuanzang replied, 'I was bringing them.' The king said, 'The storm that capsized the boat was due to this. Since ancient times, those who have tried to cross the river with flower seeds have met with the same fate.' Thereupon, he returned to the city with Xuanzang, who stayed in a temple for more than fifty days. To replace the lost scriptures, he sent people to the country of Udyana (烏長那國) to copy the Tripitaka of the Kasyapiya (迦葉臂耶部) school. The King of Kashmir (迦濕彌羅王), hearing that Xuanzang was approaching, disregarded the distance and came to pay homage, staying for several days before returning.
Xuanzang traveled northwest with the King of Kapisa (迦畢試王) for more than a month, reaching the territory of Lampaka (藍波國). The king sent his crown prince ahead, ordering the people of the capital and the monks to prepare banners and flags to welcome him outside the city. The king and Xuanzang set out slowly. Upon arrival, there were thousands of laypeople and monks, with magnificent banners and flags. Seeing Xuanzang, they joyfully paid homage and proceeded forward, surrounded by praise and hymns. Upon reaching the capital, they stayed in a Mahayana temple. At that time, the king also held a seventy-five-day un遮大施 (unrestricted great almsgiving). From there, they traveled due south for fifteen days to the country of Varanasi (伐剌拏國) to pay homage to the sacred sites. Then northwest to the country of Avakan (阿薄健國). Then northwest to the country of Caughuta (漕矩吒國). Then north
五百餘里，至佛栗氏薩儻那國。
從此東出，至迦畢試境，王又為七日大施。施訖，法師辭發。東北行一逾繕那，又至瞿盧薩謗城，與王別，北行。王遣一大臣將百餘人，送法師度雪山，負芻草糧食資給。行七日，至大山頂。其山疊嶂危峰，參差多狀，或平或聳，勢非一儀，登陟艱辛，難為備敘。自是不得乘馬，策杖而前。復經七日，至一高嶺，嶺下有村，可百餘家，養羊畜，羊大如驢。其日宿於此村，至夜半發，仍令村人乘山駝引路。其地多雪澗凌溪，若不憑鄉人引導，交恐淪墜。至明晝日，方渡陵險，時唯七僧並僱人等有二十餘，像一頭、騾十頭、馬四匹。明日到嶺底，尋槃道復登一嶺，望之如雪，及至皆白石也。此嶺最高，雖云結雪飛，莫至其表。是日將昏，方到山頂，而寒風凄凜，徒侶之中無能正立者。又山無卉木，唯積石攢峰，岌岌然如林筍矣。其處既山高風急，鳥將度者皆不得飛，自嶺南嶺北各行數百步外，方得舒其六翮矣。尋贍部洲中嶺岳之高，亦無過此者。
法師從西北下數里有少平地，施帳宿，旦而進，經五六日下山，至安怛羅縛婆國，即睹貨羅之故地。伽藍三所，僧徒數十，習大眾部法。有一窣堵波，無憂王建也。法師停五日。西北下山行四百餘里，至闊悉多國，亦睹貨羅之故地。
【現代漢語翻譯】 現代漢語譯本 行走了五百多里，到達佛栗氏薩儻那國（Buddha's Land Sattaguna）。 從這裡向東出發，到達迦畢試國（Kapisa）境內，國王又為我舉行了七天的大布施。佈施完畢后，我向國王辭別出發。向東北方向走了一逾繕那（yojana，古印度長度單位），又到達瞿盧薩謗城（Kulusabhang），與國王告別，然後向北行進。國王派遣一位大臣帶領一百多人，護送我翻越雪山，提供草料糧食等物資。走了七天，到達大山頂。這座山重巒疊嶂，危峰聳立，形態各異，有的平坦，有的高聳，姿態各不相同，攀登起來非常艱難，難以一一描述。從這裡開始不能騎馬，只能拄著枴杖前進。又走了七天，到達一個高高的山嶺，嶺下有一個村莊，大約有一百多戶人家，他們以養羊為生，羊的體型像驢一樣大。當天晚上在這個村莊住宿，半夜出發，讓村裡人騎著山駝帶路。這裡有很多雪澗冰溪，如果沒有當地人引導，恐怕會墜落下去。直到第二天白天，才渡過險峻的山嶺，當時只有七個僧人和二十多個僱工，還有一頭象、十頭騾子、四匹馬。第二天到達嶺底，沿著盤山道又登上一個山嶺，遠遠望去像雪一樣，到達近處才發現都是白色的石頭。這個山嶺最高，即使有云霧凝結成雪花飄落，也無法到達它的頂端。當天將要天黑的時候，才到達山頂，寒風凜冽，同伴們沒有能站立得住的。山上沒有花草樹木，只有堆積的石頭和攢聚的山峰，高聳的樣子像竹筍一樣。這裡山高風大，鳥兒想要飛過都無法做到，只有從山嶺南面或北面各走數百步之外，才能展開翅膀。尋遍贍部洲（Jambudvipa，指我們所居住的世界）的山嶺，也沒有比這裡更高的了。 我從西北方向下山走了幾里路，有一小塊平地，在那裡搭帳篷住宿。第二天早上繼續前進，經過五六天下了山，到達安怛羅縛婆國（Andarab），也就是過去的睹貨羅國（Tukhara）。這裡有三座伽藍（monastery，寺院），僧侶數十人，學習大眾部（Mahasamghika）的教法。有一座窣堵波（stupa，佛塔），是阿育王（Ashoka）建造的。我在那裡停留了五天。向西北方向下山走了四百多里，到達闊悉多國（Kunduz），也是過去的睹貨羅國（Tukhara）。
【English Translation】 English version After traveling more than five hundred li, I arrived at the country of Buddha's Land Sattaguna (佛栗氏薩儻那國). From there, heading east, I reached the territory of Kapisa (迦畢試國), where the king again held a grand seven-day almsgiving. After the almsgiving, I bid farewell to the king and set off. Traveling northeast for one yojana (逾繕那, ancient Indian unit of distance), I arrived at the city of Kulusabhang (瞿盧薩謗城), where I parted ways with the king and proceeded north. The king dispatched a minister with over a hundred people to escort me across the snow mountain, providing provisions of fodder and grain. After seven days of travel, we reached the summit of the great mountain. The mountain was characterized by layers of peaks and precipitous cliffs, varying in shape, some flat, some towering, each with a unique appearance. The ascent was arduous and difficult to describe fully. From there, it was no longer possible to ride horses, and I had to proceed with a staff. After another seven days, we reached a high ridge, at the foot of which was a village of about a hundred households, who raised sheep as large as donkeys. We stayed overnight in this village and set off at midnight, with the villagers leading the way on mountain camels. The area was full of snowy ravines and icy streams, and without the guidance of the locals, there was a great risk of falling. It was not until daylight the next day that we crossed the treacherous ridge. At that time, there were only seven monks and twenty-odd hired laborers, along with one elephant, ten mules, and four horses. The next day, we reached the foot of the ridge and, following a winding path, ascended another ridge, which appeared like snow from a distance, but upon reaching it, we found it was all white stone. This ridge was the highest, and even if clouds condensed into snowflakes, they could not reach its summit. It was almost dusk when we reached the top of the mountain, and the cold wind was so piercing that none of my companions could stand upright. The mountain was devoid of vegetation, with only accumulated stones and clustered peaks, towering like bamboo shoots. The mountain was so high and the wind so strong that birds could not fly over it, and they had to travel several hundred steps to the south or north of the ridge before they could spread their wings. Searching throughout Jambudvipa (贍部洲, the world we inhabit), there is no mountain higher than this. Descending northwest for several li, I found a small flat area where we pitched our tents and stayed overnight. The next morning, we continued our journey and, after five or six days, descended the mountain and arrived at the country of Andarab (安怛羅縛婆國), which was the former Tukhara (睹貨羅國). There were three monasteries (伽藍) with dozens of monks, who studied the teachings of the Mahasamghika (大眾部) school. There was a stupa (窣堵波) built by King Ashoka (無憂王). I stayed there for five days. Traveling northwest down the mountain for more than four hundred li, I arrived at the country of Kunduz (闊悉多國), which was also the former Tukhara (睹貨羅國).
從此西北復山行三百餘里，至活國，居縛芻河側，即睹貨羅東界，都城在河南岸。因見葉護可汗孫王睹貨羅，自稱葉護。至衙停一月，葉護遣衛送，共商侶東行。二日，至瞢健國。其傍又有阿利尼國、曷邏胡國、訖栗瑟摩國、缽利曷國，皆睹貨羅故地也。
自瞢健復東行入山三百餘里，至呬摩怛羅國，亦睹貨羅故地。風俗大同突厥，而尤異者，婦人首冠木角，高三尺餘，前有兩岐，表夫父母，上岐表父，下岐表母，隨先喪亡，除去一岐；若舅姑俱歿，則舉冠全棄。自此復東行二百餘里，至缽創那國，亦睹貨羅故地也。為寒雪，停月餘日。
從此又東南山行二百餘里，至淫薄健國。又東南履危躡險，行三百餘里，至屈(居勿反)浪拏國。從此又東北山行五百餘里，至達摩悉鐵帝國(亦名護密也)。國在兩山間，臨縛芻河，出善馬，形小而健。俗無禮義，性暴形陋，眼多碧綠，異於諸國。伽藍十餘所。昏馱多城，國之都也，中有伽藍，此國先王所立。伽藍中石佛像上有金銅圓蓋，雜寶裝瑩，自然住空，當於佛頂，人有禮旋，蓋亦隨轉，人停蓋止，莫測其靈(寺立因緣廣如別傳)。
從此國大山北至戶棄尼國。又越達摩悉鐵帝國至商彌國。從此復東山行七百餘里，至波謎羅川。川東西千餘里，南北百餘里
【現代漢語翻譯】 現代漢語譯本：從這裡向西北方向翻越山行三百多里，到達活國（Vakhsh），位於縛芻河（Wakshu River，即阿姆河）邊，是睹貨羅（Tokharistan）的東部邊界，都城位於河南岸。在那裡，我見到了葉護可汗（Yabgu Khagan）的孫子，自稱睹貨羅葉護的王子。在衙停（Yagantin）停留了一個月，葉護派衛兵護送，與商隊一同向東行進。兩天後，到達瞢健國（Munjik）。它的旁邊還有阿利尼國（Alini）、曷邏胡國（Gharahu）、訖栗瑟摩國（Kirisima）、缽利曷國（Balihā），這些都是睹貨羅的故地。 從瞢健向東再次進入山區，行進三百多里，到達呬摩怛羅國（Himatal），也是睹貨羅的故地。風俗習慣與突厥（Turk）大致相同，但最特別的是，婦女頭上戴著木角，高三尺多，前面有兩個分叉，代表丈夫的父母，上面的分叉代表父親，下面的分叉代表母親。隨著公婆的先後去世，移除一個分叉；如果公婆都去世了，就完全丟棄頭上的木角。從這裡再次向東行進二百多里，到達缽創那國（Bochangna），也是睹貨羅的故地。因為寒冷下雪，停留了一個多月。 從這裡又向東南方向翻山越嶺二百多里，到達淫薄健國（Yinbujian）。又向東南方向行走在危險的山路上，行進三百多里，到達屈浪拏國（Kulangna）。從這裡又向東北方向翻山越嶺五百多里，到達達摩悉鐵帝國（Dharmasthiti-deva，也叫護密）。這個國家位於兩山之間，靠近縛芻河，出產良馬，體型小而健壯。當地風俗沒有禮義，性格暴躁，外貌醜陋，眼睛多為碧綠色，與其他國家不同。有十多所伽藍（僧院）。昏馱多城（Kondoto），是這個國家的都城，城中有一座伽藍，是這個國家先王所建立的。伽藍中的石佛像上有一個金銅圓蓋，用各種珍寶裝飾，自然懸浮在空中，位於佛像的頭頂。人們如果繞著佛像禮拜，圓蓋也會隨著轉動，人停下來，圓蓋也停止轉動，無法測度它的靈異（寺廟建立的因緣在其他傳記中有詳細記載）。 從這個國家的大山向北到達戶棄尼國（Hujeni）。又越過達摩悉鐵帝國到達商彌國（Shangmi）。從這裡再次向東翻山越嶺七百多里，到達波謎羅川（Pamir Plateau）。這個山谷東西長一千多里，南北寬一百多里。
【English Translation】 English version: From here, traveling more than three hundred li northwest over the mountains, one arrives at Vakhsh, located on the side of the Wakshu River (Amu Darya), which is the eastern border of Tokharistan, with its capital city on the south bank of the river. There, I saw the grandson of the Yabgu Khagan, a prince who called himself Tokharistan Yabgu. After staying in Yagantin for a month, the Yabgu sent guards to escort us, and we traveled east with a caravan. After two days, we arrived at Munjik. Beside it are also the countries of Alini, Gharahu, Kirisima, and Balihā, all of which are former territories of Tokharistan. From Munjik, traveling east again into the mountains for more than three hundred li, one arrives at Himatal, also a former territory of Tokharistan. The customs are largely the same as those of the Turk, but the most peculiar thing is that the women wear wooden horns on their heads, more than three chi (a Chinese unit of length, approximately one foot) high, with two prongs in front, representing the husband's parents. The upper prong represents the father, and the lower prong represents the mother. As the parents-in-law pass away, one prong is removed; if both parents-in-law have died, the entire horn is discarded. From here, traveling east again for more than two hundred li, one arrives at Bochangna, also a former territory of Tokharistan. Due to the cold and snow, we stayed for more than a month. From here, traveling southeast over the mountains for more than two hundred li, one arrives at Yinbujian. Traveling southeast again, treading on dangerous and precarious paths for more than three hundred li, one arrives at Kulangna. From here, traveling northeast over the mountains for more than five hundred li, one arrives at Dharmasthiti-deva (also called Humi). This country is located between two mountains, near the Wakshu River, and produces good horses, small in size but strong. The local customs lack propriety, the people are violent in nature and ugly in appearance, and their eyes are mostly blue-green, different from other countries. There are more than ten monasteries (Gharama). Kondoto is the capital city of this country, and there is a monastery in the city, which was established by the former king of this country. On the stone Buddha statue in the monastery, there is a golden-bronze round canopy, decorated with various treasures, naturally suspended in the air, located above the Buddha's head. If people circumambulate the Buddha statue in worship, the canopy will also rotate accordingly; when people stop, the canopy also stops rotating, and its miraculous nature cannot be fathomed (the circumstances of the temple's establishment are detailed in other biographies). From the mountains of this country, traveling north to Hujeni. Also, crossing Dharmasthiti-deva to Shangmi. From here, traveling east again over the mountains for more than seven hundred li, one arrives at the Pamir Plateau. This valley is more than one thousand li long from east to west and more than one hundred li wide from north to south.
，在兩雪山間，又當蔥嶺之中，風雪飄飛，春夏不止，以其寒冽，卉木稀少，稼穡不滋，境域蕭條，無復人跡。川中有大龍池，東西三百里，南北五十餘里，處贍部洲中，地勢高隆，瞻之𣾘𣾘，目所不能極。水族之類千品萬種，喧聲交聒，若百工之肆焉。復有諸鳥，形高丈餘，鳥卵如甕。舊稱條支巨㲉，或當此也。池西分出一河，西至達摩悉鐵帝國東界，與縛芻河合而西流赴海，以右諸水亦皆同會。池東分一大河，東至佉沙國西界，與徙多河合而東流赴海，以左諸水亦並同會。川南山外有缽露羅國，多金、銀，金色如火。又此池南北與阿耨池相當。
從此川東出，登危履雪，行五百餘里，至朅槃陀國。城依峻嶺，北背從多河，其河東入鹽澤，潛流地下，出積石山，為此國河源也。又其王聰慧，建國相承多歷年所，自云本是脂那提婆瞿怛羅(唐言漢日天種)，王故宮有故尊者童受論師伽藍。尊者，怛叉始羅國人也，神晤英秀，日誦三萬二千言，兼書亦爾，遊戲眾法，雅閑著述，凡制論數十部，並盛宣行，即經部本師也。是時東有馬鳴，南有提婆，西有龍猛，北有童受，號為四日，能照有情之惑。童受聲譽既高，故先王躬伐其國，迎而供養。城東南三百餘里，至大石壁，有二石室，各一羅漢于中入滅盡定，端居不動
【現代漢語翻譯】 現代漢語譯本：在兩座雪山之間，又在蔥嶺之中，風雪飄飛，春夏不停，因為這裡寒冷，草木稀少，莊稼不生長，境域蕭條，幾乎沒有人跡。川中有一個大龍池（指一個巨大的湖泊），東西三百里，南北五十餘里，位於贍部洲（Jambudvipa，指我們所居住的世界）之中，地勢高聳，仰望高峻，目光不能窮盡。水族之類有千品萬種，喧鬧的聲音交雜，好像各種工匠的作坊一樣。還有各種鳥類，身高一丈多，鳥卵像瓦甕一樣大。舊時所說的條支巨㲉（指一種巨大的鳥類），或許就是指的這種鳥。池的西邊分出一條河，向西到達達摩悉鐵帝國（Dharmasthiti，古代中亞國家）的東部邊界，與縛芻河（Oxus River，阿姆河）匯合後向西流入大海，右邊的其他河流也都在這裡匯合。池的東邊分出一條大河，向東到達佉沙國（Khasa，古代中亞國家）的西部邊界，與徙多河（Sita River）匯合後向東流入大海，左邊的其他河流也都在這裡匯合。川南山外有缽露羅國（Bolor，古代中亞地區），盛產金銀，金子的顏色像火一樣。而且這個池的南北兩端與阿耨池（Anavatapta，傳說中的聖湖）的位置相當。 從這個川向東出發，攀登危險的山路，踩著積雪，行走五百多里，到達朅槃陀國（Khotan，古代于闐國）。城池依傍著高峻的山嶺，北面背靠從多河（Sindhu River，印度河），這條河向東流入鹽澤，潛入地下，從積石山流出，是這個國家的河流源頭。而且這個國王非常聰慧，建立國家世代相傳已經很多年了，自稱原本是脂那提婆瞿怛羅（China Deva Gotra，意為漢日天種）。國王的舊宮殿里有以前的尊者童受論師（Kumāralabdha，論師的名字）的伽藍（monastery，寺院）。這位尊者是怛叉始羅國（Takshasila，古印度城市）人，神情穎悟，每天誦讀三萬二千字，書寫也是如此，精通各種佛法，擅長著述，總共寫了幾十部論著，都廣泛流傳，是經部的本師。當時東方有馬鳴（Aśvaghoṣa，佛教大師），南方有提婆（Aryadeva，佛教大師），西方有龍猛（Nāgārjuna，佛教大師），北方有童受，號稱四日，能夠照亮有情眾生的迷惑。童受的名聲很高，所以先前的國王親自攻打他的國家，迎接他來供養。從城東南方向走三百多里，到達大石壁，有兩間石室，各有一位羅漢（Arhat，已證阿羅漢果的修行者）在其中入滅盡定（nirodha-samāpatti，一種甚深的禪定），端正地坐著不動。
【English Translation】 English version: Between the two snow mountains, and within the Pamir Mountains, wind and snow fly, ceaselessly in spring and summer. Due to its coldness, vegetation is sparse, crops do not thrive, the territory is desolate, and there are few traces of humans. Within the river valley is a large Dragon Lake (a large lake), three hundred li (Chinese mile) from east to west, and fifty li from north to south, located in Jambudvipa (the world we inhabit), with a high and towering terrain, appearing lofty when viewed, beyond the reach of sight. There are thousands of varieties of aquatic creatures, their noisy sounds intermingling, like the workshops of various artisans. There are also various birds, over ten feet tall, with eggs as large as urns. What was formerly called the 'Tiaozhi giant bird' (a giant bird), may refer to this. West of the lake, a river branches out, flowing west to the eastern border of the Dharmasthiti Empire (an ancient Central Asian country), where it merges with the Oxus River (Amu Darya) and flows west into the sea, with all the waters to the right also converging there. East of the lake, a large river branches out, flowing east to the western border of the Khasa country (an ancient Central Asian country), where it merges with the Sita River and flows east into the sea, with all the waters to the left also converging there. South of the river valley, outside the mountains, is the Bolor country (an ancient Central Asian region), rich in gold and silver, with gold the color of fire. Moreover, the north and south ends of this lake correspond to the location of Anavatapta (a legendary sacred lake). Starting from this river valley and heading east, climbing dangerous mountain paths and treading on snow, traveling over five hundred li, one arrives at the Khotan country (an ancient kingdom). The city leans against steep mountain ridges, with its north side backed by the Sindhu River (Indus River), which flows east into a salt marsh, disappearing underground, emerging from the Mount Jishi, and is the source of the country's river. Moreover, this king is very wise, having established the country and passed it down through generations for many years, claiming to originally be of the China Deva Gotra (meaning 'Han Sun God lineage'). In the king's old palace is the monastery (vihara) of the former Venerable Kumāralabdha (name of the teacher). This Venerable was a native of Takshasila (an ancient Indian city), with a bright and intelligent spirit, reciting thirty-two thousand words daily, and writing as well, proficient in various Buddhist teachings, skilled in writing treatises, having composed dozens of treatises in total, all widely circulated, and is the original teacher of the Sautrāntika school. At that time, there was Aśvaghoṣa (a Buddhist master) in the east, Aryadeva (a Buddhist master) in the south, Nāgārjuna (a Buddhist master) in the west, and Kumāralabdha in the north, known as the 'Four Suns', able to illuminate the delusions of sentient beings. Kumāralabdha's reputation was high, so the previous king personally attacked his country, welcoming him to provide offerings. More than three hundred li southeast of the city, one arrives at the Great Stone Wall, where there are two stone chambers, each with an Arhat (a practitioner who has attained the Arhat fruit) in a state of cessation (nirodha-samāpatti, a profound state of meditation), sitting upright and unmoving.
，視若羸人，而竟無傾朽，已經七百餘歲矣。
法師在其國停二十餘日。復東北行五日，逢群賊，商侶驚怖登山，像被逐溺水死。賊過後，與商人漸進東下，冒寒履險，行八百餘里，出蔥嶺至烏鎩國。城西二百里有大山，峰㠋甚峻，上有窣堵波。聞之舊說曰，數百年前，因雷震山崩，中有苾芻，身量枯偉，冥目而坐，鬢髮參參，垂覆肩面。有樵者見而白王，王躬觀禮，士庶傳聞，遠近同集，咸申供養，積花成𧂐。王曰：「此何人也？」有苾芻對曰：「此出家羅漢，入滅盡定者，歲月滋淹，故髮長耳。」王曰：「若何警寤令其起也？」對曰：「段食之身，出定便壞，宜先以酥乳灌灑，使潤沾腠理，然後擊揵槌，感而悟之，或可起也。」王曰：「善哉！」遂依僧語，灌乳擊槌。羅漢舉目而視曰：「爾輩何人，形被法服？」對曰：「我輩苾芻也。」彼曰：「我師迦葉波如來，今何所在？」對曰：「久入涅槃。」聞之愀然。重曰：「釋迦文佛成無上等覺未？」答曰：「已成，利物斯問，亦從寂滅。」聞已低眉良久，以手舉發，起升虛空，作大神變，化火焚身，遺骸墮地。王與大眾收骨，起窣堵波，即此塔也。
從此北行五百餘里，至佉沙國(舊曰疏勒，乃稱其城號也。正音宣雲室利訖栗利多底也。疏勒之言尚。訛
【現代漢語翻譯】 現代漢語譯本：看上去像個體弱多病的人，但實際上並沒有傾斜腐朽的跡象，已經有七百多年的歷史了。
法師在這個國家停留了二十多天。又向東北走了五天，遇到了一群強盜，商人們驚慌害怕地爬上山，大象被追趕溺水而死。強盜過去後，法師和商人們慢慢地向東走下山，冒著嚴寒，走過危險的路，走了八百多里，出了蔥嶺到達烏鎩國。城西二百里有一座大山，山峰陡峭險峻，山頂上有一座窣堵波（stupa，佛塔）。聽當地人傳說，幾百年前，因為雷擊導致山崩，山中出現一位苾芻（bhiksu，比丘），身形枯槁高大，閉著眼睛坐著，鬢髮散亂，垂下來遮蓋住肩膀和麵部。有個樵夫看見了，告訴了國王，國王親自前去觀看禮拜，士人和百姓們互相傳聞，遠近的人都聚集過來，都來供養他，堆積的鮮花像小山一樣。國王問道：『這是什麼人？』有個苾芻回答說：『這是出家的羅漢（arhat，阿羅漢），進入了滅盡定（nirodha-samāpatti，滅盡定）的狀態，時間長久了，所以頭髮長長了。』國王問道：『要怎樣才能叫醒他呢？』回答說：『依靠食物維持的身體，出定就會壞掉，應該先用酥油和乳汁澆灌他，使他滋潤面板紋理，然後敲擊揵槌（ghantha，犍椎），他感受到聲音或許可以醒過來。』國王說：『好啊！』於是按照僧人的話，澆灌乳汁並敲擊揵槌。羅漢睜開眼睛看著，問道：『你們是什麼人，穿著這樣的法服？』回答說：『我們是苾芻。』他問道：『我的老師迦葉波如來（Kasyapa Buddha，迦葉佛）現在在哪裡？』回答說：『很久以前就進入涅槃（nirvana，涅槃）了。』聽了之後，神情悲傷。又問道：『釋迦文佛（Sakyamuni Buddha，釋迦牟尼佛）成就無上等覺（anuttarā-samyak-sambodhi，無上正等正覺）了嗎？』回答說：『已經成就了，利益眾生之後，也已經寂滅了。』聽了之後，低著頭很久，用手舉起頭髮，起身升到空中，顯現大神變，化作火焰焚燒自身，遺骸掉落在地上。國王和大眾收集了他的骨頭，建造了窣堵波，就是這座塔。
從此向北走五百多里，到達佉沙國（Khasa，佉沙國）（舊時叫做疏勒，是根據他們的城名來稱呼的。正確的發音是室利訖栗利多底也（Śrīkṛtalatā），疏勒這個稱呼還存在一些訛誤）。
【English Translation】 English version: He looked like a frail person, but showed no signs of decay or collapse, and had already lived for over seven hundred years.
The Dharma Master stayed in that country for more than twenty days. He then traveled northeast for five days and encountered a group of robbers. The merchants were terrified and climbed the mountains. The elephant was chased, drowned, and died. After the robbers left, he and the merchants gradually moved east and downhill, braving the cold and traversing dangerous paths. After traveling more than eight hundred li, they exited the Congling Mountains and arrived at the country of Usha. Two hundred li west of the city, there was a large mountain with steep and precipitous peaks, on top of which was a stupa (stupa, Buddhist shrine). According to local legend, hundreds of years ago, a lightning strike caused a mountain collapse, revealing a bhiksu (bhiksu, monk) inside. He was emaciated and tall, sitting with his eyes closed, his hair disheveled, covering his shoulders and face. A woodcutter saw him and reported it to the king. The king personally went to observe and pay respects. The gentry and commoners spread the word, and people from far and near gathered, all offering their respects and piling up flowers like small hills. The king asked, 'Who is this person?' A bhiksu replied, 'This is an arhat (arhat, enlightened being) who has entered the state of Nirodha-samāpatti (nirodha-samāpatti, cessation of perception and sensation). Over the years, his hair has grown long.' The king asked, 'How can we awaken him?' The reply was, 'A body sustained by food will decay upon emerging from this state. We should first pour ghee and milk on him to moisten his skin, and then strike the ghantha (ghantha, a type of bell), so that he may sense the sound and awaken.' The king said, 'Excellent!' He then followed the monk's advice, pouring milk and striking the bell. The arhat opened his eyes and looked around, asking, 'Who are you, wearing these Dharma robes?' They replied, 'We are bhiksus.' He asked, 'Where is my teacher, Kasyapa Buddha (Kasyapa Buddha, the Buddha of the past)?' They replied, 'He entered nirvana (nirvana, enlightenment) long ago.' Upon hearing this, he looked saddened. He then asked, 'Has Sakyamuni Buddha (Sakyamuni Buddha, the historical Buddha) attained Anuttarā-samyak-sambodhi (anuttarā-samyak-sambodhi, complete perfect enlightenment)?' They replied, 'He has attained it, benefited beings, and also entered parinirvana.' After hearing this, he lowered his head for a long time, then raised his hair with his hand, ascended into the sky, performed great miracles, transformed into flames and burned himself, and his remains fell to the ground. The king and the assembly collected his bones and built a stupa, which is this very tower.
From there, they traveled north for more than five hundred li to the country of Khasa (Khasa, Khasa Kingdom) (formerly called Shule, which was named after their city. The correct pronunciation is Śrīkṛtalatā, and the name Shule contains some errors).
也)。從此東南行五百餘里，渡徙多河，逾大嶺，至斫句迦國(舊曰沮渠)。國南有大山，山多龕室，印度證果人多運神通，就之棲止，因入寂滅者眾矣。今猶有三羅漢住巖穴，入滅心定，鬢髮漸長，諸僧時往為剃。又此國多大乘經典，十萬頌為部者，凡有數十。
從此東行八百餘里，至瞿薩旦那國(唐曰地乳，即其俗之雅言也。俗謂渙那國，兇奴謂之於遁，諸胡謂之壑旦，印度謂之屈丹。舊曰于闐，訛也)。沙磧太半，宜谷豐果。出𣰽毹、細氈，㲲工績絕細。又土多白玉、瑿玉。氣序和調，俗知禮義，尚學好音韻，風儀詳整，異諸胡俗。文字遠遵印度，微有改耳。重佛法，伽藍百所，僧五千餘人，多學大乘。其王雄智勇武，尊愛有德，自云毗沙門天之胤也。王之先祖即無憂王之太子，在怛叉始羅國，后被譴出雪山北，養牧逐水草，至此建都，久而無子，因禱毗沙門天廟，廟神額上剖出一男，復于廟前地生奇味，甘香如乳，取而養子，遂至成長。王崩，後嗣立，威德遐被，力並諸國，今王即其後也。先祖本因地乳資成，故於闐正音稱地乳國焉。
法師入其境，至勃伽夷城，城中有坐佛像，高七尺餘，首戴寶冠，威顏圓滿。聞諸舊說，像本在迦濕彌羅國，請來到此。昔有羅漢，有一沙彌身嬰疹疾，臨將舍壽
【現代漢語翻譯】 現代漢語譯本：從這裡向東南方向走五百多里，渡過徙多河，翻越大山，到達斫句迦國（舊稱沮渠）。這個國家的南面有一座大山，山上有許多石窟，許多印度的證果之人運用神通，到這裡居住，因此在這裡入寂滅的人很多。現在還有三位羅漢住在巖洞里，進入滅盡定，鬢髮漸漸長長，僧人們時常去為他們剃髮。而且這個國家有很多大乘經典，每部十萬頌的，總共有幾十部。 從這裡向東走八百多里，到達瞿薩旦那國（唐朝稱為地乳，這是當地的雅言。當地俗稱渙那國，匈奴稱之為于遁，各胡人稱之為壑旦，印度稱之為屈丹。舊稱于闐，是訛傳）。這裡大部分是沙漠，適宜種植穀物和水果。出產𣰽毹（一種毛織品）、細氈，毛織工藝非常精細。而且這裡盛產白玉、瑿玉。氣候溫和，民俗知書達理，崇尚學習音韻，風度儀容詳和整肅，不同於其他胡人的習俗。文字遠遠地遵循印度，只是稍微有些改動。這裡重視佛法，有伽藍（寺廟）一百多所，僧人五千多人，大多學習大乘佛法。他們的國王雄才大略，英勇威武，尊敬愛護有德之人，自稱是毗沙門天（Vaishravana）的後代。國王的先祖是無憂王（Ashoka）的太子，在怛叉始羅國（Takshashila），後來被貶到雪山北面，放牧逐水草，到這裡建立都城，很久沒有兒子，因此向毗沙門天（Vaishravana）的廟宇祈禱，廟神從額頭上剖出一個男孩，又在廟前地上生長出奇特的美味，甘甜香美如乳汁，取來餵養這個孩子，於是孩子長大成人。國王去世后，後代繼承王位，威德遠播，力量可以與各國相比，現在的國王就是他的後代。先祖本來因為地乳的滋養而成就，所以于闐（Khotan）的正音稱之為地乳國。 法師進入這個國家的境內，到達勃伽夷城，城中有一尊坐佛像，高七尺多，頭上戴著寶冠，威嚴的容貌圓滿。聽當地人說，佛像本來在迦濕彌羅國（Kashmir），後來請到這裡。過去有一位羅漢（Arhat），有一個沙彌（Shramanera）身上長了疹子，臨近去世
【English Translation】 English version: From here, traveling southeast for more than five hundred li, crossing the Xiduo River, and passing over a great mountain, one arrives at the kingdom of Zhuojuqie (formerly known as Juqu). To the south of this kingdom is a large mountain with many cave dwellings. Many Indian Arhats (those who have attained enlightenment) use their supernatural powers to reside here, and many have entered Parinirvana (final liberation) in this place. Even now, there are still three Arhats living in rock caves, in a state of meditative absorption, their temples gradually growing hair, which the monks regularly shave for them. Moreover, this kingdom has many Mahayana scriptures, with dozens of sections each containing one hundred thousand verses. From here, traveling east for more than eight hundred li, one arrives at the kingdom of Qusadanna (called Diru in the Tang Dynasty, which is the elegant term in their local language. The locals commonly call it Huanna, the Xiongnu call it Yutun, various Hu people call it Hèdàn, and the Indians call it Qūdan. The old name Yutian is a corruption). Most of the area is desert, suitable for growing grains and fruits. It produces 𣰽毹 (a type of woolen fabric) and fine felt, and the weaving craftsmanship is extremely delicate. Moreover, the land is rich in white jade and black jade. The climate is mild, and the customs are civilized, valuing learning and phonetics, with dignified and orderly manners, different from the customs of other Hu people. The script closely follows that of India, with only slight modifications. They value Buddhism, with over a hundred monasteries (Garan), and more than five thousand monks, mostly studying Mahayana Buddhism. Their king is ambitious, brave, and martial, respecting and loving those with virtue, claiming to be a descendant of Vaishravana (guardian of the north). The king's ancestor was a prince of King Ashoka (a great Indian emperor), who was in Takshashila (an ancient city in present-day Pakistan). Later, he was exiled to the north of the Snow Mountains, herding livestock and following water and grass, and established a capital here. For a long time, he had no son, so he prayed to the temple of Vaishravana (guardian of the north). The deity of the temple split open a boy from his forehead, and a strange and delicious taste, sweet and fragrant like milk, grew on the ground in front of the temple, which was taken to feed the child, and thus the child grew up. After the king died, his descendants inherited the throne, and his power and virtue spread far and wide, and his strength rivaled that of various countries. The current king is his descendant. The ancestor was originally nourished by earth milk, so the correct pronunciation of Khotan (an ancient kingdom in present-day Xinjiang) is called the Land of Earth Milk. The Dharma Master entered the territory of this kingdom and arrived at the city of Bogayi. In the city, there is a seated Buddha statue, more than seven feet tall, wearing a jeweled crown on its head, with a dignified and complete appearance. According to local legends, the statue was originally in Kashmir (a region in South Asia) and was later brought here. In the past, there was an Arhat (a perfected being), and a Shramanera (a novice monk) had rashes all over his body and was about to die.
，索酢米餅，師以天眼觀見瞿薩旦那有，潛運神足，乞而與之。沙彌食已歡喜，樂生其國，願力無違，命終即生王家。嗣立之後，才略驍雄，志思吞攝，乃逾雪山伐其舊國。時迦濕彌王亦簡將練兵，欲事攘拒。羅漢曰：「不勞舉刃，我自遣之。」即往瞿薩旦那王所，為說頂生貪暴之失，及示先身沙彌衣服。王見已得宿命智，深生愧恧，與迦濕彌王結好而罷，仍迎先所供像，隨軍還國。像至此城住而不進，王與眾軍盡力移轉，卒不能動，即于像上營構精廬，招延僧侶，舍所愛冠莊嚴佛頂。其冠見在，極多貴寶，睹者嘆焉。
法師停七日，于闐王聞法師到其境，躬來迎謁。後日發引，王先還都，留兒侍奉。行二日，王又遣達官來迎，離城四十里宿。明日，王與道俗將音樂香花接于路左。既至，延入城，安置於小乘薩婆多寺。王城南十餘里有大伽藍，此國先王為毗盧折那(唐言遍照)阿羅漢造也。昔此國法教未沾，而羅漢自迦濕彌羅至此，宴坐林中。時有見者，怪其形服，以狀白王。王聞親往觀其容止，問曰：「爾何人，獨棲林野？」曰：「我如來弟子，法爾閑居。」王曰：「稱如來者，復何義也？」答曰：「如來者即佛陀之德號。昔凈飯王太子一切義成，愍諸眾生沉沒苦海，無救無歸，乃棄七寶千子之資、四洲輪王
【現代漢語翻譯】 索要酸米餅，師傅用天眼觀察到瞿薩旦那（Kustana，古國名）有，便運用神足通，乞討來給他。沙彌吃完后非常高興，喜愛嚮往那個國家，願力沒有違背，命終后就投生到王家。繼承王位之後，才智謀略驍勇雄健，心志想要吞併四方，於是越過雪山攻打他之前的國家。當時迦濕彌羅（Kashmir，古國名）王也選拔將領訓練士兵，想要抵抗。羅漢說：『不必動用刀刃，我自己去遣退他們。』隨即前往瞿薩旦那王那裡，為他講述頂生王貪婪暴虐的過失，並展示他前世做沙彌時的衣服。國王見到后獲得了宿命智，深深感到慚愧，與迦濕彌羅王結好而停止戰爭，並迎回之前供奉的佛像，跟隨軍隊返回國家。佛像到達這座城后停住不前，國王與所有軍隊竭盡全力移動它，最終也不能移動，便在佛像上建造精美的房屋，招請僧侶居住，捨棄自己所喜愛的王冠來莊嚴佛頂。那頂王冠現在還在，上面有極多的珍貴寶物，看到的人都讚歎不已。
法師停留了七天，于闐（Khotan，古國名）國王聽說法師來到他的境內，親自前來迎接拜見。之後一天出發，國王先回都城，留下兒子侍奉。走了兩天，國王又派遣官員前來迎接，距離城四十里住宿。第二天，國王與僧俗人士帶著音樂香花在路旁迎接。到達后，邀請進入城中，安置在小乘薩婆多（Sarvastivada，說一切有部）寺。王城南十多里有一座大寺廟，是這個國家先前的國王為毗盧折那（Virocana，遍照）阿羅漢建造的。過去這個國家佛法教義還沒有傳開，而阿羅漢從迦濕彌羅來到這裡，在樹林中靜坐。當時有人見到他，奇怪他的服飾，把情況告訴了國王。國王聽說后親自前去觀看他的容貌舉止，問道：『您是什麼人，獨自居住在山林中？』回答說：『我是如來的弟子，按照佛法獨自居住。』國王說：『稱作如來，又是什麼意思呢？』回答說：『如來是佛陀的德號。過去凈飯王（Suddhodana，釋迦牟尼佛的父親）的太子一切義成（Sarvarthasiddha，釋迦牟尼佛的本名），憐憫眾生沉沒在苦海中，沒有救助沒有歸宿，於是捨棄七寶千子的財富、四洲輪王
【English Translation】 He asked for sour rice cakes. The master, using his divine eye, saw that Kustana (Kustana, name of an ancient kingdom) had them, and secretly used his divine power to transport himself there, begged for them, and gave them to him. The novice, having eaten them, was very happy, and longed to be born in that country. His vow was not in vain, and when he died, he was reborn into the royal family. After succeeding to the throne, he was intelligent, brave, and ambitious, desiring to conquer all directions. Therefore, he crossed the Snowy Mountains and attacked his former country. At that time, the king of Kashmir (Kashmir, name of an ancient kingdom) also selected generals and trained soldiers, intending to resist. The Arhat said, 'There is no need to raise a blade; I will send them away myself.' He then went to the king of Kustana and told him about the faults of King Topknot's greed and violence, and showed him the clothes he had worn as a novice in his previous life. Upon seeing this, the king gained knowledge of his past life and felt deeply ashamed. He made peace with the king of Kashmir and stopped the war. He also welcomed back the Buddha image that he had previously worshiped, and followed the army back to his country. When the image arrived at this city, it stopped and would not move forward. The king and all the soldiers tried their best to move it, but they could not. Therefore, they built a beautiful house on top of the image, invited monks to live there, and offered his beloved crown to adorn the Buddha's head. That crown is still there, with many precious treasures, and those who see it are amazed.
The Dharma master stayed for seven days. The king of Khotan (Khotan, name of an ancient kingdom) heard that the Dharma master had arrived in his territory and came to greet him in person. The next day, they set off, and the king returned to the capital first, leaving his son to serve the master. After traveling for two days, the king sent officials to greet them again, and they stayed forty li from the city. The next day, the king and the laypeople, with music, incense, and flowers, welcomed them on the left side of the road. Upon arrival, they were invited into the city and placed in the Sarvastivada (Sarvastivada, a Hinayana school) temple. More than ten li south of the royal city is a large monastery, which the former king of this country built for the Arhat Virocana (Virocana, the Illuminator). In the past, the teachings of Buddhism had not yet spread in this country, and the Arhat came here from Kashmir and sat in meditation in the forest. At that time, some people saw him and were surprised by his clothing, so they reported the situation to the king. Upon hearing this, the king went to see his appearance and demeanor in person and asked, 'Who are you, living alone in the mountains and forests?' He replied, 'I am a disciple of the Tathagata, living alone according to the Dharma.' The king said, 'What does it mean to be called Tathagata?' He replied, 'Tathagata is the virtuous name of the Buddha. In the past, Prince Sarvarthasiddha (Sarvarthasiddha, Shakyamuni Buddha's original name), the son of King Suddhodana (Suddhodana, Shakyamuni Buddha's father), pitied all beings who were sinking in the sea of suffering, without help or refuge, so he abandoned the wealth of seven treasures and a thousand sons, and the position of a Chakravartin king of the four continents.'
之位，閑林進道，六年果成，獲金色之身，證無師之法，灑甘露于鹿苑，耀摩尼于鷲峰，八十年中，示教利喜，化緣既盡，息應歸真，遺像遺典，傳通猶在，王以宿福位為人主，當法輪之付囑，作有識之依歸，冥而不聞，是何理也？」王曰：「某罪累淹積，不聞佛名。今蒙聖人降德，猶是余福。既有遺像、遺典，請奉修行。」羅漢報曰：「必愿樂者，當先建立伽藍，則靈像自至。」王於是旋駕，與群臣詳擇勝地，命選匠人，問羅漢造立之式，因而建焉。寺成，王重請曰：「伽藍已就，佛儀何在？」報曰：「王但至誠，像至非遠。」王共大臣及士庶等各燒香捧花，一心而立。須臾間有佛像自空而來，降於寶座，光暉晃朗，容顏肅然。王見歡喜，稱慶無極，並請羅漢為眾說法，因與國人廣興供養。故此伽藍即最初之立也。
法師前為渡河失經，到此更使人往屈支、疏勒訪本，及為于闐王留連，未獲即還，因修表使高昌小兒逐商伴入朝，陳己昔往婆羅門國求法，今得還歸到于闐。其表曰：「沙門玄奘言。奘聞馬融該贍，鄭玄就扶風之師，伏生明敏，晁錯躬濟南之學。是知儒林近術，古人猶且遠求，況諸佛利物之玄蹤，三藏解纏之妙說，敢憚涂遙而無尋慕者也。玄奘往以佛興西域，遺教東傳，然則勝典雖來而圓宗尚闕，
【現代漢語翻譯】 現代漢語譯本：至於（佛陀）的地位，（他）在閑林精進修道，六年功成圓滿，獲得金色的身軀，證悟無師自通的佛法，在鹿野苑灑下甘露，在鷲峰山閃耀摩尼寶珠。八十年中，展示教義，使人受益和喜悅。教化的因緣已經完結，停止應化迴歸真如。遺留的佛像和經典，流傳至今。大王您憑藉前世的福報而成為人主，正應當接受佛法的囑託，作為有識之士的歸宿。如果對此茫然不聞，這是什麼道理呢？』國王說：『我罪孽深重，從未聽聞佛的名號。如今蒙受聖人降臨恩德，這還是我剩餘的福報。既然有遺留的佛像和經典，請允許我供奉修行。』羅漢回答說：『如果大王真心願意，應當首先建立伽藍（僧伽的住所，即寺院），那麼靈驗的佛像自然會到來。』於是國王立刻回宮，與群臣詳細選擇吉地，命令挑選工匠，詢問羅漢建造寺院的樣式，因此開始建造寺院。寺院建成后，國王再次懇請說：『伽藍已經建成，佛像在哪裡呢？』羅漢回答說：『大王只要至誠，佛像降臨的日子就不遠了。』國王與大臣以及百姓等各自燒香捧花，一心一意地站立。不久，有一尊佛像從空中而來，降落在寶座上，光輝閃耀，容貌莊嚴。國王見此情景，歡喜得無以復加，稱頌慶賀，並請羅漢為大眾說法，因此與全國人民一起廣泛地興辦供養。所以這座伽藍就是最初建立的寺院。 法師（玄奘）之前因為渡河丟失了經書，到這裡后又派人前往屈支（Kucha）、疏勒（Kashgar）尋找原本，又因為于闐（Khotan）國王的挽留，未能立即返回，因此修書上表，讓高昌（Gaochang）的小孩跟隨商隊入朝，陳述自己過去前往婆羅門國（Brahman country，指印度）求法，現在已經返回到達于闐。他的表文說：『沙門玄奘稟告。玄奘聽說馬融學識淵博，鄭玄向扶風的老師求學，伏生聰明敏捷，晁錯親自到濟南學習。由此可知儒林中的淺近技藝，古人尚且要遠行求取，更何況諸佛利益眾生的玄妙軌跡，三藏（經、律、論）解脫煩惱的精妙學說，怎敢因為路途遙遠而不去尋訪呢？玄奘過去認為佛法興盛于西域，遺教向東傳播，然而殊勝的經典雖然傳來，圓滿的宗旨仍然缺失，'
【English Translation】 English version: As for the position (of the Buddha), he diligently practiced the Way in Xianlin, and after six years, he achieved complete success, attained a golden body, and realized the Dharma without a teacher. He sprinkled nectar in the Deer Park and shone the Mani jewel on Vulture Peak. For eighty years, he demonstrated the teachings, benefiting and delighting people. The karmic connection for teaching had ended, he ceased responding and returned to the truth. The remaining images and scriptures continue to be transmitted. Your Majesty, by virtue of past blessings, you are the ruler of the people, and you should accept the entrustment of the Dharma and be the refuge for those with understanding. If you are ignorant and do not hear of this, what is the reason?』 The king said, 『My sins are deeply accumulated, and I have never heard the name of the Buddha. Now, I am blessed to receive the grace of the sage's descent, which is still my remaining fortune. Since there are remaining images and scriptures, please allow me to venerate and practice them.』 The Arhat replied, 『If Your Majesty is truly willing, you should first establish a Sangharama (a dwelling for the Sangha, i.e., a monastery), and then the efficacious image will naturally arrive.』 Thereupon, the king immediately returned to the palace, carefully selected an auspicious site with his ministers, ordered the selection of craftsmen, and inquired about the style of building the monastery from the Arhat, and thus began to build the monastery. After the monastery was completed, the king earnestly requested again, 『The Sangharama has been built, where is the Buddha image?』 The Arhat replied, 『As long as Your Majesty is sincere, the day the Buddha image descends will not be far away.』 The king, together with his ministers and the people, each burned incense and held flowers, standing with one heart and one mind. After a short while, a Buddha image came from the sky and descended upon the throne, its radiance shining brightly, its countenance solemn. The king was overjoyed beyond measure upon seeing this, praising and celebrating, and invited the Arhat to preach the Dharma to the masses, and thus, together with the people of the country, extensively engaged in offerings. Therefore, this Sangharama is the first monastery to be established. Previously, the Dharma Master (Xuanzang) lost the scriptures while crossing the river. After arriving here, he sent people to Kucha and Kashgar to find the original texts. Furthermore, because of the King of Khotan's retention, he was unable to return immediately. Therefore, he composed a memorial and had a young boy from Gaochang follow a merchant caravan to the court, stating that he had previously gone to Brahman country (referring to India) to seek the Dharma and had now returned and arrived in Khotan. His memorial stated: 『The Shramana Xuanzang reports. Xuanzang has heard that Ma Rong was erudite and comprehensive, Zheng Xuan studied with a teacher from Fufeng, Fu Sheng was intelligent and quick-witted, and Chao Cuo personally went to Jinan to study. From this, it is known that even for the superficial skills of Confucianism, the ancients still sought them from afar. How much more so should one seek the profound traces of the Buddhas benefiting all beings and the subtle teachings of the Tripitaka (Sutras, Vinaya, and Shastras) that liberate from afflictions? How dare one not seek them because the journey is far? Xuanzang previously believed that the Buddha Dharma flourished in the Western Regions and that the remaining teachings were transmitted eastward. However, although the excellent scriptures have arrived, the complete doctrine is still lacking,』
常思訪學，無顧身命。遂以貞觀三年四月，冒越憲章，私往天竺。踐流沙之漫漫，陟雪嶺之巍巍，鐵門巉險之涂，熱海波濤之路。始自長安神邑，終於王舍新城，中間所經五萬餘裡。雖風俗千別，艱危萬重，而憑恃天威，所至無鯁。仍蒙厚禮，身不辛苦，心願獲從，遂得觀耆阇崛山，禮菩提之樹，見不見跡，聞未聞經，窮宇宙之靈奇，盡陰陽之化育，宣皇風之德澤，發殊俗之欽思，歷覽周遊一十七載。今已從缽羅耶伽國經迦畢試境，越蔥嶺，渡波謎羅川歸還，達于于闐。為所將大象溺死，經本眾多，未得鞍乘，以是少停，不獲奔馳早謁軒陛，無任延仰之至。謹遣高昌俗人馬玄智隨商侶奉表先聞。」
是后為于闐諸僧講《瑜伽》、《對法》、《俱舍》、《攝大乘論》，一日一夜，四論遞宣，王與道俗歸依聽受，日有千數。時間經七八月，使還，蒙恩敕降使迎勞曰：「聞師訪道殊域，今得歸還，歡喜無量，可即速來與朕相見。其國僧解梵語及經義者，亦任將來，朕已敕于闐等道使諸國送師，人力鞍乘應不少乏，令燉煌官司于流沙迎接，鄯鄯于沮沬迎接。」法師奉敕已，即進發，于闐王資餞甚厚。
自發都三百餘里，東至媲摩城。城有雕檀立佛像，高二丈餘，質狀端嚴，甚多靈應。人有疹疾，隨其苦處以金薄帖
【現代漢語翻譯】 現代漢語譯本：
『我』常常想著去西域訪學，不顧惜自己的性命。於是在貞觀三年四月，『我』冒著危險，私自前往天竺（India）。『我』走過了流沙的漫漫長路，攀登了雪山的巍峨山峰，經歷了鐵門（Iron Gate）的險峻道路，熱海（Issyk-Kul Lake）波濤洶涌的航程。『我』從長安（Chang'an）這座神聖的都城出發，最終到達了王舍新城（Rajgir），中間經過了五萬多里。雖然各地的風俗千差萬別，艱難危險重重疊疊，但是憑藉著皇上的威望，所到之處沒有遇到阻礙。仍然蒙受了當地的厚待，身體上沒有感到辛苦，心中的願望得以實現，於是得以瞻仰耆阇崛山（Vulture Peak），禮拜菩提樹（Bodhi Tree），見到了不為人知的遺蹟，聽到了前所未聞的經文，窮盡了宇宙的靈奇，探究了陰陽的變化和生育，宣揚了皇上的恩德和澤被，引發了異域各族的欽佩和思慕，前後經歷遊歷了一十七年。現在『我』已經從缽羅耶伽國（Prayaga）經過迦畢試境（Kapisa），翻越蔥嶺（Pamir Mountains），渡過波謎羅川（Pamir River）返回，到達了于闐（Khotan）。因為所攜帶的大象溺水而死，經書原本眾多，沒有辦法用鞍具馱運，因此稍微停留，沒能立即奔赴朝廷拜見皇上，實在是非常的仰慕和期盼。謹派遣高昌（Gaochang）的俗人馬玄智跟隨商隊奉上表章，先行稟報。』 在這之後，『我』在於闐為眾僧講解《瑜伽師地論》（Yogacarabhumi-sastra）、《阿毗達磨對法論》（Abhidharma-samuccaya）、《阿毗達磨俱舍論》（Abhidharmakosa-bhasya）、《攝大乘論》（Mahayana-samgraha），一天一夜，四部論典輪流宣講，國王和僧俗大眾都歸依佛法，聽受教誨，每天都有上千人。時間經過了七八個月，朝廷的使者返回，蒙受皇上的恩旨，派遣使者迎接慰勞說：『聽說法師您到遙遠的異域求取佛法，現在得以歸來，『我』歡喜無量，可以立即前來與『我』相見。那個國家懂得梵語和經文含義的僧人，也可以一同前來，『我』已經下令于闐等地的官員和各國護送法師，人力和鞍具應該不會缺少，命令敦煌（Dunhuang）的官吏在流沙迎接，鄯善（Shanshan）在沮沬（Jumo）迎接。』法師接受了皇上的旨意后，立即出發，于闐國王贈送了非常豐厚的資財。 從都城出發三百多里，向東到達媲摩城（Pima）。城裡有一尊用紫檀木雕刻的立佛像，高二丈多，材質和形態端莊肅穆，非常靈驗。人們如果得了疾病，就根據疼痛的部位用金箔貼在佛像的相應位置。
【English Translation】 English version:
'I' often thought of traveling to the Western Regions for study, disregarding my own life. Therefore, in the fourth month of the third year of the Zhenguan era, 'I' braved dangers and privately went to Tianzhu (India). 'I' traversed the vast expanse of the flowing sands, climbed the majestic peaks of the snow mountains, experienced the perilous roads of the Iron Gate, and the turbulent voyages of the Issyk-Kul Lake. 'I' started from the sacred capital of Chang'an, and finally arrived at the New City of Rajgir, passing through more than fifty thousand li in between. Although the customs of various places differed greatly, and the difficulties and dangers were numerous, relying on the Emperor's prestige, there were no obstacles wherever 'I' went. 'I' still received generous treatment, did not feel physical hardship, and my heart's desires were fulfilled, so 'I' was able to admire Vulture Peak, pay homage to the Bodhi Tree, see unknown traces, hear previously unheard scriptures, exhaust the spiritual wonders of the universe, explore the changes and reproduction of Yin and Yang, proclaim the Emperor's grace and favor, and evoke the admiration and longing of various foreign tribes, spending seventeen years in travel. Now 'I' have returned from Prayaga, passing through Kapisa, crossing the Pamir Mountains, crossing the Pamir River, and arriving at Khotan. Because the elephant 'I' was carrying drowned, and there were many original scriptures, there was no way to transport them with saddles, so 'I' stopped briefly, unable to rush to the court to meet the Emperor, and 'I' am extremely admired and expectant. 'I' respectfully send Ma Xuanzhi, a commoner from Gaochang, to follow the merchants to present a memorial and report in advance.' After this, in Khotan, 'I' lectured to the monks on the Yogacarabhumi-sastra, the Abhidharma-samuccaya, the Abhidharmakosa-bhasya, and the Mahayana-samgraha. Day and night, the four treatises were lectured in turn. The king and the monastic and lay communities all took refuge in the Buddha's teachings and listened to the teachings, with thousands of people every day. After seven or eight months, the court's envoy returned, receiving the Emperor's grace, and sent an envoy to greet and comfort 'me', saying: 'I heard that you, Master, went to distant foreign lands to seek the Dharma, and now you are able to return, 'I' am immensely pleased, you can come to see 'me' immediately. Monks from that country who understand Sanskrit and the meaning of the scriptures can also come together. 'I' have ordered officials from Khotan and other places to escort the Master, and there should be no shortage of manpower and saddles. Order the officials of Dunhuang to greet you in the flowing sands, and Shanshan to greet you in Jumo.' After the Master received the Emperor's decree, he set off immediately, and the King of Khotan presented very generous gifts. More than three hundred li from the capital, eastward to the city of Pima. In the city, there is a standing Buddha statue carved from sandalwood, more than two zhang high, with a dignified and solemn material and form, and very efficacious. If people get sick, they put gold leaf on the corresponding part of the Buddha statue according to the location of the pain.
像，病即瘳愈；凡有愿求，多蒙果遂。相傳云，昔佛在世，憍賞彌國鄔陀衍那王所作，佛滅度后，自彼飛來，至此國北曷勞落迦城，后復自移到此(因緣如別傳)。又相傳有記云，釋迦法滅，像入龍宮。從媲摩城東入沙磧，行二百餘里，至泥壤城。
又從此東入大流沙，風動沙流，地無水草，多熱毒魑魅之患。無逕路，行人往返，望人畜遺骸以為幖幟，磽確難涉，委如前序。又行四百餘里，至睹貨邏故國。又行六百餘里，至折摩馱那故國，即沮沬地。又東北行千餘里，至納縛波故國，即樓蘭地，展轉達于自境。得鞍乘已，放于闐使人及馱馬還。有敕酬其勞，皆不受而去。
既至沙州，又附表。時帝在洛陽宮。表進，知法師漸近，敕西京留守左僕射梁國公房玄齡使有司迎待。法師承上欲問罪遼濱，恐稽緩不及，乃倍途而進，奄至漕上。官司不知迎接，威儀莫暇陳設，而聞者自然奔湊，觀禮盈衢，更相登踐，欲進不得，因宿于漕上矣。
大唐大慈恩寺三藏法師傳卷第五 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第六
沙門慧立本 釋彥悰箋
起十九年春正月入西京終二十二年夏六月謝御製經序並答
貞觀十九年春正月
【現代漢語翻譯】 現代漢語譯本：此像靈驗，疾病立即痊癒；凡有願望和祈求，大多能夠如願以償。相傳，過去佛陀在世時，憍賞彌國（Kauśāmbī）的鄔陀衍那王（Udayana）所造此像。佛陀滅度后，此像從憍賞彌國飛來，先到此國北方的曷勞落迦城（曷勞落迦城），後來又自行移動到此處（具體因緣在其他傳記中有記載）。另有傳說記載，釋迦牟尼佛的佛法衰滅后，此像將進入龍宮。從媲摩城（媲摩城）向東進入沙磧，行走二百餘里，到達泥壤城（泥壤城）。 又從泥壤城向東進入大流沙，那裡風沙流動，寸草不生，多有熱毒和魑魅的禍患。沒有道路，行人往返只能依靠辨認人和牲畜的遺骸作為標記。路途崎嶇難行，情況如同前文所述。再行走四百餘里，到達睹貨邏故國（睹貨邏故國）。又行走六百餘里，到達折摩馱那故國（折摩馱那故國），也就是沮沬地。再向東北方向行走一千餘里，到達納縛波故國（納縛波故國），也就是樓蘭地，輾轉到達于闐境內。得到鞍馬後，玄奘法師放于闐的使者和馱馬返回。于闐國王下令酬謝他們的辛勞，但他們都拒絕了。 到達沙州后，玄奘法師又上表奏明情況。當時皇帝在洛陽宮。表章送達后，皇帝得知法師逐漸接近京城，於是下令西京留守、左僕射、梁國公房玄齡，讓有關官員迎接。玄奘法師考慮到皇上想要問罪遼濱，恐怕耽擱時間來不及，於是加快速度前進，很快到達漕上。當地官吏沒有準備迎接，威儀陳設也來不及準備，但聽到訊息的人自然奔走相告，前來觀看的人擠滿了道路，互相擁擠踐踏，想前進都無法前進，於是玄奘法師就住在漕上了。 《大唐大慈恩寺三藏法師傳》卷第五 《大正藏》第50冊 No. 2053 《大唐大慈恩寺三藏法師傳》 《大唐大慈恩寺三藏法師傳》卷第六 沙門慧立著 釋彥悰箋 從貞觀十九年春正月進入西京，到貞觀二十二年夏六月謝絕御製經序並作答。 貞觀十九年春正月
【English Translation】 English version: This image is efficacious; illnesses are immediately cured; and most wishes and prayers are fulfilled. Tradition says that this image was made by King Udayana of Kauśāmbī (憍賞彌國) when the Buddha was alive. After the Buddha's Parinirvana, the image flew from Kauśāmbī (憍賞彌國), first to the city of Helaoluojia (曷勞落迦城) in the north of this country, and then moved itself to this location (the specific causes and conditions are recorded in other biographies). Another tradition says that after the Dharma of Shakyamuni Buddha declines, the image will enter the Dragon Palace. From Pima City (媲摩城), it will enter the sandy desert to the east, traveling over two hundred li, and arrive at Niyang City (泥壤城). From Niyang City (泥壤城), it will enter the great shifting sands to the east, where the wind blows the sand, no grass grows, and there are many dangers of heat poison and evil spirits. There are no roads, and travelers can only rely on identifying the remains of people and livestock as markers. The journey is rugged and difficult, as described in the previous passage. After traveling another four hundred li, it will arrive at the old country of Tukhara (睹貨邏故國). After traveling another six hundred li, it will arrive at the old country of Zhemotuona (折摩馱那故國), which is the land of Jumo. Traveling more than a thousand li to the northeast, it will arrive at the old country of Navapa (納縛波故國), which is the land of Loulan, and eventually reach the territory of Khotan. After obtaining a saddle and horse, Xuanzang (玄奘) released the envoys and packhorses of Khotan to return. The king of Khotan ordered that their labor be rewarded, but they all refused. After arriving at Shazhou, Xuanzang (玄奘) submitted another memorial. At that time, the emperor was in Luoyang Palace. After the memorial was delivered, the emperor learned that the Dharma Master was gradually approaching the capital, so he ordered Fang Xuanling (房玄齡), the Left Minister of Works and Duke of Liang, who was in charge of the Western Capital, to have the relevant officials welcome him. Xuanzang (玄奘), considering that the emperor wanted to question Liaobin and fearing that it would be too late, accelerated his pace and quickly arrived at Cao Shang. The local officials were unprepared to welcome him, and there was no time to prepare the ceremonial arrangements, but those who heard the news naturally rushed to tell each other, and the people who came to watch filled the roads, crowding and trampling each other, unable to move forward, so Xuanzang (玄奘) stayed in Cao Shang. 'The Biography of the Tang Dynasty's Great Ci'en Temple Tripitaka Master, Volume 5' 'Taisho Tripitaka, Volume 50, No. 2053, The Biography of the Tang Dynasty's Great Ci'en Temple Tripitaka Master' 'The Biography of the Tang Dynasty's Great Ci'en Temple Tripitaka Master, Volume 6' Written by the Shramana Huili, annotated by Shi Yanzong From entering the Western Capital in the first month of spring in the nineteenth year of Zhenguan to declining the imperial preface to the scriptures and responding in the sixth month of summer in the twenty-second year of Zhenguan. The first month of spring in the nineteenth year of Zhenguan
景子，京城留守左僕射梁國公房玄齡等承法師赍經、像至，乃遣右武侯大將軍侯莫陳寔、雍州司馬李叔慎、長安縣令李乾祐等奉迎，自漕而入，舍于都亭驛，其從若云。是日有司頒諸寺，具帳輿、花幡等，擬送經、像于弘福寺，人皆欣踴，各競莊嚴。翌日大會於朱雀街之南，凡數百件，部伍陳列。即以安置法師于西域所得如來肉舍利一百五十粒；摩揭陀國前正覺山龍窟留影金佛像一軀，通光座高三尺三寸；擬婆羅痆斯國鹿野苑初轉法輪像，刻檀佛像一軀，通光座高三尺五寸；擬憍賞彌國出愛王思慕如來刻檀寫真像，刻檀佛像一軀，通光座高二尺九寸；擬劫比他國如來自天宮下降寶階像，銀佛像一軀，通光座高四尺；擬摩揭陀國鷲峰山說《法花》等經像，金佛像一軀，通光座高三尺五寸；擬那揭羅曷國伏毒龍所留影像，刻檀佛像一軀，通光座高尺有五寸；擬吠舍厘國巡城行化，刻檀像等。又安置法師于西域所得大乘經二百二十四部，大乘論一百九十二部，上座部經、律、論一十五部，大眾部經、律、論一十五部，三彌底部經、律、論一十五部，彌沙塞部經、律、論二十二部，迦葉臂耶部經、律、論一十七部，法密部經、律、論四十二部，說一切有部經、律、論六十七部，因論三十六部，聲論一十三部，凡五百二十夾，六
百五十七部，以二十匹馬負而至。
其日所司普班諸寺，但有寶帳、幢、幡供養之具，限明二十八日旦並集朱雀街擬迎新至經、像于弘福寺。於是人增勇銳，各競莊嚴，窮諸麗好，幢帳、幡蓋寶案、寶輿，寺別將出分佈訖，僧尼等整服隨之，雅梵居前，薰爐列后，至是並陳于街內，凡數百事。布經、像而行，珠珮動音，金花散彩，預送之儔莫不歌詠希有，忘塵遣累，嘆其希遇。始自朱雀街內，終屆弘福寺門，數十里間，都人仕子、內外官僚列道兩傍，瞻仰而立，人物闐𨶮，所司恐相騰踐，各令當處燒香散花，無得移動，而煙雲贊響，處處連合。昔如來創降迦毗，彌勒初升睹史，龍神供養，天眾圍繞，雖不及彼時，亦遺法之盛也。其日眾人同見天有五色綺雲現於日北，宛轉當經、像之上，紛紛鬱鬱，周圓數里，若迎若送，至寺而微。
釋彥悰箋述曰：「余考尋圖史，此蓋謂天之喜氣，識者嘉焉。昔如來創降迦維，慈氏將升睹史，龍神供養，天眾奉迎，雖不及往時，而遺法東流，未有若茲之盛也。」
壬辰，法師謁 文武聖皇帝于洛陽宮。二月己亥，見於儀鸞殿，帝迎慰甚厚。既而坐訖， 帝曰：「師去何不相報？」法師謝曰：「玄奘當去之時，以再三表奏，但誠愿微淺，不蒙允許。無任慕道之至，乃
【現代漢語翻譯】 現代漢語譯本：一百五十七部經書，用二十匹馬馱運而來。
當天，主管的官員通知各寺廟，凡是有寶帳、幢、幡等供養的器具，務必在二十八日早晨全部集中到朱雀街，準備迎接新到的經書和佛像到弘福寺。於是人們更加振奮，各自爭相裝飾，用盡各種華麗美好的物品，幢帳、幡蓋、寶案、寶輿，各寺廟分別拿出，佈置完畢。僧尼等整理好服裝跟隨其後，雅正的梵唄在前引導，香爐排列在後。到達朱雀街后，全部陳列在街道內，總共有數百件之多。鋪開經書和佛像行進，珠玉的佩飾發出悅耳的聲音，金色的花朵散發著光彩。預先來迎接的人們無不歌頌這難得一見的景象，忘記了塵世的煩惱，感嘆這稀有的際遇。從朱雀街開始，到弘福寺門口，數十里之間，都城的百姓、士子、內外官員排列在道路兩旁，瞻仰而立，人山人海，非常擁擠。主管的官員擔心發生踩踏事件，命令大家在原地燒香散花，不得隨意移動，於是香菸和讚歎的聲音，處處相連。過去如來（Tathagata）初次降生在迦毗羅衛國（Kapilavastu），彌勒菩薩（Maitreya）將要上升到兜率天（Tushita Heaven），龍神供養，天眾圍繞，雖然比不上當時的盛況，但也算是遺留的佛法非常興盛了。當天，眾人都看到天空中出現五彩的綺麗雲彩，出現在太陽的北方，宛轉地停留在經書和佛像的上方，紛紛鬱鬱，周圍好幾里，好像是迎接又像是護送，到達寺廟后雲彩才漸漸消散。
釋彥悰（Shi Yanzong）的箋述中寫道：『我查閱圖籍史料，這大概是上天的喜悅之氣，有見識的人都認為這是吉祥的徵兆。過去如來（Tathagata）初次降生在迦毗羅衛國（Kapilavastu），慈氏菩薩（Maitreya）將要上升到兜率天（Tushita Heaven），龍神供養，天眾奉迎，雖然比不上往昔的盛況，但是遺留的佛法向東流傳，還沒有像這次這樣興盛的。』
壬辰日，法師（指玄奘）在洛陽宮謁見了文武聖皇帝（指唐太宗）。二月己亥日，在儀鸞殿覲見，皇帝非常熱情地迎接和慰問。坐定之後，皇帝說：『法師離開的時候為什麼不稟告一聲？』法師謝罪說：『玄奘當初要走的時候，曾經多次上表奏請，但是因為我的誠意和願望太過微薄淺陋，沒有得到允許。我實在是因為仰慕佛道的至誠之心，才……』
【English Translation】 English version: One hundred and fifty-seven scriptures were brought, carried by twenty horses.
On that day, the responsible officials universally notified all the temples, that all items for offering, such as jeweled tents, banners, and pennants, must be gathered at Zhuque Street by the dawn of the twenty-eighth day, in preparation to welcome the newly arrived scriptures and images to Hongfu Temple. Thereupon, people became more courageous and zealous, each competing to decorate, exhausting all beautiful and exquisite things, jeweled tents, banners, canopies, jeweled tables, and jeweled carriages. Each temple brought out and distributed their items. Monks and nuns, having arranged their robes, followed behind, with elegant Sanskrit chants leading the way, and incense burners lined up at the rear. Upon arriving at Zhuque Street, everything was displayed within the street, totaling several hundred items. As the scriptures and images were paraded, the jade pendants emitted pleasant sounds, and golden flowers scattered their brilliance. Those who came to welcome them in advance all sang praises of this rare sight, forgetting worldly troubles and lamenting their rare encounter. Starting from within Zhuque Street and ending at the gate of Hongfu Temple, for dozens of miles, the people of the capital, scholars, and officials both inside and outside the government lined the sides of the road, gazing and standing in reverence. The crowd was dense and bustling. The responsible officials, fearing trampling, ordered everyone to burn incense and scatter flowers in their respective locations, without moving, and the smoke and sounds of praise connected everywhere. In the past, when Tathagata (如來) first descended in Kapilavastu (迦毗羅衛國), and Maitreya (彌勒菩薩) was about to ascend to Tushita Heaven (兜率天), dragons and gods made offerings, and heavenly beings surrounded them. Although it could not compare to that time, it was still a grand occasion for the remaining Dharma.
Shi Yanzong (釋彥悰) wrote in his commentary: 'I have examined historical records and documents, and this is probably the auspicious air of heaven, which discerning people regard as an auspicious omen. In the past, when Tathagata (如來) first descended in Kapilavastu (迦毗羅衛國), and Maitreya (慈氏菩薩) was about to ascend to Tushita Heaven (兜率天), dragons and gods made offerings, and heavenly beings welcomed them. Although it cannot compare to the past, the remaining Dharma flowing eastward has never been as prosperous as this.'
On the day of Ren Chen, the Dharma Master (referring to Xuanzang) had an audience with the Wenwu Sheng Emperor (文武聖皇帝, referring to Emperor Taizong of Tang) at Luoyang Palace. On the day of Ji Hai in the second month, he was received at the Yiluan Hall, and the Emperor welcomed and comforted him very warmly. After they were seated, the Emperor said: 'Why did you not inform me when you left, Master?' The Dharma Master apologized and said: 'When Xuanzang was about to leave, I repeatedly submitted memorials, but because my sincerity and wishes were too meager and shallow, I was not granted permission. I was driven by the utmost sincerity in my admiration for the Buddhist path, and therefore...'
輒私行，專擅之罪，唯深慚懼。」 帝曰：「師出家與俗殊隔，然能委命求法，惠利蒼生。 朕甚嘉焉，亦不煩為愧。但念彼山川阻遠，方俗異心，怪師能達也。」法師對曰：「玄奘聞乘疾風者，造天池而非遠；御龍舟者，涉江波而不難。自 陛下握乾符，清四海，德籠九域，仁被八區，淳風扇炎景之南， 聖威振蔥山之外，所以戎夷君長，每見云翔之鳥自東來者，猶疑發於上國，斂躬而敬之，況玄奘圓首方足，親承育化者也。既賴 天威，故得往還無難。」
帝曰：「此自是師長者之言， 朕何敢當也。」因廣問彼事。自雪嶺已西，印度之境，玉燭和氣，物產風俗，八王故跡，四佛遺蹤，並博望之所不傳，班、馬無得而載。法師既親游其地，觀覿疆邑，耳聞目覽，記憶無遺，隨問酬對，皆有條理。 帝大悅，謂侍臣曰：「昔符堅稱釋道安為神器，舉朝尊之。 朕今觀法師詞論典雅，風節貞峻，非唯不愧古人，亦乃出之更遠。」時趙國公長孫無忌對曰：「誠如 聖旨。臣嘗讀《晉國春秋》，見敘安事，實是高行博物之僧。但彼時佛法來近，經、論未多，雖有鉆研，蓋其條葉，非如法師躬窺凈域，討眾妙之源，究泥洹之跡者矣。」帝曰：「公言是也。」
帝又謂法師曰：「佛國遐遠，靈蹟法教，前史不能委
【現代漢語翻譯】 現代漢語譯本：『我私自出行，犯了專擅之罪，內心深感慚愧和恐懼。』皇帝說：『法師出家與世俗之人截然不同，但能委身求法，惠及百姓蒼生。 朕對此非常讚賞，也不必為此感到慚愧。只是考慮到那裡的山川險阻遙遠，風俗人情各異，奇怪法師您竟能到達。』法師回答說：『玄奘聽說乘著疾風的人，到達天池也不覺得遙遠；駕馭龍舟的人，渡過江河也不覺得困難。自從 陛下掌握天下大權，使四海清平，德澤籠罩九州大地，仁愛遍及四面八方，淳厚的風氣吹拂到炎熱的南方，聖上的威望震懾蔥嶺之外，所以那些邊遠地區的君長，每當看見有鳥從東方飛來，還以為是從上國而來，便會收斂身姿，表示敬意，更何況玄奘是頭圓腳方的人，親自承受陛下的教化呢。既然仰仗天子的威望，所以才能往來沒有困難。』 皇帝說：『這自然是師父您謙虛的話，朕哪裡敢當啊。』於是廣泛地詢問西域的事情。從雪嶺（指喜馬拉雅山脈）以西，印度地區的玉石、物產、風俗，古代八王的遺蹟，過去四佛（指過去七佛中的四位）的遺蹤，都是張騫（博望侯）沒有記載的，班固、司馬遷也無法記載的。法師既然親自遊歷過那些地方，觀察過那些疆域，耳聞目睹，記憶沒有遺漏，隨著皇帝的提問，都能對答如流，條理清晰。皇帝非常高興，對侍臣說：『過去符堅稱讚釋道安（東晉高僧）為國家的寶器，朝廷上下都尊敬他。朕現在看玄奘法師的言論典雅，風骨正直嚴峻，不僅不遜色于古人，而且還遠遠超過他們。』當時趙國公長孫無忌回答說：『確實像陛下所說的那樣。臣曾經讀過《晉國春秋》，看到其中記載道安的事情，確實是一位品德高尚、學識淵博的僧人。但那時佛法傳入不久，經書、論著還不多，即使有所研究，也只是枝葉，不像法師您親自探究佛法的清凈之地，探求各種奧妙的源頭，研究涅槃的足跡啊。』皇帝說：『您說得對。』 皇帝又對法師說：『佛國遙遠，靈蹟和佛法教義，以前的歷史書籍不能詳細記載，』
【English Translation】 English version: 'I traveled privately, committing the crime of acting presumptuously, and I feel deeply ashamed and fearful.' The Emperor said, 'The Master is a monk, distinct from the laity, yet he was able to dedicate himself to seeking the Dharma, benefiting all living beings. I greatly admire this, and there is no need to feel ashamed. However, considering the remote and treacherous mountains and rivers, and the differing customs, I am surprised that the Master was able to reach there.' The Master replied, 'Xuanzang has heard that one who rides the swift wind does not find Tianchi (Heavenly Lake) far away; one who steers a dragon boat does not find crossing the river difficult. Since Your Majesty has grasped the mandate of heaven, bringing peace to the four seas, your virtue covers the nine regions, and your benevolence extends to all directions. The pure wind blows to the hot south, and your sacred威嚴威震懾蔥嶺(Pamir Mountains)之外，所以那些邊遠地區的君長，每當看見有鳥從東方飛來，還以為是從上國而來，便會收斂身姿，表示敬意，更何況玄奘是頭圓腳方的人，親自承受陛下的教化呢。既然仰仗天子的威望，所以才能往來沒有困難。』 The Emperor said, 'These are naturally the words of humility from the Master; how dare I accept them.' Thereupon, he extensively inquired about matters of the Western Regions. West of the Snow Mountains (referring to the Himalayas), in the lands of India, the jade-like harmony, the products and customs, the ancient traces of the Eight Kings, the vestiges of the Four Buddhas (referring to four of the past seven Buddhas), all were unrecorded by Zhang Qian (Marquis Bowang), and unwritten by Ban Gu and Sima Qian. Since the Master has personally traveled to those lands, observed those territories, heard and seen with his own ears and eyes, and remembered without omission, he can answer every question with clarity and order. The Emperor was greatly pleased and said to his attendants, 'In the past, Fu Jian praised Shi Dao'an (a prominent monk of the Eastern Jin Dynasty) as a treasure of the state, and the entire court respected him. Now, I see that Master Xuanzang's words are elegant and his integrity is firm and upright, not only is he not inferior to the ancients, but he even surpasses them.' At that time, the Duke of Zhao, Zhangsun Wuji, replied, 'Indeed, as Your Majesty says. I once read the 'Spring and Autumn Annals of the Jin State' and saw the account of Dao'an, who was indeed a monk of high virtue and extensive knowledge. However, at that time, Buddhism had only recently arrived, and there were not many scriptures and treatises. Although there was some study, it was only of the branches and leaves, not like Master Xuanzang who personally explored the pure land of Buddhism, sought the source of all mysteries, and investigated the traces of Nirvana.' The Emperor said, 'Your words are correct.' The Emperor then said to the Master, 'The Buddha-land is far away, and the spiritual sites and Dharma teachings could not be recorded in detail in previous historical books,'
詳，師既親睹，宜修一傳，以示未聞。」帝又察法師堪公輔之寄，因勸歸俗，助秉俗務。法師謝曰：「玄奘少踐緇門，伏膺佛道，玄宗是習，孔教未聞。今遣從俗，無異乘流之舟使棄水而就陸，不唯無功，亦徒令腐敗也。愿得畢身行道，以報國恩，即玄奘之幸甚。」如是固辭乃止。
時 帝將問罪遼濱，天下之兵已會於洛，軍事忙迫，聞法師至，令引入朝，期暫相見，而清言既交，遂不知日昃。趙國公長孫無忌奏稱法師停在鴻臚，日暮恐不及。 帝曰：「匆匆言猶未盡意，欲共師東行省方觀俗，指麾之外，別更談敘，師意如何？」法師謝稱：「玄奘遠來，兼有疾疹，恐不堪陪駕。」 帝曰：「師尚能孤遊絕域，今此行蓋同跬步，安足辭焉？」法師對曰：「 陛下東征，六軍奉衛，罰亂國，誅賊臣，必有牧野之功，昆陽之捷。玄奘自度，終無裨助行陣之效，虛負途路費損之慚。加以兵戎戰鬥，律制不得觀看。既佛有此言，不敢不奉。伏願天慈哀矜，即玄奘幸甚。」 帝信納而止。
法師又奏云：「玄奘從西域所得梵本六百餘部，一言未譯。今知此嵩岳之南、少室山北有少林寺，遠離廛落，泉石清閑，是後魏孝文皇帝所造，即菩提留支三藏翻譯經處。玄奘望為國就彼翻譯，伏聽 敕旨。」帝曰：「不須在山，
【現代漢語翻譯】 現代漢語譯本：詳細地，既然陛下您已經親自見到了玄奘法師，應該為他寫一部傳記，來展示給那些沒有聽說過他的人。』唐太宗又認為法師可以擔當輔佐朝廷的重任，於是勸他放棄僧侶身份，幫助處理世俗事務。法師謝絕說：『玄奘從小就在寺廟裡，一心信奉佛法，精通佛教經典，對儒家學說卻一無所知。現在讓我還俗，無異於讓在水裡行駛的船隻放棄水而到陸地上來，不僅沒有用處，反而只會腐朽。我希望能夠終身修行佛道，來報答國家的恩情，這才是玄奘最大的幸運。』像這樣堅決推辭，唐太宗才作罷。 當時唐太宗將要征討遼東，各地的軍隊已經在洛陽集結，軍事事務非常繁忙。聽說玄奘法師到了，就命令召見他入朝，只想暫時見一面，但清談交談之後，竟然忘記了時間。趙國公長孫無忌上奏說，法師住在鴻臚寺，天色已晚，恐怕來不及了。唐太宗說：『匆匆忙忙，還有很多話沒有說完，我想和法師一起東行巡視各地風俗民情，在指揮作戰之餘，再好好談談，法師意下如何？』法師謝絕說：『玄奘遠道而來，又患有疾病，恐怕不能陪同陛下。』唐太宗說：『法師尚且能夠獨自遊歷遙遠的異國他鄉，現在這次出行就像是走幾步路一樣，怎麼能推辭呢？』法師回答說：『陛下東征，六軍護衛，懲罰叛亂的國家，誅殺奸臣，必定會取得像牧野之戰、昆陽之戰那樣的功績。玄奘自己估計，終究不能對行軍作戰有什麼幫助，只會白白浪費路上的費用，感到慚愧。加上兵戎戰鬥，佛教戒律不允許觀看。既然佛有這樣的教誨，不敢不遵從。希望陛下慈悲憐憫，這才是玄奘最大的幸運。』唐太宗採納了他的意見，不再勉強。 法師又奏告說：『玄奘從西域帶回梵文佛經六百多部，一部也沒有翻譯。現在我知道嵩山之南、少室山之北有少林寺，遠離居民區，泉水和石頭都很清幽，是後魏孝文皇帝建造的，也是菩提留支三藏翻譯佛經的地方。玄奘希望為國家在那裡翻譯佛經，聽候陛下的旨意。』唐太宗說：『不必在山上，
【English Translation】 English version: 'Your Majesty has personally witnessed the Venerable Xuanzang, it is fitting to compose a biography for him, to show those who have not heard of him.' Emperor Taizong also perceived that the Dharma Master was capable of assisting the court, and thus advised him to return to secular life and help with secular affairs. The Dharma Master declined, saying, 'Xuanzang has been in the monastic order since childhood, devoted to the Buddha's path, and is well-versed in Buddhist teachings, but knows nothing of Confucianism. To have me return to secular life now would be like making a boat that travels on water abandon the water and go on land; it would not only be useless but would also lead to decay. I wish to spend my life practicing the Dharma, to repay the country's kindness; that would be Xuanzang's greatest fortune.' He firmly declined in this manner, and Emperor Taizong ceased to press him. At that time, Emperor Taizong was about to punish Liaobin (a region in northeastern China), and the armies of the realm had already gathered in Luoyang. Military affairs were pressing. Upon hearing that the Dharma Master had arrived, he ordered him to be brought into the court, intending only a brief meeting, but once they began conversing, they lost track of time. Zhao Guogong (Duke of Zhao), Zhangsun Wuji, reported that the Dharma Master was staying at the Honglu Temple (the state guest house) and that it was getting late. Emperor Taizong said, 'In such haste, I have not yet fully expressed my thoughts. I wish to travel east with the Master to inspect the customs and observe the people, and beyond directing military affairs, we can have further discussions. What does the Master think?' The Dharma Master declined, saying, 'Xuanzang has come from afar and is also suffering from illness, so I fear I am unable to accompany Your Majesty.' Emperor Taizong said, 'The Master was able to travel alone to remote and isolated regions; this journey is like taking a few steps. How can you decline?' The Dharma Master replied, 'Your Majesty is embarking on an eastern expedition, with the six armies in attendance, to punish rebellious states and execute treacherous ministers. You will surely achieve victories like the Battle of Muye (a decisive battle in Chinese history) and the Battle of Kunyang (another significant battle). Xuanzang believes that he would be of no help to the military campaign and would only feel ashamed for wasting travel expenses. Moreover, Buddhist precepts forbid watching warfare. Since the Buddha has spoken thus, I dare not disobey. I beseech Your Majesty's compassion and mercy; that would be Xuanzang's greatest fortune.' Emperor Taizong accepted his reasons and ceased to press him. The Dharma Master further reported, 'Xuanzang has brought back over six hundred volumes of Sanskrit scriptures from the Western Regions, none of which have been translated. I now know that south of Mount Song (a sacred mountain in Henan province) and north of Mount Shaoshi (another mountain in Henan), there is Shaolin Temple (a famous Buddhist temple), far from the city, with clear springs and serene rocks. It was built by Emperor Xiaowen of the Later Wei Dynasty and was where Tripitaka Bodhiruchi (an Indian monk and translator) translated scriptures. Xuanzang hopes to translate scriptures there for the country, awaiting Your Majesty's decree.' Emperor Taizong said, 'There is no need to be on the mountain,'
師西方去後，朕奉為 穆太后于西京造弘福寺，寺有禪院甚虛靜，法師可就翻譯。」
法師又奏曰：「百姓無知，見玄奘從西方來，妄相觀看，遂成阛阓，非直違觸憲網，亦為妨廢法事，望得守門以防諸過。」帝大悅曰：「師此意可謂保身之言也，當爲處分。師可三五日停憩，還京就弘福安置。諸有所須，一共玄齡平章。」自是辭還矣。
三月己巳，法師自洛陽還至長安，即居弘福寺。將事翻譯，乃條疏所須證義、綴文、筆受、書手等數，以申留守司空梁國公玄齡，玄齡遣所司具狀發使定州啟 奏。令旨依所須供給，務使周備。
夏六月戊戌，證義大德諳解大小乘經、論為時輩所推者，一十二人至，即京弘福寺沙門靈潤、沙門文備，羅漢寺沙門慧貴，實際寺沙門明琰，寶昌寺沙門法祥，靜法寺沙門普賢，法海寺沙門神昉，廓州法講寺沙門道深，汴州演覺寺沙門玄忠，蒲州普救寺沙門神泰，綿州振向寺沙門敬明，益州多寶寺沙門道因等。又有綴文大德九人至，即京師普光寺沙門棲玄、弘福寺沙門明𤀹、會昌寺沙門辯機、終南山豐德寺沙門道宣、簡州福聚寺沙門靜邁、蒲州普救寺沙門行友、棲巖寺沙門道卓、豳州昭仁寺沙門慧立、洛州天宮寺沙門玄則等。又有字學大德一人至，即京大總持寺沙門玄應。
【現代漢語翻譯】 現代漢語譯本： 師父（指玄奘）西去之後，朕爲了供奉穆太后，在西京建造了弘福寺，寺中有禪院非常清靜，法師可以在那裡進行翻譯。」 法師又奏稟說：「百姓愚昧無知，看見玄奘從西方回來，爭相觀看，於是形成集市一般，這不僅觸犯了國家的法律，也妨礙了正常的佛事活動，希望能夠派守門人來防止這些過失。」皇帝非常高興地說：「師父這個意思可以說是保身之言啊，應當為你安排。師父可以休息三五天，然後回京城到弘福寺安頓。一切所需，都和玄齡一起商議。」從此以後，法師就告辭離開了。 三月己巳日，法師從洛陽回到長安，就住在弘福寺。準備進行翻譯工作，於是詳細列出所需的人員，包括證義（解釋經義）、綴文（潤色文字）、筆受（記錄口述）、書手（謄寫）等，上報給留守司空梁國公玄齡。玄齡派有關部門詳細記錄情況，派使者到定州稟告皇上。皇帝下令按照所需要的供給，務必做到周全。 夏季六月戊戌日，精通大小乘經典、論著，被當時人們推崇的證義大德十二人來到，他們是京城弘福寺的沙門靈潤、沙門文備，羅漢寺的沙門慧貴，實際寺的沙門明琰，寶昌寺的沙門法祥，靜法寺的沙門普賢，法海寺的沙門神昉，廓州法講寺的沙門道深，汴州演覺寺的沙門玄忠，蒲州普救寺的沙門神泰，綿州振向寺的沙門敬明，益州多寶寺的沙門道因等。又有綴文大德九人來到，他們是京師普光寺的沙門棲玄、弘福寺的沙門明𤀹、會昌寺的沙門辯機、終南山豐德寺的沙門道宣、簡州福聚寺的沙門靜邁、蒲州普救寺的沙門行友、棲巖寺的沙門道卓、豳州昭仁寺的沙門慧立、洛州天宮寺的沙門玄則等。還有字學大德一人來到，他是京城大總持寺的沙門玄應。
【English Translation】 English version: 'After the Master (referring to Xuanzang) went to the West, I built Hongfu Temple in Xijing for the sake of enshrining Empress Mu, and the temple has a very quiet Zen courtyard. The Dharma Master can translate there.' The Dharma Master further reported, 'The common people are ignorant. Seeing Xuanzang returning from the West, they rush to watch, thus forming a market. This not only violates the laws of the country but also hinders normal Buddhist activities. I hope that gatekeepers can be assigned to prevent these transgressions.' The Emperor was very pleased and said, 'The Master's intention can be said to be a self-protective statement, and arrangements should be made for you. The Master can rest for three to five days, then return to the capital and settle in Hongfu Temple. All needs will be discussed with Xuanling.' From then on, the Dharma Master bid farewell and left. On the day of Ji Si in the third month, the Dharma Master returned to Chang'an from Luoyang and resided in Hongfu Temple. Preparing to carry out the translation work, he detailed the personnel needed, including those for 'Zheng Yi' (explaining the meaning of the scriptures), 'Zhui Wen' (polishing the text), 'Bi Shou' (recording dictation), and 'Shu Shou' (copying), and reported it to Liang Guogong Xuanling, the Left-Behind Sikong. Xuanling sent the relevant departments to record the situation in detail and sent messengers to Dingzhou to report to the Emperor. The Emperor ordered that supplies be provided according to the needs, ensuring that everything was complete. On the day of Wu Xu in the sixth month of summer, twelve eminent monks of 'Zheng Yi' (證義) (interpreters of scriptures), who were well-versed in the Mahayana and Hinayana scriptures and treatises and were highly regarded by their contemporaries, arrived. They were: Shamen Lingrun of Hongfu Temple in the capital, Shamen Wenbei, Shamen Huigui of Luohan Temple (羅漢寺), Shamen Mingyan of Shiji Temple (實際寺), Shamen Faxiang of Baochang Temple (寶昌寺), Shamen Puxian of Jingfa Temple (靜法寺), Shamen Shenfang of Faha Temple (法海寺), Shamen Daoshen of Fajiang Temple in Kuo Prefecture, Shamen Xuanzhong of Yanjue Temple in Bian Prefecture, Shamen Shentai of Pujiu Temple in Pu Prefecture, Shamen Jingming of Zhenxiang Temple in Mian Prefecture, and Shamen Daoyin of Duobao Temple in Yi Prefecture. In addition, nine eminent monks of 'Zhui Wen' (綴文) (text polishers) arrived. They were: Shamen Qixuan of Puguang Temple in the capital, Shamen Mingqian of Hongfu Temple, Shamen Bianji of Huichang Temple (會昌寺), Shamen Daoxuan of Fengde Temple on Zhongnan Mountain (終南山豐德寺), Shamen Jingmai of Fuju Temple in Jian Prefecture, Shamen Xingyou of Pujiu Temple in Pu Prefecture, Shamen Daozhuo of Qiyan Temple, Shamen Huili of Zhaoren Temple in Bin Prefecture, and Shamen Xuanze of Tiangong Temple in Luo Prefecture. There was also one eminent monk of 'Zi Xue' (字學) (calligraphy), Shamen Xuanying of Dazongchi Temple (大總持寺) in the capital.
又有證梵語、梵文大德一人至，即京大興善寺沙門玄謨。自余筆受、書手，所司供料等並至。
丁卯，法師方操貝葉開演梵文，創譯《菩薩藏經》、《佛地經》、《六門陀羅尼經》、《顯揚聖教論》等四部，其翻《六門經》當日了，《佛地經》至辛巳了，《菩薩藏經》、《顯揚論》等歲暮方訖。二十年春正月甲子，又譯《大乘阿毗達磨雜集論》，至二月訖。又譯《瑜伽師地論》。
秋七月辛卯，法師進新譯經、論現了者，表曰：「沙門玄奘言。竊聞八正之旨，實出苦海之津樑，一乘之宗，誠升涅槃之梯蹬。但以物機未熟，致蘊蔥山之西，經胥庭而莫聞，歷周、秦而靡至。暨乎摩騰入洛，方被三川，僧會游吳，始沾荊、楚。從是已來，遂得人修解脫之因，家樹菩提之業，固知傳法之益，其利博哉。次復嚴、顯求經，澄、什繼譯，雖則玄風日扇，而並處偽朝。唯玄奘輕生，獨逢 明聖，所將經、論鹹得奏聞。蒙陛下崇重聖言，賜使翻譯，比與義學諸僧等專精夙夜，不墮寸陰，雖握管淹時，未遂終訖。已絕筆者，見得五部五十八卷，名曰《大菩薩藏經》二十卷、《佛地經》一卷、《六門陀羅尼經》一卷、《顯揚聖教論》二十卷、《大乘阿毗達磨雜集論》一十六卷，勒成八帙，繕寫如別，謹詣闕奉進。玄奘又竊見
【現代漢語翻譯】 現代漢語譯本：又有一位精通梵語、梵文的大德來到，就是京城大興善寺的沙門玄謨（Xuanmo）。其餘的筆受（負責記錄的人）、書手（負責抄寫的人），以及相關部門提供的物資等也都到位。
丁卯年，法師開始著手翻譯貝葉經上的梵文，首先翻譯了《菩薩藏經》（Bodhisattvagarbha Sutra）、《佛地經》（Buddhabhumi Sutra）、《六門陀羅尼經》（Sad-dvara-dharani Sutra）、《顯揚聖教論》（Abhidharma-samuccaya）等四部經典。其中，《六門經》當天就翻譯完成，《佛地經》到辛巳年完成，《菩薩藏經》、《顯揚論》等則在年底才完成。貞觀二十年春正月甲子日，又開始翻譯《大乘阿毗達磨雜集論》（Mahayana-abhidharma-samuccaya-vyakhya），到二月完成。之後又翻譯了《瑜伽師地論》（Yogacarabhumi-sastra）。
秋季七月辛卯日，法師呈上新翻譯完成的經、論，上表說：『沙門玄奘（Xuanzang）稟告。我聽說八正道（Eightfold Path）的宗旨，實在是脫離苦海的津樑，一乘（Ekayana）的宗義，確實是登上涅槃（Nirvana）的階梯。只是因為眾生的根機尚未成熟，以致佛法蘊藏在蔥嶺（Cong Ling）以西，經過胥庭（Xu Ting）卻無人聽聞，歷經周朝、秦朝也沒有傳到。等到摩騰（Kasyapa Matanga）來到洛陽，才被中原地區所接受，僧會（Kang Senghui）遊歷吳地，才開始在荊州、楚地傳播。從此以後，人們才得以修習解脫的因，家家戶戶種下菩提的業，由此可知傳播佛法的益處，是多麼的廣泛啊。後來又有嚴佛調（Yan Fotiao）、支謙（Zhi Qian）求取佛經，鳩摩羅什（Kumarajiva）、真諦（Paramartha）繼續翻譯，雖然佛法的玄妙之風日益盛行，但都處於偽朝時期。只有玄奘不惜生命，獨自遇到英明的聖上，所帶回的經、論都得以奏明。蒙受陛下崇敬聖言，賜予翻譯的機會，與義學僧侶們一起專心致志，日夜不懈，雖然握筆時間很長，但尚未全部完成。已經翻譯完成的有五部五十八卷，名為《大菩薩藏經》二十卷、《佛地經》一卷、《六門陀羅尼經》一卷、《顯揚聖教論》二十卷、《大乘阿毗達磨雜集論》一十六卷，整理成八帙，繕寫如別，謹此詣闕奉進。玄奘又私下看到』
【English Translation】 English version: Moreover, a virtuous monk well-versed in Sanskrit and Brahmi script arrived, namely the Shramana Xuanmo (Xuanmo) from Daxingshan Temple in the capital. The scribes, copyists, and the supplies provided by the relevant departments also arrived.
In the year Dingmao, the Dharma Master began to translate the Sanskrit texts on palm leaves, starting with four scriptures: the 'Bodhisattvagarbha Sutra' (Bodhisattvagarbha Sutra), the 'Buddhabhumi Sutra' (Buddhabhumi Sutra), the 'Sad-dvara-dharani Sutra' (Sad-dvara-dharani Sutra), and the 'Abhidharma-samuccaya' (Abhidharma-samuccaya). Among them, the 'Six Gates Sutra' was completed on the same day, the 'Buddhabhumi Sutra' was completed by the year Xin Si, and the 'Bodhisattvagarbha Sutra' and the 'Exposition of the Holy Teaching' were completed by the end of the year. In the first month of the twentieth year of Zhenguan, on the day of Jiazi, he began to translate the 'Mahayana-abhidharma-samuccaya-vyakhya' (Mahayana-abhidharma-samuccaya-vyakhya), which was completed in the second month. After that, he translated the 'Yogacarabhumi-sastra' (Yogacarabhumi-sastra).
In the seventh month of autumn, on the day of Xinmao, the Dharma Master presented the newly translated scriptures and treatises, submitting a memorial stating: 'Shramana Xuanzang (Xuanzang) reports. I have heard that the principles of the Eightfold Path (Eightfold Path) are truly the ferry across the sea of suffering, and the doctrine of the Ekayana (Ekayana) is indeed the ladder to ascend to Nirvana (Nirvana). However, because the faculties of beings were not yet mature, the Dharma was hidden west of the Pamir Mountains (Cong Ling), and though it passed through Xu Ting, no one heard of it, and it did not reach the Zhou and Qin dynasties. It was not until Kasyapa Matanga (Kasyapa Matanga) came to Luoyang that it was accepted in the Central Plains, and when Kang Senghui (Kang Senghui) traveled to Wu, it began to spread in Jing and Chu. From then on, people were able to cultivate the causes of liberation, and every household planted the seeds of Bodhi. Thus, we know that the benefits of spreading the Dharma are vast indeed. Later, Yan Fotiao (Yan Fotiao) and Zhi Qian (Zhi Qian) sought scriptures, and Kumarajiva (Kumarajiva) and Paramartha (Paramartha) continued to translate them. Although the profound wind of the Dharma grew stronger day by day, they were all in times of false dynasties. Only Xuanzang disregarded his life and alone encountered an enlightened sage, and the scriptures and treatises he brought back were all presented to the throne. Receiving Your Majesty's reverence for the holy words, he was granted the opportunity to translate them, and together with the monks learned in the doctrines, he devoted himself day and night, not wasting an inch of time. Although he has held the pen for a long time, he has not yet completed everything. Those that have been translated are five works in fifty-eight volumes, named the 'Mahabodhisattvagarbha Sutra' in twenty volumes, the 'Buddhabhumi Sutra' in one volume, the 'Sad-dvara-dharani Sutra' in one volume, the 'Exposition of the Holy Teaching' in twenty volumes, and the 'Mahayana-abhidharma-samuccaya-vyakhya' in sixteen volumes, arranged into eight cases, copied separately, and respectfully presented to the court. Xuanzang also privately observed that'
弘福寺尊像初成，陛下親降鑾輿，開青蓮之目，今經、論初譯，為聖代新文，敢緣前義，亦望曲垂 神翰，題制一序，讚揚宗極。冀沖言奧旨與日月齊明，玉字銀鉤將乾坤等固，使百代之下誦詠不窮，千載之外瞻仰無絕。」
前又洛陽奉見日，敕令法師修《西域記》，至是而成。乙未，又表進曰：「沙門玄奘言。竊尋蟠木幽陵，云官記軒皇之壤；流沙滄海，夏載著伊、堯之域。西母白環，薦垂衣之主；東夷楛矢，奉刑措之君。固以飛英曩代，式徽前典。伏惟 陛下握紀乘時，提衡制范，刳舟弦木，威天下而濟群生，鰲足蘆灰，堙方輿而補圓蓋，耀武經於七德，闡文教於十倫，澤遍泉源，化沾蕭葦，房芝發秀，浪井開花。樂囿馴班，巢阿響律，浮紫膏于貝闕，霏白雲于玉撿。遂苑弱木而池蒙氾，圃炎火而照積冰，梯赤坂而承朔，泛滄津而委𧶁，史曠前良，事絕故府，豈如漢開張棭，近接金城，秦戍桂林，才通珠浦而已。玄奘幸屬天地貞觀，華夷靜謐，冥心梵境，敢符好事，命均朝露，力譬秋螽。徒以憑假 皇靈，飄身進影，展轉膜拜之鄉，流離重驛之外，條支巨㲉，方驗前聞，罽賓孤鸞，還稽曩實。時移歲積，人愿天從，遂得下雪岫而泛提河，窺鶴林而觀鷲嶺，祇園之路仿像猶存，王城之基坡陀尚在。尋求歷覽，
{ "translations": [ "現代漢語譯本：弘福寺的佛像剛塑成時，陛下您親自駕臨，為佛像開光。如今佛經、論著也初步翻譯完成，成為聖朝的新文化成果。我斗膽沿用之前的請求，也希望您能略施神筆，題寫一篇序言，讚揚佛法的根本宗旨。期望精妙深奧的佛理能與日月同輝，您用玉筆寫下的文字能像天地一樣穩固，使後世子孫誦讀不絕，千年之後人們瞻仰不盡。", "", "之前在洛陽拜見您時，您曾下令法師修訂《西域記》，到如今已經完成。乙未年，我又上表進言：『沙門玄奘稟告。我尋訪蟠木幽陵，云官記載了軒轅黃帝的疆域；考察流沙滄海，《夏書》記載了伊尹、堯帝的領地。西王母獻上白玉環，輔佐垂衣而治的君主；東夷進貢楛木箭，侍奉施行德政的君王。這些都足以表明前代的英明，傚法先前的典範。恭敬地認為陛下您掌握天時，制定法度，像刳木為舟、弦木為弓一樣，以威德治理天下，救濟眾生；又像用鰲足支撐天地、用蘆灰填補大地一樣，修補不完善的地方。您用七德來彰顯武功，用十倫來闡明文教，恩澤遍及泉源，教化普及到蕭葦。吉祥的房芝散發秀氣，浪井涌現蓮花。皇家園林馴養了班馬，宮廷奏響和諧的樂律，貝闕上飄浮著紫色的甘露，玉簡上飄灑著潔白的雲彩。於是，荒蕪的苑囿變得茂盛，乾涸的池塘蓄滿了水，炎熱的土地可以照亮冰雪，攀登赤坂可以迎接北方的使者，橫渡滄海可以安定遠方的人民。這些都是前代史官沒有記載過的，是過去從未發生過的事情，豈能與漢朝開闢張掖，靠近金城；秦朝戍守桂林，才通往珠浦相比呢？玄奘有幸生於天地清明、華夷安定的貞觀年間，潛心研究佛法，希望能完成這件盛事，即使生命像朝露一樣短暫，力量像秋蟬一樣微弱，也只是憑藉皇上的庇佑，才得以飄身前進，輾轉于膜拜的國度，流離於遙遠的驛站之外。在條支國得到了巨大的犀牛，才驗證了之前的傳聞；在罽賓國見到了孤單的鸞鳥，才考察了過去的史實。時光流逝，人們的願望與天意相符，於是我得以從雪山下來，泛舟于提河之上，窺探鶴林，觀賞鷲嶺，祇園精舍的道路彷彿依然存在，王舍城的遺址依然依稀可見。我四處尋求，一一遊覽，』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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時序推遷，言返帝京，淹逾一紀，所聞所履，百有二十八國。竊以章彥之所踐藉，空陳廣袤，夸父之所凌厲，無述土風。班超侯而未遠，張騫望而非博。今所記述，有異前聞。雖未極大千之疆，頗窮蔥外之境，皆存實錄，匪敢雕華。謹具編裁，稱為《大唐西域記》，凡一十二卷，繕寫如別。望班之右筆，飾以左言，掩博物于晉臣，廣九丘于皇代。但玄奘資識淺短，遺漏寔多，兼拙於筆語，恐無足觀覽。」
丙申，神筆自答書曰：「省書具悉來意。法師夙摽高行，早出塵表，泛寶舟而登彼岸，搜妙道而辟法門，弘闡大猷，盪滌眾罪，是故慈雲欲卷，舒之蔭四空，慧日將昏，朗之照八極，舒朗之者，其唯法師乎！朕學淺心拙，在物猶迷，況佛教幽微，豈能仰測，請為經題，非己所聞。又云其新撰《西域記》者，當自披覽， 敕奘尚。」
丁酉，法師重表曰：「沙門玄奘言。伏奉墨 敕，猥垂獎喻，祇奉 綸言，精守振越。玄奘業行空疏，謬參緇侶幸屬九瀛有截，四表無虞，憑 皇靈以遠征，恃 國威而訪道，窮遐冒險，雖勵愚誠，纂異懷荒，寔資 朝化。所獲經、論，蒙遣翻譯，見成卷軸，未有詮序。伏惟 陛下睿思云敷，天花景爛，理包系象，調逸成英，跨千古以飛聲，掩百王而騰實，竊以神力無方，非神
【現代漢語翻譯】 現代漢語譯本：時光荏苒，我從帝都返回，已經過去十二年。在這期間，我所見所聞，遍及一百二十八個國家。我私下認為，章彥所走過的地方，只是空泛地陳述了廣闊的地域，夸父所經歷的，也沒有描述當地的風土人情。班超被封侯，但他的足跡並不遙遠；張騫出使西域，但他的見聞並不廣博。如今我所記錄的，與之前的傳聞有所不同。雖然沒有到達整個大千世界的邊疆，但也大致走遍了蔥嶺之外的地區，所有記載都是真實的，不敢加以虛飾。我恭敬地將這些編纂完成的書，稱為《大唐西域記》，共十二卷，繕寫完畢另行呈上。希望您能像班固一樣，用您的妙筆，為我的書增光添彩，使它超越晉代的博物之作，光大皇朝的文化。《大唐西域記》玄奘才識淺薄，遺漏之處很多，而且不擅長文筆，恐怕沒有什麼值得觀賞的地方。
丙申年，皇帝親自回覆書信說：『我已詳細閱讀了你的來信，瞭解了你的心意。法師你一向以高尚的品德著稱，早已超脫塵世，乘坐著寶貴的法船到達彼岸，探尋精妙的佛法，開闢了新的法門，弘揚偉大的事業，洗滌眾生的罪惡。因此，慈悲的雲朵將要收起，你舒展開它來庇廕四方天空；智慧的太陽將要昏暗，你使它明亮地照耀八極。能夠舒展和照亮這一切的，大概只有法師你了吧！朕學識淺薄，心思愚鈍，對於世間的事物都還迷惑不解，更何況是佛教的幽深微妙之處，又怎麼能夠仰望和測度呢？請我來題寫經書的題目，這不是我所能勝任的。至於你所說的新撰寫的《西域記》，我應當親自披閱。』 皇帝敕令玄奘。
丁酉年，法師再次上表說：『沙門玄奘稟告。我恭敬地拜讀了您的墨敕，您對我給予了過分的讚揚，我恭敬地接受您的教誨，並努力振作。玄奘我的學業和品行都很空虛淺薄，錯誤地混跡于僧侶之中。幸運的是，正當九州安定，四方邊境沒有戰事的時候，我憑藉著皇上的神靈而遠行，依靠著國家的威望而訪求佛法，走遍遙遠的地方，冒著危險，雖然盡了我的愚誠，但能夠編纂這些奇異的見聞，實在仰仗著朝廷的教化。我所獲得的經書和論著，蒙您派遣人翻譯，已經完成的卷軸，還沒有寫序。我希望陛下您睿智的思想像雲彩一樣舒展，美好的景象像天花一樣燦爛，您的思想包含了天地萬物，您的文采超逸而精妙，您的聲名超越千古，您的功績超越百王。我私下認為，神力是無所不在的，不是神
【English Translation】 English version: As time passed, I returned from the imperial capital, and twelve years have elapsed. During this time, what I have seen and heard spans one hundred and twenty-eight countries. I privately believe that what Zhang Yan traversed was merely a superficial account of vast regions, and what Kua Fu experienced did not describe the local customs and conditions. Although Ban Chao was ennobled, his footsteps were not far-reaching; although Zhang Qian was sent to the Western Regions, his knowledge was not extensive. What I have recorded now differs from previous accounts. Although I have not reached the borders of the entire great chiliocosm, I have roughly traveled beyond the Pamir Mountains, and all records are factual, without daring to embellish them. I respectfully compiled these into a book called 'The Great Tang Records of the Western Regions,' in twelve volumes, and a fair copy is submitted separately. I hope that you can, like Ban Gu, use your wonderful writing to enhance my book, making it surpass the works of Jin Dynasty scholars and promote the culture of the imperial dynasty. However, Xuanzang's talent and knowledge are shallow, and there are many omissions, and he is not good at writing, so I am afraid there is nothing worth viewing.
In the year of Bing Shen, the emperor personally replied in a letter, saying: 'I have read your letter in detail and understand your intentions. Dharma Master, you have always been known for your noble character, and you have long transcended the mundane world, riding the precious Dharma boat to reach the other shore, exploring the subtle Dharma and opening up new Dharma gates, promoting great undertakings, and washing away the sins of all beings. Therefore, the compassionate clouds are about to be withdrawn, and you spread them out to shelter the four directions of the sky; the sun of wisdom is about to dim, and you make it brightly illuminate the eight extremes. The one who can spread and illuminate all this is probably only Dharma Master! I am shallow in learning and dull in mind, and I am still confused about the things of the world, let alone the profound and subtle aspects of Buddhism, how can I look up and measure them? Asking me to inscribe the titles of the scriptures is beyond my ability. As for the newly written 'Records of the Western Regions' that you mentioned, I should personally read it.' The emperor ordered Xuanzang.
In the year of Ding You, the Dharma Master submitted another memorial, saying: 'The Shramana Xuanzang reports. I respectfully read your imperial edict, and you have given me excessive praise. I respectfully accept your teachings and strive to invigorate myself. Xuanzang's learning and conduct are empty and shallow, and I have mistakenly mingled among the monks. Fortunately, at a time when the nine provinces are stable and there is no war on the four borders, I traveled far with the divine power of the emperor and sought the Dharma with the prestige of the country, traveling to remote places and taking risks. Although I have exhausted my foolish sincerity, I am truly indebted to the teachings of the court for being able to compile these strange accounts. The scriptures and treatises that I have obtained have been translated by people you sent, and the completed volumes have not yet been prefaced. I hope that Your Majesty's wise thoughts will spread like clouds, and the beautiful scenes will be as brilliant as heavenly flowers. Your thoughts encompass all things in heaven and earth, and your writing is transcendent and exquisite. Your reputation surpasses a thousand years, and your achievements surpass a hundred kings. I privately believe that divine power is omnipresent, not divine
思不足銓其理，聖教玄遠，非聖藻何以序其源。故乃冒犯威嚴，敢希題目，宸眷沖邈，不垂矜許，撫躬累息，相顧失圖。玄奘聞日月麗天，既分暉于戶牖，江河紀地，亦流潤于巖崖，雲和廣樂，不秘響于聾昧，金璧奇珍，豈韜彩于愚瞽。敢緣斯理，重以千祈。伏乞雷雨曲垂， 天文俯照，配兩儀而同久，與二曜而俱懸。然則鷲嶺微言，假神筆而弘遠，雞園奧典，托英詞而宣暢，豈止區區梵眾，獨荷恩榮，蠢蠢迷生，方超塵累而已。」自此方許。
二十二年春，駕幸玉華宮。夏五月甲午，翻《瑜伽師地論》訖，凡一百卷。六月庚辰， 敕追法師赴宮。比發在途，屢有使至。令緩進，無得勞損。既至，見於玉華殿，甚歡。 帝曰：「朕在京苦暑，故就此山宮，泉石既涼，氣力稍好，能省覽機務。然憶法師，故遣相屈，涉途當大勞也。」法師謝曰：「四海黎庶依 陛下而生，聖躬不安則率土惶㣿。伏聞 鑾輿至此，御膳休宜，凡預含靈，孰不蹈舞。愿 陛下永保崇高，與天無極。玄奘庸薄，猥蒙齒召，銜荷不覺為勞。」
帝以法師學業該贍，儀韻淹深，每思逼勸歸俗，致之左右，共謀朝政。往于洛陽宮奉見之際，以親論之。至是又言曰：「昔堯、舜、禹、湯之君，隆周、炎漢之主，莫不以為六合務廣，萬機事
【現代漢語翻譯】 現代漢語譯本：我思慮不足以完全理解其中的道理，佛教的教義玄妙深遠，不是聖人的文采又怎麼能夠敘述它的源頭呢？所以我才冒犯您的威嚴，斗膽希望您能為之題寫題目。皇上的恩澤深遠，沒有降下任何責備，我撫摸著身體，長長地嘆息，彼此相顧，不知所措。玄奘聽說日月照耀天空，已經把光輝分給千家萬戶，江河記載大地，也把滋潤流向山崖，雲和的廣樂，不會對耳聾眼瞎的人隱藏它的響聲，金玉奇珍，難道會把光彩隱藏在愚蠢無知的人面前嗎？我敢於憑藉這個道理，再次懇求。伏請皇上像雷雨一樣施恩，像天文一樣俯照，使佛經的流傳能與天地同久，與日月同輝。這樣，鷲峰（G鷲峰，佛陀講經之地）的精妙之言，就能借助神妙的筆力而弘揚廣遠，雞園（雞園，佛教故事發生地）的深奧經典，就能依託英俊的文辭而宣揚流暢，豈止是小小的僧眾，獨自承受恩榮，所有蠢動的迷途眾生，才能超越塵世的煩惱啊。」從此皇上才允許玄奘的要求。 二十二年春天，皇上駕臨玉華宮。夏天五月甲午日，翻譯《瑜伽師地論》（Yogacarabhumi-sastra，佛教論著）完畢，總共一百卷。六月庚辰日，皇上下令召玄奘法師前往玉華宮。玄奘法師在出發的路上，多次有使者前來，命令他慢慢走，不要勞累損傷。到達玉華宮后，皇上在玉華殿接見了他，非常高興。皇上說：『朕在京城裡感到酷暑難耐，所以來到這座山中的宮殿，這裡的泉水和石頭都很涼爽，精神也好了一些，能夠處理政務。但是思念法師，所以派人請你來，路途遙遠，你一定很辛苦吧。』法師謝恩說：『天下的百姓都依靠陛下而生存，皇上身體不適，那麼天下都會感到惶恐不安。我聽說皇上的車駕來到這裡，飲食起居都很適宜，凡是預先知道的生靈，誰不歡欣鼓舞呢？愿陛下永遠保持崇高的地位，與天地同壽。玄奘我才能平庸，卻被皇上召見，感到榮幸，不覺得辛苦。』 皇上因為玄奘法師學識淵博，儀態風度深沉，常常想勸他放棄出家，留在自己身邊，一起商議朝政。以前在洛陽宮奉見皇上的時候，皇上就親切地談論過這件事。到了現在，皇上又說：『從前的堯、舜、禹、湯這些君王，隆周、炎漢這些朝代的君主，沒有不認為天下事務廣闊，國家大事繁多的。
【English Translation】 English version: My thoughts are insufficient to fully comprehend its principles. The sacred teachings of Buddhism are profound and far-reaching. Without the eloquence of a sage, how could one describe its origins? Therefore, I dare to offend Your Majesty's dignity, presuming to request a title for it. Your Majesty's grace is boundless, without any reproach. I stroke my body and sigh deeply, looking at each other, at a loss. Xuanzang has heard that the sun and moon illuminate the heavens, already sharing their radiance with every household. The rivers and mountains record the earth, also flowing with nourishment to the cliffs. The harmonious music of Yunhe does not conceal its sound from the deaf and blind. How could gold, jade, and rare treasures hide their brilliance from the foolish and ignorant? I dare to rely on this principle to make another earnest request. I humbly beseech Your Majesty to bestow favor like thunder and rain, to illuminate like the celestial bodies, so that the transmission of the Buddhist scriptures may last as long as heaven and earth, and shine as brightly as the sun and moon. In this way, the subtle words of Vulture Peak (Grdhrakuta, the place where the Buddha preached) can be promoted far and wide with the help of divine writing, and the profound classics of Chicken Garden (Kukkutarama, the site of a Buddhist story) can be proclaimed fluently with the support of brilliant words. It is not just the small monastic community that alone receives grace and honor, but all sentient beings in delusion can transcend the defilements of the world.' Only then did the Emperor grant Xuanzang's request. In the spring of the twenty-second year, the Emperor visited Yuhua Palace. On the day of Jiawu in the fifth month of summer, the translation of the Yogacarabhumi-sastra (Yogacarabhumi-sastra, a Buddhist treatise) was completed, totaling one hundred volumes. On the day of Gengchen in the sixth month, the Emperor ordered that Dharma Master Xuanzang be summoned to Yuhua Palace. On the way, there were frequent messengers ordering him to proceed slowly and not to suffer fatigue or injury. Upon arrival, the Emperor received him in the Yuhua Hall with great joy. The Emperor said, 'I found the summer heat unbearable in the capital, so I came to this mountain palace. The springs and rocks here are cool, and my energy is somewhat restored, allowing me to attend to state affairs. However, I missed the Dharma Master, so I sent for you. The journey must have been arduous.' The Dharma Master thanked him, saying, 'The people of the world depend on Your Majesty for their livelihood. If Your Majesty's health is not well, then the whole country will be in fear and anxiety. I have heard that Your Majesty's carriage has arrived here, and your diet and rest are suitable. All sentient beings who know in advance, who would not be delighted? May Your Majesty forever maintain your lofty position and be as eternal as heaven and earth. I, Xuanzang, am of mediocre talent, yet I have been summoned by Your Majesty, and I feel honored and do not feel tired.' The Emperor, because Dharma Master Xuanzang was learned and accomplished, and his demeanor was profound, often thought of persuading him to renounce his monastic life and stay by his side to discuss state affairs together. When he met the Emperor in Luoyang Palace before, the Emperor had spoken of this matter intimately. Now, the Emperor said again, 'The former rulers Yao, Shun, Yu, and Tang, and the lords of the prosperous Zhou and Han dynasties, all believed that the affairs of the world were vast and the affairs of the state were numerous.
殷，兩目不能遍鑒，一心難為獨察，是以周憑十亂，舜托五臣，翼亮朝猷，弼諧邦國。彼明王聖主猶仗群賢，況朕寡闇而不寄眾悊者也？意欲法師脫須菩提之染服，掛維摩詰之素衣，升鉉路以陳謨，坐槐庭而論道，于意何如？」
法師對曰：「 陛下言。六合務廣，三五之君不能獨守，寄諸賢哲共而成之。仲尼亦云，君失臣得，故君為元首，臣為股肱。玄奘謂，此言將誡中庸，非為上智。若使有臣皆得，桀、紂豈無臣耶？以此而推，不必由也。仰惟 陛下上智之君，一人紀綱，萬事自得其緒，況撫運以來，天地休平，中外寧晏，皆是 陛下不荒、不淫、不麗、不侈，兢兢業業，雖休勿休，居安思危，為善承天之所致也，余何預哉！請辨二三以明其事。 陛下經緯八宏之略，驅駕英豪之才，克定禍亂之功，崇闡雍熙之業，聰明文思之德，體元合極之姿，皆天之所授，無假於人，其義一也。敦本棄末，尚仁尚禮，移澆風于季俗，反淳政于上皇，賦遵薄制，刑用輕典，九州四海稟識懷生，俱沐 恩波，咸遂安樂，此又 聖心至化，無假於人，其義二也。至道旁通，深仁遠洽，東逾日域，西邁昆丘，南盡炎洲，北窮玄塞，雕蹄鼻飲之俗，卉服左衽之人，莫不候雨瞻風，稽顙屈膝，獻珍貢寶，充委夷邸，此又天威所感，無
【現代漢語翻譯】 現代漢語譯本： '朕（指皇帝）的兩隻眼睛不能完全看清所有事物，一顆心難以獨自明察所有情況，因此周朝依靠十亂（指輔佐周朝的十位賢臣），舜帝委託五臣（指輔佐舜帝的五位大臣），輔助朝廷的謀劃，匡正國家的治理。那些英明的君王聖明的君主尚且依賴眾多賢才，更何況我這樣見識淺陋的人，怎麼能不依靠大家的智慧呢？我打算讓法師您脫下須菩提（Subhuti）的僧服，穿上維摩詰（Vimalakirti）的居士素衣，登上朝廷的道路來陳述謀略，坐在朝堂上討論治國之道，您意下如何？' '法師回答說：陛下所言極是。天下事務廣闊，即使是三皇五帝這樣的君主也不能獨自治理，需要依靠各位賢哲共同完成。仲尼（孔子）也說過，君主失去的，臣子得到，所以君主是頭腦，臣子是股肱。玄奘認為，這句話是用來告誡人們要遵循中庸之道，而不是讚揚高超的智慧。如果說有臣子都能得到，那麼桀、紂難道沒有臣子嗎？由此推斷，這種說法未必正確。我仰慕陛下是具有最高智慧的君主，一人掌握綱紀，萬事都能理出頭緒。況且自從陛下治理天下以來，天地祥和，國內外安寧，這都是陛下不荒廢政事、不沉溺享樂、不追求華麗、不奢侈浪費，兢兢業業，即使在休息的時候也不敢放鬆，居安思危，行善事以承應天意的結果，我又能參與什麼呢？請允許我辨析二三件事來闡明這個道理。陛下您擁有經天緯地的宏偉韜略，駕馭英雄豪傑的才能，平定禍亂的功績，推崇和闡揚雍正祥和的功業，聰明睿智的文采和思辨能力，以及體察天道、符合極致的資質，這些都是上天所賦予的，不需要藉助他人，這是第一點。陛下您重視根本而拋棄末節，崇尚仁義和禮儀，改變了澆薄的社會風氣，使之迴歸上古淳樸的政治風尚，賦稅遵循輕薄的制度，刑罰使用輕緩的典章，九州四海所有有意識、有生命的東西，都沐浴在您的恩澤之中，都能夠獲得安寧和快樂，這又是聖上的至高德化，不需要藉助他人，這是第二點。至高的道義四通八達，深厚的仁愛廣佈遠方，東邊超越了日本，西邊到達了崑崙山，南邊到達了炎熱的洲地，北邊到達了寒冷的邊塞，那些用顏料塗抹蹄子、用鼻子飲水的民族，那些穿著草編衣服、衣襟向左開的人們，沒有不等待雨露的降臨、仰望您的風采，叩拜屈膝，獻上珍貴的物品和寶物，堆滿了邊境的館舍，這又是天威所感召的結果，無須藉助他人。'
【English Translation】 English version: 'My (referring to the emperor) two eyes cannot see everything clearly, and one heart is difficult to discern all situations alone. Therefore, the Zhou dynasty relied on the Ten Disordances (referring to the ten virtuous ministers who assisted the Zhou dynasty), and Emperor Shun entrusted the Five Ministers (referring to the five ministers who assisted Emperor Shun) to assist in the planning of the court and rectify the governance of the country. Those wise kings and sagacious rulers still relied on many talents, let alone someone as ignorant as I am, how can I not rely on everyone's wisdom? I intend to have the Master take off Subhuti's (Subhuti) monastic robes, put on Vimalakirti's (Vimalakirti) layman's plain clothes, ascend to the court to present strategies, and sit in the court to discuss the way of governing the country, what do you think?' 'The Master replied: Your Majesty is right. The affairs of the world are vast, and even emperors like the Three Sovereigns and Five Emperors cannot govern alone, and need to rely on all the wise men to complete it together. Confucius (Confucius) also said that what the monarch loses, the ministers gain, so the monarch is the head and the ministers are the limbs. Xuanzang believes that this sentence is used to admonish people to follow the doctrine of the mean, not to praise superb wisdom. If it is said that all ministers can gain, then did Jie and Zhou have no ministers? By this reasoning, this statement is not necessarily correct. I admire that Your Majesty is a monarch with the highest wisdom, one person grasps the discipline, and everything can be sorted out. Moreover, since Your Majesty has ruled the world, the world has been peaceful, and the country and abroad have been peaceful. This is all because Your Majesty does not waste state affairs, does not indulge in pleasure, does not pursue gorgeousness, and does not waste extravagance, working diligently, and not relaxing even when resting, thinking of danger in times of peace, and doing good deeds to respond to the will of heaven. What can I participate in? Please allow me to analyze two or three things to clarify this truth. Your Majesty has the grand strategy of managing the world, the talent to drive heroes, the achievements of pacifying disasters, the achievements of promoting and expounding the cause of Yongzheng and peace, the wisdom and brilliance of literary talent and speculation, and the qualifications to understand the way of heaven and conform to the ultimate, these are all given by heaven, and do not need to be borrowed from others, this is the first point. Your Majesty values the fundamental and abandons the trivial, advocates benevolence and righteousness and etiquette, changes the vulgar social atmosphere, and returns to the simple political customs of ancient times. The tax system follows a light system, and the criminal law uses mild codes. All conscious and living things in Kyushu and the four seas are bathed in your grace and can obtain peace and happiness. This is also the supreme virtue of the Holy One, and does not need to be borrowed from others, this is the second point. The supreme morality is accessible in all directions, and deep benevolence is widely distributed in the distance. The east surpasses Japan, the west reaches the Kunlun Mountains, the south reaches the hot continents, and the north reaches the cold borders. Those ethnic groups who paint their hooves with paint and drink water with their noses, those who wear grass-woven clothes and open their clothes to the left, there is no one who does not wait for the rain to come and look up to your demeanor, kowtowing and kneeling, offering precious items and treasures, filling the border houses, this is also the result of the awe of heaven, without the need to borrow from others.'
假於人，其義三也。獫狁為患，其來自久，五帝所不臣，三王不能制，遂使河、洛為被髮之野，酆、鄗為鳴鏑之場，中國陵遲，兇奴得志，殷周已來不能攘弭。至漢武窮兵，衛、霍盡力，雖收枝葉，根本猶存。自後以來，不聞良策。及陛下御圖，一征斯殄，傾巢倒穴，無復孑遺，浣海、燕然之域併入堤封，單于弓騎之人俱充臣妾。若言由臣，則虞、夏已來賢輔多矣，何因不獲？故知有道斯得，無假於人，其義四也。高麗小蕃，失禮上國，隋帝總天下之師，三自征罰，攻城無傷半堞，野掠不獲一人，虛喪六軍，狼狽而反。 陛下暫行，將數萬騎，摧駐蹕之強陣，破遼、蓋之堅城，振旅凱旋，俘䤋三十萬眾。用兵御將，其道不殊，隋以之亡，唐以之得，故知由主，無假於人，其義五也。又如天地交泰，日月光華，和氣氤氳，慶雲紛郁，五靈見質，一角呈奇，白狼、白狐、朱鸞、朱草、昭彰雜沓，無量億千，不能遍舉，皆是應德而至，無假於人。乃欲比喻前王，寄功十亂，竊為 陛下不取。縱復須人，今亦伊、呂多矣。玄奘庸陋，何足以預之。至於守戒緇門，闡揚遺法，此其愿也，伏乞天慈，終而不奪。」
帝甚悅。謂法師曰：「師向所陳，並上玄垂祐，及宗廟之靈，卿士之力，朕安能致也。既欲敷揚妙道，亦不違
高志，可努力，今日已后亦當助師弘道。」
釋彥悰箋曰：「法師才兼內外，臨機酬答，其辯洽如是，難哉！昔道安陳諫，符堅之駕不停，恒標奮辭，姚興之心莫止，終致敗軍之辱，逃遁之勞。豈如法師雅論才申， 皇情允塞，清風轉潔，美志逾貞。以此而言，可不煩月且而優劣見矣。」
時中書令褚遂良奏曰：「今四海廓清，九域寧晏，皆 陛下聖德，實如師言，臣等備位而已。日月之下，螢爝何功。」帝笑曰：「不如此。夫珍裘非一狐之腋，大廈必眾材共成。何有君能獨濟？師欲自全雅操，故濫相光飾耳。」
帝又問法師：「比翻何經、論？」答：「近翻《瑜伽師地論》訖，凡一百卷。」帝曰：「此論甚大，何聖所說？復明何義？」答曰：「論是彌勒菩薩說，明十七地義。」又問：「何名十七地？」答：「謂五識相應地，意識相應地，有尋有伺地，無尋唯伺地，無尋無伺地，三摩呬多地，非三摩呬多地，有心地，無心地，聞所成地，思所成地，修所成地，聲聞地，獨覺地，菩薩地，有餘依地，無餘依地。」及舉綱提目，陳列大義。
帝深愛焉。遣使向京取《瑜伽論》。《論》至， 帝自詳覽，睹其詞義宏遠，非從來所聞，嘆謂侍臣曰：「朕觀佛經譬猶瞻天望海，莫測高深。法師能于異域
【現代漢語翻譯】 現代漢語譯本：『高志啊，要努力啊，從今天以後也要幫助師父弘揚佛法。』
釋彥悰評論說：『法師才華兼備內外，臨機應變，他的辯才如此精妙，真是難得啊！過去道安進諫，符堅的行駕不停留；恒標奮力陳詞，姚興的心意不改變，最終導致兵敗的恥辱，逃亡的勞苦。哪裡比得上法師高雅的論述才一陳述，皇上的心意就允許採納，清廉的風氣更加純潔，美好的志向更加堅定。以此來說，不用一個月的時間，優劣就顯而易見了。』
當時中書令褚遂良上奏說：『現在四海太平，九州安寧，都是陛下聖明的德行，實在如法師所說，我們這些臣子只是備位而已。在日月的光輝下，螢火蟲的光亮有什麼用呢？』皇帝笑著說：『不是這樣。珍貴的皮衣不是一隻狐貍的腋毛做成的，高大的房屋必定是眾多木材共同建成的。哪裡有君王能夠獨自成就？法師想要保全自己高雅的節操，所以才過分地讚美我罷了。』
皇帝又問法師：『最近翻譯了什麼經、論？』回答說：『最近翻譯完了《瑜伽師地論》（Yogacarabhumi-sastra，解釋瑜伽行派教義的論著），一共一百卷。』皇帝說：『這部論著非常宏大，是哪位聖人所說？又闡明了什麼意義？』回答說：『這部論是彌勒菩薩（Maitreya Bodhisattva，未來佛）所說，闡明了十七地（Seventeen Bhumis，瑜伽行派修行的十七個階段）的意義。』又問：『什麼叫做十七地？』回答說：『就是五識相應地（the ground of correspondence with the five consciousnesses），意識相應地（the ground of correspondence with the mind consciousness），有尋有伺地（the ground with coarse and subtle examination），無尋唯伺地（the ground with subtle examination only），無尋無伺地（the ground without coarse or subtle examination），三摩呬多地（the ground of samahita，心定狀態），非三摩呬多地（the ground of non-samahita，非心定狀態），有心地（the ground with mind），無心地（the ground without mind），聞所成地（the ground accomplished by hearing），思所成地（the ground accomplished by thinking），修所成地（the ground accomplished by cultivation），聲聞地（the ground of Sravakas，聲聞乘的境界），獨覺地（the ground of Pratyekabuddhas，緣覺乘的境界），菩薩地（the ground of Bodhisattvas，菩薩乘的境界），有餘依地（the ground with remainder of clinging），無餘依地（the ground without remainder of clinging）。』並且列舉綱要條目，陳述宏大的義理。
皇帝深深地喜愛他。派遣使者前往京城取《瑜伽師地論》。《論》送到后，皇帝親自詳細地閱讀，看到其中的詞義宏大深遠，不是從來所聽聞的，感嘆地對侍臣們說：『我看佛經就像是仰望天空，眺望大海，無法測度它的高深。法師能夠在異域
【English Translation】 English version: 『Gao Zhi, strive diligently, and from today onwards, also help the master propagate the Dharma.』
The monk Yanzong commented: 『The Dharma Master is talented both internally and externally, responding to situations with eloquence. His debating skills are so exquisite, it is truly rare! In the past, Dao An offered advice, but Fu Jian's chariot did not stop; Heng Biao exerted himself in remonstration, but Yao Xing's heart did not change, ultimately leading to the shame of a defeated army and the hardship of escape. How can it compare to the Dharma Master's elegant discourse, which, once presented, was accepted by the Emperor's heart, making the pure customs even purer and the noble aspirations even firmer. In this regard, the superiority or inferiority is evident in less than a month.』
At that time, the Minister of the Imperial Secretariat, Chu Suiliang, reported: 『Now that the four seas are clear and the nine regions are peaceful, it is all due to Your Majesty's sagacious virtue, truly as the Dharma Master says. We, your ministers, are merely holding our positions. Under the light of the sun and moon, what use is the light of fireflies?』 The Emperor smiled and said: 『It is not so. A precious fur coat is not made from the armpit of a single fox, and a great mansion must be built with the common effort of many materials. How can a ruler achieve it alone? The Dharma Master wishes to preserve his own noble integrity, so he excessively praises me.』
The Emperor then asked the Dharma Master: 『What sutras and treatises have you recently translated?』 He replied: 『I have recently finished translating the Yogacarabhumi-sastra (瑜伽師地論，Treatise on the Stages of Yoga Practice), totaling one hundred volumes.』 The Emperor said: 『This treatise is very vast. Who was the sage who spoke it? And what meaning does it elucidate?』 He replied: 『This treatise was spoken by Maitreya Bodhisattva (彌勒菩薩，the future Buddha), elucidating the meaning of the Seventeen Bhumis (十七地，Seventeen grounds).』 He further asked: 『What are the Seventeen Bhumis?』 He replied: 『They are the ground of correspondence with the five consciousnesses (五識相應地), the ground of correspondence with the mind consciousness (意識相應地), the ground with coarse and subtle examination (有尋有伺地), the ground with subtle examination only (無尋唯伺地), the ground without coarse or subtle examination (無尋無伺地), the ground of samahita (三摩呬多地，state of mental concentration), the ground of non-samahita (非三摩呬多地，state of non-mental concentration), the ground with mind (有心地), the ground without mind (無心地), the ground accomplished by hearing (聞所成地), the ground accomplished by thinking (思所成地), the ground accomplished by cultivation (修所成地), the ground of Sravakas (聲聞地，Disciples), the ground of Pratyekabuddhas (獨覺地，Solitary Realizers), the ground of Bodhisattvas (菩薩地，Bodhisattvas), the ground with remainder of clinging (有餘依地), and the ground without remainder of clinging (無餘依地).』 And he listed the outlines and items, presenting the grand meanings.
The Emperor deeply admired him. He sent messengers to the capital to retrieve the Yogacarabhumi-sastra. When the treatise arrived, the Emperor personally examined it in detail, and seeing that its words and meanings were vast and profound, unlike anything he had ever heard, he exclaimed to his attendants: 『When I look at Buddhist scriptures, it is like gazing at the sky and looking out at the sea, unable to fathom its height and depth. The Dharma Master is able to
得是深法，朕比以軍國務殷，不及委尋佛教。而今觀之，宗源杳曠，靡知涯際，其儒道九流比之，猶汀瀅之池方溟渤耳。而世云三教齊致，此妄談也。」因 敕所司簡秘書省書手寫新翻經、論為九本，與雍、洛、並、兗、相、荊、楊、涼、益等九州展轉流通，使率土之人同稟未聞之義。
時司徒趙公長孫無忌、中書令褚遂良等奏曰：「臣聞佛教沖玄，天人莫測，言本則甚深，語門則難入。伏惟 陛下至道昭明，飛光昱日，澤沾遐界，化溢中區，擁護五乘，建立三寶，故得法師當叔葉而秀質，間千載而挺生，陟重阻以求經，履危途而訪道。見珍殊俗，具獲真文，歸國翻宣，若庵園之始說，精文奧義，如金口之新開，皆是陛下聖德所感。臣等愚瞽，預此見聞，苦海波瀾，舟航有寄。又天慈廣遠，使布之九州，蠢蠢黔黎，俱餐妙法。臣等億劫希逢，不勝幸甚。」 帝曰：「此是法師大悲願力，又公等宿福所逢，非朕獨所致也。」 帝先許作新經序，機務繁劇，未及措意。至此法師重啟，方為染翰。少頃而成，名《大唐三藏聖教序》，凡七百八十一字，神筆自寫，敕貫眾經之首。
帝居慶福殿，百官侍衛，命法師坐，使弘文館學士上官儀以所制序對群寮宣讀，霞煥錦舒，極褒揚之致。其詞曰：
「蓋聞二儀
【現代漢語翻譯】 現代漢語譯本： 這是精深的佛法，我因為國家軍政事務繁忙，沒有時間去探究佛法。現在看來，佛法的宗源深遠而空曠，無法知曉它的邊際，儒家、道家以及其他諸子百家與佛法相比，就像小水洼與大海一樣。而世人卻說儒、釋、道三教並重，這是荒謬的說法。』於是，皇帝敕令有關部門挑選秘書省的書法高手，抄寫新翻譯的佛經、佛學理論共九本，分發到雍州、洛州、并州、兗州、相州、荊州、楊州、涼州、益州等九州各地流傳，使全國的人都能接受從未聽聞的佛法真義。
當時司徒趙國公長孫無忌、中書令褚遂良等人上奏說：『臣等聽說佛教玄妙深奧，天人和人都難以測度，它的根本道理非常深奧，入門卻很難。恭惟陛下聖明，光輝如日，恩澤遍及遠方，教化普及中原地區，擁護五乘佛法，建立佛法僧三寶，所以有法師在末法時期顯現卓越的資質，隔越千年而出世，克服重重阻礙去尋求佛經，經歷危險的道路去訪求佛道。帶回了珍貴的異域文化，完整地獲得了真正的經文，回國翻譯宣講，就像佛陀在鹿野苑初轉法輪一樣，精妙的文字和深奧的義理，如同佛陀金口重新開啟，這都是陛下聖明的德行所感召的。臣等愚昧無知，有幸親身經歷並聽聞此事，在苦海的波濤中，我們如同有了可以依靠的舟船。而且陛下天慈廣大深遠，將佛法傳播到九州各地，使所有百姓都能享用這美妙的佛法。臣等億萬劫難得一遇，感到無比榮幸。』皇帝說：『這是法師大悲願力的結果，也是你們前世修來的福報，不是我一個人的功勞。』皇帝之前答應為新翻譯的佛經作序，但因為政務繁忙，沒有來得及動筆。到這時，法師再次請求，皇帝才開始動筆。不久就寫成了，名為《大唐三藏聖教序》，共七百八十一字，由皇帝親自書寫，命令放在所有佛經的最前面。
皇帝在慶福殿，百官侍衛，命令法師坐下，讓弘文館學士上官儀用他寫的序文向眾官員宣讀，文采煥發，極盡讚揚之意。序文說：
『我聽說天地』
【English Translation】 English version: This is profound Dharma. I have been too busy with military and state affairs to delve into Buddhism. Now, observing it, the origin of its doctrines is deep and boundless, its limits unknown. Compared to it, Confucianism, Taoism, and the other schools of thought are like a puddle compared to the vast ocean. Yet, the world says the three teachings are equal; this is absurd.' Therefore, the Emperor ordered the relevant departments to select skilled calligraphers from the Secretariat to transcribe the newly translated sutras and treatises into nine copies, to be distributed to the nine provinces of Yong, Luo, Bing, Yan, Xiang, Jing, Yang, Liang, and Yi, so that all people in the land could receive the previously unheard-of meanings of the Dharma.
At that time, Situ Zhao Gong (Duke Zhao) Changsun Wuji (a high-ranking official), Zhongshu Ling (another high-ranking official) Chu Suiliang, and others memorialized, saying, 'We have heard that Buddhism is profound and mysterious, beyond the comprehension of gods and humans. Its fundamental principles are very deep, and it is difficult to enter its gate. We humbly believe that Your Majesty's supreme virtue shines brightly like the sun, your grace extends to the distant realms, and your transformation overflows the central regions. You protect the Five Vehicles (five paths of Buddhist practice) and establish the Three Jewels (Buddha, Dharma, Sangha), so a Dharma Master (referring to Xuanzang) appears with outstanding qualities in the degenerate age, emerging after a thousand years, overcoming great obstacles to seek scriptures, and traversing dangerous paths to visit the Way. He has brought back precious foreign cultures, completely obtaining the true texts, and returning to the country to translate and proclaim them, like the Buddha's first turning of the Dharma wheel in the Deer Park. The refined words and profound meanings are like the Buddha's golden mouth opening anew. All of this is due to Your Majesty's sagacious virtue. We, in our ignorance, are fortunate to witness and hear this, and in the waves of the sea of suffering, we are like having a boat to rely on. Moreover, Your Majesty's great compassion is vast and far-reaching, spreading the Dharma to the nine provinces, so that all the common people can partake of this wonderful Dharma. We are fortunate to encounter this in countless eons.' The Emperor said, 'This is due to the great compassionate vows of the Dharma Master, and also due to the blessings you have accumulated in past lives, not solely due to my efforts.' The Emperor had previously promised to write a preface for the newly translated scriptures, but due to the busyness of state affairs, he had not yet put his mind to it. At this time, the Dharma Master requested again, and the Emperor then began to write. Soon it was completed, named 'Preface to the Sacred Teachings of the Tripitaka of the Great Tang Dynasty,' with a total of seven hundred and eighty-one characters, written by the Emperor himself, and ordered to be placed at the beginning of all the scriptures.
The Emperor was in Qingfu Hall, attended by hundreds of officials and guards, and ordered the Dharma Master to sit down. He then had the scholar of the Hongwen Pavilion, Shangguan Yi, read the preface he had written to the assembled officials, its literary brilliance radiating like brocade, expressing the utmost praise. The preface said:
'It is said that the two elements (heaven and earth)'
有像，顯覆載以含生，四時無形，潛寒暑以化物。是以窺天鑒地，庸愚皆識其端，明陰洞陽，賢哲罕窮其數。然而天地包乎陰陽而易識者，以其有像也；陰陽處乎天地而難窮者，以其無形也。故知象顯可徴，雖愚不惑，形潛莫睹，在智猶迷，況乎佛道崇虛，乘幽控寂，弘濟萬品，典御十方，舉威靈而無上，抑神力而無下，大之則彌于宇宙，細之則攝於毫釐，無滅無生，歷千劫而不古，若隱若顯，運百福而長今，妙道凝玄，遵之莫知其際，法流湛寂，挹之莫測其源，故知蠢蠢凡愚，區區庸鄙，投其旨趣，能無疑惑者哉。然則大教之興，基乎西土，騰漢庭而皎夢，照東域而流慈。昔者分形分跡之時，言未馳而成化，當常現常之世，人仰德而知遵。及乎晦影歸真，遷儀越世，金容掩色，不鏡三千之光，麗像開圖，空端四八之相。於是微言廣被，拯含類於三途，遺訓遐宣，導群生於十地。然而真教難仰，莫能一其旨歸，曲學易遵，邪正於焉紛糾。所以空有之論，或習俗而是非，大小之乘，乍沿時而隆替。有玄奘法師者，法門之領袖也。幼懷貞敏，早悟三空之心，長契神情，先包四忍之行。松風水月未足比其清華，仙露明珠詎能方其朗潤，故以智通無累，神測未形，超六塵而迥出，夐千古而無對。凝心內境，悲正法之陵遲，遷慮
【現代漢語翻譯】 現代漢語譯本： 有『像』（具有表象的事物）顯現，天地覆蓋承載萬物，滋養生命，四季無形運轉，暗中以寒暑變化來化育萬物。因此，觀察天象，考察地理，即使是平庸愚笨的人也能認識到一些端倪；闡明陰陽的道理，即使是賢明有智慧的人也難以窮盡其中的奧妙。然而，天地包含陰陽卻容易被認識，是因為它有表象；陰陽存在於天地之間卻難以窮盡，是因為它沒有固定的形態。所以說，顯而易見的表象可以被驗證，即使是愚笨的人也不會迷惑；隱藏的形態難以看到，即使是聰明的人也會感到迷惑。更何況佛道崇尚虛無，駕馭幽深，控制寂靜，廣泛救濟萬物，掌管統御十方世界，舉起威嚴則至高無上，抑制神力則無所不及，大到充滿整個宇宙，小到可以容納在毫毛之間，無生無滅，經歷千劫也不會顯得古老，若隱若現，執行無數的福報而使現在更加美好。精妙的佛道凝聚著玄奧，遵循它卻不知道它的邊際；佛法之流深沉寂靜，取用它卻無法測度它的源頭。因此，要知道那些蠢笨的凡夫俗子，平庸鄙陋之人，理解佛法的宗旨，怎麼能沒有疑惑呢？ 然而，佛教的興起，根源於西土（指印度），傳入漢朝的宮廷，如同皎潔的夢境，照亮東方的國土，流淌著慈悲。從前佛陀分身示跡的時候，言語尚未傳開就已經成就教化，在佛陀常住於世的時候，人們仰慕佛陀的德行而知道遵循。等到佛陀隱沒身影迴歸真如，遷化儀容超越世間，金色的容顏掩蓋了光彩，不能照亮三千大千世界，美麗的佛像被繪製出來，只是空有三十二相、八十種好的表象。於是精微的佛法被廣泛傳播，拯救眾生脫離三惡道，遺留的教誨被遠播，引導眾生到達十地菩薩的果位。然而真正的佛法難以仰望，沒有人能夠統一它的宗旨，片面的學說容易被遵循，邪惡和正義因此紛繁糾結。所以，關於『空』和『有』的爭論，有時會因為習俗而顛倒是非，大乘和小乘的教義，有時會隨著時代而興盛或衰落。有位玄奘法師，是佛法界的領袖。從小就懷有純真聰敏的資質，很早就領悟了『三空』（人空、法空、空空）的道理，長大后神情契合佛理，首先具備了『四忍』（身忍、口忍、意忍、法忍）的修行。松樹間的清風、水中的明月，不足以比擬他的清雅，仙人的甘露、明亮的珍珠，怎麼能比得上他的朗潤。因此，他以智慧通達而沒有牽累，以神思測度而沒有定形，超越六塵境界而迥然超脫，超越千古時代而無人能比。他凝聚心神于內在境界，悲憫正法的衰落，轉移思慮
【English Translation】 English version: When 『form』 (things with appearance) manifests, Heaven and Earth cover and sustain all beings, nourishing life. The four seasons operate without visible form, subtly transforming all things through the changes of cold and heat. Therefore, observing the heavens and examining the earth, even the ordinary and foolish can recognize some clues; elucidating the principles of Yin and Yang, even the wise and sagacious find it difficult to exhaust their mysteries. However, Heaven and Earth encompass Yin and Yang yet are easily recognized because they have form; Yin and Yang reside within Heaven and Earth yet are difficult to fathom because they have no fixed shape. Thus, it is known that manifest appearances can be verified, and even the foolish are not confused; hidden forms are difficult to see, and even the wise are perplexed. How much more so is the Buddha-dharma, which reveres emptiness, governs the profound, controls stillness, widely saves all beings, and rules over the ten directions. Raising its majesty, it is unsurpassed; suppressing its divine power, it is all-pervasive. In its greatness, it fills the universe; in its minuteness, it is contained within a hair's breadth. Without extinction or birth, it passes through thousands of kalpas without becoming ancient; appearing and disappearing, it operates countless blessings, making the present ever more beautiful. The wondrous Dharma embodies profound mystery, and following it, one knows not its boundaries; the flow of Dharma is deep and still, and drawing from it, one cannot fathom its source. Therefore, know that those dull and foolish commoners, those ordinary and base people, understanding its purpose, how can they be without doubts? However, the rise of Buddhism originated in the Western Land (referring to India), entered the Han court like a pure dream, illuminated the Eastern lands, and flowed with compassion. In the past, when the Buddha manifested his forms and traces, the teachings had not yet spread but had already accomplished transformation. When the Buddha constantly appeared in the world, people admired his virtue and knew to follow him. When the Buddha concealed his form and returned to true nature, his transformed appearance transcended the world. His golden countenance concealed its radiance, unable to illuminate the three thousand great thousand worlds. Beautiful images of the Buddha were drawn, but they were merely empty representations of the thirty-two marks and eighty minor characteristics. Thus, the subtle Dharma was widely propagated, saving sentient beings from the three evil paths. The bequeathed teachings were spread far and wide, guiding sentient beings to the stage of the ten grounds of Bodhisattvas. However, the true Dharma is difficult to look up to, and no one can unify its purpose. One-sided learning is easy to follow, and evil and righteousness are thus entangled. Therefore, the debates about 『emptiness』 and 『existence』 are sometimes reversed by customs, and the teachings of the Mahayana and Hinayana sometimes flourish or decline with the times. There is the Dharma Master Xuanzang, the leader of the Dharma gate. From childhood, he possessed pure and intelligent qualities, and early on, he understood the principles of the 『three emptinesses』 (emptiness of self, emptiness of phenomena, and emptiness of emptiness). As he grew, his spirit aligned with the Dharma, and he first cultivated the practice of the 『four forbearances』 (forbearance of body, forbearance of speech, forbearance of mind, and forbearance of Dharma). The clear breeze through the pines and the bright moon in the water are not enough to compare with his purity, and the immortal's dew and bright pearls cannot match his radiance. Therefore, he uses wisdom to penetrate without encumbrance, and uses divine thought to measure without fixed form, surpassing the six dusts and standing aloof, surpassing a thousand ages and without equal. He concentrates his mind on the inner realm, lamenting the decline of the true Dharma, and shifts his thoughts
玄門，慨深文之訛謬。思欲分條析理，廣彼前聞，截偽續真，開茲後學。是以翹心凈土，往游西域，乘危遠邁，杖策孤征。積雪晨飛，涂間失地，驚沙夕起，空外迷天，萬里山川，撥煙霞而進影，百重寒暑，躡霜露而前蹤。誠重勞輕，求深愿達。周遊西宇，十有七年，窮歷道邦，詢求正教。雙林、八水，味道餐風，鹿苑、鷲峰，瞻奇仰異，承至言于先聖，受真教於上賢，探賾妙門，精窮奧業，一乘五律之道，馳驟於心田；八藏三篋之文，波濤于口海。爰自所歷之國，總將三藏要文，凡六百五十七部，譯布中夏，宣揚勝業。引慈雲于西極，注法雨于東垂，聖教缺而復全，蒼生罪而還福，濕火宅之干焰，共拔迷途，朗愛水之昏波，同臻彼岸。是知惡因業墜，善以緣升，升墜之端，唯人所託。譬夫桂生高嶺，云露方得泫其華；蓮出綠波，飛塵不能污其葉。非蓮性自潔而桂質本貞，良由所附者高則微物不能累，所憑者凈則濁類不能沾。夫以卉木無知，猶資善而成善，況乎人倫有識，不緣慶而成慶？方冀茲經流施，將日月而無窮，斯福遐敷，與乾坤而永大。」
時法師奉聖制，表謝曰：「沙門玄奘言。竊聞六爻探賾，局于生滅之場，百物正名，未涉真如之境，猶且遠徴羲冊，睹奧不測其神，遐想軒圖，歷選並歸其美。伏惟
【現代漢語翻譯】 玄奘深感前人對佛經文義理解的訛誤和謬誤，因此想要分條析理，廣泛蒐集前代的著述，截斷虛偽的說法，繼承和發揚真正的佛法，為後來的學習者開闢道路。因此，他一心向往西方凈土，前往西域遊歷，冒著危險遠行，拄著枴杖獨自前行。清晨，積雪飛舞，道路難辨；傍晚，狂風捲起沙塵，遮天蔽日。跋涉萬里的山川，撥開煙霞前進；經歷無數個寒暑，踏著霜露前行。他認為辛勞是輕微的，而求法的願望是深重的，最終得以實現。他周遊西域各國，歷時十七年，走遍各個地方，尋訪真正的佛教教義。在雙林（指佛陀涅槃之地）和八水（指環繞印度的八條河流）之間，品味佛法，以風為食；在鹿苑（佛陀初轉法輪之地）和鷲峰（佛陀說法之地），瞻仰奇異的景象，從先聖那裡繼承至理名言，從上賢那裡接受真正的教誨，探索深奧微妙的法門，精研窮究佛法的奧義。大乘和小乘的戒律，在心中馳騁；八藏（佛教經典的總稱）和三篋（即經、律、論三藏）的文字，在口中如波濤般涌動。於是，他從所經歷的各個國家，總共帶回了六百五十七部三藏要典，翻譯並傳播到中原，宣揚殊勝的佛法事業。他從西方的極樂世界引來慈悲的雲朵，向東方的邊陲傾注佛法的甘霖，使聖教從缺失到恢復完整，使百姓從罪惡中解脫而獲得幸福，熄滅了火宅（比喻充滿煩惱的世間）的火焰，共同擺脫迷途，澄清了愛慾之水的昏濁，一同到達彼岸（涅槃）。由此可知，惡因導致墮落，善緣促使上升，上升或墮落，完全取決於個人的選擇。譬如桂樹生長在高高的山嶺上，只有雲霧和露水才能滋潤它的花朵；蓮花從清澈的綠波中長出，飛揚的塵土不能玷污它的葉子。不是因為蓮花的本性就潔凈，桂樹的材質就貞潔，而是因為所依附的環境高潔，所以微小的東西也不能累及它；所憑藉的環境清凈，所以污濁的東西不能沾染它。即使是草木這樣沒有知覺的物體，尚且要憑藉良好的環境才能變得美好，更何況是具有意識的人類，難道不需要憑藉吉祥的因緣才能獲得幸福嗎？希望這部佛經能夠流傳下去，像日月一樣無窮無盡，這種福德能夠廣泛傳播，與天地同存，永恒廣大。
當時，法師奉皇帝的旨意，上表謝恩說：『沙門玄奘稟告。我聽說用六爻來探索事物，仍然侷限在生滅變化的領域；用名稱來定義萬物，還沒有涉及到真如實相的境界。即使是遠古的《周易》，也只能看到奧妙而不能測度它的神妙；遙想黃帝的圖畫，也只是廣泛地蒐集各種美好的事物。我恭敬地認為，』
【English Translation】 Xuanzang deeply lamented the errors and inaccuracies in previous understandings of Buddhist scriptures. Therefore, he desired to analyze and clarify the principles, widely collect the writings of previous generations, cut off false teachings, inherit and promote the true Dharma, and pave the way for later learners. Thus, he wholeheartedly yearned for the Western Pure Land and traveled to the Western Regions, venturing far at risk, relying on his staff and traveling alone. In the morning, accumulated snow flew, making the road difficult to discern; in the evening, strong winds stirred up dust, obscuring the sky. Traversing tens of thousands of miles of mountains and rivers, he pushed through the mist and haze; experiencing countless cold and hot seasons, he walked on frost and dew. He considered hardship light, while the desire to seek the Dharma was profound, and ultimately it was fulfilled. He traveled to various countries in the Western Regions for seventeen years, traversing every place, seeking the true Buddhist teachings. Between the Twin Trees (referring to the place where the Buddha entered Nirvana) and the Eight Rivers (referring to the eight rivers surrounding India), he tasted the Dharma and ate the wind; in the Deer Park (the place where the Buddha first turned the Wheel of Dharma) and Vulture Peak (the place where the Buddha preached), he admired extraordinary sights, inherited the ultimate truths from the ancient sages, and received the true teachings from the superior wise men, exploring profound and subtle Dharma gates, and thoroughly studying the mysteries of Buddhism. The precepts of the Mahayana and Hinayana, galloped in his heart; the texts of the Eight Baskets (the general term for Buddhist scriptures) and the Three Pitakas (namely Sutra, Vinaya, and Abhidhamma), surged in his mouth like waves. Therefore, from the various countries he had traveled through, he brought back a total of six hundred and fifty-seven essential texts of the Three Pitakas, translated and disseminated them in the Central Plains, and propagated the supreme Buddhist cause. He drew compassionate clouds from the Western Land of Ultimate Bliss and poured the rain of Dharma on the eastern frontier, restoring the completeness of the sacred teachings from deficiency, liberating the people from sin and bringing them happiness, extinguishing the flames of the burning house (a metaphor for the world full of afflictions), jointly escaping from delusion, clarifying the turbidity of the water of desire, and reaching the other shore (Nirvana) together. From this, it can be known that evil causes lead to downfall, and good conditions promote ascent. Ascent or downfall depends entirely on personal choice. For example, a cassia tree grows on a high mountain, and only clouds and dew can nourish its flowers; a lotus flower grows from clear green waves, and flying dust cannot stain its leaves. It is not because the nature of the lotus is inherently pure, or the material of the cassia tree is inherently chaste, but because the environment it relies on is noble, so even small things cannot burden it; the environment it relies on is pure, so turbid things cannot contaminate it. Even plants and trees, which are inanimate, still need to rely on a good environment to become beautiful, let alone human beings with consciousness, do they not need to rely on auspicious conditions to obtain happiness? It is hoped that this scripture can be passed down, as endless as the sun and moon, and that this blessing can be widely spread, coexisting with heaven and earth, eternally vast.
At that time, the Dharma Master, following the Emperor's decree, submitted a memorial of thanks, saying: 'The Shramana Xuanzang reports. I have heard that using the six lines to explore things is still limited to the realm of birth and death; using names to define all things has not yet touched the realm of Suchness. Even the ancient 'Book of Changes' can only see the mysteries but cannot measure its wonders; imagining the Yellow Emperor's drawings, it only widely collects various beautiful things. I respectfully believe that,'
皇帝陛下玉毫降質，金輪御天，廓先王之九州，掩百千之日月，廣列代之區域，納恒沙之法界。遂使給園精舍併入堤封，貝葉靈文咸歸冊府。玄奘往因振錫，聊謁崛山，經途萬里，恃 天威如咫步，匪乘千葉，詣雙林如食頃。搜揚三藏，盡龍宮之所儲，研究一乘，窮鷲嶺之遺旨，並已載於白馬，還獻紫宸。尋蒙下詔，賜使翻譯。玄奘識乖龍樹，謬忝傳燈之榮；才異馬鳴，深愧瀉瓶之敏。所譯經、論紕舛尤多，遂荷 天恩，留神構序。文超象、系之表，理括眾妙之門。忽以微生親承梵向，踴躍歡喜，如聞受記，無任欣荷之極。謹奉表詣闕陳謝以聞。」
帝省表復，手報書曰：「 朕才謝圭璋，言慚博達，至於內典，尤所未閑。昨制序文，深為鄙拙，唯恐穢翰墨于金簡，標瓦礫于珠林。忽得來書，謬承褒讚，循躬省慮，彌益厚顏。蓋不足稱，空勞致謝。」
大唐大慈恩寺三藏法師傳卷第六 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第七
沙門慧立本 釋彥悰箋
起二十二年六月 天皇制《述聖記》終永徽五年春二月法師答書
二十二年夏六月， 天皇大帝居春宮，奉睹 聖文，又制《述聖記》，其詞曰：
「夫顯
揚正教，非智無以廣其文；崇闡微言，非賢莫能定其旨。蓋真如聖教者，諸法之玄宗，眾經之軌躅也。綜括宏遠，奧旨遐深，極空有之精微，體生滅之機要。詞茂道曠，尋之者不究其源，文顯義幽，履之者莫測其際。故知聖慈所被，業無善而不臻，妙化所敷，緣無惡而不剪。開法網之綱紀，弘六度之正教，拯群有之塗炭，啟三藏之秘扃。是以名無翼而長飛，道無根而永固。道名流慶，歷遂古而鎮常；赴感應身，經塵劫而不朽。晨鐘夕梵，交二音于鷲峰，慧日法流，轉雙輪于鹿苑。排空寶蓋，接翔云而共飛，莊野春林，與天花而合彩。伏惟 皇帝陛下，上玄資福，垂拱而治八荒；德被黔黎，斂衽而朝萬國。恩加朽骨，石室歸貝葉之文；澤及昆蟲，金匱流梵說之偈。遂使阿耨達水通神甸之八川，耆阇崛山接嵩、華之翠嶺。竊以法性凝寂，靡歸心而不通；智地玄奧，感懇誠而遂顯。豈謂重昏之夜，燭慧炬之光，火宅之朝，降法雨之澤。於是百川異流，同會於海，萬區分義，總成乎實。豈與湯、武校其優劣，堯、舜比其聖德者哉！玄奘法師者，夙懷聰令，立志夷簡，神清齠齔之年，體拔浮華之世，凝情定室，匿跡幽巖，遷息三禪，巡遊十地，超六塵之境，獨步迦維，會一乘之旨，隨機化物。以中華之無質，尋印度之真文，遠涉
恒河，終期滿字。頻登雪嶺，更獲半珠。問道往還，十有七載，備通釋典，利物為心。以貞觀十九年二月六日，奉 敕于弘福寺翻譯聖教要文，凡六百五十七部。引大海之法流，洗塵勞而不竭，傳智燈之長焰，皎幽闇而恒明，自非久植勝緣，何以顯揚斯旨。所謂法性常住，齊三光之明， 我皇福臻，同二儀之固。伏見 御製眾經論序，照古騰今，理含金石之聲，文抱風雲之潤。治輒以輕塵足岳，墜露添流，略舉大綱，以為斯記。」
法師進啟謝曰：「玄奘聞七耀摛光，憑高天而散景；九河灑潤，因厚地而通流。是知相資之美，處物既然，演法依人，理在無惑。伏惟 皇太子殿下發揮 睿藻，再述 天文，讚美大乘，莊嚴實相。珠回玉轉，霞爛錦舒，將日月而聯華，與咸韶而合韻。玄奘輕生多幸，沐浴殊私，不任銘佩，奉啟陳謝。」
時降 令書曰：「治素無才學，性不聰敏。內典諸文殊未觀覽，所作序記鄙拙尤繁。忽得來書，褒揚贊述，撫躬自省，慚悚交併。勞師等遠臻，深以為愧。」
釋彥悰箋述曰：「自二 聖《序文》出后，王公、百辟、法、俗、黎庶手舞足蹈，歡詠德音，內外揄揚，未浹辰而週六合，慈雲再蔭，慧日重明，歸依之徒波回霧委。所謂上之化下，猶風靡草，其斯之謂乎！如來所
【現代漢語翻譯】 現代漢語譯本： 恒河（Ganga），終有一天會充滿文字。多次登上雪山山嶺，更能獲得半顆寶珠。問道往還，已經有十七年了，精通所有佛經，以利益眾生為心。在貞觀十九年二月六日，奉皇帝的命令在弘福寺翻譯佛教經典要文，總共有六百五十七部。引來大海的法流，洗滌塵世的煩惱而不會枯竭，傳遞智慧之燈的長久火焰，照亮幽暗的地方而永遠光明，如果不是長久以來種下殊勝的因緣，怎麼能夠顯揚這個宗旨。所謂法性常住，與太陽、月亮、星辰的光明一樣，我皇上的福氣到來，與天地一樣穩固。我看到皇帝親自撰寫的眾經論序，照耀古今，道理包含金石之聲，文采包含風雲的潤澤。我只能用輕微的塵土來比作高山，用落下的露水來增加水流，略微舉出大的綱要，作為這篇記載。 法師玄奘進呈奏章感謝說：『玄奘聽說七曜（指日、月、金、木、水、火、土七星）散發光芒，憑藉高空而散佈光彩；九河（古代指黃河的九條支流）灑下滋潤，因為厚土而流通。由此可知互相資助的美好，在事物中本來就是這樣，演說佛法依靠人，道理上沒有什麼疑惑。我恭敬地想到皇太子殿下發揮卓越的文采，再次闡述天文，讚美大乘佛法，莊嚴真實的相。文辭像珠子迴轉玉石滾動，像彩霞燦爛錦繡舒展，將太陽和月亮連線成花朵，與咸韶（古代樂曲名）合為韻律。玄奘輕賤生命而非常幸運，沐浴在特殊的恩惠中，無法用言語表達感激之情，奉上奏章陳述感謝。』 當時降下命令書說：『我李治向來沒有才學，天性不聰明敏捷。佛經的各種文章還沒有觀覽，所作的序言和記載鄙陋笨拙而且繁多。忽然收到來信，褒獎贊揚，自我反省，慚愧和惶恐交織在一起。勞煩法師等人遠道而來，我深感慚愧。』 釋彥悰（僧人名）上書陳述說：『自從兩位聖人（指太宗和高宗）的《序文》出來以後，王公大臣、各級官員、僧人和俗人、老百姓都手舞足蹈，歡快地歌頌皇上的美德，從朝廷內外傳揚開來，不到半個月就傳遍了天下，慈悲的雲朵再次覆蓋，智慧的太陽重新照亮，歸依的人像波浪迴旋霧氣消散一樣。這就是所謂的上面的人教化下面的人，就像風吹倒小草一樣，說的就是這種情況啊！如來所』
【English Translation】 English version: Ganga (Ganga), will eventually be filled with words. Frequently ascending the snowy mountain ranges, one can further obtain half a jewel. Inquiring about the Dharma and returning, it has been seventeen years, thoroughly versed in all Buddhist scriptures, with the intention of benefiting all beings. On the sixth day of the second month of the nineteenth year of the Zhenguan era, by imperial decree, at Hongfu Monastery, I translated the essential texts of the Holy Teachings, totaling six hundred and fifty-seven sections. Drawing upon the Dharma stream of the great ocean, washing away the defilements of the world without depletion, transmitting the long flame of the lamp of wisdom, illuminating the darkness and remaining eternally bright. If not for planting superior causes for a long time, how could one manifest this purpose? What is called the Dharma-nature is constant, equal to the brightness of the sun, moon, and stars; the blessings of our Emperor have arrived, as stable as heaven and earth. I have seen the prefaces to various scriptures and treatises personally written by the Emperor, illuminating the past and surpassing the present, the principles containing the sound of gold and stone, the writing embracing the richness of wind and clouds. I can only use a tiny speck of dust to compare to a high mountain, and use a drop of dew to add to the flow of a river, briefly mentioning the major outlines as a record of this event. The Dharma Master Xuanzang presented a memorial of thanks, saying: 'Xuanzang has heard that the seven luminaries (referring to the sun, moon, and the five visible planets) emit light, relying on the high heavens to scatter their brilliance; the nine rivers (anciently referring to the nine tributaries of the Yellow River) sprinkle moisture, flowing because of the thick earth. From this, it is known that the beauty of mutual assistance is inherent in things, and expounding the Dharma relies on people, there is no doubt in this principle. I respectfully think of His Royal Highness the Crown Prince displaying his outstanding literary talent, re-elucidating astronomy, praising the Mahayana Dharma, and adorning the true form. The words are like pearls turning and jade rolling, like colorful clouds shining and brocade unfolding, connecting the sun and moon into flowers, harmonizing with the Xian Shao (ancient music name). Xuanzang values life lightly and is very fortunate, bathed in special favor, unable to express his gratitude in words, I present this memorial to express my thanks.' At that time, an imperial edict was issued, saying: 'I, Zhi (Emperor Gaozong's personal name), have always lacked talent and am not naturally intelligent. I have not yet viewed the various texts of the Buddhist scriptures, and the prefaces and records I have written are crude, clumsy, and verbose. Suddenly receiving a letter praising and commending me, I reflect on myself, and shame and trepidation are intertwined. I am deeply ashamed that I have troubled the Master and others to come from afar.' The monk Yanzong (a monk's name) submitted a memorial, stating: 'Since the two Saints' (referring to Emperor Taizong and Emperor Gaozong) prefaces were issued, princes, ministers, officials of all ranks, monks and laypeople, and commoners have all danced for joy, happily singing the praises of the Emperor's virtues, spreading from within and without the court, and within less than half a month, it has spread throughout the world. The clouds of compassion have covered again, and the sun of wisdom has shone anew, those who take refuge are like waves receding and mist dispersing. This is what is meant by the superiors influencing the inferiors, just like the wind blowing down the grass! What the Tathagata'
以法付國王，良為此也。」
時弘福寺寺主圓定及京城僧等，請鐫二《序文》于金石，藏之寺宇。 帝可之。后寺僧懷仁等乃鳩集晉右軍將軍王羲之書，勒于碑石焉。
庚辰， 皇太子以文德聖皇后早棄萬方，思報昊天，追崇福業，使中大夫守右庶子臣高季輔宣令曰：「寡人不造，咎譴所鐘，年在未識，慈顏棄背，終身之憂，貫心滋甚，風樹之切，刻骨冥深。每以龍忌在辰，歲時興感，空懷陟屺之望，益疚寒泉之心。既而笙歌遂遠，瞻奉無逮，徒思昊天之報，罔寄烏鳥之情。竊以覺道洪慈，寔資冥福，冀申孺慕，是用歸依。宜令所司于京城內舊廢寺妙選一所，奉為文德聖皇后即營僧寺。寺成之日，當別度僧。仍令挾帶林泉，務盡形勝。仰規忉利之果，副此罔極之懷。」
於是有司詳擇勝地，遂于宮城南晉昌里，面曲池，依凈覺故伽藍而營建焉。瞻星揆地，像天闕，仿給園，窮班、倕巧藝，盡衡、霍良木，文石梓桂櫲樟栟櫚充其材，珠玉丹青赭堊金翠備其飾。而重樓復殿，云閣洞房，凡十餘院，總一千八百九十七間，床褥器物，備皆盈滿。
文武聖皇帝又讀法師所進《菩薩藏經》，美之，因 敕春宮作其經後序。其詞曰：
「蓋聞羲皇至賾，精粹止於龜文；軒后通幽，雅奧窮於鳥篆。
【現代漢語翻譯】 現代漢語譯本： '用法來輔佐國王，這實在是很好的做法。'
當時弘福寺的寺主圓定以及京城的僧人們，請求將兩篇《序文》鐫刻在金石上，儲存在寺廟裡。皇帝同意了。後來寺里的僧人懷仁等人於是蒐集了晉代右軍將軍王羲之的書法，刻在碑石上。
庚辰年，皇太子因為文德聖皇后早早地離開了人世，想要報答昊天，追崇福業，派遣中大夫守右庶子高季輔宣讀命令說：'我非常不幸，罪責降臨到我身上，年紀還小的時候，慈祥的母親就離我而去，終身的憂愁，貫穿我的內心，風樹之悲，刻骨銘心。每當龍忌日在辰年，歲時都會感到悲傷，空有思念父母的願望，更加感到寒泉之痛。既然笙歌已經遠去，瞻仰侍奉已經無法實現，只能思念昊天的報答，無法寄託烏鳥之情。我私下認為覺道有廣大的慈悲，確實可以資助冥福，希望能夠表達孺慕之情，因此歸依佛法。應該命令有關部門在京城內舊的廢棄寺廟中挑選一個好的地方，專門為文德聖皇后營建僧寺。寺廟建成之日，應當另外度化僧人。仍然要讓寺廟有林泉，務必做到風景優美。仰慕忉利天的果報，以此來報答無盡的思念。'
於是有關部門詳細地選擇好的地方，於是在宮城南面的晉昌里，面對曲池，依靠凈覺寺的舊址來營建寺廟。觀察星象，測量土地，模仿天上的宮闕，仿照給孤獨園，用盡班輸、倕的巧妙技藝，用盡衡山、霍山的良木，文石、梓樹、桂樹、櫲樹、樟樹、栟櫚樹充當它的材料，珠玉、丹青、赭石、堊土、金、翠作為它的裝飾。重樓、復殿，云閣、洞房，總共有十餘院，總共有一千八百九十七間，床褥器物，全部都充滿。
文武聖皇帝又閱讀了法師所進獻的《菩薩藏經》，讚美它，於是命令春宮為這部經作一篇序。序文說：
'聽說羲皇最為深奧，精粹之處在於龜甲上的紋路；軒轅黃帝通曉幽深，高雅奧妙之處在於鳥的篆書。'
【English Translation】 English version: 'Using the Dharma to assist the king is truly a good practice.'
At that time, Yuan Ding, the abbot of Hongfu Temple, and the monks of the capital requested that the two 'Prefaces' be engraved on metal and stone and stored in the temple. The emperor approved. Later, the monks Huai Ren and others of the temple collected the calligraphy of Wang Xizhi (General of the Right Army of Jin Dynasty) and engraved it on a stone tablet.
In the year Gengchen, the Crown Prince, because Empress Wende Sheng (Empress of Literary Virtue and Sageliness) had passed away early, wishing to repay Haotian (Heaven) and pursue meritorious deeds, sent the Central Grand Master and Right Vice-Director Gao Jifu to announce the decree, saying: 'I am unfortunate, and blame falls upon me. When I was young, my kind mother left me, and the sorrow of a lifetime pierces my heart. The grief of the wind and trees (a metaphor for the sorrow of losing one's parents) is deeply engraved in my mind. Every time the Dragon忌 Day is in the Chen year, I feel sad, and I only have the hope of ascending the hill (a metaphor for longing for parents), and I feel even more the pain of the cold spring (another metaphor for longing for parents). Since the music and songs have gone far away, and I cannot pay my respects, I can only think of repaying Haotian, and I cannot express the feelings of the crow (a metaphor for filial piety). I privately believe that the enlightened path has great compassion, which can indeed help with blessings in the afterlife. I hope to express my filial piety, so I take refuge in the Dharma. The relevant departments should select a good place among the old abandoned temples in the capital, and build a monastery specifically for Empress Wende Sheng. On the day the monastery is completed, monks should be ordained separately. It should still have forests and springs, and strive to make the scenery beautiful. I admire the fruit of Trayastrimsa (忉利) Heaven, to repay this boundless longing.'
Therefore, the relevant departments carefully selected a good place, and then in Jinchang 里 (neighborhood) south of the palace city, facing Qu 池 (Curved Pond), relying on the old site of Jingjue (凈覺) Temple to build the monastery. Observing the stars and measuring the land, imitating the heavenly palaces, imitating the Garden of Anathapindika (給孤獨園), using all the ingenious skills of Ban Shu (班輸) and Chui (倕), using all the good wood of Heng (衡) Mountain and Huo (霍) Mountain, patterned stones, catalpa trees, cinnamon trees, yu trees, camphor trees, and palm trees filled its materials, and pearls, jade, cinnabar, red clay, gold, and emeralds were prepared as its decorations. The double-layered buildings, the cloud pavilions, and the cave rooms, totaled more than ten courtyards, totaling one thousand eight hundred and ninety-seven rooms, and the bedding and utensils were all full.
The Emperor Wenwu Sheng (文武聖皇帝) also read the 'Bodhisattva Pitaka Sutra' (《菩薩藏經》) presented by the Dharma master, praised it, and then ordered the Crown Prince to write a preface to the sutra. The preface said:
'It is said that Xi Huang (羲皇) was the most profound, and the essence lies in the patterns on the tortoise shell; Xuan Yuan (軒轅) Huangdi (黃帝) understood the profound, and the elegance and mystery lie in the bird's seal script.'
考丹書而索隱，殊昧實際之源；徴綠錯以研幾，蓋非常樂之道。猶且事光圖史，振薰風於八埏；德洽生靈，激波瀾于萬代。伏惟皇帝陛下轉輪垂拱而化漸雞園，勝殿凝旒而神交鷲嶺，總調御于徽號，匪文思之所窺；綜波若於綸言，豈系象之能擬。由是教覃溟表，咸傳八解之音，訓浹寰中，皆踐四禪之軌。遂使三千法界，盡懷生而可封；百億須彌，入堤封而作鎮。尼連德水邇帝里之滄池，舍衛庵園接上林之茂苑。雖復法性空寂，隨感必通，真乘深妙，無幽不闡。所謂大權御極，導法流而靡窮；能仁撫運，拂劫石而無盡，體均具相，不可思議，校美前王，焉可同年而語矣。爰自開闢，地限流沙，震旦未融，靈文尚隱。漢王精感，託夢想于玄霄；晉后翹誠，降修多於白馬。有同䗍酌，豈達四海之涯；取譬管窺，寧窮七曜之隩。洎乎皇靈遐暢，威加鐵圍之表；至聖發明，德被金剛之際。恒沙國土，普襲衣冠，開解脫門，踐真實路，龍宮梵說之偈必萃清檯，猊吼貝葉之文咸歸冊府。灑茲甘露，普潤芽莖，垂此慧云，遍沾翾走，豈非歸依之勝業，聖政之靈感者乎！夫《菩薩藏經》者，大覺義宗之要旨也。佛修此道，以證無生；菩薩受持，咸登不退。六波羅蜜關鍵所資，四無量心根力斯備。蓋彼岸之津涉，正覺之梯航者焉。貞觀中年
【現代漢語翻譯】 現代漢語譯本： 考究丹書去尋求隱晦的意義，實在是不明白實際的根源；研究綠錯這種棋局來探究精微，這並非是尋常的快樂之道。即使如此，（您的）功業仍然光照史冊，將和煦的薰風吹遍四面八方；恩德遍及所有生靈，激起萬代的波瀾。我恭敬地想到皇帝陛下您以轉輪王的姿態垂拱而治，教化逐漸普及到雞園（佛教），在莊嚴的殿堂上，您的思緒與鷲嶺（靈鷲山，佛陀說法之地）相通，您總領調御丈夫（佛的稱號）的尊號，不是文字思慮所能窺測的；您精通般若智慧的言論，豈是比喻所能描摹的。因此，您的教化普及到遙遠的海邊，人們都傳誦著八解脫之音，您的訓導遍及天下，人們都遵循四禪的道路。於是，使得三千大千世界，所有有生命的都值得被封賞；百億須彌山，都納入堤岸的範圍而作為鎮守。尼連禪河的水接近帝都的滄池，舍衛國的庵園連線著上林的茂盛園林。雖然佛性是空寂的，但隨著感應必定會顯現，真正的佛法深奧微妙，沒有幽深之處不被闡明。這就是所謂的大權掌握政權，引導佛法之流而沒有窮盡；能仁（佛的稱號）掌握時運，拂去劫石而沒有窮盡，您的身體具備所有美好的相，不可思議，與前代的君王相比，怎麼能相提並論呢！自從開天闢地以來，中國的疆域以流沙為界限，震旦（中國古稱）還未開化，佛經還隱藏著。漢明帝被佛法精神所感應，將夢想寄託于玄妙的夜空；晉朝之後虔誠地祈禱，佛經隨著白馬而來。如同用䗍來量酒，怎麼能達到四海的邊涯；好比用管子看天，怎麼能窮盡七曜（日月五星）的深奧。等到皇上的聖靈遠播，威望加於鐵圍山之外；至聖的教義闡明，恩德施於金剛的境界。恒河沙數般的國土，普遍穿上中國的衣冠，開啟解脫之門，踐行真實的道路，龍宮和梵天的偈頌必定匯聚在清涼臺，獅子的吼聲和貝葉上的文字都歸於朝廷的典籍。灑下這甘露，普遍滋潤草木的芽莖，垂下這智慧的雲朵，普遍沾濕飛翔和奔走的生物，這難道不是歸依佛法的殊勝功業，聖明政治的靈驗感應嗎！這部《菩薩藏經》，是大覺（佛）義理宗旨的要旨。佛陀修習此道，以證得無生法忍；菩薩受持此經，都能達到不退轉的境界。六波羅蜜的關鍵在於此經，四無量心的根基和力量也完備於此經。這實在是到達彼岸的渡口，通往正覺的階梯啊。貞觀年間
【English Translation】 English version: Examining the 'Dan Shu' (ancient books) to seek hidden meanings is truly failing to understand the source of reality; studying the 'Lv Cuo' (a type of game) to investigate subtleties is certainly not the way to true joy. Even so, your deeds illuminate history, spreading the gentle 'Xun Feng' (south wind) across all directions; your virtue extends to all living beings, stirring waves for ten thousand generations. I respectfully think of Your Majesty, the Emperor, who governs with hands clasped in the manner of a Chakravartin (wheel-turning king), and whose teachings gradually spread to 'Ji Yuan' (Jetavana Monastery); in the solemn palace, your spirit communes with '鷲嶺' (鷲峰山, Vulture Peak, where the Buddha preached). You encompass the title of '調御丈夫' (Taming Master, a title of the Buddha), which cannot be fathomed by literary thought; you comprehend the wisdom of '波若' (Prajna, wisdom) in your edicts, which cannot be likened by metaphors. Therefore, your teachings spread to the distant seas, and people everywhere transmit the sound of the Eight Liberations; your instructions pervade the world, and all follow the path of the Four Dhyanas (meditative states). Thus, the three thousand great thousand worlds are filled with beings worthy of ennoblement; hundreds of millions of '須彌' (Mount Sumeru) are contained within the dikes and serve as guardians. The '尼連禪河' (Niranjana River) is close to the imperial capital's vast pool, and the '舍衛庵園' (Jetavana Monastery) connects to the lush gardens of '上林' (Shanglin Garden). Although the Buddha-nature is empty and still, it inevitably manifests with feeling; the true vehicle is profound and subtle, and no hidden place is left unilluminated. This is what is meant by wielding great power to govern, guiding the flow of Dharma without end; the '能仁' (Sakyamuni Buddha) controls destiny, brushing away the '劫石' (kalpa-stone) without end. Your body possesses all the beautiful marks, inconceivable, and compared to the previous kings, how can they be mentioned in the same breath! Since the beginning of time, the boundaries of China have been limited by the shifting sands, '震旦' (Zhendan, ancient name for China) was not yet civilized, and the sacred texts were still hidden. Emperor Ming of Han was moved by the spirit of Buddhism, entrusting his dreams to the mysterious night sky; later, the Jin Dynasty sincerely prayed, and the sutras arrived with the white horse. Like measuring wine with a '䗍' (a small cup), how can one reach the edge of the four seas; like looking at the sky through a tube, how can one fathom the depths of the seven luminaries (sun, moon, and five planets). When the Emperor's sacred spirit spread far and wide, his majesty extended beyond the '鐵圍山' (Iron Ring Mountains); the teachings of the most holy were elucidated, and his virtue was bestowed upon the realm of '金剛' (Vajra, diamond). Countless lands like the sands of the Ganges universally wear Chinese robes and hats, opening the gate of liberation, and practicing the path of truth. The '偈頌' (verses) of the dragon palace and Brahma will surely gather in the '清涼臺' (Qingliang Terrace), and the lion's roar and the words on the '貝葉' (palm leaves) will all return to the court's archives. Sprinkle this nectar, universally nourishing the sprouts of plants, and lower this cloud of wisdom, universally moistening flying and running creatures. Is this not the supreme merit of taking refuge in the Dharma, and the efficacious response of enlightened governance! This '菩薩藏經' (Bodhisattva Pitaka Sutra) is the essence of the doctrine of the Greatly Enlightened One (Buddha). The Buddha cultivated this path to attain '無生法忍' (non-origination of dharmas); Bodhisattvas who uphold this sutra can all reach the state of non-retrogression. The key to the Six Paramitas (perfections) lies in this sutra, and the foundation and power of the Four Immeasurables are also complete in this sutra. This is truly the ferry to reach the other shore, and the ladder to enlightenment. In the middle of the Zhenguan era
，身毒歸化，越熱坂而頒朔，跨懸度以輸琛。文軌既同，道路無擁。沙門玄奘振錫尋真，出自玉關，長驅奈苑，至於天竺力士生處，訪獲此經，歸而奏上，降 詔翻譯，於是畢功。余以問安之暇，澄心妙法之寶，奉述 天旨，微表讚揚，式命有司綴於終卷。」
自是帝既情信日隆，平章法義，福田功德無輟于口，與法師無暫相離， 敕加供給，及時服臥具數令換易。秋七月景申，夏罷，又施法師納袈裟一領，價直百金。觀其作制，都不知針線出入所從。 帝庫內多有前代諸納，咸無好者，故自教後宮造此，將為稱意，營之數歲方成，乘輿四巡，恒將隨逐。
二十二年， 駕幸洛陽宮，時蘇州道恭法師、常州慧宣法師並有高行，學該內外，為朝野所稱。 帝召之。既至，引入坐言訖。時二僧各披一納，是梁武帝施其先師，相承共寶。既來謁 龍顏，故取披服。 帝哂其不妙，取納令示，仍遣賦詩以詠。恭公詩曰：「福田資像德，聖種理幽薰。不持金作縷，還用彩成文。朱青自掩映，翠綺相氛氳，獨有離離葉，恒向稻畦分。」宣公詩末云：「如蒙一披服，方堪稱福田。」意欲之。 帝並不與，各施絹五十匹，即此納也。傳其麗絕，豈常人所宜服用，唯法師盛德當之矣。
時並賜法師剃刀一口，法師表謝
【現代漢語翻譯】 現代漢語譯本：身毒（India）歸順，越過越熱坂（Yue Re Ban）而頒佈曆法，跨過懸度（mountains）來進貢。文字和制度統一后，道路暢通無阻。沙門（Buddhist monk）玄奘（Xuanzang）手持錫杖尋找真理，從玉門關出發，一路前往奈苑（Nalanda Monastery），到達天竺（India）力士（Buddha）出生的地方，尋獲這部經書，回國後上奏朝廷，皇帝下詔翻譯，於是最終完成。我趁著問安的空閑，澄心研究這妙法的珍寶，奉旨略表讚揚，於是命令有關部門將此附在經書的末尾。 從此以後，皇帝對佛法的信仰日益深厚，經常談論佛法的義理，口中不斷念誦福田功德，與法師（指玄奘）片刻不離，下令增加供給，及時更換法師的衣服和臥具。秋季七月景申日，停止夏季的勞作后，又賜予法師一件用絲綢縫製的袈裟，價值百金。觀看這袈裟的製作，完全看不出針線出入的痕跡。皇帝的倉庫里有很多前代的絲綢袈裟，但都沒有好的，所以親自教後宮製作這件袈裟，想要讓法師滿意，花費了好幾年才完成，皇帝每次出行巡視，都經常帶著這件袈裟。 二十二年，皇帝駕臨洛陽宮，當時蘇州道恭法師（Daogong）和常州慧宣法師（Huixuan）都具有高尚的品行，學識淵博，精通內外典籍，為朝廷和民間所稱讚。皇帝召見了他們。到達后，被引入坐下交談。當時兩位僧人各自披著一件絲綢袈裟，是梁武帝賜予他們先師的，他們互相傳承，共同珍藏。這次來拜見皇帝，所以特意披上。皇帝笑著說他們的袈裟不夠精妙，拿出自己的袈裟給他們看，並讓他們作詩來讚美。道恭法師的詩說：『福田依靠聖像的功德，聖種蘊含著幽深的香氣。不用金線來製作，而是用彩色的絲線織成花紋。紅色和青色互相掩映，翠綠色的綺羅相互交織，只有那一片片分離的葉子，總是向著稻田的方向分開。』慧宣法師的詩末尾說：『如果能夠披上這件袈裟，才能夠被稱為福田。』意思是想要得到這件袈裟。皇帝並沒有給他們，而是各自賞賜了絹五十匹，就是這件絲綢袈裟。傳說這件袈裟華麗絕倫，不是普通人所適合穿戴的，只有法師盛大的德行才配得上它。 當時還賜予法師一把剃刀，法師上表感謝。
【English Translation】 English version: The land of Sindhu (India) submitted, issuing calendars beyond Yue Re Ban, and presenting tributes across the suspended mountains. With unified writing and systems, the roads were unobstructed. The Shramana (Buddhist monk) Xuanzang, carrying his staff in search of truth, departed from Yumen Pass, journeyed to Nalanda Monastery, and arrived at the birthplace of the Strongman (Buddha) in India, where he obtained this scripture. Upon his return, he presented it to the court, and the Emperor decreed its translation, which was then completed. During my leisure time for inquiries, I purified my mind to study this treasure of wonderful Dharma, and by imperial decree, I offer a slight praise, ordering the relevant officials to append it to the end of the scroll. From then on, the Emperor's faith deepened daily, discussing the meaning of the Dharma, constantly reciting the merits of the field of blessings, and remaining inseparable from the Dharma Master (referring to Xuanzang). He ordered increased provisions and timely changes of the Dharma Master's clothing and bedding. In the seventh month of autumn, on the day of Jingshen, after the summer labor ceased, he also bestowed upon the Dharma Master a silk kasaya (robe), worth a hundred gold pieces. Observing its craftsmanship, one could not discern the entry and exit points of the needle and thread. The Emperor's treasury contained many silk kasayas from previous dynasties, but none were satisfactory, so he personally instructed the women of the palace to create this kasaya, desiring to please the Dharma Master. It took several years to complete, and the Emperor often carried this kasaya with him during his imperial tours. In the twenty-second year, the Emperor visited Luoyang Palace. At that time, Dharma Master Daogong of Suzhou and Dharma Master Huixuan of Changzhou both possessed noble conduct and extensive knowledge, proficient in both internal and external scriptures, and were praised by the court and the people. The Emperor summoned them. Upon their arrival, they were invited to sit and converse. At that time, the two monks each wore a silk kasaya, which Emperor Wu of Liang had bestowed upon their former teachers, and they had inherited and treasured them together. On this occasion of paying respects to the Emperor, they deliberately wore them. The Emperor smiled, saying that their kasayas were not exquisite enough, and showed them his own kasaya, instructing them to compose poems in praise of it. Dharma Master Daogong's poem said: 'The field of blessings relies on the merits of the sacred image, the sacred seed contains a profound fragrance. Not using gold threads to create it, but using colorful silk threads to weave patterns. Red and blue conceal and reflect each other, emerald green silk intertwines, only those separated leaves, always separate towards the rice paddies.' Dharma Master Huixuan's poem ended by saying: 'If one could wear this kasaya, one could be called a field of blessings.' Meaning he desired to obtain this kasaya. The Emperor did not give it to them, but instead bestowed upon each of them fifty bolts of silk, which is this silk kasaya. It is said that this kasaya is exquisitely beautiful, not suitable for ordinary people to wear, only the Dharma Master's great virtue is worthy of it. At that time, the Emperor also bestowed upon the Dharma Master a razor, and the Dharma Master submitted a memorial to express his gratitude.
曰：「沙門玄奘伏奉敕賜納袈裟一領、剃刀一口。殊命薦臻，寵靈隆赫，恭對惶悸，如履春冰。玄奘幸遭邕穆之化，早預息心之侶，三業無紀，四恩靡答，謬迴天眷，濫叨云澤。忍辱之服彩合流霞，智慧之刀铦逾切玉。謹當衣以降煩惱之魔，佩以斷塵勞之網。起余譏于彼己，懼空疏於冒榮。慚恧屏營，趍承俯僂，鞠心局蹐，精爽飛越。不任悚荷之至。謹奉表謝以聞。塵黷聖鑒，伏深戰慄。」
帝少勞兵事，纂歷之後又心存兆庶，及遼東征罰，櫛沐風霜，旋旆已來，氣力頗不如平昔，有憂生之慮。既遇法師，遂留心八正，墻塹五乘，遂將息平復。因問：「欲樹功德，何最饒益？」法師對曰：「眾生寢惑，非慧莫啟。慧芽抽殖，法為其資。弘法由人，即度僧為最。」 帝甚歡。秋九月己卯，詔曰：「昔隋季失御，天下分崩，四海塗原，八埏鼎沸。朕屬當戡亂，躬履兵鋒，丞犯風霜，宿于馬上。比加藥餌猶未痊除，近日已來方就平復，豈非福善所感而致此休徴耶？京城及天下諸州寺宜各度五人，弘福寺宜度五十人。」計海內寺三千七百一十六所，計度僧尼一萬八千五百餘人。未此已前，天下寺廟遭隋季凋殘，緇侶將絕，蒙茲一度，併成徒眾。美哉！君子所以重正言也。
帝又問：「《金剛般若經》一切諸佛
【現代漢語翻譯】 現代漢語譯本： 玄奘（Xuanzang，唐代著名僧人）稟告：『我玄奘恭敬地接受皇上賞賜的袈裟一件、剃刀一把。如此殊榮降臨，恩寵顯赫，我恭敬面對，內心惶恐，如履薄冰。玄奘有幸遇到聖明的教化，早早地加入了修心養性的僧侶行列，然而我身、口、意三業沒有準則，對父母、眾生、國家、三寶四重恩情無以回報，卻錯誤地蒙受皇上的恩眷，濫受恩澤。這件象徵忍辱的袈裟色彩如同流霞般絢麗，這把象徵智慧的剃刀鋒利勝過切割玉石。我一定恭敬地穿上它來降伏煩惱之魔，佩戴它來斬斷塵世的羅網。我擔心別人會因此議論我，也害怕自己德行不夠而冒領了這份榮耀。內心慚愧不安，恭敬地趨行侍奉，鞠躬盡瘁，精神緊張。實在承受不住這無比的恩情。謹呈上奏表，以表達我的謝意。我的奏表污瀆了聖上的明鑑，內心深感戰慄。』
太宗皇帝（Emperor Taizong）年輕時經歷過許多戰事，登基之後又心繫天下百姓。等到遼東征戰結束后，飽經風霜，返回後身體狀況大不如前，開始擔憂自己的健康。遇到玄奘法師（Dharma Master Xuanzang）后，便開始留心佛家的八正道（Eightfold Path），修築五乘（Five Vehicles）的堤防，於是身體逐漸康復。因此，太宗皇帝問道：『想要建立功德，什麼方法最有益處？』玄奘法師回答說：『眾生沉睡于迷惑之中，沒有智慧就無法開啟。智慧之芽的生長，需要佛法的滋養。弘揚佛法要靠人，所以度化僧人是最有益處的。』太宗皇帝聽后非常高興。秋季九月己卯日，皇帝下詔說：『過去隋朝末年，國家失去統治，天下分裂崩離，四海生靈塗炭，天下動盪不安。朕當時擔當平定亂世的重任，親自率領軍隊征戰，飽經風霜，經常在馬背上過夜。近來服用藥物仍然沒有痊癒，近日以來才逐漸康復，這難道不是因為行善積福所帶來的吉祥徵兆嗎？京城以及天下各州的寺廟，都適宜各自度化五名僧人，弘福寺（Hongfu Temple）適宜度化五十名僧人。』據統計，當時全國共有寺廟三千七百一十六所，度化的僧尼共有一萬八千五百餘人。在此之前，天下寺廟在隋朝末年遭受破壞，僧侶幾乎斷絕，蒙受這次度化，都成爲了僧團。多麼美好啊！這就是君子重視正言的原因啊。
太宗皇帝又問：『《金剛般若經》（Diamond Sutra）中說一切諸佛
【English Translation】 English version: Xuanzang (a famous monk of the Tang Dynasty) reported: 'I, Xuanzang, respectfully accept the bestowed kasaya (robe) and razor from the Emperor. Such special favor has arrived, and the grace is magnificent. I face it with reverence and trepidation, as if walking on thin ice in spring. Xuanzang is fortunate to have encountered enlightened teachings early and joined the company of those who cultivate their minds. However, my three karmas (body, speech, and mind) lack discipline, and I cannot repay the four debts of gratitude (to parents, sentient beings, the country, and the Three Jewels). Yet, I have mistakenly received the Emperor's favor and undeservedly enjoyed his grace. This kasaya, symbolizing forbearance, is as colorful as the flowing clouds, and this razor, symbolizing wisdom, is sharper than cutting jade. I will respectfully wear it to subdue the demons of affliction and wield it to sever the nets of worldly troubles. I fear others will criticize me for this, and I worry that my virtue is insufficient to deserve this honor. I am ashamed and uneasy, respectfully attending and serving, bowing and bending, with a devoted heart and a nervous spirit. I cannot bear the weight of this immense favor. I humbly present this memorial to express my gratitude. My memorial may defile the Emperor's sagely gaze, and I deeply tremble with fear.'
Emperor Taizong (Emperor Taizong) had experienced many battles in his youth, and after ascending the throne, he was concerned about the people of the world. After the Liaodong campaign, having endured much hardship, his health was not as good as before, and he began to worry about his well-being. After meeting Dharma Master Xuanzang, he began to pay attention to the Eightfold Path and build the defenses of the Five Vehicles, and his health gradually recovered. Therefore, Emperor Taizong asked: 'What is the most beneficial way to accumulate merit?' Dharma Master Xuanzang replied: 'Sentient beings are asleep in delusion, and without wisdom, they cannot be awakened. The growth of the seed of wisdom requires the nourishment of the Dharma. Propagating the Dharma depends on people, so ordaining monks is the most beneficial.' Emperor Taizong was very pleased to hear this. In the autumn, on the day of Ji Mao in the ninth month, the Emperor issued an edict saying: 'In the past, at the end of the Sui Dynasty, the country lost its rule, the world was divided and collapsed, the four seas were filled with suffering, and the world was in turmoil. At that time, I took on the responsibility of pacifying the chaos, personally leading the army in battle, enduring much hardship, and often sleeping on horseback. Recently, taking medicine has still not cured me, but in recent days, I have gradually recovered. Is this not a sign of good fortune brought about by doing good deeds? It is appropriate for the temples in the capital and in the various states of the world to ordain five monks each, and it is appropriate for Hongfu Temple (Hongfu Temple) to ordain fifty monks.' According to statistics, there were 3,716 temples in the country at that time, and a total of more than 18,500 monks and nuns were ordained. Before this, the temples in the world had suffered destruction at the end of the Sui Dynasty, and the Sangha was almost extinct. Thanks to this ordination, they all became monastic communities. How wonderful! This is why the noble person values righteous speech.
Emperor Taizong then asked: 'The Diamond Sutra (Diamond Sutra) says that all Buddhas
之所從生，聞而不謗，功逾身命之施，非恒沙珍寶所及。加以理微言約，故賢達君子多愛受持，未知先代所翻，文義具不？」法師對曰：「此經功德實如聖旨。西方之人咸同愛敬。今觀舊經，亦微有遺漏。據梵本具云『能斷金剛般若』，舊經直云『金剛般若』。欲明菩薩以分別為煩惱，而分別之惑，堅類金剛，唯此經所詮無分別慧，乃能除斷，故曰『能斷金剛般若』，故知舊經失上二字。又如下文，三問闕一，二頌闕一，九喻闕三，如是等。什法師所翻舍衛國也，留支所翻婆伽婆者，少可。」 帝曰：「師既有梵本，可更委翻，使眾生聞之具足。然經本貴理，不必須飾文而乖義也。」故今新翻《能斷金剛般若》，委依梵本。奏之， 帝甚悅。
冬十月，車駕還京，法師亦從還。先是 敕所司于北闕紫微殿西別營一所，號弘法院。既到，居之。晝則帝留談說，夜乃還院翻經。更譯無性菩薩所釋《攝大乘論》十卷，世親論十卷，《緣起聖道經》一卷，《百法明門論》一卷。
戊申，皇大子又宣令曰：「營慈恩寺漸向畢功，輪奐將成，僧徒尚闕，伏奉敕旨度三百僧，別請五十大德，同奉神居降臨行道。其新營道場宜名大慈恩寺，別造翻經院，虹梁藻井，丹青雲氣，瓊礎銅沓，金環華鋪，並加殊麗，令法師移就翻
【現代漢語翻譯】 現代漢語譯本：如果有人能夠聽聞此經而不誹謗，那麼他所獲得的功德超過用無數珍寶佈施的功德。而且此經義理精微，言辭簡練，所以很多賢達君子都喜歡接受和奉持。我不知道以前的譯本，文義是否完整？』法師回答說：『這部經的功德確實如聖旨所說。西方的人們都同樣喜愛和尊敬它。現在看舊的譯本，也稍微有些遺漏。根據梵文字完整地說是『能斷金剛般若』，舊的譯本直接說是『金剛般若』。這是爲了說明菩薩因為分別而產生煩惱，而這種分別的迷惑，堅固如金剛，只有這部經所詮釋的無分別智慧，才能去除斷滅，所以叫做『能斷金剛般若』，因此知道舊的譯本缺少了前面的兩個字。又如下文，三問缺少一個，二頌缺少一個，九喻缺少三個，像這些等等。鳩摩羅什（Kumārajīva）法師所翻譯的舍衛國（Śrāvastī），留支（Liu Zhi）所翻譯的婆伽婆（Bhagavān），都稍微有些不足。』皇帝說：『既然法師有梵文字，可以重新委託翻譯，使眾生聽聞到完整的經文。然而經書的根本在於義理，不必爲了修飾文辭而違背義理。』所以現在重新翻譯《能斷金剛般若》，完全依照梵文字。上奏之後，皇帝非常高興。 冬季十月，皇帝的車駕返回京城，法師也跟隨返回。此前，皇帝已經下令有關部門在北闕紫微殿西邊另外建造一所住所，命名為弘法院。到達之後，法師就居住在那裡。白天皇帝留下法師談論佛法，晚上法師就回到弘法院翻譯經書。重新翻譯了無性（Asaṅga）菩薩所解釋的《攝大乘論》（Mahāyānasaṃgraha）十卷，世親（Vasubandhu）的論著十卷，《緣起聖道經》一卷，《百法明門論》（Śata Dharma Vidya Mukha Shastra）一卷。 戊申年，皇太子又下令說：『營建慈恩寺（Ci'en Temple）逐漸接近完工，宏偉壯麗即將建成，但是僧人還缺少，奉皇帝的旨意度三百名僧人，另外邀請五十位高僧大德，一同供奉神居，降臨此地修行。新營建的道場應該命名為大慈恩寺（Great Ci'en Temple），另外建造翻譯經書的院落，要有彩繪的棟樑和天花板，以及描繪著雲氣的丹青，用美玉做地基，用銅片加固，用金環裝飾，華麗鋪設，都要特別華麗，讓法師搬到那裡去翻譯經書。』
【English Translation】 English version: 'If someone can hear this sutra without slandering it, the merit they obtain surpasses the merit of giving countless treasures. Moreover, the principles of this sutra are profound and the words are concise, so many virtuous gentlemen love to accept and uphold it. I don't know if the previous translations are complete in meaning?' The Dharma Master replied, 'The merit of this sutra is indeed as the imperial decree says. People in the West all equally love and respect it. Now looking at the old translations, there are also some omissions. According to the complete Sanskrit version, it is 『Vajracchedikā Prajñāpāramitā』 (The Diamond Cutter Perfection of Wisdom), the old translations directly say 『Vajra Prajñā』 (Diamond Wisdom). This is to explain that Bodhisattvas generate afflictions because of discrimination, and the delusion of this discrimination is as solid as a diamond. Only the non-discriminating wisdom explained in this sutra can remove and cut it off, so it is called 『Vajracchedikā Prajñāpāramitā』, therefore it is known that the old translations are missing the first two words. Also, in the following text, one of the three questions is missing, one of the two verses is missing, three of the nine metaphors are missing, and so on. Kumārajīva's (Kumārajīva) translation of Śrāvastī (Śrāvastī), and Liu Zhi's (Liu Zhi) translation of Bhagavan (Bhagavān), are slightly insufficient.' The Emperor said, 'Since the Dharma Master has the Sanskrit version, it can be re-entrusted to be translated, so that sentient beings can hear the complete sutra. However, the essence of the sutra lies in the principles, it is not necessary to decorate the words and violate the meaning.' Therefore, the 『Vajracchedikā Prajñāpāramitā』 is now re-translated, completely according to the Sanskrit version. After the presentation, the Emperor was very pleased. In the tenth month of winter, the Emperor's carriage returned to the capital, and the Dharma Master also followed. Prior to this, the Emperor had ordered the relevant departments to build another residence west of the Zǐwēi Hall (Purple Tenuity Palace) in the North Gate, named the Hongfa Courtyard. After arriving, the Dharma Master resided there. During the day, the Emperor kept the Dharma Master to discuss the Dharma, and at night the Dharma Master returned to the Hongfa Courtyard to translate sutras. He re-translated Asaṅga's (Asaṅga) explanation of the Mahāyānasaṃgraha (Mahāyānasaṃgraha) in ten volumes, Vasubandhu's (Vasubandhu) treatises in ten volumes, the Pratītyasamutpāda Sūtra (Sūtra on Dependent Origination) in one volume, and the Śata Dharma Vidya Mukha Shastra (Śata Dharma Vidya Mukha Shastra) in one volume. In the year of Wùshēn, the Crown Prince again issued an order saying, 'The construction of Ci'en Temple (Ci'en Temple) is gradually nearing completion, and its magnificence is about to be realized, but monks are still lacking. Following the Emperor's decree, three hundred monks are to be ordained, and fifty eminent monks are to be invited to jointly serve the divine residence and descend to this place to practice. The newly built monastery should be named Great Ci'en Temple (Great Ci'en Temple), and a courtyard for translating sutras should be built separately, with painted beams and ceilings, as well as paintings of clouds, with jade foundations, copper reinforcements, gold rings, and magnificent decorations, all of which should be particularly splendid, so that the Dharma Master can move there to translate sutras.'
譯，仍綱維寺任。」
法師既奉令旨，令充上座，進啟讓曰：「沙門玄奘啟。伏奉令旨以玄奘為慈恩寺上座，恭聞嘉命，心靈靡措，屏營累息，深增戰悚。玄奘學藝無紀，行業空疏，敢誓捐罄，方期光贊。憑恃皇靈，窮遐訪道，所獲經論，奉敕翻譯，情冀法流漸潤，克滋鼎祚，聖教紹宣，光華史冊。玄奘昔冒危途，久嬰痾疹，駑蹇力弊，恐不卒業，孤負國恩，有罰無赦。命知僧務，更貽重譴，魚鳥易性，飛沈失途。伏惟皇大子殿下仁孝天縱，愛敬因心，感風樹之悲，結寒泉之痛，式建伽藍，將弘景福，匡理法眾，任在能人，用非其器，必有蹎仆。伏願睿情遠鑒，照弘法之福因，慈造麴垂，察愚鄙之忠款，則法僧無悔吝之咎，魚鳥得飛沈之趣。不任瀝懇之至，謹奉啟陳情，伏用悚悸。」
十二月戊辰，又敕太常卿江夏王道宗將九部樂，萬年令宋行質、長安令裴方彥各率縣內音聲，及諸寺幢帳，並使豫極莊嚴。己巳，旦集安福門街，迎像送僧入大慈恩寺。至是陳列于通衢，其錦彩軒轞，魚龍幢戲，凡千五百餘乘，帳蓋三百餘事。先是內出繡畫等像二百餘軀，金銀像兩軀，金縷綾羅幡五百口，宿于弘福寺，並法師西國所將經、像、舍利等，爰自弘福引出，安置於帳座及諸車上，處中而進。又于像前兩邊各嚴大車
【現代漢語翻譯】 現代漢語譯本：
『仍舊在綱維寺擔任職務。』
法師接受了皇上的旨意，被任命為上座，於是上書推辭說：『沙門玄奘稟告。我玄奘接受皇上旨意，擔任慈恩寺上座，恭敬地聽聞這美好的任命，內心感到惶恐不安，徘徊顧慮，深感戰慄。玄奘學識淺薄，德行空虛，但我敢於竭盡全力，希望能夠讚美佛法。憑藉皇上的庇佑，遠行求法，所獲得的經論，奉旨翻譯，希望佛法能夠逐漸滋潤，進而保佑國家昌盛，聖教得以宣揚，光輝照耀史冊。玄奘過去冒著危險的旅途，長期患病，能力不足，恐怕不能完成翻譯事業，辜負國家的恩情，罪責難逃。現在又命令我管理僧務，更是加重了我的罪責，如同魚鳥易性，飛翔和沉潛都會迷失方向。懇請皇太子殿下您仁孝天成，愛敬發自內心，感念父母的恩情，如同寒泉般清澈，因此建立了伽藍，將要弘揚美好的福報，匡正管理僧眾，應該任用有才能的人，如果任用不適合的人，必定會失敗。希望您明智地鑑察，照亮弘揚佛法的福因，慈悲地考慮，體察我愚笨的忠心，這樣法師和僧眾就不會有後悔和遺憾，魚鳥也能得到自由飛翔和沉潛的樂趣。』
『我實在無法完全表達我的懇切之情，謹此上書陳述我的心意，內心感到恐懼不安。』
十二月戊辰日，皇上又命令太常卿江夏王道宗帶領九部樂，萬年縣令宋行質、長安縣令裴方彥各自帶領縣內的樂隊，以及各寺的幢幡帳幔，都極力佈置得莊嚴隆重。己巳日，清晨聚集在安福門街，迎接佛像和僧人進入大慈恩寺。於是將這些陳列在通衢大道上，那些錦彩裝飾的車子，魚龍戲耍的幢幡，總共有千五百多輛，帳蓋三百多件。先前從宮內取出繡畫等佛像二百多軀，金銀佛像兩軀，金縷綾羅幡五百口，安置在弘福寺過夜，連同法師從西域帶回的經書、佛像、舍利等，從弘福寺引出，安置在帳座和各種車上，在隊伍中間前進。又在佛像前兩邊各自安排大車
【English Translation】 English version:
'Still held the position at the Gangwei Temple.'
Having received the imperial decree appointing him as the Upādhyāya (senior monk), the Dharma Master submitted a memorial, saying: 'The śrāmaṇa (monk) Xuanzang reports. I, Xuanzang, humbly accept the imperial decree appointing me as the Upādhyāya of the Ci'en Temple (Temple of Maternal Grace). Humbly hearing this gracious command, my heart is filled with unease and trepidation, and I am deeply fearful. Xuanzang's learning is undisciplined, and his conduct is empty and sparse. I dare to vow to exhaust my efforts, hoping to praise and support the Dharma. Relying on the Emperor's spiritual power, I traveled far to seek the Path, and the scriptures and treatises I obtained are being translated by imperial order. I sincerely hope that the flow of the Dharma will gradually enrich and nourish, thereby ensuring the prosperity of the dynasty, and that the Holy Teachings will be propagated and shine brightly in history. Xuanzang once braved perilous journeys and suffered from prolonged illnesses. My dullness and weakness are exhausted, and I fear that I will not be able to complete my work, thus failing to repay the Emperor's kindness, for which there would be no forgiveness. Now, being ordered to manage monastic affairs is an even greater burden, like a fish or bird losing its nature, losing its way in flight or submersion. I humbly beseech Your Royal Highness the Crown Prince, whose benevolence and filial piety are innate, whose love and respect arise from the heart, who feels the sorrow of the wind in the trees and the pain of the cold spring, thus establishing the saṃghārāma (monastery), intending to propagate auspicious blessings, and rectify and manage the monastic community. This task should be entrusted to capable individuals. Using an unsuitable vessel will inevitably lead to failure. I humbly hope that Your wise heart will discern and illuminate the cause of propagating the Dharma, and that Your compassionate creation will consider my foolish and humble loyalty. Then the Dharma Masters and the saṃgha (monastic community) will have no cause for regret or remorse, and the fish and birds will find joy in flying and diving freely.'
'I am unable to fully express my earnestness. I respectfully submit this memorial to express my feelings, and I am filled with fear and trepidation.'
On the wuchen day of the twelfth month, the Emperor also ordered Jiangxia Prince Daozong, the Minister of the Court of Imperial Sacrifices, to lead the nine divisions of music, and Song Xingzhi, the magistrate of Wannian County, and Pei Fangyan, the magistrate of Chang'an County, to each lead the music troupes from their respective counties, as well as the banners and canopies from the various temples, all of which were arranged with the utmost solemnity. On the jisi day, at dawn, they gathered at Anfu Gate Street to welcome the Buddha images and monks into the Great Ci'en Temple. There, these were displayed on the main thoroughfare, with the brocade-decorated carriages, the fish and dragon banner performances, totaling more than fifteen hundred vehicles, and over three hundred canopies. Previously, more than two hundred embroidered and painted Buddha images, two gold and silver Buddha images, and five hundred gold-threaded silk banners were taken out from the palace and kept overnight at Hongfu Temple. Together with the scriptures, images, relics, and other items that the Dharma Master had brought back from the Western Regions, they were brought out from Hongfu Temple and placed on the canopied seats and various vehicles, proceeding in the middle of the procession. Also, on either side in front of the images, large carts were arranged.
，車上豎長竿懸幡，幡后即有師子神王等為前引儀。又莊寶車五十乘坐諸大德，次京城僧眾執持香花，唄讚隨後，次文武百官各將侍衛部列陪從，大常九部樂挾兩邊，二縣音聲繼其後，而幢幡鐘鼓訇磕繽紛，眩日浮空，震曜都邑，望之極目不知其前後。皇太子遣率尉遲紹宗、副率王文訓領東宮兵千餘人充手力， 敕遣御史大夫李乾祐為大使，與武侯相知撿挍。 帝將皇太子、後宮等於安福門樓手執香爐目而送之，甚悅。衢路觀者數億萬人。經像至寺門， 敕趙公、英公、中書褚令執香爐引入，安置殿內，奏九部樂、破陣舞及諸戲于庭，訖而還。
壬申，將欲度僧。辛未， 皇太子與仗衛出宿故宅。後日旦，從寺南列羽儀而來，至門，下乘步入，百寮陪從。禮佛已，引五十大德相見，陳造寺所為意，發言嗚噎，酸感。傍人、侍臣及僧無不哽泣，觀蒸蒸之情，亦今之舜也。言訖，升殿東閣，令少詹事張行成宣恩宥降京畿見禁囚徒，然後剃髮觀齋，及賜王公已下束帛訖。屏人下閣禮佛，與妃等巡歷廊宇。至法師房，制五言詩帖于戶曰：「停軒觀福殿，遊目眺皇畿。法輪含日轉，花蓋接云飛。翠煙香綺閣，丹霞光寶衣。幡虹遙合彩，空外迥分暉。蕭然登十地，自得會三歸。」觀訖還宮。是時緇素歡欣，更相慶慰，莫不歌
【現代漢語翻譯】 現代漢語譯本：車上豎起長竿懸掛旗旛，旗旛後面有師子神王（Śīla-siṃha-devatā-rājā，護法神）等作為前導儀仗。又有莊嚴的寶車五十輛，乘坐著諸位大德（mahā-bhadanta，德高望重的僧人），緊隨其後的是京城僧眾，手持香花，吟唱讚歌，文武百官各自帶領侍衛部隊排列陪同，大常九部樂在兩旁演奏，二縣的音樂緊隨其後，幢幡鐘鼓聲響震天，色彩繽紛，光彩奪目，震動著整個都城，遠遠望去，看不到隊伍的盡頭。皇太子派遣率尉遲紹宗（Yùchí Shàozōng）、副率王文訓（Wáng Wénxùn）帶領東宮士兵一千餘人充當勞力，皇帝敕令派遣御史大夫李乾祐（Lǐ Qiányòu）為大使，與武侯互相配合檢查督辦。皇帝與皇太子、後宮等人在安福門樓上手持香爐目送佛像，非常高興。衢路上觀看的人數以億萬計。經像到達寺門時，皇帝敕令趙公、英公、中書褚令手持香爐引入，安置在殿內，演奏九部樂、破陣舞以及各種戲曲于庭院之中，完畢后返回。 壬申日，將要度僧。辛未日，皇太子帶領儀仗隊出宮，在舊宅住宿。第二天早晨，從寺廟南面排列著儀仗而來，到達寺門，下車步行進入，百官陪同。禮佛完畢后，引見五十位大德，陳述建造寺廟的意圖，發言哽咽，令人感動。旁邊的人、侍臣以及僧人都忍不住哽咽哭泣，觀看這蒸蒸日上的情景，（皇太子）真是當今的舜啊。說完，登上殿東閣，命令少詹事張行成（Zhāng Xíngchéng）宣佈皇帝的恩典，赦免京畿地區被關押的囚犯，然後剃度僧人，觀看齋戒儀式，以及賞賜王公以下官員束帛完畢。屏退左右，下閣禮佛，與妃子等巡視廊宇。到達法師的房間，寫了一首五言詩貼在門上，詩曰：『停軒觀福殿，遊目眺皇畿。法輪含日轉，花蓋接云飛。翠煙香綺閣，丹霞光寶衣。幡虹遙合彩，空外迥分暉。蕭然登十地，自得會三歸。』觀看完畢后返回皇宮。當時僧俗都非常歡欣，互相慶賀，無不歌頌。
【English Translation】 English version: On the chariot, a long pole was erected with a banner hanging from it, behind which were Śīla-siṃha-devatā-rājā (Guardian deity) and others as the vanguard of the procession. Furthermore, there were fifty adorned treasure carriages carrying the great and virtuous monks (mahā-bhadanta, highly virtuous monks), followed by the monks of the capital city holding incense and flowers, chanting praises. Civil and military officials each led their guard units in attendance. The nine divisions of the Grand Music Bureau played on both sides, followed by the music of the two counties. Banners, bells, and drums resounded thunderously, colorful and dazzling, shaking the entire capital. Looking from afar, one could not see the end of the procession. The Crown Prince dispatched Yùchí Shàozōng (Yùchí Shàozōng), the commander, and Wáng Wénxùn (Wáng Wénxùn), the deputy commander, leading over a thousand soldiers from the Eastern Palace to serve as laborers. The Emperor ordered Lǐ Qiányòu (Lǐ Qiányòu), the Grand Censor, to be the ambassador, coordinating and supervising with the Marquis Wu. The Emperor, along with the Crown Prince, the imperial consorts, and others, stood at the Anfu Gate tower, holding incense burners and watching the Buddha images being sent off, greatly pleased. Hundreds of millions of people watched on the streets. When the sutras and images arrived at the temple gate, the Emperor ordered Duke Zhao, Duke Ying, and Chǔ Lìng of the Chancellery to hold incense burners and lead them in, placing them in the hall. The nine divisions of music, the 'Breaking the Array' dance, and various plays were performed in the courtyard, after which they returned. On the day of Rénshēn, there were plans to ordain monks. On the day of Xīnwèi, the Crown Prince led the ceremonial guards out of the palace and stayed overnight at the old residence. The next morning, they came from the south of the temple with the ceremonial instruments arranged, arriving at the gate, dismounting and entering on foot, with the officials in attendance. After paying respects to the Buddha, he introduced fifty great and virtuous monks, stating the intention for building the temple, his speech choked with emotion, moving people. The people nearby, the attendants, and the monks could not help but sob. Observing this flourishing scene, (the Crown Prince) was truly like Shun of today. After speaking, he ascended the East Pavilion of the hall, ordering Zhāng Xíngchéng (Zhāng Xíngchéng), the Junior Chamberlain, to announce the Emperor's grace, pardoning the prisoners imprisoned in the capital region, then ordaining monks, observing the fasting ceremony, and bestowing silk fabrics to officials below the rank of dukes. Dismissing those around him, he descended from the pavilion to pay respects to the Buddha, and toured the corridors with the consorts. Arriving at the Dharma Master's room, he wrote a five-character poem and posted it on the door, which read: 'Stopping the carriage to view the blessed hall, Gazing afar at the imperial capital. The Dharma wheel turns, containing the sun, The flower canopy connects with the clouds and flies. Emerald smoke perfumes the ornate pavilion, Crimson clouds illuminate the precious robes. Banners and rainbows remotely combine colors, In the void, distinct radiance shines. Serene, ascending the ten grounds, Naturally attaining the three refuges.' After viewing, he returned to the palace. At that time, both monks and laity were delighted, congratulating each other, all singing praises.
玄風重盛，遺法再隆，近古以來未曾有也。其日， 敕追法師還北闕。
二十三年夏四月，駕幸翠微宮， 皇太子及法師並陪從。既至，處分之外，唯談玄論道，問因果報應，及西域先聖遺芳故跡，皆引經酬對。 帝深信納，數攘袂嘆曰：「朕共師相逢晚，不得廣興佛事。」 帝發京時雖少違和，而神威睿慮無減平昔。至五月己巳，微加頭痛，留法師宿宮中。庚午，帝崩于含風殿。時秘不言，還京發喪，殯太極殿。其日 皇太子即皇帝位於梓宮之側，逾年改元曰永徽，萬方號慟，如喪考妣。法師還慈恩寺。
自此之後，專務翻譯，無棄寸陰。每日自立程課，若晝日有事不充，必兼夜以續之。過乙之後方乃停筆，攝經已復禮佛行道，至三更暫眠，五更復起，讀誦梵本，朱點次第，擬明旦所翻。每日齋訖，黃昏二時講新經論，及諸州聽學僧等恒來決疑請義。既知上座之任，僧事復來咨稟。復有內使遣營功德，前後造一切經十部，夾纻寶裝像二百餘軀，亦令取法師進止。日夕已去，寺內弟子百餘人咸請教誡，盈廊溢廡，皆酬答處分無遺漏者。雖眾務輻湊，而神氣綽然，無所擁滯。猶與諸德說西方聖賢立義，諸部異端，及少年在此周遊講肆之事，高論劇談，竟無疲怠，其精敏強力，過人若斯。複數有諸王卿相來過
【現代漢語翻譯】 現代漢語譯本：玄奘的聲望再次興盛，佛教的遺法再次發揚光大，這是近古以來從未有過的盛況。就在那一天，皇帝下令召回法師回到北闕（指皇宮）。 永徽二十三年夏四月，皇帝駕臨翠微宮，皇太子和法師都陪同前往。到達之後，除了處理政事之外，皇帝只與法師談論玄學佛理，詢問因果報應，以及西域古代聖賢遺留下來的事蹟，法師都引用佛經來回答。皇帝深信不疑，多次激動地感嘆說：『朕與法師相見恨晚，不能廣泛地興辦佛事。』皇帝離開京城時雖然略有不適，但精神和智慧並沒有減少。到了五月己巳日，略微感到頭痛，便讓法師留在宮中過夜。庚午日，皇帝在含風殿駕崩。當時秘不發喪，將皇帝的遺體運回京城，停放在太極殿。當天，皇太子在梓宮（皇帝的棺槨）旁即位，改年號為永徽，天下百姓悲痛號哭，如同失去了父母。法師回到慈恩寺。 從此以後，玄奘法師專心致力於翻譯佛經，不浪費一寸光陰。每天都給自己制定翻譯的進度，如果白天有事耽誤了，一定會在晚上補上。過了乙時（晚上十點左右）才停止筆耕，整理好經書後，又禮佛、修行，到三更時分才稍微休息，五更時分又起床，讀誦梵文原本，用硃筆標點，為第二天要翻譯的內容做準備。每天齋飯過後，黃昏時分用兩個時辰講解新翻譯的經論，各州的學僧們經常來請教疑難問題。玄奘法師既擔任了上座（寺院中地位最高的僧人）的職務，寺院的事務也來請他決斷。還有宮中的內侍奉皇帝之命前來營造功德，前後製造了一切經十部，用夾纻（一種絲織品）和珠寶裝飾的佛像二百多尊，也請玄奘法師指示。每天晚上，寺內的弟子一百多人都會來請求教誨，走廊和廂房都擠滿了人，玄奘法師都一一回答，沒有遺漏。雖然事務繁多，但玄奘法師精神飽滿，沒有感到疲憊。他還經常與眾僧講述西方聖賢的立論，各部派的異端學說，以及年輕時在各地遊歷講學的經歷，高談闊論，不知疲倦，他的精力充沛和記憶力超群，超過常人。還經常有諸王卿相前來拜訪。
【English Translation】 English version: Xuanzang's reputation flourished again, and the lost Dharma of Buddhism was revived, a grand occasion unprecedented in recent times. On that very day, the emperor issued an edict to recall the Dharma Master to the Northern Que (referring to the imperial palace). In the fourth month of summer in the twenty-third year of Yonghui, the emperor visited Cuiwei Palace, accompanied by the Crown Prince and the Dharma Master. Upon arrival, besides handling state affairs, the emperor only discussed metaphysics and Buddhist principles with the Dharma Master, inquiring about the law of cause and effect, and the relics and deeds of ancient sages in the Western Regions. The Dharma Master responded by quoting scriptures. The emperor deeply believed and accepted his words, repeatedly exclaiming with emotion: 'I regret that I met the Master so late and cannot extensively promote Buddhist affairs.' Although the emperor felt slightly unwell when leaving the capital, his spirit and wisdom were undiminished. On the day of Jisi in the fifth month, he felt a slight headache and asked the Dharma Master to stay overnight in the palace. On the day of Gengwu, the emperor passed away in Hanfeng Hall. At that time, the news was kept secret, and the emperor's body was transported back to the capital and placed in Taiji Hall. On the same day, the Crown Prince ascended the throne beside the coffin (the emperor's coffin), changed the reign title to Yonghui, and the people of the world mourned and wept as if they had lost their parents. The Dharma Master returned to Ci'en Temple. From then on, Dharma Master Xuanzang devoted himself to translating Buddhist scriptures, not wasting a single moment. He set a daily schedule for himself, and if he was delayed by other matters during the day, he would make up for it at night. He would only stop writing after the hour of Yi (around 10 PM), and after organizing the scriptures, he would worship the Buddha and practice meditation, resting briefly until the third watch (around midnight), and rising again at the fifth watch (around 4 AM) to recite the Sanskrit originals, marking them with red ink, and preparing for the content to be translated the next day. After the daily vegetarian meal, he would spend two hours in the evening lecturing on the newly translated scriptures and treatises, and monks from various states would often come to ask for clarification of their doubts. Since Dharma Master Xuanzang held the position of Upadhyaya (the most senior monk in the monastery), he was also consulted on monastic affairs. Furthermore, palace eunuchs, acting on the emperor's orders, came to create merit, producing ten copies of the complete scriptures and over two hundred statues adorned with silk and jewels, also seeking Dharma Master Xuanzang's instructions. Every evening, over a hundred disciples in the temple would come to request teachings, filling the corridors and verandas, and Dharma Master Xuanzang would answer them one by one, without omission. Although he was occupied with many affairs, Dharma Master Xuanzang was full of energy and did not feel tired. He also often told the monks about the theories of the sages of the West, the heterodox doctrines of various schools, and his experiences traveling and lecturing in various places when he was young, engaging in high-level discussions and debates without fatigue. His energy and memory were extraordinary, surpassing ordinary people. Furthermore, princes and ministers often came to visit.
禮懺，逢迎誘導，並皆發心，莫不捨其驕華，肅敬稱歎。
二年春正月壬寅，瀛州刺史賈敦賾、蒲州刺史李道裕、谷州刺史杜正倫、恒州刺史蕭銳因朝集在京，公事之暇，相命參法師請受菩薩戒。法師即授之，併爲廣說菩薩行法，勸其事君盡忠，臨下慈愛。群公歡喜，辭去。癸卯各舍凈財，共修書遣使參法師，謝聞戒法。其書曰：「竊聞身非欲食，如來受純陀之供，法無所求，凈名遂善德之請，皆為顯至理之常恒，示凡聖之無二。又是因機以接物，假相而弘道，為之者表重法之誠，受之者為行檀之福，豈曰心緣于彼此，情染于名利者哉！仰惟宿殖德本，非於三四五佛，深達法相，善識一十二部，獨悟真宗，遠尋聖蹟，游崛山之凈土，浴恒水之清流，入深法界，求善知識，收至文于百代之後，探玄旨于千載之前。津樑庶品，不噭不昧，等施一切，無先無後。賾等識蔽二空，業淪三界，猶蠶絲之自纏，如井輪之不息。雖復順教生信，隨緣悟解，頂禮歸依，受持四句，隱身而為宴坐，厭苦而求常樂，而遠滯無明，近昏至理，未能悟佛性之在身，知境界之唯識，心非無取，義涉有無，不能即八邪而入八正，行非道而通佛道。譬涉海而無津，猶面牆而靡見。昨因事隙，遂得參奉，曲蒙接引，授菩薩戒。施以未曾有法，發其
【現代漢語翻譯】 現代漢語譯本：他們禮拜懺悔，以各種方式引導，都發起了菩提心，沒有誰不捨棄驕奢浮華，肅穆恭敬地稱讚佛法。
二年春正月壬寅日，瀛州刺史賈敦賾（瀛州地方長官）、蒲州刺史李道裕（蒲州地方長官）、谷州刺史杜正倫（谷州地方長官）、恒州刺史蕭銳（恒州地方長官）因為進京朝見，在處理公務之餘，相約拜見法師，請求受菩薩戒。法師就為他們授戒，並廣泛地講解菩薩的修行方法，勸勉他們事奉君主要盡忠，對待下屬要慈愛。眾位官員歡喜地告辭離去。癸卯日，他們各自拿出自己的錢財，共同修書派遣使者拜見法師，感謝傳授戒法。書信中寫道：『我聽說身體並非爲了飲食，如來接受純陀（人名）的供養；佛法沒有什麼要求，維摩詰（居士名）應允善德（人名）的請求，都是爲了彰顯至高真理的永恒不變，揭示凡夫與聖人並無差別。這又是根據機緣來接引眾生，藉助外在的表象來弘揚佛道，行佈施的人是爲了表達尊重佛法的誠意，接受佈施的人是爲了修積行善的福報，難道是心執著于彼此的分別，情感沾染于名譽利益嗎！仰慕法師您宿世積累深厚的德行，並非只侍奉過三四五佛，深刻通達佛法的真諦，精通十二部經（佛教經典的總稱），獨自領悟真正的宗旨，遠道尋訪聖人的足跡，遊歷崛山（山名）的清凈之地，沐浴恒河（河流名）的清澈流水，深入廣闊的佛法境界，尋求善知識，收集百代之後的重要文獻，探究千載之前的玄妙旨意。您是普度眾生的橋樑，既不喧囂也不隱晦，平等地施予一切眾生，沒有先後之分。我們這些人被空和無的虛妄所矇蔽，在欲界、色界、無色界這三界中沉淪，就像蠶絲一樣自我纏繞，像水井的轆轤一樣永不停息。雖然也順從教誨而生起信心，隨順因緣而領悟理解，頂禮膜拜，歸依佛法，受持四句偈（佛經中的精要語句），隱居起來靜坐，厭惡痛苦而追求永恒的快樂，但是仍然遠離覺悟，接近愚昧，不能領悟佛性就在自身之中，認識到一切境界都只是內心的顯現，心中並非沒有執取，義理也涉及有和無的爭論，不能從八邪（八種錯誤的見解和行為）轉入八正（八種正確的見解和行為），所行並非正道而能通達佛道。這就像渡海而沒有渡口，面對墻壁而什麼也看不見一樣。昨天因為公務的空閑，才得以拜見法師，蒙受您的慈悲接引，傳授菩薩戒。施予我們從未聽聞的佛法，啓發了我們
【English Translation】 English version: They prostrated in repentance, guided in various ways, all generated the Bodhi mind, and none abandoned their pride and extravagance, reverently praising the Dharma.
In the spring of the second year, on the Renyin day of the first month, Jia Dunze (Prefect of Yingzhou), Li Daoyu (Prefect of Puzhou), Du Zhenglun (Prefect of Guzhou), and Xiao Rui (Prefect of Hengzhou), due to their presence in the capital for court assembly, took the opportunity during their official duties to visit the Dharma Master and request to receive the Bodhisattva precepts. The Dharma Master then bestowed the precepts upon them and extensively explained the practices of a Bodhisattva, exhorting them to be loyal in serving their ruler and compassionate towards their subordinates. The officials joyfully took their leave. On the Guimao day, they each contributed their own wealth and jointly wrote a letter, dispatching a messenger to visit the Dharma Master, expressing their gratitude for the transmission of the precepts. The letter stated: 'I have heard that the body is not for food, yet the Tathagata accepted the offering of Chunda (a person's name); the Dharma has no demands, yet Vimalakirti (a layperson's name) granted the request of Shande (a person's name), all in order to manifest the eternal constancy of the supreme truth and reveal the non-duality of ordinary beings and sages. This is also to receive beings according to their capacity and to propagate the Way through external appearances. Those who give offerings express their sincerity in respecting the Dharma, and those who receive offerings accumulate the merit of performing good deeds. Is it merely that the mind is attached to the distinctions of self and other, and the emotions are tainted by fame and profit? We admire that you, Dharma Master, have accumulated profound virtue from past lives, not only serving three, four, or five Buddhas, deeply understanding the true nature of the Dharma, being proficient in the twelve divisions of scriptures (a general term for Buddhist scriptures), independently realizing the true purpose, traveling far to seek the traces of the sages, visiting the pure land of Mount Jue (a mountain's name), bathing in the clear waters of the Ganges River (a river's name), entering the profound realm of the Dharma, seeking good teachers, collecting important documents from after a hundred generations, and exploring the profound meanings from before a thousand years. You are a bridge for delivering all beings, neither noisy nor obscure, equally bestowing upon all beings, without precedence or subsequence. We are obscured by the illusions of emptiness and non-being, and we are sinking in the three realms of desire, form, and formlessness, like silkworms entangling themselves, like a well's pulley never ceasing. Although we follow the teachings and generate faith, understand and comprehend according to conditions, prostrate and take refuge, uphold the four-line verse (essential verses in Buddhist scriptures), retreat to meditate in seclusion, and detest suffering while seeking eternal happiness, we are still far from enlightenment and close to ignorance, unable to realize that the Buddha-nature is within ourselves, and to know that all realms are merely manifestations of the mind. The mind is not without attachment, and the meaning involves the debate of existence and non-existence, unable to immediately enter the Eightfold Noble Path from the Eight Wrong Paths, and unable to reach the Buddha Way through non-Buddhist practices. It is like crossing the sea without a ferry, or facing a wall and seeing nothing. Yesterday, due to the leisure of official duties, we were able to visit the Dharma Master, and we received your compassionate guidance and were bestowed the Bodhisattva precepts. You bestowed upon us the Dharma that we had never heard before, and inspired our
無上道心，一念破于無邊，四心盡于來際，菩提之種起自塵勞，火中生蓮曷足為喻。始知如來之性即是世間，涅槃之際不殊生死，行於波若便是不行，得彼菩提翻為無得。忽以小機預聞大教，頂受尋思，無量歡喜。然夫檀義攝六，法施為優；尊位有三，師居其一。弘慈利物，雖類日月之無心；仰照懷恩，竊同葵藿之知感。大士聞法捐軀，非所企及，童子見佛奉土，輒敢庶幾。謹送片物表心，具如別疏。所愿照其誠懇，生其福田，受茲微施，隨意所與，使夫墜露添海，將渤澥而俱深；飛塵集岳，與須彌而永固，可久可大，幸甚幸甚。春寒尚重，愿動止休宜。謹遣白書，諸無所具。賈敦賾等和南。」其為朝賢所慕如是。
三年春三月，法師欲于寺端門之陽造石浮圖，安置西域所將經像，其意恐人代不常，經本散失，兼防火難。浮圖量高三十丈，擬顯大國之崇基，為釋迦之故跡。將欲營筑，附表聞奏。 敕使中書舍人李義府報法師云：「師所營塔功大，恐難卒成，宜用磚造。亦不願師辛苦，今已敕大內東宮、掖庭等七宮亡人衣物助師，足得成辦。」於是用磚，仍改就西院。其塔基面各一百四十尺，仿西域制度，不循此舊式也。塔有五級，並相輪、露槃，凡高一百八十尺。層層中心皆有舍利，或一千、二千，凡一萬餘粒
【現代漢語翻譯】 現代漢語譯本： 無上的道心，一念之間便能破除無邊無際的煩惱，四種心（指菩提心、慈悲心、方便心、平等心）在未來的時間裡都能得到圓滿。菩提的種子是從塵世的勞苦中生髮出來的，在火焰中生出蓮花又怎能與之相比呢？開始明白如來的本性就是世間，涅槃的境界與生死並沒有什麼不同，行於般若智慧之中，便是沒有執著地行，得到菩提反而像是沒有得到一樣。我忽然以渺小的根器預先聽聞了偉大的佛法，虔誠地接受並反覆思考，心中充滿了無量的歡喜。然而，佈施的意義在於能夠涵蓋六度（佈施、持戒、忍辱、精進、禪定、智慧），其中法佈施最為殊勝；尊位有三種（佛、法、僧），老師是其中之一。弘揚慈悲以利益眾生，雖然像日月一樣無心，但仰慕並報答恩情，就像葵花向陽一樣懂得感恩。大菩薩聞法后捨棄生命，我無法企及，但小孩子見到佛陀奉獻泥土，我還是敢於效仿的。我謹獻上一點微薄的禮物來表達我的心意，詳細的情況都寫在另外的信里。希望您能體察我的誠懇之心，為我培植福田，接受我這微小的佈施，隨意地給予我教誨，使我這微小的露珠匯入大海，與渤海一同深邃；使我這飛揚的塵土聚集在山嶽之上，與須彌山一同永恒穩固，可以長久可以偉大，真是太幸運了。春天的寒意還很濃重，希望您注意休息和行動。謹此奉上書信，未能一一詳述。賈敦賾等人敬上。
三年春季三月，法師想要在寺院端門的南面建造石質的浮屠（fú tú，即塔），用來安置從西域帶回來的經書和佛像，他的意思是擔心世事變遷無常，經書原本散失，並且防止火災。浮屠預計高三十丈，想要彰顯大國的宏偉基業，爲了紀念釋迦牟尼（Shìjiā Móní）的故跡。將要開始建造的時候，附上奏表上報朝廷。 皇帝敕令中書舍人李義府（Lǐ Yìfǔ）回覆法師說：『您所建造的塔功德很大，恐怕難以最終完成，應該用磚來建造。也不希望您太辛苦，現在已經敕令大內東宮、掖庭等七宮去世的人的衣物來幫助您，足夠完成建造。』於是改用磚來建造，並且改在西院。塔基的每個面各長一百四十尺，仿照西域的制度，不遵循此地的舊式。塔有五層，加上相輪（xiāng lún，塔頂的裝飾）和露槃（lù pán，承托相輪的盤狀物），總共高一百八十尺。每一層的中心都有舍利（shè lì，佛教聖物），有的有一千、二千，總共有一萬多粒。
【English Translation】 English version: The supreme Bodhi mind, in a single thought, can break through boundless afflictions, and the four minds (referring to Bodhi mind, loving-kindness, skillful means, and equanimity) can be perfected in the future. The seed of Bodhi sprouts from the toils of the mundane world; how can a lotus born from fire compare? I have come to understand that the nature of the Tathagata (Rúlái) is none other than the world itself, and the state of Nirvana (Nièpán) is no different from birth and death. To walk in Prajna (Bōrě) wisdom is to walk without attachment, and attaining Bodhi is like attaining nothing at all. I have suddenly, with my small capacity, heard the great teachings, and I reverently accept and contemplate them, filled with immeasurable joy. However, the meaning of Dana (Dānà, giving) encompasses the Six Perfections (giving, morality, patience, diligence, meditation, and wisdom), among which Dharma (teaching) giving is the most excellent. There are three venerable positions (Buddha, Dharma, Sangha), and the teacher is one of them. To promote compassion and benefit beings, although like the sun and moon without intention, to admire and repay kindness is like the sunflower turning to the sun, knowing gratitude. I cannot aspire to the Bodhisattva's (Púsà) self-sacrifice upon hearing the Dharma, but I dare to emulate the child offering dirt to the Buddha. I humbly offer this small gift to express my heart, and the details are in a separate letter. I hope you will perceive my sincerity, cultivate fields of merit for me, accept this humble offering, and freely bestow your teachings upon me, so that my small dewdrop may merge into the ocean, becoming as deep as the Bohai Sea; so that my flying dust may gather upon the mountains, becoming as eternally firm as Mount Sumeru (Xūmí). May it be lasting and great, how fortunate, how fortunate. The spring cold is still heavy, I hope you take care in your movements and rest. I respectfully send this letter, unable to detail everything. Jia Dunze (Jiǎ Dūnzé) and others bow in respect.
In the third month of the third year of the spring season, the Dharma Master (Fǎshī) wished to build a stone stupa (fú tú, pagoda) on the south side of the Duan Gate of the temple, to enshrine the scriptures and images brought from the Western Regions. His intention was to prevent the scriptures from being scattered and lost due to the impermanence of human affairs, and to prevent fire disasters. The stupa was planned to be thirty zhang (丈, a unit of length) in height, to showcase the grand foundation of the great country, and to commemorate the traces of Shakyamuni (Shìjiā Móní). As he was about to begin construction, he attached a memorial to the throne. The emperor ordered the Secretary of the Imperial Secretariat, Li Yifu (Lǐ Yìfǔ), to reply to the Dharma Master, saying: 'The pagoda you are building is of great merit, but it may be difficult to complete. It is advisable to build it with bricks. We also do not wish you to suffer too much. We have now ordered the clothing and belongings of the deceased from the Eastern Palace, the Yeting Palace, and the other seven palaces to assist you, which should be sufficient to complete the construction.' Therefore, bricks were used instead, and the location was changed to the West Courtyard. Each side of the pagoda's base was one hundred and forty chi (尺, a unit of length), modeled after the system of the Western Regions, not following the old style of this place. The pagoda had five levels, plus the Xianglun (xiāng lún, a decorative element on top of the pagoda) and the Lupan (lù pán, a plate-like object supporting the Xianglun), with a total height of one hundred and eighty chi. In the center of each level were Sharira (shè lì, Buddhist relics), some with one thousand, two thousand, totaling more than ten thousand grains.
。上層以石為室。南面有兩碑，載二聖〈三藏聖教序〉、〈記〉，其書即尚書右僕射河南公褚遂良之筆也。
初基塔之日，三藏自述誠愿，略曰：「玄奘自惟薄祐，生不遇佛，復乘微善，預聞像教，儻生末法，何所歸依。又慶少得出家，目睹靈相，幼而慕法，耳屬遺筌。聞說菩薩所修行，思齊如不及；聞說如來所證法，仰止於身心。所以歷尊師授，博問先達。信夫漢夢西感，正教東傳，道阻且長，未能委悉，故有專門競執，多滯二常之宗。黨同嫉異，致乖一味之旨，遂令後學相顧，靡識所歸。是以面鷲山以增哀，慕常啼而假寐，潛祈靈祐，顯恃國威，決志出一生之域，投身入萬死之地。絓是聖蹟之處，備謁遺靈，但有弘法之人，遍尋正說。經一所，悲所見於未見；遇一字，慶所聞于未聞，故以身命余資，繕寫遺闕。既遂誠愿，言歸本朝，幸屬休明，詔許翻譯。 先皇道跨金輪，聲振玉鼓，紹隆象季，允膺付屬，又降發 神衷，親裁三藏之《序》，今上春宮講道，復為述聖之《記》，可謂重光合璧，振彩聯華，渙汗垂七耀之文，鏗鋐韻九成之奏。自東都白馬，西明草堂，傳譯之盛，詎可同日而言者也。但以生靈薄運，共失所天，唯恐三藏梵本，零落忽諸，二聖天文，寂寥無紀，所以敬崇此塔，擬安梵本，又樹豐碑
【現代漢語翻譯】 現代漢語譯本：上層用石頭建造房屋。南面有兩塊石碑，記載著二聖（指唐太宗和唐高宗）所撰寫的《三藏聖教序》（對玄奘翻譯佛經的讚揚）和《記》（對《序》的補充說明），碑上的書法是尚書右僕射河南公褚遂良的手筆。
當初建造佛塔的時候，三藏（指玄奘）親自陳述自己的誠摯願望，大略是這樣說的：『玄奘自認為福報淺薄，生不逢佛，又憑藉微薄的善行，得以聽聞佛法教義。如果生在末法時代，又該歸依何處呢？幸好年少時就出家，親眼見到佛像，從小就仰慕佛法，耳濡目染佛陀的遺教。聽聞菩薩所修行的法門，就想著努力趕上；聽聞如來所證悟的真理，就仰慕並將其付諸身心。因此遍訪名師，廣泛請教前輩。相信漢明帝夢中感應西方，佛法才得以東傳，但道路艱險而漫長，未能完全瞭解佛法的精髓，所以各家學派爭相執著于自己的見解，大多停留在「常」與「斷」二見的宗派之中。結黨營私，排斥異己，導致違背佛法同一真味的宗旨，以致後來的學人互相觀望，不知該歸向何處。因此面對靈鷲山更加悲傷，仰慕常啼菩薩而難以入睡，暗中祈求佛菩薩的保佑，公開依靠國家的威望，決心走出這一生的侷限，投身於萬死一生的境地。凡是佛陀聖蹟所在之處，都一一拜謁，只要有弘揚佛法的人，就四處尋訪正確的說法。見到一部經書，就為以前沒有見到而感到悲傷；遇到一個字，就為以前沒有聽過而感到慶幸，所以用自己的身命和剩餘的資財，繕寫遺漏的經文。既然已經實現了自己的願望，就回到了本朝，幸逢聖明時代，皇帝下詔允許翻譯佛經。先皇（指唐太宗）的功德超越金輪王，聲威震動如玉鼓，繼承和發揚佛法，確實堪當佛的囑託，又親自撰寫了三藏的《序》。當今皇上（指唐高宗）在春宮講習佛法，又為《序》作了《記》，真可謂日月同輝，光彩照人，皇帝的詔書如同七曜般光芒四射，文采鏗鏘有如九成的樂章。自從東漢時期的白馬寺，到唐朝的西明寺草堂，翻譯佛經的盛況，怎麼能同日而語呢？只是因為眾生福薄，共同失去了依靠，唯恐三藏的梵文原本，零落散失，二聖的御製文章，寂寥無聞，所以恭敬地建造這座佛塔，打算安放梵文原本，又樹立高大的石碑。』
【English Translation】 English version: The upper level is built with stone as a chamber. On the south side, there are two steles, bearing the 'Preface to the Sacred Teachings of the Tripiṭaka' and 'Record' written by the Two Sages (referring to Emperor Taizong and Emperor Gaozong of Tang Dynasty), the calligraphy being the work of Chǔ Suiliáng, the Vice Minister of the Ministry of Works, Duke of Henan.
At the initial construction of the pagoda, the Tripiṭaka (referring to Xuanzang) himself expressed his sincere vows, roughly saying: 'Xuanzang considers himself to have meager blessings, born not encountering the Buddha, and relying on slight good deeds, he is able to hear the Buddha's teachings. If born in the Dharma-ending Age, where would he turn for refuge? Fortunately, he renounced the world at a young age, personally witnessing the sacred images, and from childhood admired the Dharma, his ears and eyes familiar with the Buddha's teachings. Hearing about the practices of the Bodhisattvas, he thinks of emulating them as if unable to catch up; hearing about the Dharma realized by the Tathāgata, he admires and applies it to his body and mind. Therefore, he visited respected teachers and widely consulted senior scholars. Believing that Emperor Ming of Han Dynasty dreamed of the West, and the true teachings were transmitted eastward, but the path was difficult and long, unable to fully understand the essence of the Dharma, so various schools competed to cling to their own views, mostly dwelling on the sects of 'eternalism' and 'annihilationism'. Forming factions and rejecting dissidents, leading to the violation of the principle of the single flavor of the Dharma, so that later scholars look at each other, not knowing where to turn. Therefore, facing Vulture Peak, he feels even more sorrowful, longing for Sadāprarudita Bodhisattva and unable to sleep, secretly praying for the blessings of the spirits, openly relying on the power of the country, determined to step out of the limitations of this life, throwing himself into a place of ten thousand deaths and one survival. Wherever there are traces of the Buddha's sacred sites, he visits them one by one, and wherever there are people propagating the Dharma, he seeks out the correct teachings. Seeing a scripture, he is saddened by what he had not seen before; encountering a word, he rejoices in what he had not heard before, so he uses his life and remaining resources to copy the missing texts. Now that he has fulfilled his wishes, he returns to the imperial court, fortunately meeting a wise and enlightened era, and the emperor issued an edict allowing the translation of the scriptures. The late emperor (referring to Emperor Taizong) surpassed the Cakravartin King in merit, his reputation shook like a jade drum, inheriting and promoting the Dharma, truly worthy of the Buddha's entrustment, and personally wrote the 'Preface' to the Tripiṭaka's works. The current emperor (referring to Emperor Gaozong) lectures on the Dharma in the spring palace, and wrote the 'Record' to the 'Preface', truly a combination of brilliance, shining brightly, the emperor's edict like the radiance of the seven luminaries, the literary style resounding like the music of the Nine Perfections. From the White Horse Temple in the Eastern Capital to the thatched hall of Ximing Temple in the Tang Dynasty, the flourishing of scripture translation cannot be compared on the same day. It is only because the living beings have thin blessings, and have jointly lost their reliance, fearing that the Tripiṭaka's Sanskrit originals will be scattered and lost, and the imperial writings of the Two Sages will be lonely and unheard of, so they respectfully built this pagoda, intending to place the Sanskrit originals, and erect a tall stele.'
，鐫斯《序》、《記》，庶使巍峨永劫，愿千佛同觀，氛氳聖蹟，與二儀齊固。」時三藏親負簣畚，擔運磚石，首尾二週，功業斯畢。
夏五月乙卯，中印度國摩訶菩提寺大德智光、慧天等致書於法師。智光于大、小乘及彼外書、四韋陀、五明論等莫不洞達，即戒賢法師門人之上首，五印度學者咸共宗焉。慧天于小乘十八部該綜明練，匠誘之德亦彼所推重，法師游西域日常共切磋。彼雖半教有功，然未措心於《方等》，為其執守偏見，法師恒詆訶。曲女城法集之時，又深折挫，彼亦愧伏。自別之後，欽佇弗忘，乃使同寺沙門法長將書，並赍讚頌及㲲兩端，揄揚之心甚厚。其書曰：「微妙吉祥世尊金剛座所摩訶菩提寺諸多聞眾所共圍繞上座慧天，致書摩訶支那國於無量經律論妙盡精微木叉阿遮利耶：敬問無量，少病少惱。我慧天苾芻今造佛大神變讚頌及諸經論比量智等，今附苾芻法長將往，此無量多聞老大德阿遮利耶智光亦同前致問，鄔波索迦日授稽首和南。今共寄白㲲一雙，示不空心，路遠莫怪其少，愿領。彼須經論，錄名附來，當爲抄送木叉阿遮利耶，愿知。」其為遠賢所慕如此。
五年春二月，法長辭還，又索報書。法師答，並信物。其書同文錄奏，然後將付使人。其詞曰：
「大唐國苾芻玄
【現代漢語翻譯】 ，鐫斯《序》、《記》，庶使巍峨永劫，愿千佛同觀，氛氳聖蹟，與二儀齊固。』當時三藏法師親自揹著土筐，挑運磚石，從頭到尾，歷時兩年，才將這項功業完成。 夏五月乙卯，中印度國摩訶菩提寺（Mahabodhi Temple）的大德智光、慧天等給法師寫信。智光對於大乘、小乘以及其他外道書籍、《四韋陀》（Four Vedas）、《五明論》（Five Vidyas）等無不精通，是戒賢法師（Śīlabhadra）門下的首座弟子，五印度的學者都共同尊崇他。慧天對於小乘十八部經典全部通曉明練，他誘導後學的德行也被人們所推重，法師在西域遊歷時經常和他互相切磋。他們雖然在弘揚一半的教義上有所貢獻，但是沒有用心研究《方等經》（Vaipulya Sutra），因為他們執守偏見，法師經常批評他們。在曲女城（Kanyakubja）法會的時候，又深深地折服了他們，他們也感到慚愧順服。自從分別之後，一直欽佩思念，於是派遣同寺的沙門法長送去書信，並帶去讚頌詩和兩端㲲，揄揚讚美的心情非常深厚。信中說：『微妙吉祥世尊金剛座（Vajrasana）所摩訶菩提寺諸多聞眾所共同圍繞的上座慧天，致書給摩訶支那國（Mahachina）對於無量經律論妙義精通透徹的木叉阿遮利耶（Moksha Acarya）：恭敬地問候您，希望您少病少惱。我慧天苾芻（Bhikkhu）現在創作了佛大神變讚頌以及諸經論比量智等，現在委託苾芻法長帶去，這位無量多聞老大德阿遮利耶智光也一同向前致問，鄔波索迦（Upasaka）日授稽首和南。現在共同寄去白㲲一雙，表示我們不空的心意，路途遙遠不要怪東西太少，希望您收下。您如果需要什麼經論，請列出名字附在回信中，我們當爲您抄送給木叉阿遮利耶，希望您知道。』他們被遠方的賢者所仰慕就是這樣。 五年春二月，法長辭別返回，又索要回信。法師寫了回信，並附上信物。回信的文書一同記錄下來奏報朝廷，然後才交給使者。回信的詞句是： 『大唐國苾芻（Bhikkhu）玄
【English Translation】 『He engraved a 『Preface』 and a 『Record』 so that the magnificent structure would last forever, wishing that a thousand Buddhas would witness the fragrant sacred site, as firm as heaven and earth.』 At that time, the Tripiṭaka Master personally carried baskets and transported bricks and stones, completing the work in two years from beginning to end. In the fifth month of summer, on the day of Yi-mao, the virtuous Zhiguang and Huitian of the Mahabodhi Temple in Central India sent a letter to the Master. Zhiguang was thoroughly versed in Mahayana, Hinayana, other heretical books, the Four Vedas, and the Five Vidyas. He was the foremost disciple of Master Śīlabhadra, and scholars in the five regions of India revered him. Huitian was thoroughly versed in all eighteen schools of Hinayana. His virtue in guiding students was also highly esteemed. The Master often discussed with him during his travels in the Western Regions. Although they had contributed to half of the teachings, they had not devoted themselves to the Vaipulya Sutra because they held onto biased views, and the Master often criticized them. During the Dharma assembly in Kanyakubja, they were deeply humbled, and they felt ashamed and submitted. Since their separation, they had been admiring and longing for him, so they sent the Shramana Fachang of the same temple with a letter, along with praises and two bolts of wool, expressing their admiration. The letter said: 『Huitian, the elder surrounded by many learned monks at the Mahabodhi Temple at the Vajrasana of the subtle and auspicious World-Honored One, writes to Moksha Acarya of Mahachina, who is thoroughly versed in the profound meanings of countless Sutras, Vinayas, and Shastras: Respectfully inquire about your well-being, hoping you are free from illness and affliction. I, the Bhikkhu Huitian, have now composed praises of the Buddha's great miracles and the comparative wisdom of various Sutras and Shastras, etc., and now entrust them to the Bhikkhu Fachang to bring to you. The greatly learned and virtuous elder Acarya Zhiguang also sends his greetings, and the Upasaka Rishou bows his head in reverence. We are jointly sending a pair of white wool bolts to show our sincere hearts. Please do not mind that they are few due to the long distance. If you need any Sutras or Shastras, please list their names and attach them to your reply, and we will copy them for you to Moksha Acarya, please be aware.』 This is how they were admired by distant sages. In the second month of the fifth year, Fachang bid farewell and returned, also requesting a reply. The Master replied with a letter and gifts. The letter was recorded and presented to the court before being handed over to the messenger. The words of the letter were: 『The Bhikkhu Xuan of the Great Tang Kingdom
奘謹修書中印度摩揭陀國三藏智光法師座前。目一辭違，俄十餘載。境域遐遠，音徽莫聞。思戀之情，每增延結。彼苾芻法長至，蒙問，並承起居康勝，豁然目朗，若睹尊顏。踴躍之懷，筆墨難述。節候漸暖，不審信后何如？又往年使還，承正法藏大法師無常，奉問摧割，不能已已。嗚呼！可謂苦海舟沈，天人眼滅，遷奪之痛，何期速歟！惟正法藏植慶曩晨，樹功長劫，故得挺沖和之茂質，標懿杰之宏才，嗣德聖天，繼輝龍猛，重然智炬，再立法幢。撲炎火于邪山，塞洪流於倒海，策疲徒于寶所，示迷眾于大方，蕩蕩焉，巍巍焉，實法門之棟干也。又如三乘半滿之教，異道斷常之書，莫不韞綜胸懷，貫練心府。文槃節而克暢，理隱昧而必彰，故使內外歸依，為印度之宗袖。加以恂恂善誘，曉夜不疲，衢樽自盈，酌而不竭。玄奘昔因問道，得預參承，並荷指誨，雖曰庸愚，頗亦蓬依麻直。及辭還本邑，囑累尤深，慇勤之言，今猶在耳。方冀保安眉壽，式贊玄風，豈謂一朝奄歸萬古，追惟永往，彌不可任。伏惟法師夙承雅訓，早升堂室，攀戀之情當難可處，奈何奈何。有為法爾，當可奈何，愿自裁抑。昔大覺潛暉，迦葉紹宣洪業；商那遷化，鞠多闡其嘉猷。今法將歸真，法師次任其事，唯愿清詞妙辯，共四海而恒流，福智
莊嚴，與五山而永久。玄奘所將經論，已翻《瑜伽師地論》等大小三十餘部，其《俱舍》、《順正理》，見譯未周，今年必了。即日大唐天子聖躬萬福，率土安寧，以輪王之慈，敷法王之化，所出經論，並蒙神筆制序，令所司抄寫，國內流行，爰至鄰邦亦俱遵習。雖居像運之末，而法教光華，邕邕穆穆，亦不異室羅筏誓多林之化也，伏願照知。又前渡信渡河失經一馱，今錄名如后，有信請為附來。並有片物供養，愿垂納受。路遠不得多，莫嫌鮮薄。玄奘和南。」又答慧天法師書曰：
「大唐國苾芻玄奘謹致書摩訶菩提寺三藏慧天法師足下。乖別稍久，企仰唯深。音寄不通，莫慰傾渴。彼苾芻法長至，辱書敬承休豫，用增欣悅。又領白㲲兩端、讚頌一夾，來意既厚，寡德愧以無當，悚息悚息。節氣漸和，不知信后體何如也？想融心百家之論，遷慮九部之經，建正法幢，引歸宗之客，擊克勝鼓，挫鍱腹之賓，頡頏王侯之前，抑揚英俊之上，故多歡適也。玄奘庸弊，氣力已衰，又加念德欽仁，唯豐勞積。昔因遊方在彼，遇矚光儀。曲女城會，又親交論。當對諸王及百千徒眾，定其深淺。此立大乘之旨，彼豎半教之宗，往復之間，詞氣不無高下。務存正理，靡護人情，以此遞生凌觸。罷席之後，尋已豁然。今來使猶傳法
師寄申謝悔，何懷固之甚也。法師學富詞清，志堅操遠，阿耨達水無以比其波瀾，凈末尼珠不足方其曒潔，後進儀表，屬在高人，愿勖良規，闡揚正法。至如理周言極，無越大乘，意恨法師未為深信，所謂耽玩羊鹿，棄彼白牛，賞愛水精，舍頗胝寶，明明大德，何此惑之滯歟？又坯器之身，浮促難守，宜早發大心，莊嚴正見。勿使臨終，方致嗟悔。今使還國，謹此代誠，並附片物，蓋欲示酬來意，未是盡其深心也。愿知。前還日渡信渡河，失經一馱，今錄名如別，請為附來。余不能委述。苾芻玄奘謹呈。」
大唐大慈恩寺三藏法師傳卷第七 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第八
沙門慧立本 釋彥悰箋
起永徽六年夏五月譯《理門論》終顯慶元年春三月 百官謝示御製寺碑文
六年夏五月庚午，法師以正譯之餘，又譯《理門論》。又先於弘福寺譯《因明論》。此二論各一卷，大明立破方軌，現比量門，譯寮僧伍競造文疏。時譯經僧棲玄將其論示尚藥奉御呂才，才遂更張衢術，指其長短，作《因明註解立破義圖》，序曰：
「蓋聞一消一息，範圍天地之儀，大哉至哉，變通爻畫之紀。理則未弘于方外，事乃猶拘於
【現代漢語翻譯】 現代漢語譯本： 師寄申謝悔，這是表達了深深的歉意和遺憾，不知是什麼原因讓您如此固執己見。法師您學識淵博，文辭清麗，志向堅定，品行高遠，阿耨達水（Anavatapta，無熱惱池，象徵清凈）也無法比擬您的波瀾壯闊，凈末尼珠（Cintamani，如意寶珠，象徵純潔）也不足以形容您的明亮潔凈。您是後輩學人的榜樣，我們都仰仗您這樣的高人，希望您能勉勵我們，給予良好的教導，弘揚正法。至於道理的周全和言辭的精闢，沒有能超過大乘佛法的。我遺憾的是法師您似乎還沒有完全深信大乘佛法，這就像貪戀羊車鹿車（聲聞、緣覺二乘，比喻小乘），而拋棄了白牛車（大乘），欣賞水精（水晶），而捨棄了頗胝寶（Sphatika，白色寶石，比喻珍貴之物）。您如此賢明，為何會如此迷惑呢？而且我們這如瓦器般脆弱的身體，生命短暫難以長久，應該及早發起大愿，樹立正確的見解。不要等到臨終時，才後悔莫及。現在派人回國，謹以此表達我的誠意，並附上一些小禮物，只是爲了表示對您來信的迴應，並非完全表達我內心的真實想法。希望您能理解。之前回國的人在渡信渡河時，丟失了一馱經書，現在將經書的名稱記錄在另一張紙上，請您幫忙找回。其餘的我就不一一詳述了。苾芻玄奘（Bhiksu Xuanzang，唐玄奘法師）謹呈。
大唐大慈恩寺三藏法師傳卷第七 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第八
沙門慧立本 釋彥悰箋
起永徽六年夏五月譯《理門論》（Nyaya-mukha-sastra，佛教邏輯學著作）終顯慶元年春三月 百官謝示御製寺碑文
六年夏五月庚午，法師在翻譯正經之餘，又翻譯了《理門論》。之前還在弘福寺翻譯了《因明論》（Hetu-vidya-sastra，古印度邏輯學著作）。這兩部論著各一卷，闡明了建立和駁斥論點的規範，現量和比量的途徑，翻譯團隊的僧人們爭相撰寫註釋。當時譯經僧棲玄將他的論著給尚藥奉御呂才看，呂才於是改變了占卜之術，指出其中的優缺點，寫了《因明註解立破義圖》，序中說：
『聽說一消一息，都包含著天地的規律，偉大啊，變通爻畫的記載。道理還沒有在世俗之外弘揚，事情仍然侷限於...
【English Translation】 English version: The master sent a letter expressing apology and regret, wondering what makes you so persistent in your views. Venerable Dharma Master, you are learned and eloquent, with firm aspirations and lofty conduct. Anavatapta (Anavatapta, a lake in Buddhist cosmology, symbolizing purity) cannot compare to your vastness, and Cintamani (Cintamani, a wish-fulfilling jewel, symbolizing purity) is not enough to describe your brilliance and purity. You are a role model for later generations, and we rely on eminent figures like you. I hope you will encourage us, provide good guidance, and propagate the true Dharma. As for the comprehensiveness of reasoning and the precision of words, nothing surpasses the Mahayana (Mahayana, the Great Vehicle) Buddhism. What I regret is that you, Dharma Master, do not seem to have fully believed in Mahayana. This is like indulging in the sheep and deer carts (Sravaka and Pratyekabuddha vehicles, symbolizing the Lesser Vehicle), while abandoning the white ox cart (Mahayana), appreciating crystal, while abandoning Sphatika (Sphatika, a white gem, symbolizing preciousness). You are so wise, why are you so confused? Moreover, our bodies, as fragile as earthenware, are short-lived and difficult to maintain. We should develop great aspirations early and establish correct views. Do not wait until the end of life to regret it. Now I am sending someone back to the country, and I hereby express my sincerity, and attach some small gifts, just to show my response to your letter, not to fully express my true thoughts. I hope you understand. Previously, when the person returning to the country crossed the Xindu River, he lost a load of scriptures. Now I have recorded the names of the scriptures on another piece of paper, please help me retrieve them. I will not describe the rest in detail. Bhiksu Xuanzang (Bhiksu Xuanzang, Tang Xuanzang) respectfully presents.
The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty, Volume 7 Tripitaka, Volume 50, No. 2053, The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty
The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty, Volume 8
Compiled by the Monk Huili, Annotated by Shi Yanzong
Started translating the Nyaya-mukha-sastra (Nyaya-mukha-sastra, a work on Buddhist logic) in the fifth month of summer in the sixth year of Yonghui and finished in the third month of spring in the first year of Xianqing. All officials thanked for the imperial inscription on the temple stele.
In the fifth month of summer in the sixth year, Gengwu, the Dharma Master, in addition to translating the main scriptures, also translated the Nyaya-mukha-sastra. He had previously translated the Hetu-vidya-sastra (Hetu-vidya-sastra, an ancient Indian work on logic) at Hongfu Temple. These two treatises each have one volume, clarifying the norms for establishing and refuting arguments, and the paths of perception and inference. The monks in the translation team competed to write commentaries. At that time, the translating monk Qixuan showed his treatise to Shangyao Fengyu Lu Cai, who then changed the divination techniques, pointed out the advantages and disadvantages, and wrote 'Illustrated Explanation of the Establishment and Refutation of Meaning in Hetu-vidya', with a preface saying:
'It is said that one ebb and one flow contain the laws of heaven and earth, great indeed, the records of changing trigrams. The principles have not yet been promoted outside the secular world, and things are still confined to...'
域中。推渾元而莫知，窮陰陽而不測。豈聞象系之表，猶開八正之門，形器之先，更弘二智之教者也。故能運空有而雙照，冥真俗而兩夷，泛六度于愛河，駕三車於火宅。是知法王法力，超群生而自在，自覺覺人，摧眾魔而獨悟，業運將啟，乃雷震而電耀，化緣斯極，亦火滅而薪盡。觀其應跡，若有去來，察此真常，本無生住。但以弘濟之道，有緣斯應，天祚明德，無遠不臻，是以萌蒂疇昔，神光聊見於曩時，祥瑞有歸，凈土咸款于茲日。伏惟 皇唐之有天下也，運金輪而臨四有，握璇極而撫萬方，耀慧日於六天，蒸法雲於十地，西越流沙，遂荒妙樂之域，東漸于海，掩有歡喜之都。振聲教於無邊，通車書于有頂，遂使百億須彌既咸頒于望祑，三千法界亦共沐于皇風。故令五方印度改荒服於藁街，十八韋陀譯梵文于秘府。乃有三藏玄奘法師者，所謂當今之能仁也。聰慧夙成，該覽宏贍，德行純粹，律業翹勤，實三寶之棟樑，四眾之綱紀者也。每以釋教東遷，為日已久，或恐邪正雜擾，水乳不分，若不稽實相於迦維，驗真文于摩竭，何以成決定之藏，為畢竟之宗者乎。幸逢二儀交泰，四海無塵，遂得拂衣玄漠，振錫蔥嶺，不由味于[葋-月+酉]醬，直路夷通，豈藉佩于杜衡，遙途近易。於是窮河源於西域，涉恒水于東
【現代漢語翻譯】 現代漢語譯本： 在領域之中，推究渾元之氣卻無法知曉其源頭，窮盡陰陽的變化也無法測度其深淺。難道聽說過在有形之象的界限之外，還開啟著通往八正道的門徑，在有形之器的產生之前，更有弘揚二智（般若智慧和方便智慧）的教法嗎？因此，能夠運用空和有而同時觀照，調和真諦和俗諦而使兩者平等，在愛慾之河中普度六度，在充滿煩惱的火宅中駕馭三車（羊車、鹿車、牛車，比喻不同層次的教法）。由此可知，法王（佛）的法力，超越眾生而自在無礙，自覺覺他，摧毀眾多魔障而獨自覺悟。事業的執行即將開啟，猶如雷霆震動、閃電耀眼；教化的因緣已經完滿，也像火焰熄滅、薪柴燒盡。觀察他的應化事蹟，好像有來有去；體察這真常之性，本來沒有生滅住異。只是因為弘揚救濟的道路，有緣分就會應現，上天賜予光明的德行，無論多遠都會到達。因此，在萌芽初現的往昔，神聖的光芒稍微顯現於過去；吉祥的徵兆有所歸屬，清凈的佛土都歸向於今日。恭敬地想到皇唐擁有天下，運轉金輪而君臨四海，掌握北極星而安撫四方，在六道眾生中照耀智慧的太陽，在十地菩薩處蒸騰法雨，向西越過流沙，開闢荒蕪而美妙的極樂世界，向東到達海邊，覆蓋擁有歡樂的都城。在無邊無際之處傳播聲教，使交通和文字通行於最高處，於是使得百億須彌山都普遍地瞻仰皇上的威儀，三千大千世界也共同沐浴在皇上的恩澤之中。所以使得五方印度改變了荒遠地區的服飾習俗，十八部吠陀經被翻譯成梵文收藏在秘府之中。於是有了三藏法師玄奘，他就是當今的能仁（釋迦牟尼佛）。他從小就聰明智慧，廣泛閱讀，學識淵博，德行純潔，嚴守戒律，勤奮努力，實在是佛法僧三寶的棟樑，四眾弟子的綱紀。他常常認為佛教東傳，時間已經很久了，或許會擔心邪說和正法混雜，像水和乳一樣難以分辨，如果不考察迦毗羅衛國的真實情況，驗證摩揭陀國的真實經文，怎麼能夠成就決定的法藏，成為究竟的宗派呢？幸運地遇到天地交泰，四海沒有塵埃，於是得以拂去衣袖，前往玄妙的沙漠，搖動錫杖，翻越蔥嶺，不用品嚐葋醬的味道，道路平坦暢通，哪裡需要佩戴杜衡，遙遠的路途變得近而易行。於是他在西域探尋河流的源頭，在東方涉過恒河。
【English Translation】 English version: Within the realm, probing the primordial energy yet unable to know its source, exhausting the transformations of yin and yang yet unable to fathom its depths. Have we heard that beyond the realm of tangible forms, there also opens the gateway to the Eightfold Path, and before the arising of tangible objects, there is even the teaching that propagates the Two Wisdoms (Prajna wisdom and expedient wisdom)? Therefore, one is able to simultaneously illuminate emptiness and existence, harmonize truth and convention, and make both equal, universally ferry across the river of desire with the Six Perfections, and steer the Three Vehicles (sheep cart, deer cart, ox cart, metaphors for different levels of teachings) in the burning house filled with afflictions. From this, it can be known that the Dharma King's (Buddha's) Dharma power transcends all beings and is free and unhindered, self-aware and enlightening others, destroying numerous demonic obstacles and awakening alone. The operation of the enterprise is about to begin, like thunder shaking and lightning flashing; the karmic conditions for transformation have been fulfilled, also like the flame extinguished and the firewood burned out. Observing his manifested traces, it seems as if there is coming and going; examining this true and constant nature, there is originally no birth, dwelling, change, or extinction. It is only because the path of propagating salvation, there will be a response if there is affinity, and Heaven bestows bright virtue, no matter how far it will reach. Therefore, in the past when the bud first appeared, the divine light slightly manifested in the past; auspicious omens have a destination, and the pure land all turns to this day. Respectfully thinking of the Great Tang possessing the world, turning the golden wheel and reigning over the four seas, grasping the North Star and pacifying all directions, shining the sun of wisdom among the six realms of beings, and steaming the rain of Dharma in the ten grounds of Bodhisattvas, crossing the flowing sands to the west, opening up the desolate and wonderful Land of Ultimate Bliss, reaching the seaside to the east, covering the joyful capital. Spreading the voice of teaching in the boundless, making transportation and writing accessible to the highest point, thus making hundreds of millions of Mount Sumeru universally admire the emperor's majesty, and the three thousand great thousand worlds also bathe together in the emperor's grace. Therefore, the five directions of India changed the customs of the remote areas, and the eighteen Vedas were translated into Sanskrit and collected in the secret palace. Then there was the Tripitaka Master Xuanzang, who is the present-day Sakyamuni. He was intelligent and wise from childhood, widely read, knowledgeable, virtuous, pure, strictly disciplined, diligent, and hardworking, truly the pillar of the Three Jewels of Buddhism, Dharma, and Sangha, and the discipline of the fourfold assembly of disciples. He often thought that the eastward transmission of Buddhism has been a long time, and perhaps he was worried that heresies and the right Dharma would be mixed, like water and milk, difficult to distinguish, if he did not investigate the true situation of Kapilavastu, and verify the true texts of Magadha, how could he achieve the determined Dharma treasury and become the ultimate sect? Fortunately, he encountered the harmony of heaven and earth, and the four seas were without dust, so he was able to brush off his sleeves and go to the mysterious desert, shake his tin staff and cross the Pamir Mountains, without tasting the flavor of [葋-月+酉] sauce, the road was smooth and unobstructed, where did he need to wear Du Heng, the distant journey became near and easy. So he explored the source of the river in the Western Regions, and crossed the Ganges River in the East.
維，采貝葉于鷲山，窺金文于鶴樹。所歷諸國百有餘都，所獲經論向七百部，並傳以藩驲，聿歸上京，因得面奉聖顏，對揚宗極。此《因明論》者，即是三藏所獲梵本之內之一部也。理則包括於三乘，事乃牢籠于百法，研機空有之際，發揮內外之宗，雖詞約而理弘，實文微而義顯。學之者當生不能窺其奧，游之者數載未足測其源。以其眾妙之門，是以先事翻譯。其有神泰法師、靖邁法師、明覺法師等，並以神機昭晢，志業兼該，博習群經，多所通悟，皆蒙別 敕，追赴法筵，遂得函丈請益，執卷承旨。三藏既善宣法要，妙盡幽深，泰法師等是以各錄所聞，為之義疏。詮表既定，方擬流通，無緣之徒多未聞見。復有棲玄法師者，乃是才之幼少之舊也。昔棲遁于嵩岳，嘗抂步于山門，既筮仕于上京，猶曲眷于窮巷。自蒙修攝，三十餘年，切思之誠，二難俱盡。然法師節操精潔，戒行冰霜，學既照達於一乘，身乃拘局於十誦。才既睹其清苦，時以開遮拆之。但以內外不同，行已各異，言戲之間，是非鋒起。師乃從容謂才曰：『檀越復研味於六經，探賾于百氏，推陰陽之愆伏，察律呂之忽微。又聞生平未見《太玄》，詔問須臾即解，由來不窺象戲，試造旬日覆成。以此有限之心，逢事即欲穿鑿，但以佛法玄妙量，謂未與彼同，
雖復強學推尋，恐非措心之所，何因今將內論翻用見譏者乎？』法師后逢《因明》創行，義趣幽隱，是以先寫一通，故將見遺。仍附書云：『此論極難，深究玄妙，比有聰明博識，聽之多不能解，今若復能通之，可謂內外俱悉矣。』其論既近至中夏，才實未之前聞，恥于被試不知，復為強加披閱。於是依極成而探深義，憑比量而求微旨，反覆再三，薄識宗趣。后復借得諸法師等三家義疏，更加究習，然以諸法師等雖復序致泉富，文理會通，既以執見參差，所說自相矛楯。義既同稟三藏，豈合更開二門，但由釁發蕭牆，故容外侮𨶳測。然佛以一音演說，亦許隨類各解，何必獨簡白衣，不為眾生之例？才以公務之餘輒為斯注，至於三法師等所說，善者因而成之，其有疑者，立而破之，分為上、中、下三卷，號曰《立破註解》。其間墨書者即是論之本文，其朱書注者以存師等舊說，其下墨書注者，是才今之新撰，用決師等前義，凡有四十餘條，自鄶已下，猶未具錄。至於文理隱伏稍難見者，仍畫為《義圖》，共相比挍，仍更別撰一方丈圖，獨存才之近注。論既外無人解，無處道聽途說，若言生而知之，固非才之望也。然以學無再請，尚曰傳燈，聞一知十，方稱殆庶。況乎生平不見，率爾輒事含毫，今既不由師資，註解能無紕
紊？竊聞雪山夜叉說生滅法，丘井野獸嘆未曾有，茍令所言合理，尚得天仙歸敬，才之所注庶幾于茲。法師等若能忘狐鬼之微陋，思句味之可尊，擇善而從，不簡真俗，此則如來之道不墜于地，弘之者眾，何常之有。必以心未忘於人我，義不察於是非，才亦扣其兩端，猶擬質之三藏。」
秋七月己巳，譯經沙門慧立聞而慜之，因致書於左僕射燕國於公論其利害曰：「立聞諸佛之立教也，文言奧遠，旨義幽深，等圓穹之廓寥，類滄波之浩汗。談真如之性相，居十地而尚迷，說小草之因緣，處無生其猶昧。況有縈纏八邪之網，沉淪四倒之流，而欲窺究宗因，辯其同異者，無乃妄哉。竊見大慈恩寺翻譯法師，慧基早樹，智力夙成，行潔圭璋，操逾松杞，遂能躬游聖域，詢稟微言，總三藏於胸懷，包四含于掌握，嗣清徽于曩哲，扇遺範于當今，實季俗之舟航，信緇林之龜鏡者也。所翻聖教已三百餘軸，中有小論，題曰《因明》，詮論難之旨歸，序折邪之軌式，雖未為玄門之要妙，然亦非造次之所知也。近聞尚藥呂奉御以常人之資，竊眾師之說，造《因明圖》，釋宗因義。不能精悟，好起異端，茍覓聲譽，妄為穿鑿，排眾德之正說，任我慢之偏心，媒炫公卿之前，囂喧閭巷之側，不慚顏厚，靡倦神勞，再歷炎涼，情猶未已
【現代漢語翻譯】 現代漢語譯本：
紊（音wěn）？我私下聽說雪山夜叉講說生滅之法，丘陵井邊的野獸都驚歎前所未有。如果他所說的合乎道理，尚且能得到天仙的歸順敬佩，那麼才智的投入大概就在於此了。法師們如果能夠忘記狐鬼的微小鄙陋，思考言辭的意味值得尊重，選擇好的就聽從，不分簡陋或精深，那麼如來的道就不會墜落於地，弘揚它的人就多了，又有什麼常例可循呢？如果一定要心懷人我的分別，義理上不能明辨是非，才智也只停留在事物的兩端，還想用它來質疑三藏經典，那就太不自量力了。
秋季七月己巳日，譯經沙門慧立聽聞此事後感到憂慮，於是寫信給左僕射燕國公，論述其中的利害關係，說：『我聽說諸佛創立教義，文辭深奧遙遠，旨意幽深，如同廣闊的蒼穹，浩瀚的滄海。談論真如的體性和現象，即使是十地菩薩也還迷惑不解；講述小草的因緣，即使處於無生境界也還不明瞭。更何況那些被八邪之網纏繞，沉溺於四顛倒之流的人，想要窺探究竟宗因，辨別其中的同異，豈不是太荒謬了嗎？我看到大慈恩寺的翻譯法師，慧基早早就奠定，智慧力量很早就成就，行為純潔如玉，操守超過鬆柏，於是能夠親自遊歷聖地，請教微妙的言論，將三藏經典總攬于胸懷，將四含義理掌握在手中，繼承前代賢哲的美好品德，在當今弘揚遺留的規範，實在是末世的舟船，僧團的模範。』所翻譯的聖教已經有三百多卷，其中有一部小論，題目叫做《因明》，闡釋辯論的宗旨歸宿，敘述駁斥邪說的規則模式，即使不是玄門的最重要的奧妙，也不是隨便就能理解的。最近聽說尚藥呂奉御以普通人的資質，竊取眾多法師的說法，製造《因明圖》，解釋宗因的含義。不能精通領悟，喜歡創立異端，只想尋求聲譽，胡亂穿鑿附會，排斥眾多賢德的正當說法，放縱我慢的偏頗之心，在公卿面前炫耀，在街頭巷尾喧鬧，不以臉皮厚為恥，不厭倦精神的勞累，經歷了兩個季節，這種情形還沒有停止。
【English Translation】 English version:
What? I have privately heard that the Yaksha of Snow Mountain speaks of the Dharma of arising and ceasing, and the wild beasts by the hills and wells marvel at what has never been. If what he says is reasonable, he would still gain the respect and reverence of the heavenly immortals, so the investment of talent is probably in this. If the Dharma masters can forget the insignificance and meanness of foxes and ghosts, think that the meaning of words is worthy of respect, choose the good and follow it, regardless of simplicity or profundity, then the way of the Tathagata will not fall to the ground, and there will be many who promote it, so what constant rule is there to follow? If one must hold onto the distinction between self and others, and cannot discern right from wrong in principle, and one's talent only stops at the two ends of things, and still wants to use it to question the Tripitaka (three baskets, the collection of Buddhist scriptures), then one is overestimating oneself.
In the seventh month of autumn, on the day of Ji Si, the Shramana (Buddhist monk) Huili, who translated scriptures, felt worried after hearing about this matter, so he wrote a letter to Duke Yu of Yan, the Left Minister, discussing the advantages and disadvantages, saying: 'I have heard that when the Buddhas established the teachings, the words were profound and distant, and the meaning was deep and profound, like the vastness of the dome of the sky, and the vastness of the ocean waves. Talking about the nature and phenomena of Suchness (true nature), even the Bodhisattvas of the Ten Grounds are still confused; explaining the causes and conditions of a small grass, even those in the state of non-birth are still unclear. Moreover, those who are entangled in the net of the Eight Evils and immersed in the stream of the Four Inversions, wanting to explore the ultimate cause and distinguish the similarities and differences, isn't that absurd? I have seen the Dharma masters who translate scriptures at the Great Ci'en Temple, Huiji's foundation was laid early, and his wisdom and strength were achieved early, his conduct is as pure as jade, and his integrity exceeds pine and cypress, so he is able to personally travel to the sacred land, and ask for subtle words, encompassing the Tripitaka (three baskets, the collection of Buddhist scriptures) in his chest, and grasping the Four Agamas (collection of Buddhist scriptures) in his hands, inheriting the fine virtues of the former sages, and promoting the legacy of norms in the present, he is truly the boat of the degenerate age, and the model of the Sangha (Buddhist monastic order).' The sacred teachings that have been translated are already more than three hundred volumes, among which there is a small treatise, titled 'Hetuvidya' (Logic), explaining the purpose and destination of debate, and narrating the rules and patterns of refuting heresies, even if it is not the most important mystery of the Xuanmen (esoteric school), it is not something that can be understood casually. Recently, I heard that Shangyao Lu Fengyu, with the qualifications of an ordinary person, stole the sayings of many Dharma masters, and created the 'Hetuvidya Diagram', explaining the meaning of Zongyin (thesis and reason). Unable to master and comprehend, he likes to create heresies, only wanting to seek reputation, recklessly making wild guesses and interpretations, excluding the proper sayings of many virtuous people, indulging the biased mind of arrogance, flaunting in front of the dukes and ministers, and clamoring in the streets and alleys, not ashamed of his thick skin, not tired of the labor of his spirit, having experienced two seasons, this situation has not stopped.
。然奉御于俗事少閑，遂謂真宗可了，何異鼷鼠見釜灶之堪陟，乃言昆、閬之非難，蛛蝥睹棘林之易羅，亦謂扶桑之可網，不量涯分，何殊此焉。抑又聞之，大音希聲，大辯若訥。所以凈名會理，杜口毗城。尼父德高，恂恂鄉黨。又叔度汪汪之稱，元禮摸揩之譽，亦未聞夸競自媒而獲搢紳之推仰也。」云立致書，其事遂寢。
冬十月丁酉，太常博士柳宣聞其事寢，乃作《歸敬書偈》，以檄譯經僧眾曰：
「稽首諸佛， 愿護神威。 當陳誠請， 罔或尤譏。 沉晦未悟， 圓覺所歸。 久淪愛海， 舟楫攸稀。 異執乖競， 和合是依。 去離取有， 理絕過違。 慢乖八正， 戲入百非。 取捨同辯， 染凈混微。 簡金去礫， 琢玉裨輝。 能仁普鑒， 凝慮研幾。 契誠大道， 孰敢毀誹。 諤諤崇德， 唯唯浸衰。 惟愿留聽， 庶有發揮。 望矜悃悃， 垂誨婓婓。」
《歸敬》曰：「昔能仁示現王宮，假歿雙樹，微言既暢，至理亦弘，剎土蒙攝受之恩，懷生沾昭蘇之惠。自佛樹西蔭，覺影東臨，漢、魏寔為濫觴，符、姚盛其風彩，自是名僧間出，賢達連鑣，慧日長懸，法輪恒馭。開鑿之功始自騰、顯，弘闡之力仍資什、安。別有
【現代漢語翻譯】 現代漢語譯本：然而奉御對世俗之事很少有空閑，就認為真宗很容易理解佛法，這和鼷鼠看見鍋灶就以為可以攀登一樣，於是說崑崙山、閬苑並不難到達；又像蜘蛛看見帶刺的樹林就以為很容易結網，也說可以把扶桑樹用網捕住。不衡量自己的能力，和這些例子有什麼區別呢？我還聽說，『最大的聲音是聽不見的，最善辯的人好像不善於說話』。所以維摩詰（Vimalakirti）領會了真理，在毗耶離城（Vaisali）閉口不言。孔子（尼父）道德高尚，在鄉里之間謙遜恭敬。又有阮叔度（Ruan Shudu）為人寬宏大量的稱讚，陳元禮（Chen Yuanli）善於識別人才的美譽，也沒聽說過他們自我誇耀、自我推薦而獲得朝廷的推崇和仰慕。」云立寫信勸阻，這件事就此作罷。
冬季十月丁酉日，太常博士柳宣聽說這件事停止了，於是作《歸敬書偈》，來曉諭譯經的僧眾說：
『稽首諸佛，愿護神威。當陳誠請，罔或尤譏。沉晦未悟，圓覺所歸。久淪愛海，舟楫攸稀。異執乖競，和合是依。去離取有，理絕過違。慢乖八正，戲入百非。取捨同辯，染凈混微。簡金去礫，琢玉裨輝。能仁普鑒，凝慮研幾。契誠大道，孰敢毀誹。諤諤崇德，唯唯浸衰。惟愿留聽，庶有發揮。望矜悃悃，垂誨婓婓。』
《歸敬書》說：『從前釋迦牟尼佛（能仁）在王宮示現，在雙樹下示現涅槃，精妙的言論已經闡發，最高的道理也已弘揚，所有國土都蒙受了佛的攝受之恩，一切眾生都沾染了佛的光明之惠。自從佛的菩提樹在西方庇廕，覺悟之光向東方照耀，漢朝、魏朝實在是佛法流傳的開端，後秦的符堅、姚興時代佛法最為興盛，從此名僧不斷涌現，賢達之士接連出現，智慧之光長久懸掛，法輪永遠轉動。開鑿佛法道路的功勞開始於騰蘭、竺法顯，弘揚闡述佛法的力量仍然依靠鳩摩羅什、釋道安。還有
【English Translation】 English version: However, Feng Yu had little free time for worldly affairs, and thus thought that the True Sect (Zhenzong) could be easily understood. This was no different from a tiny mouse seeing a pot and stove and thinking it could climb them, so he said that Kunlun Mountain and the Langyuan (mythical garden) were not difficult to reach. It was like a spider seeing a thorny forest and thinking it was easy to spin a web, and also saying that the Fusang tree (mythical tree) could be caught with a net. Not measuring one's own abilities, how is this different from those examples? I have also heard that 'the greatest sound is inaudible, and the greatest eloquence seems like stuttering.' Therefore, Vimalakirti (凈名, Vimalakirti) understood the truth and remained silent in the city of Vaisali (毗城, Vaisali). Confucius (尼父, Nifu) had high moral character and was humble and respectful in his village. Also, there was the praise of Ruan Shudu (叔度, Ruan Shudu) for his generosity and Chen Yuanli's (元禮, Chen Yuanli) reputation for recognizing talent. It has never been heard that they boasted or recommended themselves and gained the court's respect and admiration.' Yun Li wrote a letter to dissuade him, and the matter was thus dropped.
In the winter, on the Dingyou day of the tenth month, Liu Xuan (柳宣), a Taichang Boshi (太常博士), heard that the matter had been dropped, so he composed the 'Returning Respect Book Gatha' (《歸敬書偈》) to proclaim to the sutra-translating monks, saying:
'I bow my head to all the Buddhas, may they protect their divine power. I will present sincere requests, without any blame or criticism. Those who are submerged in darkness and have not awakened, the Perfect Enlightenment is where they should return. Long immersed in the sea of love, boats and oars are scarce. Different views clash and compete, harmony and unity are what we should rely on. To depart from taking and having, reason is cut off and transgressions occur. Arrogance goes against the Eightfold Path, and jesting enters into a hundred wrongs. Taking and rejecting are debated together, and purity and defilement are mixed and subtle. Sifting gold to remove gravel, carving jade to add brilliance. The Benevolent One (能仁, Nengren) universally observes, concentrating thoughts to study the subtle. To be in accord with the Great Path, who would dare to destroy and slander it? Honest criticism cultivates virtue, while uncritical agreement leads to decline. I only hope you will listen, so that there may be some development. I hope you will be merciful to my sincerity, and bestow abundant teachings.'
The 'Returning Respect' (《歸敬》) says: 'In the past, Shakyamuni Buddha (能仁, Nengren) manifested in the royal palace and showed his passing away under the twin Sala trees. The subtle words have already been expounded, and the highest principles have also been propagated. All lands have received the grace of the Buddha's acceptance, and all living beings have been touched by the Buddha's illuminating kindness. Since the Buddha's Bodhi tree provided shade in the West, and the light of enlightenment shone to the East, the Han and Wei dynasties were truly the beginning of the transmission of Buddhism, and the Fu Jian and Yao Xing eras of the Later Qin dynasty were the most prosperous. Since then, famous monks have emerged one after another, and virtuous scholars have appeared in succession. The light of wisdom has been suspended for a long time, and the Dharma wheel has been constantly turning. The merit of opening up the path of the Dharma began with Teng Lan and Zhu Faxian, and the power of propagating and elucidating the Dharma still relies on Kumarajiva and Shi Dao'an. There are also'
單開，遠適羅浮、圖澄，近現趙、魏，粗言圭、角，未可縷陳。莫不辯空有於一乘，論苦集於四諦，假銓明有，終未離於有為，息言明道，方契證於凝寂。猶執玄以求玄，是玄非玄；理因玄以忘玄，玄或是玄。義雖冥會幽途，事理絕於言象，然攝生歸寂，終藉筌蹄，亦既立言，是非鋒起，如彼戰爭，干戈競發，負者屏氣，勝者先鳴。故尚降魔，制諸外道，自非辯才，無畏答難有方，則物輩喧張，我等恥辱。是故專心適道，一意總持，建立法幢，祇椎法鼓，旗鼓既正，則敵者殘摧，法輪既轉，能威不伏。若使望風旗靡，對難含膠，而能闡弘三寶，無有是處。尚藥呂奉御入空有之門，馳正見之路，聞持擬於昔賢，洞微侔于往哲。其詞辯，其義明，其德真，其行著，已沐八解之流，又悟七覺之分，影響成教，若凈名之詣庵園，聞道必求，猶波侖之歸無竭。意在弘宣佛教，立破《因明》之疏。若其是也，必須然其所長；如其非也，理合指其所短。今見僧徒雲集，並是採石他山。朝野俱聞呂君請益，莫不側聽瀉瓶，皆望盪滌掉悔之源，銷屏疑忿之聚。」
有太史令李淳風者，聞而進曰：「仆心懷正路，行屬歸依，以實慧為大覺玄軀，無為是調御法體。然皎日麗天，寔助上玄運用；賢僧闡法，實裨天師妙道。是所信受，是所
安心。但不敢以黃葉為金，山雞成鳳，南郭濫吹，淄澠混流耳。或有異議，豈仆心哉！豈仆心哉！然鶴林已后，歲將二千，正法既遙，末法初踐，玄理郁而不彰，覺道寖將湮落。玄奘法師頭陀法界，遠達迦維，目擊道樹金河，仍睹七處八會，毗城、鷲嶺，身入彼邦，娑羅寶階，仍驗虛實。至如歷覽王舍、檀特、恒河，如斯等輩，未易具言也。加之西域名僧莫不面論般若，東國疑義悉皆質之彼師，毗尼之藏既奉持而不捨，《毗曇》明義亦洞觀而為常，蘇妒路既得之於聲明，耨多羅亦剖斷于疑滯。法無大小，莫不韞之胸懷，理無深淺，悉能決之敏慮。故三藏之名振旦之所推定，摩訶之號乃羅衛之所共稱，名實之際，何可稱道。然呂君學識該博，義理精通，言行樞機，是所詳悉。至於陀羅佛法，稟自生知，無礙辯才，寧由伏習。但以《因明》義隱，所說不同，觸象各得其形，共器飯有異色。呂君既已執情，道俗企望指定。秋霜已降，側聽鐘鳴；法雲既敷，雷震希發。但龍象蹴蹋，非驢所堪，猶緇服壸奧，白衣不踐，脫如龍種抗說，無垢釋疑，則苾芻悉曇，亦優婆能盡。輒附微志，請不為煩。若有滯疑，望咨三藏裁決，以所承稟傳示四眾，則正道克昌，覆障永絕，紹隆三寶，其在茲乎！過此已往，非復所悉。弟子柳宣白。」
庚子，譯經僧明璇答柳博士宣，以《還述頌》言其得失曰：
「于赫大聖， 覺種圓明， 無幽不察， 如響酬聲。 弗資延慶， 孰悟歸誠， 良導可仰， 寔引迷生。 百川邪浪， 一味吞併， 物有取捨， 正匪虧盈。 八邪馳銳， 四句爭名， 飾非鑒是， 抑重為輕。 照日冰散， 投珠水清， 顯允上德， 體道居貞。 縱加譽毀， 未動遺榮， 昂昂令哲， 鬱鬱含情。 俟諸達觀， 定此權衡， 聊申悱悱， 用簡英英。」
《還述》曰：「頃于望表預瞻歸敬之詞，覽其文，煥乎何偉麗也。詳其致，誠哉豈不然歟。悲夫愛海滔天，邪山概日。封人我者顛墜其何已，恃慢結者沉淪而不窮，故六十二見爭蘙薈而自處，九十五道競扶仗以忘歸。如來以本願大悲，亡緣俯應，內圓四智，外顯六通，運十力以伏天魔，飛七辯而摧外道，竭茲愛海，濟稟識於三空，殄彼邪山，驅肖形於八正。指因示果，反本還源，大矣哉悲智妙用，無得而言焉。昔道樹登庸，被聲教於百億，堅林寢跡，振遺烈於三千。自佛日西傾，餘光東照，周感夜明之瑞，漢通宵夢之徴。騰、蘭爇慧炬於前，澄、什嗣傳燈於後。其于譯經弘法，神異濟時，高論降邪，安禪
【現代漢語翻譯】 現代漢語譯本 庚子年，譯經僧明璇回答柳博士宣，用《還述頌》來談論譯經的得失，說道： 『多麼偉大啊，大聖！覺悟的種子圓滿光明，沒有幽暗之處不能察覺，如同回聲應和聲音。不憑藉延慶，誰能領悟歸於真誠？您是值得仰賴的良師，確實引導迷途的眾生。無數邪惡的波浪，都被您以同一真味吞併，萬物有取有舍，正道不會虧損或盈滿。八種邪見銳利奔馳，四句分別爭奪名利，掩飾錯誤，明鑑是非，壓抑重要的，看輕次要的。如同陽光照耀，冰雪消散，投入寶珠，水質清澈，您是顯明而誠信的上德之人，遵循正道，安居貞正。縱然有人加以讚譽或詆譭，也不能動搖您遺留的光榮，您是高昂而聰明的哲人，蘊含著深沉的情感。等待那些通達事理的人，來評定這其中的輕重，姑且陳述我心中鬱結的想法，用以表達我對您的敬意。』 《還述》說：『近來在望表之處，預先瞻仰歸敬的言辭，閱讀您的文章，多麼光彩華麗啊！詳細考察其中的意義，確實是這樣，難道不是嗎？可悲啊，愛慾之海滔天，邪見之山遮蔽太陽。那些執著於人我和事物的人，顛倒墜落何時才能停止？那些依賴傲慢和懈怠的人，沉淪而沒有窮盡。所以六十二種邪見爭相茂盛地生長，各自安身立命，九十五種外道競相扶持，忘記了迴歸正道。如來以本願的廣大慈悲，不捨因緣地應化世間，內在圓滿四智，外在顯現六通，運用十力來降伏天魔，施展七辯來摧毀外道，竭盡愛慾之海，救濟具有稟賦和意識的眾生於三空之中，剷除邪見之山，驅逐虛假的形象於八正道。指明原因，揭示結果，使人反本還源，偉大啊，悲智的妙用，無法用言語來表達。從前佛陀在菩提樹下證悟成道，將佛法的聲教傳播到百億世界，迦葉尊者在雞足山入定，延續了佛陀遺留的偉業於三千大千世界。自從佛日西沉，餘光向東照耀，周昭王感應到夜明珠的祥瑞，漢明帝夢見金人的徵兆。騰、蘭在前點燃智慧的火炬，澄、什在後繼承傳遞佛法的燈火。他們在翻譯佛經、弘揚佛法方面，顯現神通，救濟世人，高深的理論降伏邪說，安靜的禪定』
【English Translation】 English version In the year Gengzi, the sutra-translating monk Mingxuan responded to Dr. Liu Xuan, using the 'Returning and Stating Eulogy' (Huán Shù Sòng) to discuss the merits and demerits of sutra translation, saying: 'Oh, how great is the Great Sage! The seed of enlightenment is perfectly bright, with no darkness that cannot be discerned, like an echo responding to a sound. Without relying on Yan Qing (延慶, possibly a person's name or a place), who can realize returning to sincerity? You are a worthy guide to be admired, truly leading astray beings. Countless evil waves are swallowed by you with the same true taste; all things have their acceptance and rejection, the right path will not be deficient or full. Eight evil views gallop sharply, four sentences compete for fame, concealing errors, discerning right from wrong, suppressing the important, and belittling the secondary. Like the sun shining, ice and snow dissipate; throwing a pearl, the water is clear. You are a manifest and trustworthy person of superior virtue, following the right path, and dwelling in chastity. Even if someone adds praise or slander, it cannot shake the glory you left behind. You are a lofty and intelligent philosopher, containing deep emotions. Waiting for those who understand things to judge the weight of this, I will briefly state my inner thoughts to express my respect for you.' The 'Returning and Stating' (Huán Shù) says: 'Recently, at Wangbiao (望表, possibly a place), I pre-admired the words of returning respect. Reading your article, how brilliant and magnificent it is! Examining its meaning in detail, it is indeed so, is it not? Alas, the sea of love is滔天 (tāotiān, overwhelming), and the mountain of evil covers the sun. Those who cling to self and things, when will their fall stop? Those who rely on arrogance and laziness sink without end. Therefore, sixty-two kinds of evil views compete to grow luxuriantly, each settling down, and ninety-five kinds of heretical paths compete to support each other, forgetting to return to the right path. The Tathagata, with the great compassion of the original vow, responds to the world without abandoning causes, inwardly perfecting the four wisdoms, outwardly manifesting the six supernormal powers, using the ten powers to subdue the heavenly demons, and wielding the seven eloquence to destroy the heretics, exhausting the sea of love, saving beings with endowments and consciousness in the three emptinesses, eradicating the mountain of evil views, and driving away false images in the eightfold noble path. Pointing out the cause and revealing the result, making people return to the origin, great is the wonderful use of compassion and wisdom, which cannot be expressed in words. In the past, the Buddha attained enlightenment under the Bodhi tree, spreading the voice of the Dharma to hundreds of millions of worlds. Venerable Kāśyapa entered samadhi at 雞足山 (Jīzú Shān, Cock's Foot Mountain), continuing the legacy of the Buddha in the three thousand great thousand worlds. Since the sun of the Buddha has set in the west, the remaining light shines eastward, King Zhao of Zhou sensed the auspiciousness of the night-shining pearl, and Emperor Ming of Han dreamed of the golden man. Teng and Lan lit the torch of wisdom in front, and Cheng and Shí inherited the lamp of transmitting the Dharma behind. In translating scriptures and propagating the Dharma, they manifested supernatural powers to save the world, profound theories subdued heresies, and quiet meditation'
肅物。緝頹網者接武，維絕紐者肩隨，莫不夷夏欽風，幽明翼化，聯華靡替，可略而詳。惟今三藏法師蘊靈秀出，含章而體一味，瓶瀉以贍五乘，悲去聖之逾遠，憫來教之多闕，緬思圓義，許道以身，心口自謀，形影相弔，振衣警錫，討本尋源，出玉關而遠遊，指金河而一息。稽疑梵宇，探幽洞微，旋化神州，揚真殄謬。遺詮闕典大備茲辰，方等圓宗彌廣前烈。所明勝義，妙絕環中之中；真性真空，極逾方外之外。以有取也，有取喪其真；就無求之，無求蠹其實。拂二邊之跡，忘中道之相，則累遣未易洎其深，重空何以臻其極。要矣妙矣，至哉大哉。契之於心，然後以之為法。在心為法，形言為教，法有自相共相，教乃遮詮表詮。粹旨沖宗，豈造次所能覼縷。法師凝神役智，詳本正末，緝熙玄籍，大啟幽關。秘希聲應扣擊之大小，廓義海納朝宗之鉅細。於是殊方碩德，異域高僧，伏膺問道，蓄疑請益。固已飲河滿腹，莫測其淺深；聆音駭聽，孰知其遠近。至於因明小道，現比蓋微，斯乃指初學之方隅，舉立論之幖幟。至若靈樞秘鍵，妙本成功，備諸奧冊，非此所云也。呂奉御以風神爽拔，早擅多能，器宇該通，夙彰博物，戈獵開墳之典，鉤深壞壁之書，觸類而長，窮諸數術。振風飆于辯囿，摛光華于翰林，驤首雲中，
先鳴日下。五行資其筆削，六位佇其高談，一覽《太玄》，應問便釋，再尋象戲，立試即成，實晉代茂先、漢朝曼倩，方今蔑如也。既而翱翔群略，綽有餘功，而敬慕大乘，夙敦誠信，比因友生戲爾，忽復屬想因明，不以師資，率己穿鑿，比決諸疏，指斥求非。諠議于朝廷，形言于造次。考其志也，固已難加；核其知也，誠為可惑。此論以一卷成部，五紙成卷，研機三疏，向已一週。舉非四十，自無一是。自既無是而能言是，疏本無非而能言非。言非不非，言是不是。言是不是，是是而恒非；言非不非，非非而恒是。非非恒是，不為是所是；是是恒非，不為非所非。以茲貶失，致惑病諸。且據生因了因，執一體而亡二義；能了所了，封一名而惑二體。又以宗依宗體，留依去體以為宗；喻體喻依，去體留依而為喻。緣斯兩系，妄起多疑；迷一極成，謬生七難。但以鉆窮二論，師己一心，滯文句于上下，誤字音于平去。復以數論為聲論，舉生城為滅城。豈唯差離合之宗因，蓋亦違倒順之前後。又探鄙俚訛韻以擬梵本囀音，雖復廣援七種，而只當彼一轉。然非彼七所目乃是第八呼聲，舛雜乖訛何從而至。又案勝論立常極微，數乃無窮，體唯極小。后漸和合生諸子微。數則倍減于常微，體又倍增于父母。迄乎終已，體遍大千；
究其所窮，數唯是一。呂公所引《易．系詞》云：『太極生兩儀，兩儀生四象，四象生八卦，八卦生萬物。』云此與彼言異義同。今案太極無形，肇生有象，元資一氣，終成萬物，豈得以多生一而例一生多？引類欲顯博聞，義乖復何所託。設引大例生義似同苦釋，同於邪見深累如何自免。豈得茍要時譽，混正同邪，非身之仇奚至於此。凡所紕紊，胡可勝言。特由率己，致斯狼狽。根既不正，枝葉自傾，逐誤生疑，隨疑設難，曲形直影其可得乎？試舉二三，冀詳大意，深疵繁緒，委答如別。尋夫呂公達鑒，豈孟浪而至此哉！示顯真俗雲泥，難易楚、越。因彰佛教弘遠，正法凝深，譬洪爐非掬雪所投，渤澥豈膠舟能越也？太史令李君者，靈府沈秘，襟期邈遠，專精九數，綜涉六爻。博考墳圖，瞻觀雲物，鄙衛宏之失度，陋裨灶之未工。神無滯用，望實斯在。既屬呂公餘論，復致間言。以實際為大覺玄軀，無為是調御法體。此乃信薰脩容有分，證稟自然，終不可成。良恐言似而意違，詞近而旨遠。天師妙道，幸以再期。且寇氏天師，崔君特薦，共貽伊咎，夫復何言。雖謂不混于淄、澠，蓋已自濫于金鍮耳。惟公逸宇寥廓，學殫墳素，庇身以仁義，應物以樞機。肅肅焉，汪汪焉，擢勁節以干云，淡清潤而鎮地。騰芳文苑，職處
【現代漢語翻譯】 現代漢語譯本：追究其最終的源頭，數量上唯有一個『一』。呂公所引用的《易·繫辭》中說：『太極生兩儀，兩儀生四象，四象生八卦，八卦生萬物。』認為這和佛教的說法雖然言辭不同但意義相同。現在考察，太極是無形的，開始產生有形的現象，根本上憑藉著一股氣，最終成就萬物。怎麼能用多生一的例子來類比一生多呢？引用類似的例子想要顯示自己見聞廣博，但意義乖謬又能寄託于什麼呢？假設引用大的例子來產生意義，表面上似乎相同，但實際上與邪見相同，深深地被牽累又如何能夠免除呢？難道可以茍且地追求一時的名譽，把正法和邪說混淆在一起，這不是和自己過不去嗎？凡是其中的錯誤和紊亂，哪裡能夠說得完呢？這完全是由於放縱自己，才導致了這樣的狼狽境地。根基既然不正，枝葉自然傾斜，隨著錯誤產生懷疑，隨著懷疑設定疑問，想要使彎曲的形體產生正直的影子，這怎麼可能呢？試著舉出兩三個例子，希望您能詳細瞭解其中的大意，深層次的錯誤和繁雜的思緒，委託您另外作答。尋思呂公這樣通達明鑑的人，難道會孟浪到這種地步嗎！這是爲了顯示真諦和俗諦的區別就像雲和泥一樣，難和易的區別就像楚國和越國一樣。因此彰顯佛教的弘大深遠，正法的凝練深邃，好比用一把雪投進洪爐，渤海不是用膠粘的船就能渡過的。太史令李君，他的心靈深沉隱秘，胸懷志向高遠，專精於九數之術，廣泛涉獵六爻之理。廣泛考察古代典籍，觀察天上的雲彩和物象，認為衛宏的占卜失去了準度，裨灶的占卜還不夠精工。他的精神沒有滯礙，觀察事物確實有依據。他既屬於呂公的餘論，又表達了私下的意見。認為實際是佛陀廣大覺悟的身體，無為是調御眾生的法體。這乃是相信熏習才能容許有分，證悟是稟賦自然，最終不能通過人為而成。實在擔心言辭相似而意義相違背，詞語接近而旨意深遠。希望天師能夠再次闡述妙道。況且寇謙之天師，是崔君特別推薦的，共同遺留下了這些過失，又能說什麼呢？即使說沒有混同于淄水和澠水，也已經自己混同于金和鍮了。只有您，氣度曠達，學問窮盡古代典籍，用仁義來保護自身，用樞機來應對事物。莊重啊，淵博啊，挺拔剛勁的節操直衝雲霄，恬淡清潤的德行鎮定大地。騰飛的芳香在文苑中傳播，職掌... English version: To investigate its ultimate origin, the number is only 'one'. Lü Gong quoted from the 'Appended Remarks' of the 'Book of Changes', saying: 'The Great Ultimate generates the Two Forms, the Two Forms generate the Four Symbols, the Four Symbols generate the Eight Trigrams, and the Eight Trigrams generate all things.' He believes that this and the Buddhist saying have different words but the same meaning. Now, upon examination, the Great Ultimate is formless, initially producing tangible phenomena, fundamentally relying on one Qi (vital energy), and ultimately accomplishing all things. How can one use the example of many generating one to analogize one generating many? Quoting similar examples to show one's broad knowledge, but if the meaning is contrary, what can one rely on? Suppose one quotes grand examples to generate meaning, seemingly the same on the surface, but actually the same as wrong views, how can one escape being deeply implicated? Can one recklessly pursue temporary fame, mixing the correct Dharma with wrong views? Isn't this going against oneself? All the errors and confusions within it, how can one finish speaking about them? This is entirely due to indulging oneself, leading to such a sorry state. Since the foundation is not correct, the branches and leaves naturally incline. Doubts arise with errors, and questions are set up with doubts. How can one expect a straight shadow from a crooked form? Try to give two or three examples, hoping that you can understand the general meaning in detail. The deep-seated errors and complex thoughts, I entrust you to answer separately. Considering that Lü Gong, such a wise and discerning person, would not be so rash! This is to show that the difference between the true and the mundane is like clouds and mud, and the difference between difficulty and ease is like the states of Chu and Yue. Therefore, it highlights the vastness and profundity of Buddhism, and the condensed depth of the correct Dharma, like throwing a handful of snow into a blazing furnace, and the Bohai Sea cannot be crossed by a boat glued together. The Grand Astrologer, Lord Li, his mind is deep and secretive, his aspirations are lofty and distant, specializing in the art of the Nine Numbers, and widely studying the principles of the Six Lines. He extensively examines ancient texts, observes the clouds and phenomena in the sky, considering Wei Hong's divination to have lost its accuracy, and Bi Zao's divination to be insufficiently refined. His spirit is unhindered, and his observations are indeed based on reality. He belongs to Lü Gong's remaining remarks and expresses private opinions. He believes that actuality is the Buddha's vast and enlightened body, and non-action is the Dharma body that tames sentient beings. This is because believing in cultivation allows for a share, and enlightenment is endowed by nature, ultimately not achievable through artificial means. I am truly worried that the words are similar but the meaning is contrary, and the words are close but the intention is far. I hope that the Heavenly Master can explain the wonderful path again. Moreover, the Heavenly Master Kou Qianzhi was specially recommended by Lord Cui, and they jointly left behind these faults. What else can be said? Even if it is said that it is not mixed with the Zi and Mian rivers, it has already mixed itself with gold and brass. Only you, with a broad mind and exhaustive knowledge of ancient texts, protect yourself with benevolence and righteousness, and respond to things with the pivot. Solemnly, profoundly, your upright integrity soars into the clouds, and your serene and pure virtue stabilizes the earth. The fragrance of your flourishing writings spreads in the literary world, and your duties are...
【English Translation】 To investigate its ultimate origin, the number is only 'one'. Lü Gong quoted from the 'Appended Remarks' of the 'Book of Changes', saying: 'The Great Ultimate generates the Two Forms, the Two Forms generate the Four Symbols, the Four Symbols generate the Eight Trigrams, and the Eight Trigrams generate all things.' He believes that this and the Buddhist saying have different words but the same meaning. Now, upon examination, the Great Ultimate is formless, initially producing tangible phenomena, fundamentally relying on one Qi (vital energy), and ultimately accomplishing all things. How can one use the example of many generating one to analogize one generating many? Quoting similar examples to show one's broad knowledge, but if the meaning is contrary, what can one rely on? Suppose one quotes grand examples to generate meaning, seemingly the same on the surface, but actually the same as wrong views, how can one escape being deeply implicated? Can one recklessly pursue temporary fame, mixing the correct Dharma with wrong views? Isn't this going against oneself? All the errors and confusions within it, how can one finish speaking about them? This is entirely due to indulging oneself, leading to such a sorry state. Since the foundation is not correct, the branches and leaves naturally incline. Doubts arise with errors, and questions are set up with doubts. How can one expect a straight shadow from a crooked form? Try to give two or three examples, hoping that you can understand the general meaning in detail. The deep-seated errors and complex thoughts, I entrust you to answer separately. Considering that Lü Gong, such a wise and discerning person, would not be so rash! This is to show that the difference between the true and the mundane is like clouds and mud, and the difference between difficulty and ease is like the states of Chu and Yue. Therefore, it highlights the vastness and profundity of Buddhism, and the condensed depth of the correct Dharma, like throwing a handful of snow into a blazing furnace, and the Bohai Sea cannot be crossed by a boat glued together. The Grand Astrologer, Lord Li, his mind is deep and secretive, his aspirations are lofty and distant, specializing in the art of the Nine Numbers, and widely studying the principles of the Six Lines. He extensively examines ancient texts, observes the clouds and phenomena in the sky, considering Wei Hong's divination to have lost its accuracy, and Bi Zao's divination to be insufficiently refined. His spirit is unhindered, and his observations are indeed based on reality. He belongs to Lü Gong's remaining remarks and expresses private opinions. He believes that actuality is the Buddha's vast and enlightened body, and non-action is the Dharma body that tames sentient beings. This is because believing in cultivation allows for a share, and enlightenment is endowed by nature, ultimately not achievable through artificial means. I am truly worried that the words are similar but the meaning is contrary, and the words are close but the intention is far. I hope that the Heavenly Master can explain the wonderful path again. Moreover, the Heavenly Master Kou Qianzhi was specially recommended by Lord Cui, and they jointly left behind these faults. What else can be said? Even if it is said that it is not mixed with the Zi and Mian rivers, it has already mixed itself with gold and brass. Only you, with a broad mind and exhaustive knowledge of ancient texts, protect yourself with benevolence and righteousness, and respond to things with the pivot. Solemnly, profoundly, your upright integrity soars into the clouds, and your serene and pure virtue stabilizes the earth. The fragrance of your flourishing writings spreads in the literary world, and your duties are...
儒林，捃摭九疇之宗，研詳二戴之說。至於經禮三百，曲禮三千，莫不義符指掌，事如俯拾。樽俎咸推其準的，法度必待其雌黃，遂令相鼠之詩絕聞於野，魚麗之詠盈耳于朝。惟名與實盡善盡美，而誠敬之重稟自夙成，弘護之心實惟素蓄，屬斯諠議同恥疚懷。故能投刺含膠，允光大義。非夫才兼內外，照冥鄰幾，豈能激揚清濁，濟俗匡真者耶！昔什公門下，服道者三千；今此會中，同德者如市。貧道猥以庸陋，叨廁末筵，雖慶朝聞，終慚夕惕。詳以造疏三德，並是貫達五乘，墻仞罕窺，詞峰難仰。既屬商羊鼓舞，而霈澤必沾，詞雷迅發，恐無暇掩耳僉議。古人曰，一枝可以戢羽，何繁乎鄧林；潢洿足以沉鱗，豈俟于滄海。故不以愚懦，垂逼課虛。辭弗獲免，粗陳梗概。雖文不足取，而義或可觀。顧己庸疏，彌增悚恧，指述還答，余無所申。釋明浚白。」
癸卯，宣得書，又激呂奉御因奏其事，敕遣群公學士等往慈恩寺請三藏與呂公對定。詞屈，謝而退焉。
顯慶元年春正月景寅， 皇太子忠自以非嫡，不敢久處元良，乃慕太伯之規，陳表累讓。大帝從之，封忠為梁王，賜物一萬段、甲第一區。即以其月冊 代王弘為 皇太子。 代子，就大慈恩寺為 皇太子設五千僧齋，人施帛三段， 敕遣朝臣行香。時
【現代漢語翻譯】 現代漢語譯本： 儒林（指精通儒家學問的人），精通《尚書》中的九疇（《尚書·洪範》篇中的九種法則），深入研究戴德、戴聖叔侄的禮學著作。至於經書中的三百條禮儀，以及《曲禮》中的三千條細則，沒有不理解其意義，運用起來得心應手的。在宴飲場合，大家都推崇他的標準；在制定法規制度時，必須參考他的意見。於是，『相鼠』的諷刺詩在民間絕跡，『魚麗』的讚美詩在朝廷廣為傳唱。他的名聲與實際完全相符，而且從小就具備誠實恭敬的品德，長期以來就懷有弘揚佛法的願望，認為目前的爭論令人感到羞愧和內疚。因此，他能以懇切的態度進諫，使偉大的佛法得以發揚光大。如果不是兼具內外之才，能夠洞察幽微，怎麼能夠激濁揚清，匡正世俗，使之歸於正道呢！過去鳩摩羅什（Kumārajīva）門下，修習佛法的人有三千之多；如今這次法會中，志同道合的人也像集市一樣眾多。貧僧我才疏學淺，有幸忝列末座，雖然慶幸能聽到佛法，但始終感到慚愧和不安。詳細考察他所撰寫的奏疏，具備三德（智德、斷德、恩德），並且貫通了五乘佛法（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），其境界之高深難以窺測，其文采之精妙難以企及。既然商羊（傳說中的鳥，其飛舞預示著下雨）已經開始鼓翼，那麼甘霖必將降臨；他的言辭如迅雷般發出，恐怕來不及掩耳。古人說，一根樹枝就可以停止鳥的飛翔，何必需要廣闊的鄧林；小水洼也足以容納魚兒，何必一定要到大海。因此，我不因自己的愚笨懦弱，而推辭這次的任務。既然無法推辭，就粗略地陳述一些大概的情況。雖然文章寫得不好，但其中的道理或許還有可取之處。考慮到自己的平庸淺陋，更加感到惶恐不安，只能簡單地陳述和回答，沒有其他可以補充的了。希望能夠解釋清楚，使大家明白。
癸卯年，宣得到奏章，又激勸呂奉御再次上奏此事，皇帝下令派遣各位公卿學士等到慈恩寺，請玄奘三藏（Xuánzàng Sanzang）與呂公當面對質。呂公理屈，謝罪而退。
顯慶元年春正月景寅，皇太子忠（Huáng Tàizǐ Zhōng）因為自己不是嫡子，不敢長期佔據儲君之位，於是效仿太伯（Tàibó）的謙讓之舉，多次上表請求讓位。皇帝同意了他的請求，封忠為梁王，賞賜物品一萬段、宅邸一處。就在當月，冊立代王弘（Dài Wáng Hóng）為皇太子。代王爲了皇太子在大慈恩寺設五千僧齋，每人施捨絹帛三段，皇帝下令派遣朝臣前往行香。當時。
【English Translation】 English version: Rulin (referring to someone proficient in Confucianism), mastered the Nine Categories from the 'Hong Fan' chapter of the Book of Documents, and deeply studied the ritualistic works of Dai De and Dai Sheng. As for the three hundred rituals in the scriptures and the three thousand details in the 'Quli,' there was nothing he did not understand the meaning of and apply with ease. At banquets, everyone respected his standards; in formulating laws and regulations, his opinions were essential. Thus, the satirical poem 'Xiang Shu' disappeared from the countryside, and the laudatory poem 'Yu Li' filled the court. His reputation matched his reality perfectly, and he possessed honesty and respect from a young age, harboring a long-standing desire to promote Buddhism, considering the current disputes shameful and remorseful. Therefore, he could offer earnest advice, allowing the great Dharma to be promoted. If he did not possess both internal and external talents, capable of discerning the subtle and obscure, how could he purify the turbid and rectify the secular, leading them back to the right path! In the past, under Kumārajīva's (鳩摩羅什) tutelage, there were three thousand who practiced the Dharma; now, in this assembly, those with the same aspirations are as numerous as in a marketplace. I, a humble and ignorant monk, am fortunate to be among the last in attendance, and although I rejoice in hearing the Dharma, I am always ashamed and uneasy. Upon detailed examination of the memorials he wrote, he possesses the Three Virtues (wisdom, severance, and grace) and has mastered the Five Vehicles (human, celestial, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), his realm is too profound to fathom, and his literary talent is too exquisite to reach. Since the Shang Yang (商羊, a legendary bird whose dance foretells rain) has begun to flap its wings, then the sweet rain will surely fall; his words will be like thunder, and there may be no time to cover one's ears. The ancients said, 'A branch can stop a bird's flight, why need the vast Deng Forest; a puddle is enough to hold fish, why must it be the ocean.' Therefore, I do not decline this task due to my foolishness and weakness. Since I cannot refuse, I will roughly state some general ideas. Although the writing may not be good, the meaning may be worth considering. Considering my mediocrity and shallowness, I feel even more apprehensive, and I can only simply state and answer, with nothing else to add. I hope to explain clearly so that everyone understands.
In the year Guimao, Xuan received the memorial and encouraged Imperial Censor Lü to present the matter again. The emperor ordered the various dukes and scholars to go to Ci'en Temple and ask the Tripiṭaka Master Xuanzang (Xuánzàng Sanzang) to confront Lord Lü. Lord Lü was at a loss for words, apologized, and withdrew.
In the spring of the first year of Xianqing, on the day of Jingyin in the first month, Crown Prince Zhong (Huáng Tàizǐ Zhōng), considering himself not the eldest son of the legal wife, did not dare to occupy the position of heir apparent for long. Therefore, he imitated Taibo's (Tàibó) act of humility and repeatedly requested to abdicate. The emperor agreed to his request and enfeoffed Zhong as the Prince of Liang, bestowing upon him ten thousand bolts of silk and a residence. In the same month, Prince Hong of Dai (Dài Wáng Hóng) was appointed as Crown Prince. The Prince of Dai established a vegetarian feast for five thousand monks at the Great Ci'en Temple for the Crown Prince, donating three bolts of silk to each person. The emperor ordered court officials to offer incense. At that time.
黃門侍郎薛元超、中書侍郎李義府因參法師，遂問曰：「翻經固法門之美，未審更有何事可以光揚？又不知古來翻譯儀式如何？」
法師報曰：「法藏沖奧，通演實難，然則內闡住持由乎釋種，外護建立屬在 帝王。所以泛海之舟能馳千里，依松之葛遂竦萬尋，附托勝緣，方能廣益。今漢、魏遙遠，未可詳論。且陳符、姚已來翻宣經論。除僧之外，君臣贊助者，符堅時曇摩難提譯經，黃門侍郎趙整執筆；姚興時鳩摩羅什譯經，姚主及安城侯姚嵩執筆；後魏菩提留支譯經，侍中崔光執筆及制經序。齊、梁、周、隋並皆如是。貞觀初波頗羅那譯經， 敕左僕射房玄齡、趙郡王李孝恭、太子詹事杜正倫，太府卿蕭璟等監閱詳緝。今獨無此。又慈恩寺，聖上為文德聖皇后營建，壯麗輪奐，今古莫儔，未得建碑傳芳示后，顯揚之極莫過於此。公等能為致言，則斯美可至。」二公許諾而去。明日因朝，遂為法師陳奏， 天皇皆可之。
壬辰，光祿大夫中書令兼撿挍太子詹事監修國史柱國固安縣開國公崔殷禮宣 敕曰：「大慈恩寺僧玄奘所翻經、論，既新翻譯，文義須精，宜令太子太傅尚書左僕射燕國公于志寧、中書令兼撿挍吏部尚書南陽縣開國男來濟、禮部尚書高陽縣開國男許敬宗、守黃門侍郎兼撿挍太子左庶子汾陰
【現代漢語翻譯】 現代漢語譯本：黃門侍郎薛元超、中書侍郎李義府因為參與法師的事務，於是問道：『翻譯佛經固然是弘揚佛法的善舉，不知道還有什麼事情可以更加光大弘揚佛法？又不知道古代翻譯佛經的儀式是怎樣的？』 法師回答說：『佛法的精深奧妙，要通徹地演說是非常困難的，然而闡揚住持佛法要依靠僧眾，外在的護持建立則在於帝王。所以橫渡大海的船只能夠奔馳千里，依附松樹的葛藤就能高聳萬丈，依附依託殊勝的因緣，才能廣泛地利益眾生。現在漢、魏時代久遠，無法詳細討論。且從陳符、姚興以來翻譯宣講經論的情況來看，除了僧人之外，君臣贊助的有：符堅時期，曇摩難提翻譯佛經，黃門侍郎趙整執筆；姚興時期，鳩摩羅什翻譯佛經，姚興和安城侯姚嵩執筆；後魏時期，菩提留支翻譯佛經，侍中崔光執筆並撰寫經序。齊、梁、周、隋各朝代都是這樣。貞觀初年，波頗羅那翻譯佛經，皇上敕令左僕射房玄齡、趙郡王李孝恭、太子詹事杜正倫，太府卿蕭璟等監閱詳細編輯。現在唯獨沒有這些。另外，慈恩寺是皇上為文德聖皇后營建的，壯麗宏偉，古今無與倫比，還沒有建立碑文來流芳後世，顯揚功德沒有比這更重要的了。您各位如果能為此事進言，那麼這件美事就可以成功。』二位大人答應后離去。第二天上朝時，就為法師向皇上陳奏此事，皇上都同意了。 壬辰日，光祿大夫中書令兼檢校太子詹事監修國史柱國固安縣開國公崔殷禮宣讀皇上的敕令說：『大慈恩寺僧人玄奘所翻譯的經、論，因為是新翻譯的，文辭義理必須精當，應該讓太子太傅尚書左僕射燕國公于志寧、中書令兼檢校吏部尚書南陽縣開國男來濟、禮部尚書高陽縣開國男許敬宗、守黃門侍郎兼檢校太子左庶子汾陰'
【English Translation】 English version: The Yellow Gate Attendant Xue Yuanchao (薛元超) and the Central Secretariat Attendant Li Yifu (李義府), due to their involvement with the Dharma Master, inquired: 'Translating scriptures is indeed a beautiful aspect of the Dharma, but we wonder if there are other ways to further promote it? Also, we are unaware of the ancient rituals for translating scriptures.' The Dharma Master replied: 'The Dharma's profundity is difficult to fully expound. However, the internal propagation and upholding of the Dharma rely on the Sangha (釋種), while the external protection and establishment depend on the Emperor (帝王). Therefore, a ship crossing the sea can travel thousands of miles, and a vine clinging to a pine tree can reach great heights. By relying on auspicious conditions, one can widely benefit sentient beings. The Han (漢) and Wei (魏) dynasties are too distant to discuss in detail. However, since the time of Fu Jian (符堅) and Yao Xing (姚興), the translation and propagation of scriptures have been supported by both rulers and ministers, in addition to the monks. During Fu Jian's time, when Dharmānandi (曇摩難提) translated scriptures, the Yellow Gate Attendant Zhao Zheng (趙整) served as the scribe. During Yao Xing's time, when Kumārajīva (鳩摩羅什) translated scriptures, Yao Xing himself and Marquis Yao Song (姚嵩) of Ancheng served as scribes. During the Later Wei (後魏) dynasty, when Bodhiruci (菩提留支) translated scriptures, the Attendant Cui Guang (崔光) served as the scribe and wrote the preface to the scriptures. This was the case during the Qi (齊), Liang (梁), Zhou (周), and Sui (隋) dynasties as well. In the early years of the Zhenguan (貞觀) era, when Prabhākaramitra (波頗羅那) translated scriptures, the Emperor ordered the Left Minister of the Department of State Affairs Fang Xuanling (房玄齡), the Prince Li Xiaogong (李孝恭) of Zhao Commandery, the Crown Prince Tutor Du Zhenglun (杜正倫), and the Grand Minister Xiao Jing (蕭璟) of the Court of Imperial Sacrifices to oversee and carefully compile the translations. Now, we lack such support. Furthermore, the Ci'en Temple (慈恩寺) was built by the Emperor for the Empress Wende (文德聖皇后), and its magnificence is unparalleled in ancient and modern times. Yet, no stele has been erected to transmit its fame to future generations. There is no greater way to manifest its glory than this. If you gentlemen could speak on this matter, then this beautiful endeavor could be accomplished.' The two officials agreed and departed. The next day, during the court session, they reported this matter to the Emperor on behalf of the Dharma Master, and the Emperor approved it. On the day of Ren Chen (壬辰), Cui Yinli (崔殷禮), Grand Master of Guanglu (光祿大夫), Director of the Central Secretariat (中書令), concurrently Supervisor of the Crown Prince's Affairs (兼撿挍太子詹事), Supervisor of National History Compilation (監修國史), Pillar of the State (柱國), and Founding Duke of Gu'an County (固安縣開國公), proclaimed the imperial edict: 'The scriptures and treatises translated by the monk Xuanzang (玄奘) of the Great Ci'en Temple (大慈恩寺) are newly translated, and their wording and meaning must be precise. Therefore, Yu Zhining (于志寧), Crown Prince Grand Tutor (太子太傅), Left Minister of the Department of State Affairs (尚書左僕射), and Duke of Yan (燕國公); Lai Ji (來濟), Director of the Central Secretariat (中書令), concurrently Supervisor of the Ministry of Personnel (兼撿挍吏部尚書), and Founding Baron of Nanyang County (南陽縣開國男); Xu Jingzong (許敬宗), Minister of Rites (禮部尚書), and Founding Baron of Gaoyang County (高陽縣開國男); and the Attendant of the Yellow Gate (守黃門侍郎), concurrently Supervisor of the Crown Prince's Left Secretariat (兼撿挍太子左庶子), and Fenyin
縣開國男薛元超、守中書侍郎兼撿挍右庶子廣平縣開國男李義府、中書侍郎杜正倫等，時為看閱，有不穩便處，即隨事潤色。若須學士，任量追三兩人。」罷朝後， 敕遣內給事王君德來報法師云：「師須官人助翻經者，已處分于志寧等令往，其碑文朕望自作，不知稱師意不？且令相報。」
法師既奉 綸旨，允慰宿心，當對使人悲喜，不覺淚流襟袖。翌日，法師自率徒眾等詣 朝堂奉表陳謝(表文失)。
二月，有尼寶乘者，高祖太武皇帝之婕妤、隋襄州總管臨河公薛道衡之女也。德芬彤管，美擅椒闈。父既學業見稱，女亦不虧家訓。妙通經史，兼善文才。大帝幼時，從其受學，嗣位之後，以師傅舊恩，封河東郡夫人，禮敬甚重。夫人情慕出家，帝從其志，為禁中別造鶴林寺而處之，並建碑述德。又度侍者數十人，並四事公給，將進具戒。至二月十日，敕迎法師並將大德九人，各一侍者，赴鶴林寺。為河東郡夫人薛尼受戒。又 敕莊挍寶車十乘、音聲車十乘，待于景曜門內，先將馬就寺迎接入城門已，方乃登車發引，大德居前，音聲從后。是時春之仲月，景物妍華，柳翠桃紅，松青霧碧，錦軒紫蓋交映其間，飄飄然猶給園之眾適王城矣。既到，安置別館，設壇席，為寶乘等五十餘人受戒，唯法師一人為
【現代漢語翻譯】 現代漢語譯本：縣開國男薛元超（爵位名）、守中書侍郎兼撿挍右庶子廣平縣開國男李義府（官職名）、中書侍郎杜正倫（官職名）等人，當時負責審閱經文，如有不妥之處，可隨時潤色修改。如果需要學士，可酌情調派兩三人。」退朝後， 皇帝下旨派遣內給事王君德來告知法師說：「法師如果需要官員協助翻譯經書，已經安排于志寧等人前往，至於碑文，朕希望親自撰寫，不知是否合乎法師的心意？特派人前來告知。」 法師接到皇上的旨意，心中感到安慰，面對使者悲喜交加，不禁淚流滿襟。第二天，法師親自率領徒弟們前往朝堂，奉上表章以表達謝意（表文已遺失）。 二月，有一位名叫寶乘的尼姑，她是高祖太武皇帝的婕妤（妃嬪稱號），也是隋朝襄州總管臨河公薛道衡的女兒。她才華橫溢，美名遠揚後宮。她的父親以學識著稱，女兒也繼承了良好的家風。她精通經史，擅長文學。大帝年幼時，曾跟隨她學習，登基之後，因為感念師傅的舊恩，封她為河東郡夫人，禮遇非常隆重。夫人一心向往出家，皇帝順從她的意願，在皇宮禁中特別建造了鶴林寺讓她居住，並立碑頌揚她的德行。又度化了數十名侍者，供給她們一切所需，準備為她們授具足戒。到了二月十日，皇帝下旨迎請法師以及九位大德高僧，每人配一名侍者，前往鶴林寺，為河東郡夫人薛尼授戒。皇帝又敕令準備裝飾華麗的寶車十輛、配備音樂的車輛十輛，在景曜門內等候，先派馬匹到寺廟迎接進入城門后，才登上車輛出發，大德高僧在前，音樂在後。當時正值仲春時節，景色優美，柳樹翠綠，桃花鮮紅，松樹青翠，霧氣碧綠，華麗的車軒和紫色的傘蓋交相輝映，飄飄然如同給孤獨園的僧眾來到王舍城一般。到達后，安置在別館，設定戒壇，為寶乘等五十餘人授戒，只有法師一人為羯磨阿阇黎（受戒和尚）。
【English Translation】 English version: Xue Yuanchao (title of nobility), the Earl of Kaiguo of Xian County, Li Yifu (official title), the Attendant Minister of the Department of State Affairs and concurrently the Examining Right Junior Guardian, the Earl of Kaiguo of Guangping County, and Du Zhenglun (official title), the Attendant Minister of the Department of State Affairs, were at that time responsible for reviewing the scriptures. If there were any inappropriate parts, they could be revised and polished as needed. If scholars were needed, two or three could be assigned as appropriate.' After the court session ended, the emperor issued an edict dispatching the Inner Attendant Wang Junde to inform the Dharma Master, saying, 'If the Master needs officials to assist in translating the scriptures, Yu Zhining and others have already been arranged to go. As for the inscription on the stele, We hope to write it Ourselves. We wonder if it suits the Master's wishes? We are sending someone to inform you.' Having received the imperial edict, the Dharma Master felt comforted in his heart. Facing the envoy, he was filled with mixed emotions of sorrow and joy, and tears flowed down his sleeves. The next day, the Dharma Master personally led his disciples to the court to present a memorial expressing his gratitude (the memorial has been lost). In the second month, there was a nun named Bao Cheng, who was the Jieyu (title of imperial concubine) of Emperor Gaozu Taiwu and the daughter of Xue Daoheng, the Duke of Linhe, the Chief Administrator of Xiangzhou during the Sui Dynasty. She possessed outstanding talent and her beauty was renowned throughout the palace. Her father was known for his scholarship, and the daughter also inherited the family's excellent traditions. She was well-versed in classics and history and was skilled in literature. When the Great Emperor was young, he studied with her. After ascending the throne, out of gratitude for her past tutelage, he conferred upon her the title of Lady of Hedong Commandery, and she was treated with great respect. The Lady yearned to renounce the world, and the Emperor followed her wishes, specially building Helin Temple in the forbidden palace for her to reside in, and erecting a stele to praise her virtues. He also ordained dozens of attendants, providing them with all necessities, and prepared to administer the complete precepts to them. On the tenth day of the second month, the Emperor issued an edict to welcome the Dharma Master and nine eminent monks, each with an attendant, to Helin Temple to administer the precepts to the Lady Xue, the Lady of Hedong Commandery. The Emperor also ordered the preparation of ten ornately decorated treasure carriages and ten music carriages, waiting inside the Jingyao Gate. Horses were first sent to the temple to welcome them into the city gate, and then they boarded the carriages to depart, with the eminent monks in front and the music behind. It was the middle of spring, and the scenery was beautiful, with green willows, red peach blossoms, green pines, and emerald mist. The magnificent carriages and purple canopies reflected each other, creating a scene as if the assembly of Jetavana Monastery had come to Rajagriha. Upon arrival, they were settled in a separate residence, and an ordination platform was set up to administer the precepts to Bao Cheng and more than fifty others, with only the Dharma Master serving as the Karmacharya (preceptor for ordination).
阇梨，諸德為證而已。三日方了。受戒已，覆命巧工吳智敏圖十師形，留之供養。
鶴林寺側先有德業寺，尼眾數百，又奏請法師受菩薩戒，於是復往德業。事訖辭還，䞋施隆重， 敕遣內給事王君德將手力執花蓋引送，衢路觀者極生善焉。鶴林后改為隆國寺焉。
無幾，御製碑文成， 敕遣太尉公長孫無忌，以碑宣示群公。其詞曰：
「朕聞乾坤締構之初，品物權輿之始，莫不載形后土，藉覆穹蒼。然則二曜輝天，靡測盈虛之象。四溟紀地，豈究波瀾之極。況乎法門沖寂，現生不滅之前，聖教牢籠，示有無形之外。故以道光塵劫，化洽含靈者矣。緬惟王宮發跡，蓮披起步之花，神沼騰光，樹曲空低之干，演德音于鹿苑，會多士于龍宮，福已罪之群生，興將滅之人代，能使下愚挹道，骨碎寒林之野；上哲欽風，魂沈雪山之偈，絲流法雨，清火宅而辭炎；輪升慧日，皎重昏而歸晝。朕逖覽緗史，詳觀道藝，福崇永劫者其唯釋教歟。 文德皇太后，憑柯瓊樹，疏派璇源，德照塗山，道光媯汭，流芬彤管，彰懿則於八纮，垂訓紫宮，扇徽猷于萬古。遽而陰精掩月，永戢貞輝，坤維絕紐，長淪茂跡。撫奩鏡而增感，望陟屺而何追。昔仲由興嘆于千鐘，虞丘致哀於三失。朕之罔極實有切於終身，故載懷興葺，
【現代漢語翻譯】 現代漢語譯本： 『阇梨（Acharya，阿阇梨，意為導師），諸位有德之人可以為我作證。』授戒儀式進行了三天。受戒完畢后，又命巧手工匠吳智敏繪製十位法師的畫像，留下供養。
鶴林寺旁邊原有一座德業寺，住著數百名尼姑。後來又奏請法師前往德業寺傳授菩薩戒，於是再次前往德業寺。事情完畢后辭別返回，得到的佈施非常豐厚。皇帝敕令內給事王君德帶領侍從，手執花蓋引導護送，沿途觀看的人都心生善念。鶴林寺後來改名為隆國寺。
不久，皇帝親自撰寫的碑文完成，敕令太尉公長孫無忌，將碑文向各位大臣宣讀。碑文內容如下：
『朕聽說天地開創之初，萬物萌生之始，沒有不承載於大地，覆蓋于蒼天的。然而日月照耀天空，也無法測度其盈虧變化；四海環繞大地，也無法窮盡其波濤的盡頭。更何況佛法清凈寂滅，在有生之前就已存在不滅的真性，聖人的教誨深奧精微，揭示了有形之外的無形真理。所以佛法能夠光照無盡的塵世，教化一切有情眾生。追溯到王宮中釋迦牟尼（Sakyamuni）的出現，如同蓮花初綻，邁出了解脫的第一步；神聖的水池中涌現光明，菩提樹（Bodhi tree）的樹幹在空中彎曲低垂。在鹿野苑（Mrigadava）宣講妙法，在龍宮（Naga palace）聚集眾多賢士，救度了罪孽深重的眾生，振興了即將滅亡的人世。能夠使愚昧的人也敬仰佛道，即使在寒冷的樹林中粉身碎骨；使聰慧的人也欽佩佛風，即使魂魄沉入雪山中的偈語。佛法如雨般滋潤萬物，熄滅世間的煩惱之火；智慧之日冉冉升起，照亮重重黑暗，使人迴歸光明。朕廣泛閱讀史書，詳細考察佛法，能夠帶來永恒福祉的，大概只有佛教了吧。文德皇太后，如同憑依著瓊樹的枝幹，血脈源自高貴的家族，她的德行照耀著塗山，她的道義光耀著媯水，她的美名流傳於史冊，她的懿德昭示于天下，她的訓誡垂示于紫宮，她的美德流芳于萬世。突然間，她的光輝如同月亮被遮蔽，永遠停止了貞潔的光芒，地維斷絕，長久地消失了美好的軌跡。撫摸著妝匣和鏡子，更加增添了感傷，遙望北邙山，又到哪裡去追尋呢？過去仲由（仲由，孔子的學生，字子路）感嘆失去俸祿，虞丘（虞丘子，人名）哀嘆失去了三個好友。朕的悲痛實在切身，所以要興建寺廟，'
【English Translation】 English version: 'Acharya (teacher), let all virtuous ones be my witnesses.' The ordination ceremony lasted for three days. After the ordination, he ordered the skilled craftsman Wu Zhimin to paint portraits of the ten masters and keep them for veneration.
Next to Helin Temple was originally Deye Temple, inhabited by hundreds of nuns. Later, he requested the Dharma master to transmit the Bodhisattva precepts at Deye Temple, so he went to Deye Temple again. After the matter was completed, he bid farewell and returned, receiving generous donations. The emperor ordered the inner attendant Wang Junde to lead attendants, holding floral canopies to guide and escort him, and the onlookers on the road all gave rise to good thoughts. Helin Temple was later renamed Longguo Temple.
Soon after, the imperial inscription was completed, and the emperor ordered Grand Commandant Zhangsun Wuji to announce the inscription to the officials. The inscription read:
'I have heard that at the beginning of the creation of heaven and earth, at the beginning of the birth of all things, nothing is not supported by the earth and covered by the sky. However, the sun and moon illuminate the sky, but it is impossible to measure their waxing and waning; the four seas surround the earth, but it is impossible to exhaust the end of their waves. Moreover, the Dharma is pure and tranquil, and the indestructible true nature exists before birth; the teachings of the sages are profound and subtle, revealing the formless truth beyond the tangible. Therefore, the Dharma can illuminate the endless world of dust and transform all sentient beings. Tracing back to the appearance of Sakyamuni (釋迦牟尼) in the royal palace, like the first bloom of a lotus flower, taking the first step towards liberation; light emerged from the sacred pool, and the trunk of the Bodhi tree (菩提樹) bent low in the air. Preaching the wonderful Dharma in Mrigadava (鹿野苑), gathering many wise men in the Naga palace (龍宮), saving sentient beings burdened with sins, and revitalizing the dying human world. It can make the ignorant admire the Buddha's path, even if they are shattered in the cold forest; it can make the wise admire the Buddha's wind, even if their souls sink into the verses of the snow mountain. The Dharma rains down like rain, extinguishing the fire of worldly afflictions; the sun of wisdom rises slowly, illuminating the darkness and returning people to the light. I have extensively read history books and carefully examined the Dharma. Only Buddhism can bring eternal blessings, I suppose. Empress Dowager Wende, like relying on the branches of a jade tree, her lineage originated from a noble family, her virtue illuminated Tushan, her righteousness shone on Guishui, her beautiful name was passed down in history, her virtuous deeds were proclaimed to the world, her instructions were given in the Purple Palace, and her virtues were passed down for all ages. Suddenly, her brilliance was like the moon being obscured, forever ceasing her chaste light, the earth's axis was broken, and her beautiful traces disappeared for a long time. Touching the makeup box and mirror, it added to the sadness, looking at Mount Beimang, where can I go to find her? In the past, Zhong You (仲由, a student of Confucius, also known as Zilu) lamented the loss of his salary, and Yuqiu (虞丘子, a person's name) mourned the loss of three friends. My grief is truly personal, so I want to build temples,'
創茲金地。卻背邠郊，點千莊之樹錦，前臨終岳，吐百仞之峰蓮，左面八川，水皎池而分鏡，右鄰九達，羽飛蓋而連雲，抑天府之奧區，信上京之勝地。爾其雕軒架迥，綺閣凌虛，丹空曉烏，煥日宮而泛彩，素天初兔，鑒月殿而澄輝。薰徑秋蘭，疏庭佩紫，芳巖冬桂，密戶叢丹。燈皎繁花，焰轉煙心之鶴，幡標迥剎，彩縈天外之虹。飛陛參差，含文露而棲玉，輕簾舒捲，網靨宿而編珠。霞班低岫之紅，池泛漠煙之翠，鳴珮與宵鐘合韻，和風共晨梵分音。豈直香積天宮，遠慚輪奐，閬風仙闕，遙愧雕華而已哉！有玄奘法師者，寔真如之冠冕也。器宇凝邃，若清風之肅長松，縟思繁蔚，如綺霞之輝迥漢，騰今照古之智，挺自生知，蘊寂懷真之誠，發乎髫齔。孤標一代，邁生、遠以照前，迥秀千齡，架澄、什而光后。以為淳風替古，澆俗移今，悲巨夜之長昏，痛微言之永翳，遂乃投跡異域，廣餐秘教，乘杯雲漢之外，振錫煙霞之表，滔天巨海，侵驚浪而羈游，亙地嚴霜，犯凄氣而獨逝，平郊散緒，衣單雪嶺之風，曠野低輪，肌弊流沙之日。遐征月路，影對宵而暫雙，遠邁危峰，形臨朝而永只。跡窮智境，探賾至真，心罄玄津，研幾秘術。通昔賢之所不逮，悟先典之所未聞。遂得金牒東流，續將斷之教，寶偈西從，補已缺之文
【現代漢語翻譯】 現代漢語譯本： 在這片被稱為金地的地方，背靠著古老的邠州郊外，點綴著無數村莊，如錦繡般絢麗。向前眺望，巍峨的終南山聳立，像一朵朵盛開的蓮花。左側有八條河流，清澈的池水像鏡子般映照著景色。右邊連線著四通八達的道路，華麗的車蓋像彩雲般連綿不斷。這裡是關中地區的中心地帶，確實是京城長安的勝地。 這裡的雕樑畫棟高聳入雲，華麗的樓閣直插天空。清晨的陽光照耀著彩繪的屋檐，像太陽宮殿般光彩奪目。夜晚的月光灑在樓閣上，像月宮般清澈明亮。幽靜的小路上，秋蘭散發著芬芳，稀疏的庭院裡，佩蘭點綴著紫色。芳香的山巖上，冬桂茂盛，緊閉的門戶旁，紅色的花朵簇擁。燈光照耀著繁盛的花朵，火焰在香爐中化作飛鶴的形狀。高聳的佛塔上，幡旗飄揚，彩色的光芒像天邊的彩虹。高低錯落的臺階上，露珠凝結，像玉石般晶瑩。輕輕捲起的窗簾，像珠簾般美麗。 晚霞染紅了低矮的山峰，池塘里瀰漫著翠綠的煙霧。鳴佩的聲音與夜晚的鐘聲和諧地交融，和煦的春風與清晨的梵唱相互應和。這裡的美麗，遠勝于香積佛的宮殿，也遠勝于閬風仙境。 有一位玄奘法師（Tang Sanzang），堪稱佛法的傑出代表。他的氣度深沉而莊重，像清風吹拂著挺拔的松樹。他的思想豐富而華麗，像絢麗的彩霞照耀著天空。他擁有超越古今的智慧，是天生的智者。他懷著寂靜而真誠的心，從小就立下宏願。他卓爾不群，超越了竺道生（Zhu Daosheng）、慧遠（Huiyuan），照亮了前人的道路。他卓越非凡，超越了鳩摩羅什（Kumarajiva）、僧肇（Sengzhao），光耀了後世。 他認為淳樸的風俗已經衰退，浮華的風氣正在蔓延。他悲嘆漫漫長夜的黑暗，痛惜精妙的佛法被埋沒。於是，他前往遙遠的西方，廣泛學習秘密的教義。他乘坐著小船，漂洋過海，在遙遠的異國他鄉弘揚佛法。他手持錫杖，走過煙霧瀰漫的山川。他冒著滔天巨浪，在茫茫大海中艱難航行。他頂著嚴寒的冰霜，在荒涼的沙漠中獨自前行。在空曠的郊外，他衣衫單薄，忍受著雪山的寒風。在廣闊的荒野上，他步履蹣跚，忍受著流沙的炙烤。在漫長的西行路上，只有月亮陪伴著他。在攀登險峻的山峰時，只有他孤身一人。他窮盡智慧，探尋真理。他傾盡心力，研究佛法。他通曉了前人所不能及的知識，領悟了前人所未曾聽聞的道理。於是，他帶回了珍貴的佛經，續接了中斷的教義。他帶回了寶貴的經文，彌補了缺失的內容。
【English Translation】 English version: Here, in this golden land, lies secluded from the outskirts of Binzhou (ancient prefecture in China), adorned with thousands of villages like embroidered brocade. Facing the towering Mount Zhongnan (a mountain range in Shaanxi province), it exudes the essence of a hundred peaks like blooming lotuses. To the left, eight rivers flow, their clear waters mirroring the scenery like a polished mirror. To the right, nine thoroughfares connect, with ornate carriages resembling clouds in the sky. Truly, it is the heartland of the Guanzhong region (an area in Shaanxi province), and indeed, a scenic treasure of the capital, Chang'an (ancient capital of China). Here, carved pavilions stand tall, and exquisite towers reach for the heavens. The morning sun illuminates the painted eaves, radiating like a sun palace. The moon's first light shines upon the towers, reflecting a clear brilliance like a moon palace. Fragrant orchids line the secluded paths in autumn, and purple irises adorn the sparse courtyards. In the fragrant rocky hills, winter osmanthus thrives, and red flowers cluster around the closed doors. Lanterns illuminate the abundant blossoms, and flames transform into the shape of cranes in the incense burners. Tall pagodas display banners, their colorful streamers resembling rainbows in the sky. Unevenly spaced steps hold dew, glistening like jade, and lightly rolled-up curtains capture the evening glow, woven like strings of pearls. The evening glow paints the low hills red, and the pond reflects the green mist. The sound of jade pendants harmonizes with the evening bells, and the gentle breeze shares its melody with the morning chants. Its beauty far surpasses the heavenly palace of Xiangji Buddha (a Buddha associated with fragrant food), and it far surpasses the ornate splendor of the fairy realm of Langfeng. There was the Dharma Master Xuanzang (Tang Sanzang), truly the crown jewel of the Dharma. His demeanor was profound and dignified, like a clear breeze rustling through tall pines. His thoughts were rich and magnificent, like colorful clouds illuminating the sky. He possessed wisdom that transcended the past and present, a natural-born sage. He harbored a quiet and sincere heart, making great vows from a young age. He stood out from his generation, surpassing Zhu Daosheng (Zhu Daosheng) and Huiyuan (Huiyuan), illuminating the path for those who came before. He was exceptionally outstanding, surpassing Kumarajiva (Kumarajiva) and Sengzhao (Sengzhao), shining brightly for future generations. He believed that pure customs had declined and that frivolous trends were spreading. He lamented the darkness of the long night and grieved that the subtle Dharma was being buried. Therefore, he ventured to distant lands, extensively studying secret teachings. He sailed across the seas, spreading the Dharma in faraway lands. He carried his staff, traversing misty mountains and rivers. He braved towering waves, navigating the vast ocean with difficulty. He endured bitter frost, traveling alone through the desolate desert. In the open countryside, he wore thin clothes, enduring the cold winds of the snow-capped mountains. In the vast wilderness, he walked with difficulty, enduring the scorching heat of the flowing sands. On the long journey westward, only the moon accompanied him. When climbing treacherous peaks, he was alone. He exhausted his wisdom, seeking the truth. He devoted his heart, studying the Dharma. He understood knowledge that previous people could not reach and comprehended principles that previous people had not heard. Therefore, he brought back precious Buddhist scriptures, continuing the interrupted teachings. He brought back valuable texts, supplementing the missing content.
。於時乃眷靈基，棲心此地。弘宣奧旨，葉重翠于祇林；遠辟幽關，波再清于定水。朕所以虔誠八正，肅志雙林，庶延景福，式資冥助。奉愿皇太后逍遙六度，神遊丹闕之前，偃息四洲，魂升紫極之境。悲夫！玉燭易往，促四序于炎涼；金箭難留，馳六龍于晷漏。恐波遷樹在，夷溟海于桑田；地是勢非，淪高峰為幽谷。於是敬刊貞石，式旌真境。其銘曰：
「三光昭象，萬品流形，人途超忽，時代虛盈。淳風久謝，澆俗潛生，愛波滔識，業霧昏情。猗歟調御，迦維騰跡，妙道乘幽，玄源控寂。鷲峰遐峙，龍宮廣辟，慧日舒光，慈雲吐液。眷言聖教，載想德音，義崇往劫，道冠來今。騰神九域，晦跡雙林，漢夢如在，周星遽沈。悲纏奩鏡，哀深棟宇，濯龍潛潤，椒風韜緒，霜露朝侵，風枝夕舉，雲車一駕，悠哉萬古。乃興輪奐，寔構雕華，紫棟留月，紅梁藻霞，云窗散葉，風沼翻花，蓋低鳳偃，橋側虹斜。爰有慧命，英器靈沖，孤標千載，獨步三空，給園味道，雪嶺餐風，智燈再朗，真筌重崇。四運流速，六龍馳騖，巨夜銷氛，幽關啟曙，茂德垂範，徽塵表譽，勒美披文，遐年永著。」
三月丁亥，群公等奉 聖制，咸詣朝堂上表陳謝曰：「跪發天華，覯河宗之奇寶；虔開秘篆，聆雲英之麗曲。包萬葉之鴻
{ "translations": [ "現代漢語譯本：\n當時，我（朕）眷顧這片靈秀之地，將心安棲於此。大力宣揚精深微妙的佛法，使祇樹給孤獨園（Jetavana，佛陀時期一位富商須達多長者為佛陀及其弟子建造的精舍，意為『祇陀的樹林和給孤獨者的花園』）的翠色更加濃重；遠遠地開闢幽深閉塞的境界，使禪定之水再次清澈。我（朕）因此虔誠地遵循八正道（Eightfold Path，佛教修行達到涅槃的八條路徑），以恭敬之心面對佛陀涅槃的雙林（Sala Grove，佛陀涅槃之地），希望能夠延續美好的福報，以此來獲得冥冥之中的幫助。恭敬地祝願皇太后能夠逍遙於六度（Six Perfections，菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）之中，精神暢遊于天宮之前，安然休息於四大部洲（Four Continents，佛教宇宙觀中的四個大陸），靈魂昇華到紫微星所在的境界。可悲啊！時光如玉燭般容易逝去，在炎熱和寒冷中催促著四季的更替；光陰似金箭般難以停留，六龍拉著太陽在飛逝。恐怕滄海桑田，波浪遷移而樹木依舊存在，夷為平地；地勢變遷，高峰淪為幽谷。因此，恭敬地刻下貞石，以此來表彰這真實的境界。銘文如下：", "『三光（日月星）照耀萬象，萬物呈現各種形態，人生道路短暫而迅速，時代虛幻而充滿變化。淳樸的風氣早已消逝，虛偽的風俗悄然滋生，愛慾的波濤淹沒了理智，罪惡的迷霧昏暗了情感。啊！偉大的調御丈夫（Taming Master，佛陀的稱號之一），在迦毗羅衛國（Kapilavastu，佛陀的故鄉）顯現足跡，以微妙的佛法進入幽深之處，以玄妙的源頭控制寂靜。靈鷲峰（Vulture Peak，佛陀說法之地）高高聳立，龍宮（Naga Palace，龍族居住的宮殿）廣闊開闢，智慧的陽光舒展光芒，慈悲的雲朵吐露甘露。回顧聖人的教誨，思念他的美德和聲音，其意義崇高於過去的劫數，其道理超越未來的時代。神靈騰飛於九域（Nine Realms，佛教宇宙觀中的九個層次），佛陀隱沒于雙林，漢明帝夢見金人的故事彷彿還在眼前，周昭王時星象的異變（預示佛陀涅槃）卻已迅速發生。悲傷纏繞著梳妝的鏡子，哀痛瀰漫著高大的房屋，（佛陀的教法）如濯龍般潛移默化地滋潤萬物，如椒風般蘊含著美好的意緒，霜露每天早晨侵襲，風吹動著樹枝在傍晚搖曳，雲車一旦駕離，就悠遠地存在於萬古。於是興建寺廟，建造華麗的建築，紫色的棟樑留下月亮的影子，紅色的房梁繪有藻類的花紋，雲朵般的窗戶散落樹葉，風吹動池沼翻滾著花朵，殿堂的屋檐低矮如鳳凰棲息，橋樑傾斜如彩虹橫臥。這裡有一位具有智慧和生命的人，他的英才器度靈敏而超脫，他的孤高品格超越千載，他的獨特步伐遍及三界（Three Realms，佛教宇宙觀中的欲界、色界、無色界），在給孤獨園品嚐佛法的滋味，在雪山（Snow Mountains，喜馬拉雅山脈）餐風飲露，智慧的明燈再次照亮，真實的途徑重新興盛。四季流逝迅速，時光飛快，漫長的黑夜消散了陰霾，幽暗的關隘開啟了曙光，高尚的品德垂範於世，美好的聲譽彰顯于外，將美好的事蹟刻在石碑上，使美好的名聲永遠流傳。』", "三月丁亥日，各位大臣等奉皇帝的旨意，都到朝堂上呈上奏章表示感謝，說：『跪著打開天上的花朵，看到了黃河之神的奇異珍寶；虔誠地打開秘密的經書，聽到了仙女美妙的樂曲。』包容萬物的宏大……" ], "english_translations": [ "English version:\nAt that time, I (We) cherished this spiritual land and settled our hearts here. Vigorously propagating the profound and subtle teachings, making the verdant greenery of Jetavana (Jetavana, a monastery built by a wealthy merchant Anathapindika for the Buddha and his disciples, meaning 'Jeta's Grove and Anathapindika's Garden') even more lush; far-reachingly opening up the deep and secluded realm, making the waters of meditation clear once more. Therefore, I (We) devoutly follow the Eightfold Path (Eightfold Path, the eight paths to Nirvana in Buddhism), with a respectful heart facing the Sala Grove (Sala Grove, the place of Buddha's Nirvana) where the Buddha entered Nirvana, hoping to extend the blessings and to receive assistance from the unseen. Respectfully wishing that the Empress Dowager may roam freely in the Six Perfections (Six Perfections, the six practices of a Bodhisattva: generosity, discipline, patience, diligence, meditation, and wisdom), her spirit travels before the heavenly palace, rests peacefully in the Four Continents (Four Continents, the four continents in Buddhist cosmology), and her soul ascends to the realm of the Purple Star. Alas! Time passes easily like a jade candle, urging the succession of the four seasons in heat and cold; time is difficult to hold back like a golden arrow, the six dragons pull the sun in swift flight. I fear that the mulberry fields may turn into the sea, the waves may migrate while the trees remain, leveled to the ground; the terrain may change, and the high peaks may sink into secluded valleys. Therefore, I respectfully carve this steadfast stone to commemorate this true realm. The inscription reads:", "'The three lights (sun, moon, and stars) illuminate all phenomena, all things manifest in various forms, the path of human life is short and swift, and the times are illusory and full of change. The pure customs have long since disappeared, and hypocritical customs have quietly arisen, the waves of desire have drowned reason, and the mists of karma have obscured emotions. Ah! The great Taming Master (Taming Master, one of the titles of the Buddha), manifested his footprints in Kapilavastu (Kapilavastu, the Buddha's hometown), entered the depths with the subtle Dharma, and controlled stillness with the mysterious source. Vulture Peak (Vulture Peak, the place where the Buddha preached) stands tall, the Naga Palace (Naga Palace, the palace where the Naga race lives) is widely opened, the sunlight of wisdom spreads its light, and the clouds of compassion emit nectar. Looking back on the teachings of the Saint, thinking of his virtues and voice, its meaning is higher than the past kalpas, and its principles surpass the future eras. The spirit soars in the Nine Realms (Nine Realms, the nine levels in Buddhist cosmology), the Buddha is hidden in the Sala Grove, the story of Emperor Ming of Han dreaming of the golden man seems to be still before our eyes, but the strange celestial phenomena during the reign of King Zhao of Zhou (predicting the Nirvana of the Buddha) have already happened quickly. Sadness surrounds the dressing mirror, grief fills the tall houses, (the Buddha's teachings) nourish all things subtly like the Zhuolong River, and contain beautiful thoughts like the pepper wind, frost and dew invade every morning, and the wind blows the branches in the evening, once the cloud chariot departs, it exists eternally for ten thousand ages. Therefore, temples are built, and magnificent buildings are constructed, the purple beams leave the shadow of the moon, the red beams are painted with algae patterns, the cloud-like windows scatter leaves, the wind blows the pond and the flowers roll, the eaves of the hall are low like a phoenix resting, and the bridge is slanted like a rainbow lying across. Here is a person with wisdom and life, his talent and capacity are quick and detached, his lofty character surpasses thousands of years, his unique steps cover the Three Realms (Three Realms, the realm of desire, the realm of form, and the realm of formlessness in Buddhist cosmology), tasting the taste of the Dharma in Jetavana, eating the wind and drinking the dew in the Snow Mountains (Snow Mountains, the Himalayas), the lamp of wisdom shines again, and the true path is rebuilt. The four seasons flow quickly, time flies, the long night dissipates the haze, the dark pass opens the dawn, noble virtues are exemplified to the world, and beautiful reputations are manifested to the outside world, the beautiful deeds are engraved on the stone tablet, so that the beautiful name will be passed on forever.'" "On the day of Dinghai in the third month, the ministers and others, following the emperor's decree, all went to the court to present a memorial expressing their gratitude, saying: 'Kneeling to open the heavenly flowers, we saw the strange treasures of the Yellow River God; devoutly opening the secret scriptures, we heard the beautiful music of the fairies.' Encompassing the vastness of all things..." ] }
規，籠千祀之殊觀，相趨慶抃，莫知所限。竊以慧日西照，朗巨夜而開冥，法流東徙，洽陳荄而挺秀。無方之化不一，應物之理同歸，歷代迄茲，咸崇斯典。伏惟 陛下垂衣截海，作鏡中區，錫類之道彌光，出要之津尤重，開給園于勝境，延稱首以閑居，地窮輪奐，人標龍象。重茲𤀹發沖旨，爰制豐碑，妙思難涯，玄襟獨王，義超系表，理邃環中。臣等夙蔽真宗，幸窺 天藻，以坳堂之量揣靈鰲之峻壑，蜉蝣之情議仙驥之遐壽。式歌且舞，咸誦在心，循覽周遍，不勝欣躍。」
大唐大慈恩寺三藏法師傳卷第八 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第九
沙門慧立本 釋彥悰箋
起顯慶元年三月謝慈恩寺碑成終三年正月隨車駕還西京
顯慶元年春三月癸亥， 御製大慈恩寺碑文訖。時禮部尚書許敬宗遣使送碑文與法師，鴻臚寺又有符下寺。
甲子，法師率寺眾詣闕陳謝曰：「沙門玄奘言。被鴻臚寺符，伏奉 敕旨，親紆 聖筆。為大慈恩寺所制碑文已成，睿澤傍臨， 宸詞曲照。玄門益峻，梵侶增榮，局厚地而懷慚，負層穹而寡力。玄奘聞。造化之功既播物而成教，聖人之道亦因辭以見情。然則畫卦垂文，空談于形器
【現代漢語翻譯】 現代漢語譯本：
『宏偉的寺廟，匯聚了千百年來不同的景觀，人們爭相慶賀歡呼，喜悅之情難以言表。我私下認為，佛法的智慧如太陽西照，照亮漫漫長夜，開啟幽暗；佛法之流向東傳播，滋潤陳舊的草木，使其挺拔秀麗。佛法的教化方式多種多樣，但應物而化的道理最終歸於一致，歷朝歷代至今，都尊崇佛法。恭敬地想到，陛下您垂拱而治，以天下為鏡，教化萬民，弘揚善道，開啟通往真理的重要途徑，在勝地開闢園林，延請高僧安居，地方廣闊壯麗，僧人德高望重。重視闡發精深的佛理，於是製作豐碑，精妙的構思深不可測，玄妙的心胸獨一無二，義理超越世俗，道理深邃圓融。我們這些臣子，向來被矇蔽了真宗，有幸窺見天子的文采，以小小的水洼揣測靈鰲的深遠，以朝生暮死的蜉蝣議論仙人的長壽。我們載歌載舞，將您的恩德銘記在心，反覆誦讀，欣喜雀躍。』 『顯慶元年三月，許敬宗（唐朝禮部尚書）派人將碑文送給玄奘法師，鴻臚寺（掌管外交和接待的機構）也下達了公文到寺里。 顯慶元年春三月癸亥，皇上親自撰寫的大慈恩寺碑文完成。當時禮部尚書許敬宗派使者將碑文送給法師，鴻臚寺也有公文下到寺里。 甲子日，法師率領寺中僧眾到皇宮門前謝恩，說道：『沙門玄奘稟告。接到鴻臚寺的公文，恭敬地拜讀了皇上的旨意，親自用聖筆為大慈恩寺撰寫的碑文已經完成，皇恩浩蕩，聖上的文采光輝照耀。佛法更加莊嚴，僧侶更加榮耀，身處厚土而深感慚愧，揹負蒼天而自感能力不足。玄奘聽說，造物主的功勞在於傳播萬物而成教化，聖人的道理也通過言辭來表達情感。如此說來，畫卦和垂文，都只是空談于外在的形象和器物』
【English Translation】 English version:
'The magnificent temple gathers the unique views of thousands of years. People rush to celebrate and cheer, and their joy is boundless. I privately believe that the wisdom of Buddhism is like the sun shining westward, illuminating the long night and opening up the darkness; the flow of Dharma spreads eastward, nourishing the old plants and making them tall and beautiful. The methods of Buddhist teachings are diverse, but the principles of responding to things ultimately converge, and all dynasties have revered Buddhism to this day. I respectfully think that Your Majesty governs by doing nothing, takes the world as a mirror, educates the people, promotes goodness, and opens up an important path to truth. You have opened up gardens in scenic spots and invited eminent monks to live in seclusion. The place is vast and magnificent, and the monks are of high moral character. You attach importance to expounding profound Buddhist principles, so you made a monument. The wonderful conception is unfathomable, and the mysterious mind is unique. The meaning transcends the secular, and the truth is profound and complete. We, these ministers, have always been blinded by the true sect, and are fortunate to have glimpsed the emperor's literary talent, using a small puddle to speculate on the depth of the spiritual Ao, and using the mayfly that lives and dies in the morning to discuss the longevity of the immortal horse. We sing and dance, and keep your kindness in our hearts, read it repeatedly, and are overjoyed.' 『In the third month of the first year of Xianqing, Xu Jingzong (Minister of Rites of the Tang Dynasty) sent someone to send the inscription to Dharma Master Xuanzang, and the Court of State Ceremonial (an institution in charge of diplomacy and reception) also issued an official document to the temple. In the spring of the first year of Xianqing, the imperial inscription for the Great Ci'en Temple was completed in the Guihai day of the third month. At that time, Xu Jingzong, the Minister of Rites, sent an envoy to deliver the inscription to the Dharma Master, and the Court of State Ceremonial also sent an official document to the temple. On the Jiazi day, the Dharma Master led the monks of the temple to the palace gate to express his gratitude, saying: 'The Shramana Xuanzang reports. Having received the official document from the Court of State Ceremonial, I respectfully read the imperial decree. The inscription written by Your Majesty's own sacred pen for the Great Ci'en Temple has been completed. The imperial grace is vast, and the brilliance of the Holy Words shines. The Dharma is more solemn, and the monks are more honored. I am ashamed to be in the thick earth, and I feel inadequate to bear the sky. Xuanzang has heard that the merit of the Creator lies in spreading all things and forming education, and the Tao of the sage also expresses emotions through words. In that case, drawing trigrams and hanging texts are just empty talk about external images and objects.'
；設爻分像，未逾于寰域。羲皇之德尚見稱於前古，姬后之風亦獨高於後代。豈若開物成務，闡八正以摛章；詮道立言，證三明而導俗。理窮天地之表，情該日月之外，較其優劣，斯為盛矣。伏惟 皇帝陛下金輪在運，玉曆乘時，化溢四洲，仁覃九有。道包將聖，功茂乃神，縱多能于生知，資率由於天至。始悲奩鏡，即創招提，俄樹勝幢，更敷文律。若乃 天華穎發，睿藻波騰，吞筆海而孕龍宮，掩詞林而包鶴樹。內該八藏，外核六經，奧而能典，宏而且密。固使給園遺蹟，托 寶思而彌高，奈苑余芬，假瓊章而不昧。豈直抑揚夢境，照晢迷涂，諒以镕范四天，牢籠三界者矣。玄奘言行無取，猥預緇徒，亟叨恩顧，每謂多幸。重忝曲城之造，欣逢像法之盛，且慚且躍，實用交懷。無任竦戴之誠，謹詣朝堂。奉表陳謝。」
乙丑，法師又惟 主上文明天縱，聖而多能，非直文麗魏君，亦乃書邁漢主。法師以見碑是聖文，其書亦望神筆，因詣闕請 皇帝自書。表曰：「沙門玄奘等言。竊以應物垂象，神用溥該；隨時設教， 聖功畢盡。是知日月雙朗，始極經天之運，卉木俱秀，方窮麗地之德。伏惟 皇帝陛下，智周萬物，仁沾三界，既隆景化，復闡玄風。鄙姬穆之好道，空賞瑤池之詠，蔑漢明之崇法，徒開白馬之祠
【現代漢語翻譯】 現代漢語譯本：設立爻象來區分事物，也沒有超出整個宇宙的範圍。羲皇（伏羲氏，古代帝王）的德行至今仍被前人稱頌，周文王和周武王（姬后）的風範也獨自超越後代。這哪裡比得上開創事物，成就事業，闡明八正道（佛教正見的八個方面）來展現文章；詮釋真理，樹立言論，驗證三明（宿命明、天眼明、漏盡明）來引導世俗。他們的理論窮盡天地之外，情感涵蓋日月之外，比較他們的優劣，這實在是太偉大了。恭敬地希望皇帝陛下，金輪（比喻佛法）運轉，玉曆（曆法）順應時節，教化遍及四大部洲，仁愛普及九州大地。您的道包含著將要成為聖人的資質，功德茂盛如同神明，即使是天生就具有多種才能的人，也要依靠天生的資質才能達到。最初因為悲憫奩鏡（比喻女子容顏衰老），就開始建立招提（寺廟），不久就樹立起殊勝的寶幢，更加廣泛地頒佈文書律令。至於那天華（天上的花）紛紛飄落，您的睿智文采如波濤般涌動，吞沒筆墨的海洋，孕育出龍宮般的華美文章，掩蓋了詞林的才華，包容了鶴樹（比喻高潔的文人）。您的文章內含八藏（佛教經典），外核六經（儒家經典），既深奧又能成為典範，既宏大又嚴密。這使得給孤獨園（祇園精舍）的遺蹟，依託寶思（珍貴的思想）而更加崇高，奈苑（帝王的花園）的餘香，憑藉您美妙的篇章而不被埋沒。這豈止是抑揚頓挫地描繪夢境，照亮昏昧的道路，實在是用來熔鑄四天（四大部洲），牢籠三界（欲界、色界、無色界）的啊。玄奘（法師自稱）言行沒有什麼可取的，卻忝列于僧侶之列，屢次受到您的恩顧，總是覺得自己非常幸運。再次有幸參與曲城（寺廟）的建造，欣逢佛法興盛的時代，既慚愧又喜悅，實在百感交集。我懷著無比崇敬的心情，謹前往朝堂，奉上表章，陳述謝意。」
乙丑日，法師又認為主上天資聰穎，聖明而多才多藝，不只是文采勝過魏文帝曹丕，書法也超越漢明帝劉莊。法師認為碑文是皇帝的聖文，其書法也堪比神筆，因此前往朝廷，請求皇帝親自書寫。表文說：「沙門玄奘等上奏。臣以為，事物應時而顯現形象，神妙的作用普遍涵蓋；隨著時代而設立教化，聖人的功德全部展現。由此可知，日月同時明亮，才達到照耀天空的執行，花草樹木一同秀美，才窮盡依附大地的美德。恭敬地希望皇帝陛下，智慧周遍萬物，仁愛沾溉三界，既弘揚美好的教化，又闡明玄妙的風尚。鄙視東周穆王愛好道術，空自欣賞瑤池的歌詠，輕視漢明帝崇尚佛法，只是開設白馬寺的祠堂。
【English Translation】 English version: Setting up the Yao (爻, lines in the Book of Changes) to distinguish phenomena does not exceed the scope of the universe. The virtue of Xi Huang (伏羲氏, Fuxi, a legendary Chinese sovereign) is still praised by the ancients, and the demeanor of Ji Hou (姬后, King Wen and King Wu of Zhou) is uniquely superior to later generations. How can this compare to initiating things and accomplishing tasks, elucidating the Eightfold Path (八正道, the eight aspects of right understanding in Buddhism) to display literary works; interpreting the truth and establishing words, verifying the Threefold Knowledge (三明, the three kinds of knowledge: knowledge of previous lives, knowledge of the future, and knowledge of the extinction of outflows) to guide customs. Their theories exhaust the realm beyond heaven and earth, and their emotions encompass the realm beyond the sun and moon. Comparing their merits, this is truly magnificent. I respectfully hope that Your Majesty, the Golden Wheel (金輪, a metaphor for the Dharma) is in motion, and the Jade Calendar (玉曆, the calendar) is in accordance with the seasons. Your transformation overflows the Four Continents (四洲, the four continents in Buddhist cosmology), and your benevolence extends to the Nine Regions (九有, the whole world). Your Dao encompasses the qualities of a future sage, and your merits are as abundant as those of a deity. Even those who are born with many talents must rely on innate qualities to achieve this. Initially, out of compassion for the 'dressing mirror' (奩鏡, a metaphor for the aging of a woman's beauty), you began to establish monasteries (招提), and soon you erected victorious banners (勝幢), and even more widely promulgated literary laws and regulations. As for the heavenly flowers (天華) falling in profusion, your wise literary talent surges like waves, swallowing the sea of ink and conceiving a dragon palace of magnificent writing, overshadowing the talent of the literary world and encompassing the Crane Trees (鶴樹, a metaphor for noble scholars). Your writings contain the Eight Treasuries (八藏, the Buddhist scriptures) internally and examine the Six Classics (六經, the Confucian classics) externally, being both profound and exemplary, both grand and meticulous. This makes the remains of Jetavana Garden (祇園精舍) even more sublime, relying on precious thoughts (寶思), and the remaining fragrance of the Imperial Garden (奈苑) is not obscured, thanks to your beautiful chapters. This is not merely depicting dreams with cadence and illuminating the path of delusion, but truly forging the Four Heavens (四大部洲, the four continents) and encompassing the Three Realms (三界, the realms of desire, form, and formlessness). Xuanzang (玄奘, the author referring to himself) has nothing worthy in his words and deeds, yet he is listed among the monks, repeatedly receiving your grace, and always feels very fortunate. Once again, I am honored to participate in the construction of the Curved City (曲城, a temple) and rejoice in encountering the flourishing of the Dharma. I am both ashamed and delighted, and my heart is filled with mixed feelings. With utmost reverence, I respectfully go to the court to present this memorial and express my gratitude.
On the day of Yichou, the Dharma Master further believed that the sovereign was naturally intelligent, sage and multi-talented, not only surpassing Emperor Wen of Wei (魏文帝曹丕) in literary talent, but also surpassing Emperor Ming of Han (漢明帝劉莊) in calligraphy. The Dharma Master believed that the inscription was the sacred writing of the emperor, and its calligraphy was comparable to divine writing, so he went to the court and requested the emperor to write it himself. The memorial said: 'The Shramana Xuanzang (沙門玄奘) and others report. I believe that things manifest images in response to the times, and the divine function universally encompasses; teachings are established according to the times, and the merits of the sage are fully displayed. From this, it can be known that the sun and moon are bright at the same time, only then reaching the operation of illuminating the sky, and the flowers and trees are beautiful together, only then exhausting the virtue of relying on the earth. I respectfully hope that Your Majesty, your wisdom pervades all things, and your benevolence benefits the Three Realms, both promoting beautiful teachings and elucidating profound customs. Despising King Mu of Zhou (東周穆王) for his love of Taoism, only appreciating the songs of Yaochi (瑤池) in vain, and belittling Emperor Ming of Han (漢明帝) for his reverence for the Dharma, only opening the White Horse Temple (白馬寺) shrine.'
。遂乃俯降天文，遠揚幽旨，用雕豐琬，長垂茂則。同六英之發音，若五緯之摛曜，敷至懷而感俗，弘大誓以匡時。豈獨幽贊真如，顯揚玄賾者也。雖玉藻斯暢，翠版將刊，而銀鉤未書，丹字猶韞。然則夔樂已簨，匪里曲之堪預，龍鄉既晝，何爝火之能明。非夫牙、曠撫律，羲和總馭，焉得揚法鼓之大音，裨慧日之沖彩。敢緣斯義，冒用干祈，伏乞成茲具美，勒以 神筆，庶凌雲之妙，邁跡前王，垂露之奇，騰芬后聖。金聲玉振，即悟群迷；鳳翥龍蟠，將開眾瞽。豈止克隆像教，懷生沾莫大之恩；實亦聿贊 明時，宗社享無強之福。玄奘稟識愚淺，謬齒緇林，本慚窺涉，多虧律行，猥辱宸詞，過蒙褒美。雖驚惕之甚，措顏無地，而慊懇之勤，翹誠有日。重敢塵黷，更懷冰火。」表奏不納。
景寅，法師又請曰：「昨一日蒙赍天藻，喜戴不勝，未允神翰，翹丹尚擁。竊以攀榮奇樹，必含笑而芬芳，跪寶玉岑，亦舒渥而貽彩。伏惟 陛下提衡執粹，垂拱大寧，睿思綺毫，俯凝多藝。鴻範光于涌洛，草聖茂于臨池。玄奘肅荷前恩，奉若華于金鏡；冒希后澤，佇桂影于銀鉤。豈直合璧相循，聯輝是仰，亦恐非 天翰。無以懸日月之文，唯 麗則可以攄希微之軌。馳魂俯首，非所敢望，不勝積慊，昧死陳請。」表奏， 帝
【現代漢語翻譯】 現代漢語譯本：於是俯身研究天文，遠遠地宣揚深奧的旨意，用精美的文辭刻在豐碑上，使美好的法則長久流傳。如同六律的發音和諧，又如五星的光芒照耀，廣泛地施予關懷而感動世俗，弘揚廣大的誓願來匡正時弊。難道僅僅是暗中贊助真如（Tathata，佛教用語，指事物的本真狀態），顯揚玄妙深奧的道理嗎？即使華美的辭藻得以暢達，翠玉的版面即將刊刻，但銀鉤般的書法尚未書寫，紅色的文字還被隱藏。那麼，即使有了夔（Kui，傳說中的樂官）的音樂和簨（Sun，樂器架子），也不是普通的里巷歌曲所能比擬的；即使龍鄉（Longxiang，指帝都）已經是白天，又怎麼能用小火把來照明呢？如果不是像俞伯牙、師曠那樣精通音律，羲和（Xihe，神話中太陽的駕車者）總領駕馭，又怎麼能揚起大法鼓的巨大聲音，增添智慧之日的強烈光彩呢？我冒昧地陳述這些道理，大膽地請求，懇請陛下成全這美好的事物，用神妙的筆力來書寫，希望這凌雲的妙筆，超越前代帝王的足跡，這如垂露般的奇蹟，使美名流傳於後世的聖人。金石之聲和諧，就能使眾人覺悟，鳳凰飛舞，蛟龍盤繞，就能開啟眾人的盲昧。難道僅僅是能夠繼承佛的教誨，使眾生沾染到莫大的恩惠嗎？實際上也是贊助光明的時代，使國家社稷享有無窮的福報。玄奘（Xuanzang，唐代高僧）我見識愚昧淺薄，忝列僧眾之林，本來就慚愧於窺探佛法，又多有違背戒律的行為，卻受到皇上的恩寵，過分地受到褒獎贊美。雖然非常驚恐不安，無地自容，但懇切的心情，虔誠的願望，日日不減。再次冒昧地陳述，心中如懷冰火一般。」但皇帝沒有批準他的請求。 景寅日，法師又請求說：「昨天蒙受陛下賜予的華麗辭藻，歡喜地接受，不勝榮幸，但未能得到陛下的神筆墨寶，殷切的期盼仍然藏在心中。我私下認為，攀附著奇異的樹木，必定會含笑而散發芬芳，跪拜在寶玉山岑之前，也會舒展光彩而留下色彩。恭敬地希望陛下您掌握著衡量事物的標準，垂拱而治，天下太平，睿智的思想凝聚在精美的文筆之中，俯身關注多種技藝。鴻範（Hongfan，《尚書》中的一篇）的光芒照耀在涌出的洛水之上，草書聖手的光彩茂盛于臨池（Linchi，指王羲之）。玄奘我恭敬地接受之前的恩惠，如同拿著鮮花照金鏡一般；冒昧地希望得到以後的恩澤，期待著桂樹的影子倒映在銀鉤之上。難道僅僅是希望美玉與璧玉相互輝映，聯合光輝而仰望嗎？也是恐怕不是天上的筆墨，無法懸掛日月般的光輝，只有華麗的法則才可以抒發微妙的軌跡。我心馳神往，俯首頓足，不敢奢望，但心中積聚了太多的遺憾，冒昧地以死相請。」皇帝仍然沒有批準他的請求。 English version: Thereupon, he lowered himself to study astronomy, and widely proclaimed profound doctrines, using exquisite words to carve on grand steles, so that the beautiful principles would be passed down for a long time. Like the harmonious sounds of the six musical tones, and like the radiance of the five planets, he broadly bestowed care and moved the world, promoting great vows to rectify the times. Was it merely to secretly assist Tathata (the true nature of things) and to openly proclaim profound and abstruse principles? Even if the magnificent words could be expressed fluently, and the jade tablets were about to be engraved, the silver-hook calligraphy had not yet been written, and the red characters were still hidden. Then, even with the music of Kui (legendary music official) and the musical instrument stands, it could not be compared to the songs of ordinary alleys; even if Longxiang (the capital) was already daytime, how could a small torch illuminate it? If it were not for masters of music like Yu Boya and Shi Kuang, and Xihe (mythical charioteer of the sun) overseeing the chariot, how could the great sound of the Dharma drum be raised, and the intense radiance of the sun of wisdom be increased? I venture to state these principles and boldly request that Your Majesty fulfill this beautiful matter and write with divine brushstrokes, hoping that this soaring brushwork will surpass the footsteps of previous emperors, and that this dew-like miracle will spread the fame to future sages. The harmonious sounds of metal and stone will awaken the masses, and the phoenixes dancing and dragons coiling will open the eyes of the blind. Is it merely to inherit the Buddha's teachings and allow all beings to receive immense grace? In reality, it is also to assist the enlightened era and allow the country to enjoy boundless blessings. Xuanzang (Tang Dynasty monk) I am foolish and shallow in knowledge, and I am ashamed to be among the monks, and I have violated the precepts in many ways, but I have received the emperor's favor and have been overly praised. Although I am very frightened and uneasy, and have no place to hide, my sincere feelings and devout wishes do not diminish day by day. I venture to state again, my heart is like holding ice and fire." But the emperor did not approve his request. On the day of Jingyin, the Dharma Master requested again: 'Yesterday, I received the magnificent words bestowed by Your Majesty, and I was overjoyed and honored, but I have not received Your Majesty's divine calligraphy, and my earnest expectations are still hidden in my heart. I privately believe that climbing on a strange tree will surely smile and emit fragrance, and kneeling before the precious jade mountain will also spread its brilliance and leave its color. I respectfully hope that Your Majesty holds the standard of measuring things, governs by doing nothing, and the world is peaceful, and the wise thoughts are condensed in the exquisite writing, and you pay attention to various skills. The light of Hongfan (chapter in the Book of Documents) shines on the emerging Luo River, and the brilliance of the sage of cursive script flourishes in Linchi (referring to Wang Xizhi). Xuanzang I respectfully accept the previous grace, like holding flowers and shining in a golden mirror; I venture to hope for future favors, and I look forward to the shadow of the osmanthus tree reflected on the silver hook. Is it merely hoping that the beautiful jade and the jade bi will reflect each other, unite the brilliance and look up? It is also feared that it is not the heavenly writing, and cannot hang the brilliance like the sun and the moon, only the magnificent principles can express the subtle trajectory. My soul is wandering, bowing my head and stamping my feet, I dare not expect it, but there is too much regret accumulated in my heart, I venture to ask for it with death.' The emperor still did not approve his request.
【English Translation】 Accordingly, he lowered himself to study astronomy, and widely proclaimed profound doctrines, using exquisite words to carve on grand steles, so that the beautiful principles would be passed down for a long time. Like the harmonious sounds of the six musical tones, and like the radiance of the five planets, he broadly bestowed care and moved the world, promoting great vows to rectify the times. Was it merely to secretly assist Tathata (the true nature of things) and to openly proclaim profound and abstruse principles? Even if the magnificent words could be expressed fluently, and the jade tablets were about to be engraved, the silver-hook calligraphy had not yet been written, and the red characters were still hidden. Then, even with the music of Kui (legendary music official) and the musical instrument stands, it could not be compared to the songs of ordinary alleys; even if Longxiang (the capital) was already daytime, how could a small torch illuminate it? If it were not for masters of music like Yu Boya and Shi Kuang, and Xihe (mythical charioteer of the sun) overseeing the chariot, how could the great sound of the Dharma drum be raised, and the intense radiance of the sun of wisdom be increased? I venture to state these principles and boldly request that Your Majesty fulfill this beautiful matter and write with divine brushstrokes, hoping that this soaring brushwork will surpass the footsteps of previous emperors, and that this dew-like miracle will spread the fame to future sages. The harmonious sounds of metal and stone will awaken the masses, and the phoenixes dancing and dragons coiling will open the eyes of the blind. Is it merely to inherit the Buddha's teachings and allow all beings to receive immense grace? In reality, it is also to assist the enlightened era and allow the country to enjoy boundless blessings. Xuanzang (Tang Dynasty monk) I am foolish and shallow in knowledge, and I am ashamed to be among the monks, and I have violated the precepts in many ways, but I have received the emperor's favor and have been overly praised. Although I am very frightened and uneasy, and have no place to hide, my sincere feelings and devout wishes do not diminish day by day. I venture to state again, my heart is like holding ice and fire.' But the emperor did not approve his request. On the day of Jingyin, the Dharma Master requested again: 'Yesterday, I received the magnificent words bestowed by Your Majesty, and I was overjoyed and honored, but I have not received Your Majesty's divine calligraphy, and my earnest expectations are still hidden in my heart. I privately believe that climbing on a strange tree will surely smile and emit fragrance, and kneeling before the precious jade mountain will also spread its brilliance and leave its color. I respectfully hope that Your Majesty holds the standard of measuring things, governs by doing nothing, and the world is peaceful, and the wise thoughts are condensed in the exquisite writing, and you pay attention to various skills. The light of Hongfan (chapter in the Book of Documents) shines on the emerging Luo River, and the brilliance of the sage of cursive script flourishes in Linchi (referring to Wang Xizhi). Xuanzang I respectfully accept the previous grace, like holding flowers and shining in a golden mirror; I venture to hope for future favors, and I look forward to the shadow of the osmanthus tree reflected on the silver hook. Is it merely hoping that the beautiful jade and the jade bi will reflect each other, unite the brilliance and look up? It is also feared that it is not the heavenly writing, and cannot hang the brilliance like the sun and the moon, only the magnificent principles can express the subtle trajectory. My soul is wandering, bowing my head and stamping my feet, I dare not expect it, but there is too much regret accumulated in my heart, I venture to ask for it with death.' The emperor still did not approve his request.
方運神筆。
法師既蒙 帝許，不勝喜慶。表謝曰：「沙門玄奘言。伏奉 敕旨，許降 宸筆。自勒 御製大慈恩寺碑文。璽誥爰臻，綸慈猥集，祇荷慚惕，罔知攸措。玄奘聞強弩在彀，鼯鼠不足動其機；鴻鐘匿音，纖莛無以發其響。不謂日臨月照，遂回景于空門；雨潤云䒱，乃照感於玄寺。是所愿也，豈所圖焉。伏惟 陛下履翼乘樞，握符纘運，追軒邁頊，孕夏吞殷，演眾妙以陶時，總多能而景俗。九域之內既沐仁風，四天之表亦沾玄化。然則津樑之法非至聖無足闡其源，幽贊之工非至人何以敷其跡。雖追遠所極，自動天情，而冥祐可祈，即回 宸眷，英詞曲被，已超希代之珍，秘跡行開，將逾絕價之寶。凡在群品，靡弗欣戴。然彼梵徒倍增慶躍，夢鈞天之廣樂，匹此非奇，得輪王之髻珠，儔茲豈貴。庶當刊以貞石，用樹福庭，蠢彼迷生，方開耳目。盛乎法炬，傳諸未來，使夫瞻寶字而仰銀鉤，發菩提於此日；諷遒文而探至賾，悟般若於斯地。劫城窮芥，昭昭之美恒存；遷海還桑，藹藹之風無朽。玄奘出自凡品，夙慚行業，既蒙落飾，思闡玄猷。往涉迦維，本憑 皇化，迨茲翻譯，復承 朝獎。而貞觀之際，濫沐洪慈，永徽以來，更叨殊遇。二主神筆，猥賜褒揚，兩朝 聖藻，極垂榮飾。顧循愚劣，實懷兢懼
【現代漢語翻譯】 現代漢語譯本： 方運神筆。
法師我玄奘，非常榮幸地蒙受皇上恩準，內心充滿了喜悅和慶幸。我上表謝恩說：『沙門玄奘稟告。我恭敬地接受皇上的旨意，允許降下您的親筆，親自撰寫並刻立《大慈恩寺碑文》。蓋有玉璽的詔書已經送達，皇上的恩慈廣泛地彙集，我懷著敬畏和慚愧的心情，不知如何是好。玄奘聽說，強勁的弩箭已經張開，鼯鼠也不足以觸動它的機關；巨大的鐘隱藏聲音，細小的草莖無法使它發出聲響。沒想到皇上的光輝如同太陽照耀月亮一般，竟然將光芒照回到空門；皇上的恩澤如同雨水滋潤雲氣蒸騰一般，竟然感應到玄奘寺。這是我所希望的，哪裡是我所敢奢求的呢。恭敬地希望陛下您如同鳥兒展開翅膀，駕馭天地的樞紐，掌握天命，繼承和發展前代的偉業，追趕黃帝和顓頊，包容夏朝和殷朝，用各種精妙的教義來教化世人，總攬各種才能來引導風俗。九州之內已經沐浴在仁義的風尚之中，四天之外也沾染了玄妙的教化。如此說來，引導眾生渡過生死苦海的佛法，如果不是最聖明的人，就不足以闡明它的根源；幽深而值得讚美的功德，如果不是最傑出的人，又怎麼能夠鋪陳它的事蹟呢。即使是追念先人所能達到的極致，也會自然而然地觸動上天的情意，而且冥冥之中的保佑是可以祈求的，因此能夠蒙受皇上的恩寵，英明的文辭被特別地賜予，已經超越了稀世的珍寶，秘藏的墨跡即將展現，將超過無價之寶。凡是屬於各種品類的人，沒有不歡欣鼓舞地敬戴的。那些信奉佛教的人更加感到慶幸和喜悅，如同夢見天上的廣樂，認為這沒有什麼稀奇，如同得到轉輪王的髻珠，認為這沒有什麼可貴的。我打算將碑文刻在堅硬的石頭上，用來在福地上樹立，使那些愚昧的眾生，能夠開啟他們的耳目。盛大法炬，將流傳到未來，使那些瞻仰寶貴的文字和仰慕銀鉤筆法的人，能夠在此日發起菩提心；誦讀優美的文章和探究精深的道理的人，能夠在此地領悟般若智慧。即使經歷漫長的劫數，細小的芥子般的事物，昭彰的美好也將永遠存在；即使滄海變為桑田，祥和的風尚也不會腐朽。玄奘我出身平凡，一直慚愧於自己的修行，既然蒙受剃度的恩惠，就想著闡揚玄妙的佛法。以往前往迦維衛國，本來是憑藉皇上的教化，等到現在翻譯佛經，又承蒙朝廷的獎賞。在貞觀年間，我濫蒙皇上的洪大慈悲，永徽以來，更受到特殊的待遇。兩位皇上的神筆，特別地賜予褒獎和讚揚，兩個朝代的聖明文藻，極大地垂賜光榮和修飾。回顧自己的愚笨和低下，實在懷著敬畏和恐懼的心情。』
【English Translation】 English version: The Divine Brush of Fang Yun.
The Dharma Master, having received the Emperor's permission, was overcome with joy and celebration. He submitted a memorial of gratitude, saying: 'The Shramana Xuanzang reports. I respectfully receive the Imperial Edict, granting the descent of Your Majesty's own brush to personally inscribe the Stele Inscription of the Great Ci'en Temple (Great Compassion and Grace Temple). The Imperial Decree has arrived, and the Emperor's kindness has gathered widely. I am filled with reverence and trepidation, not knowing what to do. Xuanzang has heard that a strong crossbow, once drawn, even a flying squirrel cannot move its trigger; a great bell, when silenced, even a slender reed cannot produce its sound. Unexpectedly, the sun and moon shine, thus returning light to the empty gate (Buddhism); rain and clouds moisten and steam, thus illuminating and moving the Xuan Temple (Xuanzang Temple). This is what I wished for, how could I have dared to hope for it? I respectfully hope that Your Majesty soars on wings, governs the pivot of the universe, holds the mandate, and continues the achievements of the past, surpassing Emperor Xuan and Zhuanxu, encompassing the Xia and Yin dynasties, expounding the myriad mysteries to mold the times, and gathering many talents to guide customs. Within the Nine Regions, all are bathed in the wind of benevolence; beyond the Four Heavens, all are imbued with profound transformation. Thus, the Dharma (teachings) of the ferry across the sea of suffering, without the most sage, is insufficient to elucidate its source; the work of profound praise, without the most outstanding person, how can its deeds be spread? Even the utmost in remembering the past will naturally touch the emotions of Heaven, and the blessings in the unseen can be prayed for. Thus, I am able to receive the Emperor's favor, and the brilliant words are specially bestowed, already surpassing the rare treasures of the age. The secret traces (calligraphy) are about to be revealed, surpassing priceless treasures. All beings in every category are filled with joy and reverence. Those who believe in Buddhism are even more joyful and elated, like dreaming of the vast music of Heaven, considering this nothing extraordinary, like obtaining the jewel in the crown of the Wheel-Turning King (Chakravartin), considering this nothing precious. I intend to inscribe it on enduring stone, to erect it in the blessed courtyard, so that those ignorant beings may open their eyes and ears. The great Dharma torch will be transmitted to the future, so that those who gaze upon the precious words and admire the silver hooks (calligraphy) may awaken Bodhicitta (the mind of enlightenment) on this day; those who recite the elegant writings and explore the profound principles may realize Prajna (wisdom) in this place. Even if kalpas (eons) pass and the city turns to dust, the bright beauty will always remain; even if the sea turns into mulberry fields, the gentle wind will never decay. I, Xuanzang, come from ordinary origins, and have always been ashamed of my practice. Since I have received the grace of ordination, I think of expounding the profound Dharma. In the past, I went to Kapilavastu (the birthplace of Buddha), originally relying on the Emperor's teachings. Now, in translating the scriptures, I again receive the court's reward. During the Zhenguan era, I received the Emperor's great compassion, and since the Yonghui era, I have received even more special treatment. The divine brushes of two Emperors have specially bestowed praise and commendation, and the sacred writings of two dynasties have greatly bestowed glory and adornment. Looking back at my own foolishness and inferiority, I am truly filled with reverence and fear.'
。輸報之誠，不忘昏曉。但以恩深巨壑，豈滴水之能酬；施厚崧丘，匪纖塵之可謝。唯當憑諸慧力，運以無方，資景祚于園寢，助隆基於七百。不任竦戴之至。謹附內給事臣王君德奉表陳謝以聞。輕犯威嚴，伏深戰慄。」
夏四月八日， 大帝書碑並匠鐫訖，將欲送寺，法師慚荷 聖慈，不敢空然待送，乃率慈恩徒眾及京城僧尼，各營幢蓋、寶帳、幡花，共至芳林門迎。 敕又遣大常九部樂，長安、萬年二縣音聲共送。幢最卑者上出雲霓，幡極短者猶摩霄漢，凡三百餘事，音聲車百餘乘。至七日冥集城西安福門街。其夜雨。八日，路不堪行， 敕遣且停，仍迎法師入內。至十日，天景晴麗， 敕遣依前陳設。十四日旦，方乃引發，幢幡等次第陳列，從芳林門至慈恩寺，三十里間爛然盈滿。
帝登安福門樓望之甚悅，京都士女觀者百餘萬人。至十五日，度僧七人，設二千僧齋，陳九部樂等於佛殿前，日晚方散。
至十六日，法師又與徒眾詣朝堂陳謝碑至寺。表曰：「沙門玄奘等言。今月十四日，伏奉 敕旨，送御書大慈恩寺碑，並設九部樂供養。堯日分照，先增慧炬之輝，舜海通波，更足法流之廣。豐碣巖𥩳，天文景燭，狀彩霞之映靈山，疑縟宿之臨仙嶠。凡在緇素，電激云奔，瞻奉驚躍，得未曾有
【現代漢語翻譯】 現代漢語譯本：進獻報答的誠意，不敢忘記早晚的侍奉。只是因為恩情深重如巨大的山谷，豈是滴水之恩所能報答的；施予的恩惠厚重如高大的山丘，不是微小的塵土所能感謝的。唯有憑藉佛法的智慧力量，運用無方的方法，為皇家園寢增添福祉，幫助國家奠定七百年的基業。實在承擔不起如此重大的責任。謹呈上內給事臣王君德奉上的奏表，陳述謝意，以稟告陛下。輕微冒犯了陛下的威嚴，內心深感戰慄不安。
夏四月八日，太宗皇帝書寫的碑文以及工匠的雕刻全部完成，將要送到寺廟。法師玄奘慚愧承受皇上的恩慈，不敢空等，於是率領慈恩寺的僧眾以及京城的僧尼，各自準備幢幡、寶帳、幡花，一同到芳林門迎接。 皇上又派遣大常寺的九部樂，長安、萬年兩個縣的樂工一同護送。幢幡最高的高出雲霄，幡幡最短的也摩天接漢，總共有三百多件儀仗，樂車一百多輛。到七日晚上聚集在長安城西安福門街。當晚下雨。八日，道路泥濘不堪，皇上下令暫緩，並迎請法師入宮。到十日，天氣晴朗，皇上下令按照之前的安排進行。十四日早晨，才開始出發，幢幡等依次排列，從芳林門到慈恩寺，三十里路程，光彩奪目，人山人海。
太宗皇帝登上安福門樓觀看，非常高興，京城的百姓觀看的人數超過一百萬。到十五日，度化僧人七人，設定二千僧的齋飯，在佛殿前演奏九部樂，直到傍晚才結束。
到十六日，法師玄奘又與僧眾到朝堂陳謝碑文送達寺廟。奏表說：『沙門玄奘等稟告。今月十四日，蒙皇上旨意，送來御書大慈恩寺碑，並設定九部樂供養。如同堯帝的太陽分照，更加增添了智慧之光輝，如同舜帝的大海流通波濤，更加擴大了佛法的流傳。巨大的石碑高聳，天文景象照耀，好像彩霞映照著靈山，又好像眾星降臨仙山。凡是僧人和俗人，都像閃電一樣迅速趕來，瞻仰讚歎，得到前所未有的感受。』
【English Translation】 English version: 'The sincerity of offering repayment does not forget morning and evening service. However, because the kindness is as deep as a vast ravine, how can a drop of water repay it? The bestowed grace is as thick as a high mountain, not even a speck of dust can thank it. Only by relying on the power of wisdom, employing limitless methods, to increase blessings for the royal mausoleum, and help establish a foundation for seven hundred years. I am truly unable to bear such a great responsibility. I respectfully submit the memorial presented by the inner palace attendant Wang Junde, stating my gratitude, to inform Your Majesty. Slightly offending Your Majesty's dignity, I feel deeply fearful and uneasy.'
On the eighth day of the fourth month of summer, the inscription written by Emperor Taizong and the carvings by the artisans were all completed, and were about to be sent to the temple. The Dharma Master Xuanzang (name of a famous Chinese Buddhist monk, 602-664) felt ashamed to receive the Emperor's kindness, and dared not wait idly. Therefore, he led the monks of Ci'en Temple (Temple of Great Compassion and Grace) and the monks and nuns of the capital, each preparing banners, canopies, and floral decorations, and together went to Fanglin Gate to welcome it. The Emperor also sent the nine-part music of the Grand Court (Da Chang Si), and the musicians of Chang'an and Wannian counties to escort it together. The tallest banner reached above the clouds, and the shortest banner still touched the sky. There were more than three hundred ceremonial items in total, and more than one hundred music carts. By the evening of the seventh day, they gathered at Anfu Gate Street in the west of Chang'an City. It rained that night. On the eighth day, the road was impassable, and the Emperor ordered a temporary halt, and invited the Dharma Master into the palace. On the tenth day, the weather was clear and beautiful, and the Emperor ordered the arrangements to proceed as before. On the morning of the fourteenth day, they finally set off, with the banners and other items arranged in order, from Fanglin Gate to Ci'en Temple, a distance of thirty li (approximately 15 kilometers), filled with splendor and crowds.
Emperor Taizong ascended the Anfu Gate tower to watch, and was very pleased. More than one million men and women of the capital watched. On the fifteenth day, seven monks were ordained, a vegetarian feast for two thousand monks was set up, and the nine-part music was performed in front of the Buddha Hall, and it ended late in the evening.
On the sixteenth day, the Dharma Master Xuanzang and his disciples went to the court to express their gratitude for the inscription being delivered to the temple. The memorial stated: 'The Shramana (Buddhist monk) Xuanzang and others report. On the fourteenth day of this month, we received the imperial decree, sending the imperial inscription for the Great Ci'en Temple, and setting up the nine-part music for offering. Like the sun of Emperor Yao shining down, it further increases the brilliance of wisdom; like the sea of Emperor Shun flowing with waves, it further expands the spread of the Dharma. The huge stone tablet stands tall, the astronomical phenomena illuminate it, like colorful clouds reflecting the sacred mountain, and like stars descending upon the immortal peaks. All monks and laypeople rushed here like lightning, admiring and praising, experiencing something never seen before.'
。竊以八卦垂文，六爻發系，觀鳥製法，泣麟敷典， 聖人能事，畢見於茲，將以軌物垂範，隨時立訓，陶鑄生靈，抑揚風烈。然則秦皇刻石，獨昭美於封禪；魏后刊碑，徒紀功于大饗。猶稱題目，高視百王，豈若親紆睿藻，俯開仙翰。金奏發韻，銀鉤絢跡，探龍宮而架三玄，軼鳳篆而窮八體，揚春波而騁思，滴秋露以標奇。弘一乘之妙理，贊六度之幽賾，化總三千之域，聲騰百億之外。奈苑微言，假 天詞而更顯；竹林開士，托神筆而彌尊。因使梵志歸心，截疑網而祗訓，波旬革慮，偃邪山而徇道。豈止塵門之士始悟迷方，滯夢之賓行超苦際。像教東漸，年垂六百，弘闡之盛，未若於茲。至如漢明通感，尚咨謀于傅毅，吳主歸宗，猶考疑于闞澤。自斯已降，無足稱者，隨緣化物，獨推 昭運，為善必應，克峻昌基，若金輪之王神功不測，同寶冠之帝休祚方永。玄奘等謬忝 朝恩，幸登玄肆，屬慈雲重布，法鼓再揚，三明之化既隆，八正之門長辟，而顧非貞懇，虛蒙獎導，仰層旻而荷澤，俯浚谷以懷慚。無任竦戴之誠，謹詣 闕陳謝以聞。」
碑至，有司于佛殿前東北角別造碑屋安之。其舍復拱重櫨，云楣綺棟，金花下照，寶鐸上暉，仙掌露盤，一同靈塔。
大帝善楷、隸、草、行，尤精飛白。其碑作行
【現代漢語翻譯】 現代漢語譯本：我認為，八卦展示了文字的起源，六爻闡發了變化的規律，人們觀察鳥的形態創造了文字，模仿麒麟的祥瑞制定了典章制度。聖人的作為，都體現在這些方面，用以規範事物，樹立榜樣，隨時確立教誨，塑造百姓，發揚美好的社會風尚。然而，秦始皇在山石上刻字，只是爲了彰顯他封禪的功績；魏國的後人在石碑上刊刻文字，也只是爲了記載盛大宴會的功勞。即使他們自詡功績超過歷代帝王，又怎能比得上您親自撰寫聖明的文章，以高妙的書法開啟教化之門？金石之聲和諧動聽，銀鉤般的筆畫絢麗多彩，其文思之深遠，可以深入龍宮探尋三玄之理；其書法之精妙，超越了用篆書書寫的符箓，窮盡了各種書寫字型。文章如春波般盪漾著文思，又如秋露般閃耀著獨特的光芒。弘揚大乘佛教的精妙義理，讚頌六度（Dāna [佈施], Śīla [持戒], Kṣānti [忍辱], Vīrya [精進], Dhyāna [禪定], Prajñā [智慧]）的深奧內涵，教化遍及三千大千世界，聲名遠播到百億國土之外。即使是細微的言論，憑藉皇上的御筆也更加彰顯；竹林七賢那樣的人物，依託神妙的筆力也更加令人尊敬。因此，使得外道梵志歸順佛法，斬斷疑惑之網而恭敬地接受教誨，魔王波旬也改變了想法，放下邪惡的山峰而遵循正道。豈止是世俗之人開始醒悟而不再迷失方向，沉溺於夢幻中的人們也能超越痛苦的邊際。佛教傳入中國，至今已有六百多年，弘揚佛法的盛況，沒有比得上現在的。即使是漢明帝時期，也還要向傅毅諮詢佛法，吳主孫權歸順佛教，還要向闞澤考證佛理。自那以後，就沒有什麼值得稱道的了，只有您能隨緣教化眾生，獨自開創昌盛的局面，行善必定得到好的回報，能夠成就偉大的基業，就像轉輪聖王一樣，神功不可測度，如同佩戴寶冠的帝王一樣，福祚長久。玄奘（Xuanzang）等人有幸受到朝廷的恩寵，得以登上講經說法的高臺，正值慈悲的佛法再次廣佈，弘揚佛法的法鼓再次敲響，三明（Trividya [宿命明，天眼明，漏盡明]）的教化已經興盛，八正道（Eightfold Path [正見，正思，正語，正業，正命，正精進，正念，正定]）的大門長久敞開，但我並非真正虔誠，只是虛受獎賞和引導，仰望蒼天而承受恩澤，俯視深谷而感到慚愧。實在無法表達我敬畏和感激的心情，謹向朝廷稟告我的謝意。 石碑送到后，有關部門在佛殿前東北角專門建造碑屋來安放它。這房屋重疊著斗拱和粗大的柱子，有彩繪的棟樑和雕花的門楣，金色的花朵在下方照耀，寶塔上的風鈴閃耀著光輝，承露盤和仙人的手掌，都和佛塔一樣。 大帝擅長楷書、隸書、草書、行書，尤其精通飛白書。這石碑採用行書書寫。
【English Translation】 English version: I believe that the Eight Trigrams reveal the origin of writing, and the Six Lines elucidate the principles of change. People observed the forms of birds to create writing, and imitated the auspiciousness of the Qilin (mythical Chinese unicorn) to establish codes and systems. The accomplishments of the sages are fully manifested in these aspects, used to regulate things, set examples, establish teachings at any time, shape the people, and promote good social customs. However, Emperor Qin's inscriptions on stone were merely to highlight his achievements in the Feng and Shan sacrifices; the Wei empress's inscriptions on steles were only to record the merits of grand banquets. Even if they boasted that their achievements surpassed those of past emperors, how could they compare to Your Majesty personally composing enlightened writings and opening the door to edification with sublime calligraphy? The sounds of metal and stone are harmonious and pleasing, and the silver-hook-like strokes are magnificent and colorful. The depth of its thought can delve into the dragon palace to explore the principles of the Three Mysteries; the exquisiteness of its calligraphy surpasses the talismans written in seal script, exhausting all kinds of writing styles. The writing is like spring waves rippling with thoughts, and like autumn dew shining with unique brilliance. It promotes the profound principles of Mahayana Buddhism, praises the profound connotations of the Six Perfections (Dāna [charity or giving], Śīla [morality or discipline], Kṣānti [patience or forbearance], Vīrya [effort or diligence], Dhyāna [meditation or concentration], Prajñā [wisdom or insight]), and its teachings spread throughout the three thousand great thousand worlds, its reputation spreading beyond hundreds of billions of lands. Even subtle words become more prominent with the Emperor's imperial brush; figures like the Seven Sages of the Bamboo Grove become more respected by relying on divine writing power. Therefore, it causes the heretical Brahmins to submit to Buddhism, cutting off the nets of doubt and respectfully accepting teachings, and the demon king Mara (Pāpīyas [the tempter]) also changes his mind, putting down the evil mountain and following the right path. It is not only that worldly people begin to awaken and no longer lose their way, but also that those who are immersed in dreams can transcend the boundaries of suffering. Buddhism has been introduced to China for more than six hundred years, and the prosperity of promoting Buddhism has not been greater than it is now. Even during the reign of Emperor Han Ming, he still had to consult with Fu Yi about Buddhism, and Sun Quan, the ruler of Wu, still had to verify Buddhist principles with Kan Ze. Since then, there has been nothing worth mentioning, only Your Majesty can teach sentient beings according to circumstances, and independently create a prosperous situation, doing good will surely receive good rewards, and be able to achieve great foundations, just like the Chakravartin (wheel-turning king), whose divine power is immeasurable, and like the emperor wearing a jeweled crown, whose blessings and longevity are eternal. Xuanzang (Xuanzang) and others are fortunate to receive the favor of the court and be able to ascend the high platform of preaching, just as the compassionate Dharma is spread again, and the Dharma drum of promoting Buddhism is sounded again, the teachings of the Three Vidyas (Trividya [knowledge of past lives, divine eye, extinction of outflows]) have flourished, and the gate of the Eightfold Path (Eightfold Path [right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration]) is open for a long time, but I am not truly sincere, but only receive rewards and guidance in vain, looking up to the sky and receiving grace, looking down at the deep valley and feeling ashamed. I really cannot express my awe and gratitude, and I respectfully report my gratitude to the court. After the stele arrived, the relevant departments specially built a stele house in the northeast corner in front of the Buddhist hall to place it. This house has overlapping brackets and thick pillars, with painted beams and carved lintels, golden flowers shining below, and wind chimes on the pagoda shining with light, the dew plate and the palms of the immortals are all like pagodas. The Great Emperor is proficient in regular script, official script, cursive script, and running script, and is especially proficient in flying white script. This stele is written in running script.
書，又用飛白勢作「顯慶元年」四字，並窮神妙。觀者日數千人。文武三品已上表乞模打，許之。自結繩息用，文字代興，二篆形殊，楷、草勢異，懸針垂露，雲氣偃波，銘石章程，八分行隸，古人互有短長，不能兼美。至如漢元稱善史書，魏武工於草、行，鐘繇閑於三體，王仲妙於八分，劉邵、張弘發譽于飛白，伯英、子玉流名于草聖。唯中郎、右軍稍兼眾美，亦不能盡也。故韋文休見二王書曰：「二王自可稱能，未是知書也。」若其天鋒秀拔，頵郁遒健，該古賢之眾體，儘先哲之多能，為毫翰之陽春、文字之寡和者，信歸之於我皇矣。
法師少因聽習，及往西方，涉凌山、雪嶺，遂得冷病，發即封心，屢經困苦。數年已來，憑藥防禦得定。今夏五月，因熱追涼，遂動舊疾，幾將不濟。道俗憂懼，中書聞奏， 敕遣供奉上醫尚藥奉御蔣孝璋、針醫上官琮專看，所須藥皆令內送。北門使者日有數般，遣伺氣候，遞報訊息。乃至眠寢處所，皆遣內局上手安置。其珍惜如是，雖慈父之於一子，所不過也。孝璋等給侍醫藥，晝夜不離，經五日方損，內外情安。
法師既荷聖恩，翌日進表謝曰：「沙門玄奘言。玄奘拙自營衛，冷疹增動，幾至綿篤，殆辭昭運。天恩矜憫，降以良醫，針藥才加，即蒙瘳愈。駐頹齡于
【現代漢語翻譯】 現代漢語譯本：書中，他又用飛白體的筆勢寫了『顯慶元年』四個字，達到了窮盡神妙的境界。觀看的人每天都有數千人。文武三品以上的官員都上表請求臨摹，皇帝也允許了。自從結繩記事停止使用，文字開始興起，小篆和隸書的形體各不相同，楷書和草書的筆勢也各有差異，懸針垂露，雲氣偃波，銘刻在石頭上的章程，八分書和行書隸書，古人在這些方面各有短長，不能兼具所有優點。至於漢元帝擅長史書，魏武帝擅長草書和行書，鐘繇精通三種字型，王仲擅長八分書，劉邵和張弘以飛白書聞名，伯英和子玉以草書聖手而流芳百世。只有中郎蔡邕和右軍王羲之稍微兼具了眾人的優點，也不能完全做到。所以韋文休看了王羲之和王獻之的字后說：『王羲之和王獻之可以稱得上是能寫字，但還不是懂得書法。』像我皇上這樣，天資筆鋒秀麗挺拔，氣勢頵郁遒勁，涵蓋了古代賢人的各種字型，窮盡了先哲的多種才能，是書法界的陽春，文字界的知音很少的人，這確實應該歸功於我的皇上啊。
法師（指玄奘，602-664，唐代著名高僧，佛教翻譯家）年輕時就聽習佛法，後來前往西方（指印度），跋涉凌山（山名）和雪嶺（山名），因此得了冷病，發作時就感覺心被封閉，多次經歷困苦。幾年來，依靠藥物防禦才得以穩定。今年夏天五月，因為貪涼，導致舊病復發，幾乎要不行了。僧人和百姓都憂慮恐懼，中書省上報了皇帝，皇帝下令派遣供奉上醫尚藥奉御蔣孝璋、針醫上官琮專門診治，所需的藥物都命令從宮內送來。北門使者每天都有好幾批，奉命觀察氣候，隨時彙報訊息。甚至連睡覺的地方，都派遣內局的高手來安排。對他的珍惜就是這樣，即使是慈父對待唯一的兒子，也不過如此。蔣孝璋等人日夜不停地侍候醫藥，五天後病情才有所減輕，內外上下才安心。
法師（指玄奘）既然承受了皇上的恩德，第二天就上表謝恩說：『沙門玄奘說。玄奘不善於保養自己，冷病加重，幾乎到了病危的地步，恐怕要辭別人世了。皇上恩德憐憫，降下良醫，鍼灸和藥物才一施用，就蒙受痊癒。』
【English Translation】 English version: In the book, he also used the 'flying white' style to write the four characters 'Xianqing First Year' (顯慶元年, the first year of the Xianqing era of the Tang Dynasty), reaching the ultimate in divine skill. Thousands of viewers came every day. Officials of the third rank and above in both civil and military affairs submitted requests to make rubbings, which the emperor permitted. Since the cessation of knotted rope records and the rise of writing, the forms of seal script (篆書, zhuanshu) and official script (隸書, lishu) have differed, and the styles of regular script (楷書, kaishu) and cursive script (草書, caoshu) have also varied. Suspended needles and drooping dew, cloud-like energy and undulating waves, inscriptions on stone tablets, the standards of clerical script and running script, the ancients each had their strengths and weaknesses, and could not combine all the advantages. As for Emperor Yuan of Han, who was good at historical writing, Emperor Wu of Wei, who excelled in cursive and running script, Zhong Yao, who was proficient in three styles of calligraphy, Wang Zhong, who was skilled in clerical script, Liu Shao and Zhang Hong, who were famous for flying white script, and Bo Ying and Ziyu, who were renowned as sages of cursive script, only Zhong Lang (Cai Yong 蔡邕) and Right General (Wang Xizhi 王羲之) slightly combined the strengths of many, but could not fully achieve it. Therefore, Wei Wenxiu, after seeing the calligraphy of Wang Xizhi and Wang Xianzhi, said: 'Wang Xizhi and Wang Xianzhi can be called capable, but they are not yet knowledgeable in calligraphy.' As for my emperor, with his naturally elegant and outstanding brushstrokes, vigorous and robust momentum, encompassing the various styles of ancient sages, and exhausting the many talents of former philosophers, he is the spring of calligraphy and the rare connoisseur of writing. This should indeed be attributed to my emperor.
The Dharma Master (referring to Xuanzang 玄奘, 602-664, a famous monk and Buddhist translator of the Tang Dynasty) listened and studied Buddhism from a young age, and later went to the West (referring to India), traversing the Ling Mountains (凌山, a mountain name) and Snow Mountains (雪嶺, a mountain name), and thus contracted a cold disease, which, when it flared up, felt like his heart was sealed, and he experienced many hardships. For several years, he had been able to stabilize it with medication. This summer, in the fifth month, due to seeking coolness, his old illness relapsed, and he was on the verge of death. Monks and laypeople were worried and fearful, and the Ministry of Central Affairs reported it to the emperor, who ordered the Imperial Physician of Offerings and Medicine, Jiang Xiaozhang, and the Acupuncture Physician, Shangguan Cong, to specially treat him, and ordered that all necessary medicines be sent from the palace. The envoys of the Northern Gate came several times a day, ordered to observe the climate and report the news at any time. Even the place where he slept was arranged by the experts of the Inner Bureau. His cherishment was such that even a loving father would not treat his only son any better. Jiang Xiaozhang and others served him with medicine day and night, and only after five days did his condition improve, and both inside and outside were relieved.
Since the Dharma Master (referring to Xuanzang) had received the emperor's grace, he submitted a memorial of thanks the next day, saying: 'The Shramana Xuanzang says. Xuanzang is not good at taking care of himself, and his cold disease has worsened, almost to the point of being critically ill, and I fear I will have to bid farewell to this world. The emperor's grace is compassionate, and he has sent excellent doctors, and as soon as acupuncture and medicine were applied, I was healed.'
欲盡，反營魄于將消，重睹昌時，復遵明導，豈止膏肓永絕，腠理恒調而已。顧循庸菲，屢荷殊澤，施厚命輕，罔知輸報。唯憑慧力，庶酬冥祉。玄奘猶自虛惙，未堪詣闕陳謝，無任悚戴之至。謹遣弟子大乘光奉表以聞。」
帝覽表，遣給事王君德慰問法師曰：「既新服藥后，氣力固當虛劣，請法師善自攝衛，未宜即用心力。」
法師又蒙聖問，不勝喜懼之至，又表謝曰：「沙門玄奘言。玄奘業累所嬰，致招疾苦，呼吸之頃，幾隔明時。忽蒙 皇帝、皇后降慈悲之念，垂性命之憂，天使頻臨，有逾十慰，神藥俯救，若遇一丸。飲沐聖慈，已祛沉痛，蒙荷醫療，遂得痊除。豈期已逝之魂見招于上帝，將夭之壽重稟于洪爐。退省庸微，何以當此，撫膺愧越，言不足宣。荷殊澤而詎勝，粉微軀而靡謝。方冀勖茲禮誦，罄此身心，以答不次之恩，少塞無窮之責。無任感戴之極，謹附表謝聞。喜懼兼併，罔知攸措，塵黷聽覽，伏增惶悚。」
往貞觀十一年中，有 敕曰：「老子是朕祖宗，名位稱號宜在佛先。」時普光寺大德法常、總持寺大德普應等數百人于朝堂陳諍，未蒙改正。法師還國來已頻內奏，許有商量，未果而 文帝升遐。永徽六年，有 敕：「道士、僧等犯罪，情難知者，可同俗法推勘。」邊遠官
【現代漢語翻譯】 現代漢語譯本：希望能夠終結一切煩惱，使即將消散的精神和肉體恢復，再次見到昌盛的時代，重新遵循光明的引導，豈止是病入膏肓能夠永遠根除，連面板的紋理也能永遠調和而已。我玄奘顧念自己平庸低下，多次蒙受皇上的特殊恩澤，恩施深厚而我的生命卻顯得輕微，實在不知道該如何報答。唯有憑藉智慧的力量，或許能夠報答冥冥之中的福祉。玄奘仍然感到虛弱，無法親自前往朝廷陳述謝意，實在感到無比的惶恐和敬畏。謹派遣弟子大乘光奉上表章稟告。
皇帝看過表章后，派遣給事王君德慰問法師說：『既然是剛服藥之後，氣力自然會感到虛弱，請法師好好地調養身體，不宜立刻用心勞神。』
法師又蒙受皇上的慰問，感到無比的喜悅和惶恐，再次上表謝恩說：『沙門玄奘稟告。玄奘因為業力的牽累，導致招來疾病痛苦，呼吸之間，幾乎與光明盛世隔絕。忽然蒙受皇帝、皇后降下慈悲的關懷，擔憂我的性命，天使多次前來，超過十次的慰問，神藥俯身相救，好像得到了一顆靈丹。沐浴在皇上的慈悲之中，已經消除了沉重的痛苦，蒙受醫療的恩惠，終於得以痊癒。哪裡想到已經逝去的靈魂被上帝招回，將要夭折的壽命又在洪爐中重新獲得。反省自己平庸微薄，怎麼能夠承受這樣的恩情，撫摸胸口感到慚愧不已，言語無法表達。蒙受特殊的恩澤而不敢勝任，粉身碎骨也難以報答。希望能夠努力誦經禮佛，竭盡身心，來報答這超越常規的恩情，稍微彌補無窮的責任。實在感到無比的感激和敬畏，謹附上表章謝恩稟告。喜悅和惶恐交織在一起，不知道該如何是好，塵埃玷污了您的視聽，更加感到惶恐不安。』
在貞觀十一年中，有皇帝的敕令說：『老子是朕的祖先，名位稱號應該在佛之前。』當時普光寺的大德法常、總持寺的大德普應等數百人在朝堂上爭辯，沒有得到改正。法師回國后多次向朝廷進奏，允許商議，但沒有結果，文帝就駕崩了。永徽六年，有敕令：『道士、僧人等犯罪，案情難以查明的，可以按照世俗的法律來推斷審訊。』邊遠地區的官員
【English Translation】 English version: 'Hoping to end all afflictions, restore the dissipating spirit and body, see the prosperous era again, and follow the bright guidance anew, it's not just that the disease reaching the marrow can be eradicated forever, but even the texture of the skin can be harmonized forever. Considering my ordinariness and lowliness, I, Xuanzang, have repeatedly received the Emperor's special grace, the bestowal is profound, but my life seems insignificant, I really don't know how to repay. Only by relying on the power of wisdom, perhaps I can repay the blessings in the dark. Xuanzang still feels weak and unable to go to the court to express his gratitude in person, I feel extremely fearful and reverent. I respectfully send my disciple, Mahayanakirti, to present the memorial to report.'
After reading the memorial, the Emperor sent the attendant Wang Junde to comfort the Dharma Master, saying: 'Since you have just taken the medicine, your strength will naturally feel weak. Please take good care of yourself, Dharma Master, and it is not advisable to use your mind and energy immediately.'
The Dharma Master was again favored with the Emperor's inquiry, feeling extremely joyful and fearful, and again submitted a memorial of thanks, saying: 'The Shramana Xuanzang reports. Xuanzang, due to the entanglement of karmic burdens, has brought about illness and suffering, and in the space of a breath, was almost separated from the bright era. Suddenly, I received the compassionate thoughts of the Emperor and Empress, worrying about my life, and the angel came frequently, more than ten times of comfort, and the divine medicine came to the rescue, as if I had obtained a panacea. Bathing in the Emperor's compassion, I have eliminated the heavy pain, and receiving the grace of medical treatment, I have finally recovered. How could I have expected that the departed soul would be summoned by the Supreme Being, and the life that was about to die would be reborn in the great furnace. Reflecting on my ordinariness and insignificance, how can I bear this kindness, touching my chest I feel ashamed, words cannot express it. Receiving special grace and not being able to bear it, crushing my body into powder I cannot repay it. I hope to strive to recite scriptures and worship the Buddha, and exhaust my body and mind, to repay this extraordinary kindness, and slightly fill the infinite responsibility. I feel extremely grateful and reverent, and respectfully attach the memorial to report my thanks. Joy and fear are intertwined, I don't know what to do, the dust defiles your hearing, and I feel even more fearful and uneasy.'
In the eleventh year of the Zhenguan era, there was an imperial edict saying: 'Laozi (Lao Tzu, founder of Taoism) is the ancestor of the Emperor, and his title and position should be before the Buddha.' At that time, the virtuous Dharma Master Fachang of Puguang Temple, the virtuous Dharma Master Puying of Zongchi Temple, and hundreds of others argued in the court, but were not corrected. After the Dharma Master returned to the country, he repeatedly reported to the court, allowing discussion, but without result, Emperor Wendi passed away. In the sixth year of the Yonghui era, there was an imperial edict: 'If Taoist priests and monks commit crimes, and the circumstances are difficult to ascertain, they can be judged and interrogated according to secular law.' Officials in remote areas
人不閑 敕意，事無大小動行枷杖，虧辱為甚。法師每憂之，因疾委頓，慮更不見 天顏，乃附人陳前二事於國非便：「玄奘命垂旦夕，恐不獲後言，謹附啟聞，伏枕惶懼。」 敕遣報云：「所陳之事聞之。但佛道名位， 先朝處分，事須平章。其同俗 敕，即遣停廢。師宜安意，強進湯藥。」至二十三日，降 敕曰：「道教清虛，釋典微妙，庶物藉其津樑，三界之所遵仰。比為法末人澆，多違制律，權依俗法，以申懲誡，冀在止惡勸善，非是以人輕法。但出家人等具有制條，更別推科，恐為勞擾。前令道士、女道士、僧、尼有犯依俗法者，宜停。必有違犯，宜依條制。」
法師既荷茲聖澤，奉表詣闕陳謝曰：「沙門玄奘言。伏見 敕旨，僧、尼等有過，停依俗法之條，還依舊格。非分之澤忽委緇徒，不訾之恩復沾玄肆，晞陽沐道，實用光華，局地循躬，唯增震惕。竊以法王既沒，像化空傳，崇紹之規，寄諸明後。伏惟 皇帝陛下寶圖御極，金輪乘正，眷茲釋教，載懷宣闡，以為落飾玄門，外異流俗，雖情牽五濁，律行多虧，而體被三衣，福田斯在。削玉條之密網，布以寬仁；信金口之直詞，允茲迴向。斯固天祇載悅，應之以休徴，豈止梵侶懷恩，加之以貞確。若有背茲寬貸，自貽伊咎，則違大師之嚴旨，虧
【現代漢語翻譯】 現代漢語譯本 百姓不得安寧。 皇上的旨意是，無論事情大小，動輒施以刑罰，這實在是極大的侮辱。法師（指玄奘）對此一直憂心忡忡，因病臥床不起，擔心再也見不到皇上的面容，於是託人向皇上陳述以上兩件事對國家不利：『玄奘性命垂危，恐怕沒有機會再進諫，謹此附奏，伏枕惶恐。』 皇上下旨回覆說：『所陳之事朕已知曉。但佛道的名位，是先朝的規定，需要經過商議。至於僧侶與俗人一樣的敕令，立即停止廢除。法師應該安心養病，好好服藥。』到了二十三日，皇上下旨說：『道教清靜虛無，佛教經典微妙深奧，萬物都依靠它們作為津樑，三界都遵從仰慕。近來因為末法時代人心澆薄，很多人違背制度法律，所以暫時依照世俗的法律，來申明懲戒，希望能夠止惡勸善，並非因此輕視佛法。但是出家人等都有相關的制度條文，應該另外推究科罪，恐怕會造成擾民。之前下令道士、女道士、僧人、尼姑如有犯法，依照世俗法律的命令，應該停止。如果確實有違犯，應該依照原有的條文制度。』 法師（指玄奘）既然承受了皇上的恩澤，於是上表到朝廷謝恩說：『沙門玄奘上奏。我恭敬地拜讀了皇上的旨意，僧人、尼姑等有過錯，停止依照世俗法律的條文，恢復原有的制度。這非分的恩澤忽然降臨到僧侶身上，這不值得稱道的恩情又沾溉到玄奘身上，沐浴著陽光和佛道，實在是光榮華美，身處卑微之地，唯有更加震恐。』私下認為，自從法王（指佛陀）涅槃后，佛像和教化只是空洞地流傳，發揚光大的規則，寄託在英明的君主之後。我恭敬地希望皇帝陛下擁有寶貴的帝位，掌握著正義的統治，關心著佛教，懷著宣揚闡述的心意，認為裝飾玄妙的佛門，在外表上與世俗不同，即使情感上牽掛著五濁惡世，行為上常常違背戒律，但身體上披著三衣，福田仍然存在。削減嚴密的法律條文，施行寬容仁愛；相信佛陀金口所說的真實之語，允許他們改過自新。這實在是天神都感到喜悅，並以吉祥的徵兆來回應，豈止是僧侶們懷著感恩之心，更加堅定忠誠。如果有人違背這種寬容大度，自取其咎，那麼就是違背大師（指佛陀）的嚴厲教誨，
【English Translation】 English version People are not at peace. The imperial decree was that, regardless of the size of the matter, punishments were readily inflicted, which was extremely humiliating. The Dharma Master (referring to Xuanzang) was constantly worried about this, and due to illness, he was bedridden, fearing that he would not see the Emperor's face again. Therefore, he entrusted someone to present the above two matters to the Emperor, stating that they were not beneficial to the country: 'Xuanzang's life is hanging by a thread, and he fears that he will not have the opportunity to advise again. He respectfully submits this memorial, trembling with fear while bedridden.' The Emperor issued a decree in response, saying: 'The matters presented have been heard. However, the ranks and positions of Buddhism and Taoism were determined by the previous dynasty and require deliberation. As for the edict treating monks and nuns the same as commoners, it is hereby revoked. The Dharma Master should rest and recuperate, and take medicine diligently.' On the twenty-third day, the Emperor issued a decree stating: 'Taoist teachings are pure and ethereal, and Buddhist scriptures are profound and subtle. All beings rely on them as a means of crossing over, and the three realms revere and admire them. Recently, because of the decline of morality in the Dharma-ending age, many have violated the established laws and regulations. Therefore, we temporarily apply secular laws to declare punishments, hoping to stop evil and encourage good, and not to belittle the Dharma. However, monks and nuns have their own established rules and regulations, which should be investigated and punished separately, lest it cause disturbance to the people. The previous order that Taoist priests, Taoist nuns, monks, and nuns who commit offenses should be subject to secular law is hereby rescinded. If there are indeed violations, they should be dealt with according to the original rules and regulations.' Since the Dharma Master (referring to Xuanzang) had received the Emperor's grace, he submitted a memorial to the court to express his gratitude, saying: 'The Shramana Xuanzang reports. I respectfully read the imperial decree, which rescinds the article that monks and nuns who commit offenses should be subject to secular law, and restores the original system. This undeserved grace has suddenly descended upon the Sangha, and this unworthy kindness has been bestowed upon Xuanzang. Bathing in the sunlight and the Dharma, it is truly glorious and beautiful. Being in a humble position, I can only feel more apprehensive.' Privately, I believe that since the Dharma King (referring to the Buddha) entered Nirvana, the Buddha's image and teachings have only been transmitted in vain. The rules for promoting and inheriting the Dharma are entrusted to enlightened rulers. I respectfully hope that Your Majesty possesses the precious imperial throne, holds the righteous rule, cares for Buddhism, and cherishes the intention to propagate and expound it, believing that the adorned and profound Buddhist order is outwardly different from the secular world. Even though emotions are entangled in the five turbidities, and actions often violate the precepts, the body is still covered by the three robes, and the field of merit still exists. Reduce the strict legal provisions, and implement tolerance and benevolence; believe in the true words spoken by the Buddha's golden mouth, and allow them to reform themselves. This is truly pleasing to the gods, and they will respond with auspicious omens. It is not only that the Sangha is grateful, but also that they will be more steadfast and loyal. If anyone violates this tolerance and generosity and brings blame upon themselves, then they will be violating the strict teachings of the Great Teacher (referring to the Buddha),
聖主之深慈，凡在明靈，自宜譴謫，豈待平章之律，方科奸妄之罪。玄奘庸昧，猥廁法流，每忝 鴻恩，以懷慚惕，重祗殊獎，彌復兢惶。但以近嬰疾疹，不獲隨例詣闕。無任悚戴之至，謹遣弟子大乘光奉表陳謝以聞。」自是僧徒得安禪誦矣。
法師悲喜交集，不覺淚沾衿袖，不勝抃躍之至。又重進表謝曰：「 沙門玄奘言。伏奉 恩敕，除僧等依俗法推勘條章。喜戴之心，莫知準譬。竊尋正法隆替，隨君上所抑揚，彝倫厚薄，儷玄風以興缺。自聖運在璇，明皇執粹，甄崇道藝，區別玄儒， 開不二之鍵，廣唯一之轍，寫龍宮于蓬閣，接鷲壤于神皋，俾夫鐘梵之聲洋溢區宇，福善之業濯沐黎萌，寔法門之嘉會，率土之幸甚。頃為僧徒不整，誨馭乖方，致使內虧佛教，外犯王法，一人獲罪，舉眾蒙塵，遂觸天威，令依俗法。所期清肅，志在懲誡。僧等震懼，夙夜慚惶。而聖鑒天臨，仁澤昭被，篤深期于玄妙，掩纖垢于含弘，爰降殊恩，釋茲嚴罰，非其人之足惜，顧斯法之可尊。遂令入網之魚復游江漢，觸籠之鳥還飏杳冥，法水混而更清，福田鹵而還沃。僧等各深荷戴，人知自勉，庶當勵情去惡，以副天心；專精禮念，用答鴻造。伏惟皇帝、皇后以紹隆之功，永凝百福，乘慈悲之業，端拱萬春。震域締祥，維城具美
。不勝舞躍感荷之至。謹重附表陳謝以聞。輕黷冕旒，伏增惶恐。」
帝覽表，知法師病癒，遣使迎法師入，安置於凝陰殿院之西閣供養。仍彼翻譯，或經二旬、三旬方乃一出。
冬十月，中宮在難，歸依三寶，請垂加祐。法師啟曰：
「聖體必安和無苦，然所懷者是男，平安之後愿聽出家。當蒙敕許。」
至十一月五日，皇后施法師納袈裟一，並雜物等數十件。法師啟謝曰：「沙門玄奘啟。垂赍納並雜物等，捧對驚慚，不知比喻。且金縷上服，傳自先賢，或無價衣，聞諸聖典，未有窮神盡妙，目擊當如今之賜者也。觀其均彩濃淡，敬君不能逾其巧；裁縫婉密，離婁無以窺其際。便覺煙霞入室，蘭囿在身，旋俯自瞻，頓增榮價。昔道安言珍秦代，未遇此恩；支遁稱禮晉朝，罕聞斯澤。唯玄奘庸薄，獨竊洪私，顧寵循躬，彌深戰汗。伏願皇帝、皇后富眾多之子孫，享無疆之福祚，長臨玉鏡，永御寶圖，覆育群生，與天無極。不任慚佩之至。謹啟謝聞。施重詞輕，不能宣盡。」
五日申后，忽有一赤雀飛來止於御帳，玄奘不勝喜慶，陳表賀曰：「沙門玄奘言。玄奘聞白鳩彰瑞，表殷帝之興，赤雀呈符，示周王之慶。是知穹昊降祥以明人事，其來久矣。玄奘今日申后酉前，于顯慶殿庭帷內見
【現代漢語翻譯】 現代漢語譯本：我感到無比的榮幸和感激，謹附上表文以表達我的謝意。我冒昧地向您，皇帝，進言，心中更加惶恐。
皇帝覽閱表文，得知法師病癒，便派遣使者迎接法師入宮，安置在凝陰殿院的西閣供養。法師仍然在那裡翻譯佛經，有時二十天或三十天才翻譯出一部分。
冬季十月，皇后分娩在即，歸依三寶，祈求佛菩薩加持保佑。法師稟告說：
『皇后的身體必定安康無恙，而且懷的是男孩。平安生產之後，希望允許他出家。想必會蒙受皇上的恩準。』
到了十一月五日，皇后賜予法師一件納袈裟，以及其他雜物等數十件。法師啟稟謝恩說：『沙門玄奘啟稟。蒙您賜予納袈裟以及其他雜物等，我捧著這些禮物，既驚又慚，不知該如何比喻。這金縷袈裟，是先賢傳下來的，或許是無價之寶，我曾在聖典中聽說過，但從未見過如此窮神盡妙，親眼目睹像今天這樣的賞賜。觀看這袈裟色彩均勻濃淡相宜，即使是敬君（古代巧匠）也無法超越它的精巧；裁縫婉轉細密，即使是離婁（古代視力極好的人）也無法窺探到它的邊際。我頓時覺得如同身處煙霞之中，置身於蘭花盛開的園林，轉頭看看自己，頓時增加了我的榮耀和價值。過去道安（Dào'ān，東晉時期著名佛教學者）說珍視秦代的物品，但未曾遇到過這樣的恩惠；支遁（Zhī Dùn，東晉時期著名佛教學者）稱讚晉朝的禮儀，也很少聽說過這樣的恩澤。只有玄奘我這樣庸碌淺薄的人，獨自享受這巨大的恩惠，顧念著皇上的寵愛，心中更加戰戰兢兢。伏願皇帝、皇后擁有眾多子孫，享受無疆的福運，長久地統治國家，永遠掌握政權，庇護養育百姓，與天地同壽。我感到無比的慚愧和感激。謹啟稟謝恩。賞賜厚重而我的言辭輕微，無法完全表達我的感激之情。』
五日申時之後，忽然有一隻紅色的雀鳥飛來，停在御帳之上，玄奘感到無比的喜悅，呈上表文祝賀說：『沙門玄奘稟告。玄奘聽說白鳩（bái jiū，white dove）顯現祥瑞，象徵著殷朝的興盛；赤雀（chì què，red sparrow）呈現符瑞，預示著周王的喜慶。由此可知，上天降下祥瑞來昭示人間的事情，由來已久。玄奘今日申時之後酉時之前，在顯慶殿的庭院帷幕之內看見了
【English Translation】 English version: I am overwhelmed with gratitude and joy. I respectfully submit this memorial to express my thanks. I presumptuously address you, the Emperor, and I am filled with even greater trepidation.
The Emperor read the memorial and, learning that the Dharma Master had recovered, dispatched envoys to welcome him into the palace, housing him in the west pavilion of the Ningyin Hall courtyard. He continued to translate scriptures there, sometimes producing only a portion every twenty or thirty days.
In the tenth month of winter, the Empress was nearing childbirth, took refuge in the Three Jewels, and prayed for blessings. The Dharma Master reported:
'Your Majesty's health will surely be peaceful and without suffering, and she is carrying a boy. After a safe delivery, I hope he will be allowed to renounce the world. Surely, we will receive imperial permission.'
On the fifth day of the eleventh month, the Empress bestowed upon the Dharma Master a kasaya robe and several dozen other items. The Dharma Master presented a memorial of thanks, saying: 'The Shramana Xuanzang reports. Receiving the kasaya and other items, I am both surprised and ashamed, at a loss for words. This gold-threaded upper garment, passed down from the sages, is perhaps a priceless treasure. I have heard of such things in the sacred texts, but I have never seen such exquisite craftsmanship, witnessing such a gift as this today. Observing its even and harmonious colors, even Jing Jun (Jìng Jūn, an ancient skilled craftsman) could not surpass its artistry; the sewing is so intricate that even Li Lou (Lí Lóu, an ancient person with exceptional eyesight) could not discern its boundaries. I feel as if I am surrounded by mist and clouds, standing in a garden of orchids. Looking down at myself, I am filled with increased honor and worth. In the past, Dao'an (Dào'ān, a famous Buddhist scholar of the Eastern Jin Dynasty) spoke of cherishing items from the Qin Dynasty, but he never encountered such grace; Zhi Dun (Zhī Dùn, a famous Buddhist scholar of the Eastern Jin Dynasty) praised the rituals of the Jin Dynasty, but rarely heard of such favor. Only I, Xuanzang, a person of such mediocrity, alone receive this immense kindness. Considering the Emperor's favor, I am filled with even greater trepidation. I humbly wish that the Emperor and Empress will have many children and enjoy boundless blessings, long reign over the country, forever hold power, protect and nurture all beings, and be as eternal as heaven and earth. I am filled with shame and gratitude. I respectfully submit this memorial of thanks. The gifts are heavy, but my words are light, unable to fully express my gratitude.'
After the hour of Shen (3-5 PM) on the fifth day, suddenly a red sparrow (chì què, red sparrow) flew and landed on the imperial tent. Xuanzang was overjoyed and presented a memorial of congratulations, saying: 'The Shramana Xuanzang reports. Xuanzang has heard that the appearance of a white dove (bái jiū, white dove) signifies auspiciousness, representing the rise of the Yin Dynasty; the presentation of a red sparrow (chì què, red sparrow) indicates a good omen, foretelling the joy of the Zhou king. From this, we know that Heaven bestows auspicious signs to illuminate human affairs, and this has been the case for a long time. Today, after the hour of Shen (3-5 PM) and before the hour of You (5-7 PM), Xuanzang saw within the curtains of the courtyard of the Xianqing Hall
有一雀，背羽俱丹，腹足咸赤，從南飛來，入帳止於御座，徘徊踴躍，貌甚從容。見是異禽，乃謂之曰：『皇后在孕未遂分誕，玄奘深懷憂懼，愿乞平安，若如所祈，為陳喜相。』雀乃迴旋蹀足，示平安之儀，瞭然解人意。玄奘深心歡喜，舉手喚之，又徐徐相向，乃至逼之不懼，撫之不驚，左右之人咸悉共見。玄奘因為受三歸，報其雅意。未及執捉，從其徘徊，遂復飛去。伏惟皇帝、皇后德通神明，恩加兆庶，禮和樂洽，仁深義遠，故使羽族呈祥，神禽效質，顯子孫之茂，彰八百之隆，既為曩代之休符，亦是當今之靈貺。玄奘輕生有幸，肇屬嘉祥，喜抃之深，不敢緘默，略疏梗概，謹以奏聞。若其羽翼之威儀，陽精之淳偉，歷代之稽古，出見之方表，所不知也。謹言。」
表進已，頃間有 敕令使報法師：「皇后分難已訖，果生男，端正奇特，神光滿院，自庭燭天。朕歡喜無已，內外舞，躍必不違所許。愿 法師護念，號為佛光王。」
法師進賀曰：「沙門玄奘言。竊聞至道攸敷，啟天人于載弄；深期所感，誕玄聖于克岐。伏惟 皇帝、皇后，情鏡三空，化孚九有，故能辟垂旒於二諦，卻走馬於一乘。蘭殿初歆，爰發俱胝之愿；琁柯在孕，便結逾城之徴。俾夫十號降靈，弘茲攝受，百神翼善，肅此宮闈。
【現代漢語翻譯】 現代漢語譯本： 有一隻雀鳥，背部的羽毛和全身都是紅色，腹部和腳也是紅色，從南方飛來，進入帳篷停在我的座位上，來回跳躍，看起來非常從容。我看到這奇異的鳥，就對它說：『皇后懷孕尚未順利生產，玄奘（Xuanzang，唐代著名僧人）深感憂慮，希望祈求平安，如果如我所愿，就展現出喜慶的景象。』雀鳥便迴旋踱步，展示出平安的姿態，顯然能理解人的意思。玄奘內心非常歡喜，舉手呼喚它，它也慢慢地向我靠近，甚至逼近它也不害怕，撫摸它也不驚慌，左右的人都親眼看見。玄奘因此為它授了三歸依（皈依佛、法、僧），報答它的美好心意。還沒來得及抓住它，它就來回飛舞，最終飛走了。我想到皇帝、皇后的德行通達神明，恩澤加於萬民，禮儀和諧，仁義深遠，所以才使得鳥類呈現祥瑞，神鳥顯現真誠，彰顯子孫的繁盛，預示國家的興隆，既是過去時代的吉祥徵兆，也是當今時代的靈驗賞賜。玄奘輕微的生命有幸，開始遇到吉祥的事情，喜悅之情難以抑制，不敢隱瞞，略微陳述大概情況，恭敬地上奏。至於這鳥的羽翼的威儀，陽剛之氣的純正偉大，歷代典籍的考證，出現時的象徵意義，我就不瞭解了。謹奏。』
奏表呈上后，不久有皇帝的敕令使者回復法師（指玄奘）：『皇后分娩完畢，果然生了個男孩，相貌端正奇特，神光充滿整個庭院，光芒照亮天空。朕非常歡喜，宮內外都歡欣鼓舞，必定不會違背之前的承諾。希望法師護佑，賜名為佛光王。』
法師進獻賀表說：『沙門玄奘稟告。我聽說至高的道義廣泛傳播，開啟了天地人倫的教化；深深期望所感應的，是誕下聖賢于克岐（Keqi，周文王出生地）。想到皇帝、皇后，心如明鏡般空明，教化普及天下，所以能以二諦（Two Truths，佛教教義）來治理天下，以一乘（One Vehicle，佛教教義）來引導眾生。蘭殿（Lan Dian，皇宮）初次迎來喜訊，就發下了無數的願望；懷孕期間，就顯現了逾城（Yue Cheng，佛陀出家）的徵兆。希望十號（Ten Titles of the Buddha，佛的十種稱號）降臨神靈，弘揚攝受眾生，百神護佑，使宮闈肅穆。』
【English Translation】 English version: There was a sparrow, its back feathers and entire body were red, its abdomen and feet were also red. It flew from the south, entered the tent and stopped at my seat, pacing back and forth, appearing very composed. Seeing this extraordinary bird, I said to it: 'The Empress is pregnant and has not yet given birth smoothly. Xuanzang (a famous monk of the Tang Dynasty) is deeply worried and wishes to pray for peace. If my wish is fulfilled, show a sign of joy.' The sparrow then circled and paced, showing a sign of peace, clearly understanding human intentions. Xuanzang was very happy in his heart, raised his hand to call it, and it slowly approached me. Even when approached closely, it was not afraid, and when stroked, it was not alarmed. Everyone around saw it. Xuanzang therefore gave it the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) to repay its kindness. Before I could catch it, it fluttered around and then flew away. I think that the Emperor and Empress's virtue reaches the divine, and their grace is bestowed upon the people. Their etiquette is harmonious, and their benevolence and righteousness are profound. Therefore, birds present auspicious signs, and divine birds show sincerity, highlighting the prosperity of descendants and foretelling the prosperity of the country. It is both an auspicious omen of the past and a spiritual gift of the present. Xuanzang's humble life is fortunate to encounter auspicious events, and his joy is difficult to suppress. He dares not conceal it, and briefly states the general situation, respectfully reporting it. As for the bird's majestic wings, the purity and greatness of its yang energy, the historical records, and the symbolic meaning of its appearance, I do not know. I respectfully report.'
After the memorial was presented, shortly after, an envoy with an imperial edict replied to the Dharma Master (referring to Xuanzang): 'The Empress has completed the delivery, and indeed gave birth to a boy, with a dignified and extraordinary appearance. Divine light fills the entire courtyard, illuminating the sky. I am very happy, and everyone inside and outside the palace is rejoicing. I will certainly not go back on my previous promise. I hope the Dharma Master will protect him and name him 'Buddha Light King'.'
The Dharma Master presented a congratulatory memorial, saying: 'The Shramana Xuanzang reports. I have heard that the supreme Dharma is widely spread, opening up the teachings of heaven, earth, and humanity; I deeply hope that what is felt is the birth of a sage in Keqi (the birthplace of King Wen of Zhou). I think of the Emperor and Empress, whose hearts are as clear as mirrors, and whose teachings are spread throughout the world. Therefore, they can govern the world with the Two Truths (Buddhist teachings) and guide all beings with the One Vehicle (Buddhist teachings). The Orchid Palace (the imperial palace) has just welcomed good news, and countless wishes have been made; during pregnancy, the signs of leaving the city (Buddha's renunciation) have appeared. May the Ten Titles of the Buddha (the ten titles of the Buddha) descend spiritually, promote the acceptance of all beings, and may hundreds of gods protect and make the palace solemn.'
所以災厲克清，安和載誕。七花儼以承步，九龍低而濯質。玄門佇跡，道樹虛陰，雖昔之履帝呈祥，捫天表異，寧足以方斯感貺，匹此英猷。率土詠歌，喜 皇陛之納祐；緇林勇銳，欣紺馬之來游。伏願無替前思，特令法服，靡局常戀，迥構良因。且帝子之崇，出處斯在，法王之任，高尚彌隆。加以功德無邊，津樑載遠，儻聖澤無舛，弘誓不移。竊謂殫四海之資，不足比斯檀行；傾十地之業，無以譬此福基。當愿 皇帝、皇后百福凝華，齊輝北極，萬春表壽，等固南山。罄娛樂於延齡，踐薩云于遐劫。儲君允茂，綏紹 帝猷。寵蕃惟宜，翊亮王室。襁褓英胤，休祉日繁，摽峻節于本枝，嗣芳塵于草座。玄奘濫偶丕運，局影禁門，貴匪德升，寵緣 恩積。幸屬國慶惟始，凈業開基，踴躍之懷，塵粉無恨。不勝喜賀之至。謹奉表以 聞。輕觸威嚴，伏增戰越。」
佛光王生滿三日，法師又進表曰：「沙門玄奘言。奘聞《易》嘉日新之義，《詩》美無疆子孫，所以周祚過期，漢歷遐緬者，應斯道也。又聞龍門洄激，資源長而流遠；桂樹叢生，藉根深而芳藹。伏惟皇運累聖相承，重規疊矩，積植仁義，浸潤黎元，其來久也。由是 二后光膺大寶，為子孫基，可謂根深源長矣。逮 陛下受圖，功業逾盛。還淳反素，邁三五
【現代漢語翻譯】 現代漢語譯本： 所以災難和禍害得以清除，安寧和祥和得以產生。七寶蓮花莊嚴地承托著佛的腳步，九條龍低下頭來洗滌佛的身軀。玄妙的佛法之門等待著佛的足跡，菩提樹下空曠而清涼。即使是過去帝王顯現的祥瑞，以及觸控天上的星辰所表現的奇異，又怎能與這所感受到的恩賜相比，與這卓越的功業相比呢？天下百姓歌頌，喜悅于皇上承受天祐；僧眾們勇猛精進，欣喜于寺院的興盛。我伏願皇上不要改變之前的想法，特別頒佈法令，讓僧侶們不要侷限於世俗的眷戀，而是去開創美好的因緣。而且帝王之子的尊崇，其出世和入世都在於此；佛法的責任，高尚而更加隆重。再加上功德無邊無際，佛法普度眾生，傳播到遙遠的地方，如果皇上的恩澤沒有差錯，弘大的誓願不會改變。我私下認為，耗盡天下的財富，也不足以相比于這種佈施的行為；傾盡十地的功業，也無法比得上這福德的根基。我應當祝願皇帝、皇后百福匯聚，光輝與北極星一樣明亮，萬年長壽，像南山一樣穩固。盡情享受長壽的快樂，經歷漫長的歲月。儲君英明神武，繼承和發揚皇上的功業。各位王爺和皇子們和睦相處，輔佐和匡正王室。還在襁褓中的皇子，福氣日益增多，在本枝上樹立高尚的節操，在草座上繼承美好的德行。玄奘我僥倖地趕上了這偉大的時代，身處皇家寺院，地位的提升並非因為我的德行，受到的恩寵是因為積累的恩德。幸運地趕上國家慶典的開始，凈業得以開創，心中充滿喜悅，即使粉身碎骨也無所遺憾。我非常高興地祝賀。謹呈上奏表，稟告皇上。輕微地觸犯了皇上的威嚴，更加感到戰戰兢兢。 佛光王出生滿三天，法師又呈上奏表說：『沙門玄奘稟告。玄奘聽說《易經》讚美日日更新的意義，《詩經》讚美無疆的子孫，所以周朝的統治超過了期限，漢朝的歷程長遠而綿長，都是應和了這個道理。又聽說龍門的迴流衝擊，資源長久而流淌深遠；桂樹叢生，憑藉根深而芳香濃郁。我伏惟皇上的運勢累積聖賢相承，遵循舊規，積累仁義，滋潤百姓，由來已久。因此兩位皇后光榮地承受大寶，為子孫奠定基礎，真可謂根深源長了。等到陛下您接受皇位，功業更加興盛。返璞歸真，超過了三皇五帝。
【English Translation】 English version: Therefore, calamities and adversities are cleared away, and peace and harmony are brought forth. Seven lotuses solemnly support the Buddha's steps, and nine dragons lower their heads to cleanse the Buddha's body. The profound gate of Dharma awaits the Buddha's footprints, and the Bodhi tree offers a cool shade. Even the auspicious signs presented by past emperors and the extraordinary wonders of touching the heavens cannot compare to the grace we receive and the magnificent achievements we witness. The people sing in praise, rejoicing in His Majesty's acceptance of divine blessings; the monastic community advances with vigor, delighted by the flourishing of the Sangha. I humbly beseech Your Majesty not to alter your previous thoughts, and to issue a special decree that monks should not be confined to worldly attachments but should create virtuous causes. Moreover, the nobility of the Emperor's son lies in both his emergence into and departure from the world; the responsibility of the Dharma King is noble and even more profound. Furthermore, boundless merit and virtue carry beings across the sea of suffering to distant lands. If Your Majesty's grace is without error and your great vows remain steadfast, I humbly believe that exhausting the resources of the four seas would not equal this act of generosity; exhausting the karma of the ten grounds would not compare to this foundation of blessings. May the Emperor and Empress gather a hundred blessings, their radiance shining as brightly as the North Star, their longevity lasting ten thousand springs, as steadfast as the Southern Mountain. May they fully enjoy the pleasures of longevity and traverse endless kalpas. May the Crown Prince be wise and capable, inheriting and carrying forward the Emperor's achievements. May the princes and nobles live in harmony, assisting and supporting the royal family. May the infant prince, still in swaddling clothes, have his blessings increase daily, establishing noble virtues in his lineage and inheriting the fragrant legacy of the Dharma seat. I, Xuanzang (Tripitaka Master Xuanzang), have fortunately encountered this great era, residing within the imperial monastery. My elevation in status is not due to my virtue, and the favor I receive is due to accumulated kindness. I am fortunate to have witnessed the beginning of the national celebration and the establishment of pure karma. My heart is filled with joy, and I would have no regrets even if my body were crushed to dust. I am overjoyed to offer my congratulations. I respectfully submit this memorial to Your Majesty. I have slightly offended Your Majesty's dignity, and I am filled with trepidation. On the third day after the birth of Prince Buddha Light, the Dharma Master presented another memorial, saying: 'The Shramana (Buddhist monk) Xuanzang reports. I have heard that the 'Book of Changes' praises the meaning of daily renewal, and the 'Book of Odes' praises boundless descendants. Therefore, the Zhou dynasty's rule exceeded its allotted time, and the Han dynasty's history was long and extensive, all in accordance with this principle. I have also heard that the Dragon Gate's (Longmen) backflow surges, its resources long-lasting and its flow far-reaching; cassia trees grow in clusters, relying on deep roots and fragrant foliage. I humbly believe that the Emperor's fortune has accumulated through the succession of sages, following the old rules, accumulating benevolence and righteousness, and nourishing the people for a long time. Therefore, the two Empresses gloriously received the great treasure, laying the foundation for their descendants, truly a case of deep roots and a long source. When Your Majesty received the throne, your achievements became even greater. Returning to simplicity and purity, surpassing the Three Sovereigns and Five Emperors.'
之蹤；制禮作樂，逸殷、周之軌。不恃黃屋為貴，以濟兆庶為心。未明求衣，日昃忘食，一人端拱，萬里廓清。雖成、康之隆，未至於此。是故卿雲紛郁，江海無波，日域遵風，龍鄉沐化。蕩蕩乎，巍巍乎，難得而備言矣。既而道格穹蒼，明神降福，令月嘉晨，皇子載誕。天枝廣茂，瓊萼增敷，率土懷生，莫不慶賴。在於玄奘特百恒情，豈直喜聖后之平安。實亦欣如來之有嗣。伏願不違前 敕，即聽出家。移人王之胤，為法王之子，披著法服，制立法名，授以三歸，列于僧數。紹隆像化，闡播玄風，再秀禪林，重暉覺苑。追凈眼之茂跡，踐月蓋之高蹤。斷二種纏，成無等覺。色身微妙，譬彼山王；焰網莊嚴，過於日月。然後蔭慈雲于大千之境，揚慧炬于百億之洲，振法鼓而挫天魔，麾勝幡而摧外道，接沈流於倒海，撲燎火于邪山，竭煩惱之深河，碎無明之巨㲉，為天人師，作調御士。唯愿先廟先靈藉孫祉而升彼岸， 皇帝、皇后因子福而享萬春。永握靈圖，常臨九域。子能如此，方名大孝，始曰榮親。所以釋迦棄國而務菩提，蓋為此也。豈得以東平瑣瑣之善，陳思庸庸之才，並日而論優劣，同年而議深淺矣。謹即嚴衣捧缽，以望善來之賓；拂座清涂，用佇逾城之駕。不勝慶慰翹颙之至。謹奉表以聞。輕觸 宸威，追深
戰越。」當即受三歸、服袈裟，雖保養育，所居常近於法師。
十二月五日，滿月，敕為佛光王度七人，仍請法師為王剃髮。法師進表謝曰：「沙門玄奘言。昨奉恩旨，令玄奘為佛光王剃髮，並敕度七人。所剃之發則王之煩惱落也。所度之僧則王之侍衛具也。是用震動波旬之殿，踴躍凈居之懷，弘願既宣，景福彌盛。豈謂庸賤之手得效伎于天膚，凡庶之人蒙入道于嘉會，上下欣抃，悲喜交集。竊尋覆護之重在褓所先，解脫之因落飾為始。伏惟皇帝、皇后道凝象外，福洽區中，所以光啟妙門，聿修德本。所愿皇階納祐，玉扆延和，臨百億天下，畢千萬歲期。佛光奇子，乳哺惟宜，善神衛質，諸佛摩頂，增華睿哲之姿，允穆紹隆之寄。新度之僧荷澤既深，亦當翹勤道業，專精戒行，允副絲綸，佇當取草。不勝感荷之至。謹奉表以聞。」
其日，法師又重慶佛光王滿月，並進法服等。奏曰：「沙門玄奘言。竊聞搏風迅羽，累日而沖空；瀉月明璣，逾旬而就滿。是知稟靈物表，亮辨天中者，固以後發其姝，惟新厥美者矣。惟佛光王資上善以締祥，闡中和而育德。自微園降誕，天祠動瞻，睿氣清衿，寢興納祐，玉顏秀表，晨夕增華。自非皇帝、皇后慧日在躬，法流濯想，寄紹隆于磐石，啟落飾于天人，其孰能福此褓
【現代漢語翻譯】 現代漢語譯本：戰越（人名）。當時就接受了三歸依，穿上了袈裟，雖然被撫養長大，但住的地方常常靠近法師。 十二月五日，滿月，皇帝下令為佛光王（王子名號）度化七人出家，仍然請法師為佛光王剃髮。法師上表謝恩說：『沙門玄奘（法師自稱）稟告。昨天奉蒙恩旨，讓玄奘為佛光王剃髮，並敕令度化七人。所剃掉的頭髮，是王子的煩惱脫落啊。所度化的僧人，是王子的侍衛隊伍啊。因此震動了波旬（魔王名）的宮殿，踴躍了凈居天（天神所居之處）的心懷，弘大的誓願已經宣揚，美好的福報更加興盛。哪裡想到我這樣庸俗低賤的手，能夠在王子的天生麗質的面板上施展技藝，平凡的人能夠蒙受恩惠進入這美好的盛會，上下欣喜，悲傷和喜悅交織在一起。我私下認為，覆育保護的重視在於嬰兒時期，解脫的因緣從落髮開始。恭敬地想到皇帝、皇后，他們的道行凝結在形象之外，福澤遍及天下，所以開啟了妙法之門，努力修養德行的根本。所希望的是皇室能夠接納上天的保佑，玉座能夠延續祥和，統治百億天下，達到千萬年的期限。佛光王這個奇特的兒子，乳哺應該適宜，善神衛護他的身體，諸佛摩頂加持，增長他英明睿智的姿態，確實能夠繼承發揚光大的重任。新度化的僧人承受的恩澤已經很深厚，也應當勤奮努力于道業，專心精進于戒律修行，確實能夠符合皇上的旨意，等待著被重用。我感激不盡。謹呈上表章稟告。』 當天，法師又為重慶佛光王滿月，並進獻法服等。奏表說：『沙門玄奘稟告。我聽說搏擊狂風的迅疾羽毛，能夠多日衝向天空；傾瀉月光的明亮美玉，超過十天才能圓滿。由此可知稟賦靈性超越萬物，明亮地辨別天地的人，本來就是後來才顯露出他的美好，不斷更新他的美德啊。佛光王憑藉著至上的善行來締造吉祥，闡揚中正平和來培育德行。自從在微園（指皇家園林）降生，天神都瞻仰，睿智之氣清明，寢食都接納上天的保佑，玉一般的容顏秀美，早晚都在增添光華。如果不是皇帝、皇后智慧的光芒照耀自身，佛法的甘露洗滌思想，把繼承發揚的重任寄託在磐石之上，開啟落髮修行的因緣于天人之間，又有誰能夠賜福于這個嬰兒呢？』
【English Translation】 English version: Zhan Yue (personal name). He then accepted the Three Refuges and wore the kasaya. Although he was raised and nurtured, his residence was always near the Dharma master. On the fifth day of the twelfth month, the full moon, the emperor ordered the ordination of seven people for Prince Foguang (title of the prince), and still requested the Dharma master to shave the prince's head. The Dharma master submitted a memorial of thanks, saying: 'The śrāmaṇa Xuanzang (Dharma master referring to himself) reports. Yesterday, I received the gracious decree ordering Xuanzang to shave the head of Prince Foguang and ordering the ordination of seven people. The hair that is shaved off is the prince's afflictions falling away. The monks who are ordained are the prince's retinue. Therefore, it shakes the palace of Pāpīyas (name of the demon king), and rejoices the hearts of the Pure Abode Heavens (abode of the gods). The great vow has been proclaimed, and the auspicious blessings are increasingly abundant. Who would have thought that my humble and lowly hands could perform this skill on the prince's celestial skin, and that ordinary people could be blessed to enter this auspicious gathering? Those above and below are delighted, and sorrow and joy are intertwined. I humbly believe that the importance of protection lies in infancy, and the cause of liberation begins with the removal of ornaments. I respectfully think of the emperor and empress, their virtue is solidified beyond form, and their blessings encompass the realm, so they open the gate of the wonderful Dharma and diligently cultivate the root of virtue. What is desired is that the imperial family may receive the blessings of Heaven, and the jade throne may extend peace, ruling over hundreds of millions of lands, reaching a thousand years. This extraordinary son, Prince Foguang, should be properly nourished, with benevolent spirits protecting his body and all Buddhas touching his head, increasing his wise and intelligent appearance, and truly fulfilling the responsibility of inheriting and carrying forward. The newly ordained monks have received deep grace, and should also diligently strive in their Dharma practice, focusing on the precepts and conduct, truly conforming to the imperial decree, and waiting to be entrusted with important tasks. I am overwhelmed with gratitude. I respectfully submit this memorial to report.' On that day, the Dharma master also congratulated Prince Foguang on his full moon and presented Dharma robes and other items. He submitted a memorial saying: 'The śrāmaṇa Xuanzang reports. I have heard that swift feathers fighting against the wind can soar into the sky for many days; bright jade pouring out moonlight takes more than ten days to become full. From this, it can be known that those who are endowed with spirituality beyond all things and who brightly discern Heaven and Earth are originally those who reveal their beauty later and constantly renew their virtues. Prince Foguang uses supreme goodness to create auspiciousness and elucidates moderation and harmony to cultivate virtue. Since his birth in the royal garden, the gods have gazed upon him, his wise spirit is clear, his sleep and meals receive Heaven's blessings, his jade-like face is beautiful, and he is growing more radiant morning and evening. If it were not for the emperor and empress's wisdom shining upon themselves and the Dharma's nectar washing their thoughts, entrusting the responsibility of inheriting and carrying forward to a solid foundation, and initiating the cause of removing ornaments and practicing Dharma among gods and humans, who could bless this infant?'
衣，安茲乳哺，無災無害，克岐克嶷者哉！今魄照初環，滿月之姿盛矣；蓂枝再長，如蓮之目茜兮。所以紫殿慰懷，黔首胥悅，七眾歸怙，四門佇鑒。豈唯日索後言，鶴驂待馭而已。玄奘幸蒙恩寵，許垂蔭庇。師弟之望，非所庶幾，同梵之情，實切懷抱。輒敢進金字《般若心經》一卷並函，《報恩經變》一部，袈裟法服一具，香爐、寶字香案、藻瓶、經架、數珠、錫杖、藻豆合各一，以充道具，以表私歡。所冀簉載弄於半璋，代辟邪于蓬矢。俾夫善神見而踴躍，弘誓因以堅固，輕用干奉，寔深悚惕。伏願皇帝、皇后尊邁拱辰，明兼合耀，結歡心於兆庶，享延齡于萬春。少海澄輝，掩丕釗而取俊，寵蕃振美，轥間平以載馳。所愿佛光王千佛摩頂，百福凝軀，德音日茂，曾規丕相。不勝感荷，奉表以聞。」
二年春二月，駕幸洛陽宮，法師亦陪從，並翻經僧五人、弟子各一人，事事公給。佛光王駕前而發，法師與王子同去，餘僧居后。既到，安置積翠宮。
夏四月，車駕避暑于明德宮，法師又亦陪從，安置飛花殿。其宮南接皂澗，北跨洛濱，則隋之顯仁宮也。
五月，敕法師還於積翠宮翻譯。法師既奉帝旨，進表辭曰：「沙門玄奘言。伏蒙恩旨許令積翠宮翻經。仰佩優渥，情深喜戴。伏念違離，旋增憫
【現代漢語翻譯】 現代漢語譯本： 愿他像衣服一樣，被安穩地哺乳，沒有災難沒有傷害，能夠像岐山和嶷山一樣偉大！現在他的魂魄像初生的環一樣，滿月的姿態已經很盛大了；蓂莢又生長了兩片，像蓮花一樣的眼睛明亮啊。因此，在紫殿里感到欣慰，百姓都喜悅，七眾弟子都歸依依靠，四方百姓都仰望。豈止是等待日索之後的言語，等待乘坐仙鶴而已。玄奘有幸蒙受恩寵，允許受到您的庇護。成為師兄弟的期望，不是我所敢奢望的，但同爲佛門弟子的情誼，確實深切地懷抱在心中。因此，斗膽進獻金字《般若心經》一卷並裝在函中，《報恩經變》一部，袈裟法服一套，香爐、寶字香案、藻瓶、經架、數珠、錫杖、藻豆合各一個，用來充當法器，以表達我個人的喜悅。希望能夠像弄璋之喜一樣，代替蓬矢射鬼辟邪。使善神見了歡欣踴躍，弘大的誓願因此更加堅定。輕率地進獻禮物，實在深感惶恐。伏願皇帝、皇后身體健康，像拱衛北極星一樣尊貴，光明顯耀，結歡心於天下百姓，享受長壽。希望少海澄澈的光輝，掩蓋丕釗的美好而選取俊才，寵愛和繁盛的美好，超過間平和載馳。希望佛光王（人名，具體含義未知）千佛摩頂，百福凝聚于身，美德日益茂盛，成為偉大的宰相。我感激不盡，奉上表章稟告。
（貞觀）二年春天二月，皇上駕臨洛陽宮，法師（玄奘）也陪同前往，還有翻譯佛經的僧人五人、弟子各一人，一切事物都由官方供給。佛光王（人名，具體含義未知）在皇上駕前出發，法師（玄奘）與王子一同前往，其餘僧人在後面。到達后，安置在積翠宮。
夏天四月，皇上到明德宮避暑，法師（玄奘）也陪同前往，安置在飛花殿。這座宮殿南面連線皂澗，北面跨越洛水，就是隋朝的顯仁宮。
五月，皇上下令法師（玄奘）回到積翠宮翻譯佛經。法師（玄奘）奉旨后，上表辭謝說：『沙門玄奘稟告。蒙受皇上恩旨，允許在積翠宮翻譯佛經。仰慕皇上的恩德，心中充滿喜悅和感激。想到離開皇上，更加感到憐憫。』
【English Translation】 English version: May he be like clothing, securely nurtured, without calamity or harm, capable of being as great as Mount Qi and Mount Yi! Now his spirit resembles a newly formed ring, the appearance of a full moon is already magnificent; the auspicious sprouts have grown two more leaves, his lotus-like eyes are bright. Therefore, there is comfort in the Purple Palace, the people are all delighted, the sevenfold disciples rely on him, and the people of the four quarters look up to him. It is not only waiting for words after the sun sets, waiting to ride a crane. Xuanzang (name of the monk) is fortunate to receive grace and favor, allowed to be sheltered by you. The hope of becoming fellow disciples is not what I dare to aspire to, but the feeling of being fellow Buddhist practitioners is truly cherished in my heart. Therefore, I venture to present a volume of the 《Prajna Paramita Heart Sutra》 (Heart Sutra) written in gold letters and placed in a case, a 《Repaying Kindness Sutra Transformation》 (a type of Buddhist art), a set of kasaya (Buddhist robe) and Dharma garments, a censer, a treasure-lettered incense table, a vase for flowers, a sutra stand, a rosary, a staff, and a container for algae and beans, each one, to serve as ritual implements, to express my personal joy. I hope that it can be like the joy of having a son, replacing the artemisia arrows to ward off evil spirits. May the good spirits see it and rejoice, and may the great vows be strengthened because of it. Presenting gifts rashly, I am truly deeply apprehensive. I humbly wish that the Emperor and Empress are healthy, as noble as guarding the North Star, with brilliant light, bringing joy to all the people, and enjoying longevity. May the clear brilliance of Shaohai (a place name, possibly metaphorical) overshadow the beauty of Pi Zhao (a person's name) and select talents, and may the beauty of favor and prosperity surpass Jian Ping (a place name) and Zai Chi (a person's name). May the Buddha Light King (name of a person, specific meaning unknown) have a thousand Buddhas touch his head, may a hundred blessings gather on his body, may his virtuous voice grow daily, and may he become a great prime minister. I am endlessly grateful, and I present this memorial to report.
In the second year (of the Zhenguan era), in the second month of spring, the Emperor went to Luoyang Palace, and the Dharma Master (Xuanzang) also accompanied him, along with five monks who translated scriptures and one disciple each, with everything provided by the government. The Buddha Light King (name of a person, specific meaning unknown) set out before the Emperor, the Dharma Master (Xuanzang) went with the prince, and the other monks followed behind. Upon arrival, they were placed in Jicui Palace.
In the fourth month of summer, the Emperor went to Mingde Palace to escape the heat, and the Dharma Master (Xuanzang) also accompanied him, placed in Feihua Hall. This palace connects to Zaojian in the south and crosses the Luo River in the north, and it was the Xianren Palace of the Sui Dynasty.
In the fifth month, the Emperor ordered the Dharma Master (Xuanzang) to return to Jicui Palace to translate scriptures. After receiving the imperial decree, the Dharma Master (Xuanzang) submitted a memorial of resignation, saying: 'The Shramana Xuanzang reports. I have received the Emperor's grace, allowing me to translate scriptures in Jicui Palace. I admire the Emperor's kindness, and my heart is filled with joy and gratitude. Thinking of leaving the Emperor, I feel even more pity.'
然。玄奘功微勛府，道謝德科，而久紊榮章，鎮荷曾覆，循涯知懼，臨谷匪危。伏惟皇帝、皇后，聖哲含弘，仁慈亭育，故使萬類取足，一物獲安。既而近隔蘭除，聽揚鑾而悲結，甫瞻茨嶺，想多豫而欣然。伏願玉宇延和，仙桃薦壽，邁甘泉之清暑，等瑤水之佳游。所冀溫樹迎秋，涼飆造夏，候歸軒于砥陌，儼幽錫于喬林，稱慶萬春，甘從九逝。不勝感戀之極。謹附表奉辭以聞。荒越在顏，冰火交慮。」
法師在京之日，先翻《發智論》三十卷。及《大毗婆沙》未了，至是有敕報法師曰：「其所欲翻經、論，無者先翻，有者在後。」
法師進表曰：「竊聞冕旒庸俗，咸競前修，述作窮神，必歸 睿后。皇帝造物，玄猷遠暢，掩王城于侯甸，光貝葉于羽陵。傍啟譯寮，降緝鴻序，騰照千古，流輝萬葉。 陛下纂承丕業，光敷遠韻，神用日新，賞鑑無怠。玄奘濫沐天造，肅承明 詔，每撫庸躬，恒深悚息。去月日奉 敕，所翻經論，在此無者宜先翻，舊有者在後翻。但《發智毗婆沙論》有二百卷，此土先唯有半，但有百餘卷，而文多舛雜，今更整頓翻之。去秋以來已翻得七十餘卷，尚有百三十卷未翻。此《論》于學者甚要，望聽翻了。余經論有詳略不同及尤舛誤者，亦望隨翻，以副 聖述。」帝許焉。
【現代漢語翻譯】 現代漢語譯本：
『是。玄奘功勞微薄，不值得朝廷的褒獎，深感慚愧，感謝皇恩浩蕩，長期以來擾亂了朝廷的榮典，身處邊陲之地，一直蒙受庇護，沿著懸崖行走，才知道恐懼，面臨深谷，才不敢輕視危險。我恭敬地祝願皇帝、皇后，聖明哲慧，胸懷寬廣，仁慈地養育萬物，使萬物都能得到滿足，即使是細微的事物也能獲得安寧。自從上次在宮廷告別，聽到鑾鈴的聲音就悲傷不已，剛看到茨嶺，就想到您們安康而欣慰。我恭敬地祝願皇宮永遠祥和，像仙桃一樣獻上長壽，超過甘泉宮的清涼，如同瑤池的快樂遊玩。希望溫樹能迎接秋天，涼風能帶來夏天，在平坦的道路上迎接您們歸來的車駕，在茂盛的樹林中恭敬地擺放著我的錫杖，稱頌萬春的喜慶，我甘願為之付出一切。我懷著無比的感激和思念之情。謹呈上表章，告辭離去，以稟告聖上。身處荒涼邊遠之地，內心憂慮如冰火交加。』 『法師在京城期間，先翻譯了《發智論》（Jñānaprasthāna-śāstra）三十卷。以及《大毗婆沙》（Mahāvibhāṣā）尚未完成，這時有皇帝的敕令傳達給法師說：『你想要翻譯的經、論，這裡沒有的先翻譯，有的放在後面翻譯。』 法師上表說：『我聽說歷代帝王都致力於前人的事業，著書立說，竭盡心力，最終都要歸功於聖明的後代。皇帝您創造萬物，深遠的謀略廣為流傳，使王城的地位超越了侯甸，使佛經的光輝照耀了羽陵。特地開設譯經館，開始編纂宏大的典籍，光照千秋，流傳萬世。 陛下繼承偉大的事業，廣泛傳播美好的聲譽，精神力量日益更新，賞識鑑別從不懈怠。玄奘我濫蒙上天的恩賜，恭敬地接受聖明的詔令，每每想到自己平庸的身體，總是深感惶恐不安。上個月某日奉旨，所翻譯的經論，這裡沒有的應該先翻譯，舊有的放在後面翻譯。但是《發智毗婆沙論》（Jñānaprasthāna-vibhāṣā-śāstra）有二百卷，這裡先前只有一半，只有一百多卷，而且文字有很多錯誤和雜亂，現在重新整理翻譯。從去年秋天以來已經翻譯了七十多卷，還有一百三十卷沒有翻譯。這部《論》對於學者非常重要，希望允許我翻譯完成。其餘的經論有詳略不同以及特別錯漏的地方，也希望能夠隨著翻譯，以符合皇上的聖意。』皇帝批準了他的請求。
【English Translation】 English version:
'Indeed. Xuanzang's merits are meager and unworthy of the court's reward. I feel ashamed and grateful for the emperor's great kindness. For a long time, I have disrupted the court's honors. Being in a remote border area, I have been under protection. Walking along the cliff, I know fear; facing the valley, I dare not underestimate the danger. I respectfully wish the Emperor and Empress, wise and sagacious, with broad minds, and benevolent in nurturing all things, so that all beings can be satisfied, and even the smallest things can find peace. Since the last farewell in the palace, hearing the sound of the bells makes me sad. Just seeing Ciling (a mountain pass), I think of your well-being and feel relieved. I respectfully wish the imperial palace eternal harmony, offering longevity like immortal peaches, surpassing the coolness of Ganquan Palace (a palace known for its coolness), like the joyful遊玩 in Yaochi (a mythical jade pond). I hope the warm trees can welcome autumn, and the cool breeze can bring summer, welcoming your return on the flat road, respectfully placing my staff in the lush forest, celebrating the joy of 萬春 (eternal spring), I am willing to give everything for it. I am filled with extreme gratitude and longing. I respectfully submit this memorial, bidding farewell to leave, to inform the Emperor. Being in a desolate and remote place, my heart is filled with worries like ice and fire.' 'While the Dharma Master was in the capital, he first translated the thirty fascicles of the Jñānaprasthāna-śāstra (《發智論》). And the Mahāvibhāṣā (《大毗婆沙》) was not yet completed. At this time, there was an imperial edict to the Dharma Master saying: 'The scriptures and treatises that you want to translate, translate those that are not here first, and put those that are here later.' The Dharma Master submitted a memorial saying: 'I have heard that emperors of past dynasties have devoted themselves to the work of their predecessors, writing books and establishing theories, exhausting their efforts, and ultimately attributing it to the wise descendants. Your Majesty creates all things, and your profound strategies are widely spread, making the status of the royal city surpass that of the Hou and Dian (ancient feudal states), and making the glory of the Buddhist scriptures shine on Yuling (a mausoleum). A translation bureau was specially opened to begin compiling grand classics, illuminating thousands of years and spreading glory to ten thousand generations. Your Majesty inherits the great cause, widely spreading the beautiful reputation, the spiritual power is renewed daily, and the appreciation and discernment are never slackened. I, Xuanzang, have been blessed by Heaven and respectfully accept the wise decree. Whenever I think of my mediocre body, I am always deeply frightened and uneasy. On a certain day last month, I received an imperial order that the scriptures and treatises to be translated should be translated first if they are not here, and the old ones should be translated later. However, the Jñānaprasthāna-vibhāṣā-śāstra (《發智毗婆沙論》) has two hundred fascicles, and there was only half of it here before, only more than one hundred fascicles, and there are many errors and confusions in the text. Now I am reorganizing and translating it. Since last autumn, I have translated more than seventy fascicles, and there are still one hundred and thirty fascicles that have not been translated. This treatise is very important for scholars, and I hope to be allowed to complete the translation. The remaining scriptures and treatises have different details and particularly erroneous places, and I also hope to be able to translate them accordingly, in order to conform to Your Majesty's holy will.' The Emperor approved his request.
法師少離京洛，因茲扈從，暫得還鄉，遊覽舊廛，問訪親故，淪喪將盡。唯有姊一人，適瀛州張氏，遣迎相見悲喜。問姊父母墳隴所在，躬自掃謁。為歲久荒頹，乃更詳勝地，欲具棺槨而改葬。雖有此心，未敢專志，法師乃進表請曰：「沙門玄奘言。玄奘不天，夙鐘荼蓼。兼復時逢隋亂，殯掩倉卒。日月不居，已經四十餘載，墳壟頹毀，殆將滅夷。追惟平昔，情不自寧。謹與老姊二人，收捧遺柩，去彼狹陋，改葬西原，用答昊天，微申罔極。昨日蒙 敕放玄奘出三兩日撿挍。但玄奘更無兄弟，唯老姊二人。卜遠有期，用此月二十一日安厝。今觀葬事尚寥落未辦，所賜三兩日恐不周匝。望乞 天恩，聽玄奘葬事了還。又婆羅門上客今相隨逐，過為率略，恐將嗤笑。不任纏迫憂懾之至。謹附表以聞。伏乞 天覆云回，曲憐孤請。」
帝覽表，允其所請。仍 敕所司，其法師營葬所須，並宜公給。法師既荷殊澤，又進啟謝曰：「沙門玄奘啟。玄奘殃深釁積，降罰明靈，不能殞亡，偷存今日。但灰律驟改，盈缺匪居，墳壟淪頹，草棘荒蔓，思易宅兆，彌歷歲年，直為遠隔關山，不能果遂。幸因陪從鑾駕，得屆故鄉，允會宿心，遂茲改厝。陳設所須，復蒙 皇帝、皇后曲降天慈，賜遣營佐。不謂日月之光在瓦礫而猶照，
【現代漢語翻譯】 現代漢語譯本：法師（指玄奘）早年就離開了京城洛陽，因為隨從的緣故，暫時得以返回家鄉，遊覽舊居，問候親友，但大多已經去世了。只有姐姐一人，嫁給了瀛州的張氏，派人來迎接相見，悲喜交加。法師詢問姐姐父母的墳墓所在，親自前去掃墓祭拜。因為年代久遠，墳墓已經荒廢頹敗，於是想要重新選擇一塊好的墓地，準備棺槨，將父母改葬。雖然有這個想法，但不敢擅自決定，於是法師上表請求說：『沙門玄奘稟告。玄奘不孝，從小就遭遇不幸。又適逢隋朝戰亂，父母殯葬倉促。日月流逝，已經過去四十多年，墳墓頹毀，幾乎要被夷平。追憶往昔，心中實在不安。謹與兩位年長的姐姐，收拾捧著父母的遺骸，離開這狹窄簡陋的地方，改葬到西邊的原野上，用以報答上天的恩情，略微表達無盡的哀思。』昨天蒙受皇上恩準，允許玄奘外出三兩天來處理此事。但玄奘沒有兄弟，只有兩位年長的姐姐。選擇好的日子已經確定，用這個月的二十一日安葬。現在看來安葬事宜還很簡陋，沒有辦好，所賜的三兩天恐怕不夠用。希望懇請皇上恩準，允許玄奘安葬事宜完畢后再返回。還有婆羅門來的貴客現在跟隨我，如果過於簡略，恐怕會被他們嘲笑。實在承受不住這種纏繞逼迫的憂慮。謹呈上奏表稟告。伏請皇上如天覆蓋，如雲迴旋，可憐我這孤單的請求。 皇帝看了奏表，批準了他的請求。並敕令有關部門，法師營辦喪事所需要的物資，都由公家供給。法師既承受了皇上的特殊恩澤，又上奏章感謝說：『沙門玄奘稟告。玄奘罪孽深重，觸犯了神靈，沒有死去，茍且偷生到今天。但是時局變化迅速，盈滿虧缺不定，父母的墳墓淪落頹敗，荒草叢生，想要更換墓地，已經過了很多年，只是因為遠隔關山，不能實現。幸虧因為陪同皇上的車駕，得以到達故鄉，允許我實現夙願，完成改葬之事。陳設所需之物，又蒙受皇帝、皇后格外降下天慈，賜予營辦喪事的幫助。沒想到日月的光輝，即使在瓦礫之上，也仍然照耀，』
【English Translation】 English version: The Dharma Master (referring to Xuanzang) left the capital Luoyang early in his life. Due to accompanying the imperial entourage, he was temporarily able to return to his hometown, visit his old residence, and inquire about relatives and friends, but most of them had already passed away. Only one elder sister remained, who had married into the Zhang family of Yingzhou. She sent someone to welcome him, and they met with mixed feelings of sorrow and joy. The Dharma Master inquired about the location of his parents' graves and personally went to sweep and pay respects. Because the graves had been neglected and dilapidated for many years, he wanted to select a better burial site, prepare coffins, and rebury his parents. Although he had this idea, he did not dare to decide on his own. Therefore, the Dharma Master submitted a memorial requesting: 'The Shramana Xuanzang reports. Xuanzang is unfilial and has suffered misfortune since childhood. Furthermore, he encountered the chaos of the Sui Dynasty, and his parents' funerals were hasty. Time has passed, and more than forty years have gone by. The graves have deteriorated and are almost about to be leveled. Recalling the past, my heart is truly uneasy. I respectfully ask to gather and carry my parents' remains with my two elder sisters, leave this narrow and humble place, and rebury them in the western plains, in order to repay the grace of Heaven and slightly express my endless sorrow.' Yesterday, I received the Emperor's grace, allowing Xuanzang to go out for three or two days to handle this matter. However, Xuanzang has no brothers, only two elder sisters. The auspicious day has been chosen, and the burial will take place on the twenty-first of this month. Now it seems that the funeral arrangements are still simple and not well prepared, and the three or two days granted may not be enough. I hope to implore the Emperor's grace to allow Xuanzang to return after the funeral arrangements are completed. Furthermore, distinguished guests from Brahman are now following me. If things are too simple, I fear they will laugh at me. I truly cannot bear this entanglement and pressure of worry. I respectfully submit this memorial to report. I humbly beg the Emperor to cover me like the sky and turn back like the clouds, and to have pity on my lonely request. The Emperor read the memorial and approved his request. He also ordered the relevant departments to provide all the materials needed for the Dharma Master's funeral arrangements at public expense. The Dharma Master, having received the Emperor's special favor, submitted another memorial of thanks, saying: 'The Shramana Xuanzang reports. Xuanzang's sins are deep and his offenses have accumulated, incurring the punishment of the spirits. He has not died and has survived until today. However, the times are changing rapidly, and fullness and emptiness are uncertain. My parents' graves have fallen into disrepair, overgrown with weeds. I have wanted to change the burial site for many years, but I have been unable to do so because of the distance. Fortunately, because of accompanying the Emperor's carriage, I was able to reach my hometown, allowing me to fulfill my long-cherished wish and complete the reburial. The items needed for the arrangements have also been granted by the Emperor and Empress, who have bestowed their grace and provided assistance for the funeral arrangements. I never thought that the light of the sun and moon would still shine even on tiles and rubble.'
雲雨之澤雖蓬艾而必沾。感戴屏營，喜鯁兼集，不任存亡銜佩之至。謹附啟謝聞。事重人微，不能宣盡。」法師既蒙 敕許，遂改葬焉。其營送威儀，並公家資給。時洛下道俗赴者萬餘人。
後魏孝文皇帝自岱徙都洛陽，于少室山北造少林伽藍，因地勢之高卑，有上方、下方之稱，都一十二院。東據嵩岳，南面少峰，北依高嶺，兼帶三川。聳石巉巖，飛泉縈映，松蘿共筼筜交葛，桂柏與杞梓蕭森，壯婉清虛，實域中之佳所。其西臺最為秀麗，即菩提流支譯經處，又是跋陀禪師宴坐之所，見有遺身之塔。大業之末，群賊以火焚之，不然，遠近珍異。寺西北嶺下緱氏縣之東南鳳凰谷陳村亦名陳堡，即法師之生地也。秋九月二十日，法師請入少林寺翻譯。
表曰：「沙門玄奘言。玄奘聞菩提路遠，趣之者必假資糧；生死河深，渡之者須憑船筏。資糧者，三學三智之妙行，非宿舂之類也；船筏者，八忍八觀之凈業，非方舟之徒也。是以諸佛具而升彼岸，凡夫闕而沉生死。由是茫茫三界，俱漂七漏之河；浩浩四生，咸溺十纏之浪。莫不波轉煙回，心迷意醉，窮劫石而靡殆，盡芥城而彌固。曾不知駕三車而出火宅，乘八正而適寶坊，實可悲哉！豈直秋之為氣，良增嘆矣，寧惟孔父之情，所以未嘗不臨食輟餐，當寐而驚
【現代漢語翻譯】 現代漢語譯本：即使是蓬草艾草，也能沾染到雲雨的恩澤。我感激涕零，既高興又哽咽，無法表達我對他老人家逝世和存在的敬佩之情。謹此附上書信以表達我的謝意。事情重大而我能力微薄，無法完全表達我的心意。』法師既然蒙受皇上的恩準，於是改葬了他。運送靈柩的儀仗，都由公家提供。當時在洛陽的僧人和俗人前往參加葬禮的有一萬多人。
後魏孝文皇帝從岱山遷都到洛陽，在少室山北面建造了少林伽藍（寺廟），根據地勢的高低，分為上方、下方，總共有十二個院落。東面依靠嵩山，南面面對少室山，北面依靠高嶺，兼有三條河流環繞。高聳的巖石，飛流的泉水相互輝映，松蘿與筼筜竹相互交織，桂樹柏樹與杞樹梓樹茂盛繁密，壯麗婉約而又清凈虛曠，實在是地域中的好地方。其中西臺最為秀麗，就是菩提流支（Bodhiruci，印度僧人，意為覺希）翻譯佛經的地方，又是跋陀禪師（Buddha，意為覺者）宴坐的地方，現在還能看到他遺留的塔。大業末年，群賊用火焚燒了它，不然的話，遠近的珍奇之物會更多。寺廟西北面的山嶺下，緱氏縣的東南鳳凰谷陳村，也叫陳堡，就是法師出生的地方。秋季九月二十日，法師請求進入少林寺翻譯佛經。
表文說：『沙門玄奘（Xuanzang，唐代高僧）稟告。玄奘聽說菩提之路遙遠，前往的人必須憑藉資糧；生死之河深邃，渡過的人必須依靠船筏。資糧，指的是三學（戒、定、慧）三智（般若智慧）的妙行，不是舂米的工具；船筏，指的是八忍（八種對真理的忍耐）八觀（八種正確的觀察）的清凈行業，不是普通的船隻。因此，諸佛具備了這些才能到達彼岸，凡夫缺少這些就會沉溺於生死。由此，茫茫三界，都漂流在七漏（七種煩惱）之河中；浩浩四生（四種生命形態），都沉溺在十纏（十種束縛）的浪濤中。沒有不隨波逐流，心迷意亂，即使窮盡劫石（極長的時間），也難以停止，即使芥子堆積成城，也更加牢固。竟然不知道駕駛三車（羊車、鹿車、牛車，比喻三種教法）而出離火宅（比喻充滿煩惱的世間），乘坐八正道（八種正確的道路）而到達寶坊（比喻清凈的佛國），實在可悲啊！難道只是因為秋天的肅殺之氣，才更加增添嘆息嗎？難道只是因為孔子（Confucius，中國古代思想家）的情懷，所以才未嘗不是在吃飯時停止進餐，在睡覺時驚醒嗎？』
【English Translation】 English version: Even weeds and artemisia are sure to be moistened by the grace of clouds and rain. I am filled with gratitude and trepidation, choked with both joy and sorrow, unable to fully express my admiration for his passing and his existence. I respectfully submit this letter to express my gratitude. The matter is significant, but my abilities are meager, and I cannot fully convey my sentiments.』 Since the Dharma Master had received imperial permission, he was reburied. The ceremonial procession was provided by the government. At that time, more than ten thousand monks and laypeople from Luoyang attended the funeral.
Later, Emperor Xiaowen of the Northern Wei Dynasty moved the capital from Mount Dai to Luoyang and built the Shaolin Monastery (Sangharama) north of Mount Shaoshi. According to the elevation of the terrain, it was divided into the Upper and Lower Quarters, with a total of twelve courtyards. It is based on Mount Song to the east, faces Mount Shaoshi to the south, and leans against the high ridge to the north, with three rivers surrounding it. Towering rocks and flying springs reflect each other, pine and ivy intertwine with bamboo, and cassia and cypress trees are lush and dense. It is magnificent, graceful, pure, and serene, truly a beautiful place in the region. The West Terrace is the most beautiful, where Bodhiruci (Indian monk, meaning 'Awakened Wish') translated the scriptures, and where Bhadra (Buddha, meaning 'Enlightened One') meditated. The pagoda where he left his body can still be seen. At the end of the Daye era, the bandits burned it with fire; otherwise, there would be even more rare and precious objects from near and far. Chen Village in Phoenix Valley, southeast of Goushi County, below the ridge northwest of the temple, also known as Chen Fort, is the birthplace of the Dharma Master. On the twentieth day of the ninth month of autumn, the Dharma Master requested to enter Shaolin Monastery to translate scriptures.
The memorial stated: 『The Shramana Xuanzang (Tang Dynasty eminent monk) reports. Xuanzang has heard that the path to Bodhi is far, and those who go there must rely on provisions; the river of birth and death is deep, and those who cross it must rely on boats. Provisions refer to the wonderful practices of the Three Learnings (discipline, concentration, wisdom) and the Three Wisdoms (Prajna wisdom), not tools for husking rice; boats refer to the pure karma of the Eight Forbearances (eight kinds of patience towards the truth) and the Eight Contemplations (eight kinds of correct observation), not ordinary boats. Therefore, the Buddhas possess these and ascend to the other shore, while ordinary people lack these and sink into birth and death. Because of this, the vast Three Realms are all drifting in the river of the Seven Outflows (seven kinds of afflictions); the vast Four Births (four kinds of life forms) are all drowning in the waves of the Ten Entanglements (ten kinds of bonds). None are not drifting with the waves, with minds confused and intentions intoxicated, even if exhausting kalpa stones (extremely long time), it is difficult to stop, even if mustard seeds are piled up into a city, it is even more solid. They do not know to drive the three carts (goat cart, deer cart, ox cart, metaphors for three kinds of teachings) out of the burning house (metaphor for the world full of afflictions), and ride the Eightfold Path (eight kinds of correct paths) to reach the Treasure Land (metaphor for the pure Buddha land), it is truly lamentable! Is it only because of the bleakness of autumn that sighs are increased? Is it only because of the feelings of Confucius (Chinese ancient thinker) that he never stopped eating while eating, and woke up while sleeping?』
者也。玄奘每惟此身眾緣假合，唸唸無常，雖岸樹井虅不足以儔危脆，干城水沫無以譬其不堅，所以朝夕是期，無望長久。而歲月如流，六十之年颯焉已至。念茲遄速，則生涯可知。加復少因求法尋訪師友，自他邦國，無處不經，涂路遐遙，身力疲竭。頃年已來，更增衰弱。顧陰視景，能復幾何。既資糧未充，前涂漸促，無日不以此傷嗟，筆墨陳之不能盡也。然輕生多幸，屬逢 明聖，蒙先朝不次之澤，荷陛下非分之恩，沐浴隆慈，歲月久矣。至於增名益價，發譽騰聲，無翼而飛，坐凌霄漢，受四事之供，超倫輩之華，求之古人，所未有也。玄奘何德何功，以至於此。皆是天波廣潤，日月曲臨，遂使燕石為珍，駑駘取貴，撫躬內省，唯深慚恧。且害盈惡滿，寔前哲之雅旨；少欲知足，亦諸佛之誠言。玄奘自揆藝業空虛，名行無取， 天慈聖澤，無宜久冒。望乞骸骨，畢命山林，禮誦經行，以答提獎。又蒙 陛下以輪王之尊，布法王之化，西域所得經本並令翻譯。玄奘猥承人乏，濫當斯任。既奉 天旨，夙夜匪寧。今已翻出六百餘卷，皆三藏、四含之宗要，大、小二乘之樞軸。凡聖行位之林藪，八萬法門之海澤，西域稱詠以為鎮國鎮方之典。所須文義，無披不得，譬猶擇木鄧林，隨求小大，收珍海浦，任取方圓，學者之
【現代漢語翻譯】 現代漢語譯本： 這些話啊。玄奘常常想到這個身體是眾多因緣聚合而成，唸唸都在變化，沒有常態，即使是岸邊的樹和井上的藤蔓，也不足以比喻它的危脆，乾燥的泥土和水上的泡沫，無法比擬它的不堅固，所以早晚都以此為期，不敢奢望長久。然而歲月如流水，六十年光陰轉眼就到了。想到時間如此快速，那麼我的生命也就可以預見了。加上年輕時爲了求法，尋訪師友，從其他國家，沒有哪個地方沒有經歷過，路途遙遠，身心疲憊。近年來，更是日益衰弱。看看自己的影子，還能有多少時間呢？既然修行的資糧還沒有充足，前面的路途卻越來越短，沒有一天不為此傷心感嘆，用筆墨來陳述也無法完全表達。然而我僥倖地活了下來，有幸遇到了英明的聖上，蒙受了先朝特別的恩澤，承受了陛下額外的恩惠，沐浴在深厚的慈愛之中，已經很久了。以至於名聲越來越大，聲譽遠揚，沒有翅膀也能飛翔，安坐就能凌駕于雲霄之上，接受四事（衣食住藥）的供養，超越同輩的榮華，這些都是古代人所沒有的。玄奘有什麼德行，有什麼功勞，能夠達到這樣的地步呢？這都是天恩浩蕩，像日月一樣無私地照耀，才使得燕地的石頭被當作珍寶，劣馬也被看重，反省自身，只有深深的慚愧。而且盈滿招損，是前代哲人的高尚思想；少欲知足，也是諸佛的真誠教誨。玄奘自己衡量自己的學識和修行都是空虛的，名聲和行為沒有什麼可取的，不應該長久地冒領天子的慈愛和恩澤。希望能夠辭官歸鄉，在山林中度過餘生，禮拜誦經，以此來報答您的提拔和獎掖。又蒙陛下以轉輪王的尊貴，推行法王的教化，將從西域得到的經書全部命令翻譯出來。玄奘不自量力，冒昧地承擔了這個任務。既然奉了天子的旨意，早晚都不敢懈怠。現在已經翻譯出六百多卷，都是三藏（經、律、論）、四含（即阿含經）的精要，大乘和小乘的關鍵，凡夫和聖人修行地位的彙集，八萬四千法門的大海，西域稱讚它們是鎮國安邦的經典。所需要的文義，沒有找不到的，就像在鄧林（樹林名）中選擇樹木，無論大小都能找到，在海邊收集珍寶，無論方圓都能得到，對於學者來說。
【English Translation】 English version: These words. Xuanzang often thinks that this body is a temporary aggregation of many causes and conditions, constantly changing, without permanence. Even the trees on the shore and the vines on the well are not enough to compare its fragility, and dry soil and water bubbles cannot be compared to its impermanence. Therefore, I take this as the limit of my life, not daring to hope for longevity. However, time flies like a river, and sixty years have passed in the blink of an eye. Thinking of the speed of time, my life can be foreseen. In addition, when I was young, I sought the Dharma and visited teachers and friends. There was no place I did not go to in other countries. The journey was long and my body and mind were exhausted. In recent years, I have become increasingly weak. Looking at my shadow, how much time do I have left? Since the resources for cultivation are not yet sufficient, and the road ahead is getting shorter and shorter, there is not a day that I do not feel sad and sigh about this, and I cannot fully express it in writing. However, I have survived by luck and have had the good fortune to meet an enlightened sage. I have received the special grace of the previous dynasty and the extraordinary favor of His Majesty, and have been bathed in deep compassion for a long time. As a result, my reputation has grown, and my fame has spread far and wide. I can fly without wings, sit and soar above the clouds, receive the offerings of the four necessities (clothing, food, shelter, and medicine), and surpass the glory of my peers. These are things that ancient people did not have. What virtue or merit does Xuanzang have to achieve such a state? This is all due to the vastness of heavenly grace, like the sun and moon shining impartially, which has made the stones of Yan (ancient state in China) regarded as treasures, and inferior horses valued. Reflecting on myself, I only feel deep shame. Moreover, fullness leads to loss, which is the noble thought of the ancient sages; few desires and contentment are also the sincere teachings of all Buddhas. Xuanzang measures himself and finds that his knowledge and practice are empty, and his reputation and behavior are not worthy of praise. I should not continue to take the kindness and grace of the Emperor for a long time. I hope to resign and return to my hometown, spend the rest of my life in the mountains and forests, worship and recite scriptures, in order to repay your promotion and encouragement. Moreover, His Majesty, with the dignity of a Chakravartin (wheel-turning king), promotes the teachings of the Dharma King, and orders all the scriptures obtained from the Western Regions to be translated. Xuanzang, overestimating his abilities, presumptuously undertook this task. Since I have received the Emperor's decree, I dare not slack off day and night. Now I have translated more than six hundred volumes, all of which are the essence of the Tripitaka (three baskets: Sutra, Vinaya, and Abhidharma) and the four Agamas (collections of the Buddha's discourses), the key to the Mahayana and Hinayana, the collection of the practice positions of ordinary people and saints, and the ocean of eighty-four thousand Dharma doors. The Western Regions praise them as classics for protecting the country and securing the region. The required meanings can all be found, just like choosing trees in the Denglin (name of a forest), where you can find trees of all sizes, and collecting treasures on the seashore, where you can get both square and round ones. For scholars,
宗，斯為彷彿。玄奘用此奉報國恩，誠不能盡，雖然，亦冀萬分之一也。但斷伏煩惱，必定慧相資，如車二輪，闕一不可。至如研味經論，慧學也；依林宴坐，定學也。玄奘少來頗得專精教義，唯於四禪九定未暇安心。今愿托慮禪門，澄心定水，制情猿之逸躁，縶意象之奔馳，若不斂跡山中，不可成就。竊承此州嵩高少室，嶺嶂重疊，峰澗多奇，含孕風雲，包蘊仁智，果藥豐茂，蘿薜清虛，實海內之名山，域中之神岳。其間復有少林伽藍、閑居寺等，皆跨枕巖壑，縈帶林泉，佛事尊嚴，房宇閑邃。即後魏三藏菩提留支譯經之處也，實可依歸，以修禪觀。又兩疏朝士尚解歸海辭榮，巢許俗人猶知棲真蘊素，況玄奘出家為法，翻滯阛中，清風激人，念之增愧者也。伏惟陛下明逾七曜，照極九幽。伏乞亮此愚誠，特垂聽許，使得絕囂塵于眾俗，卷影跡於人間，陪麋鹿之群，隨鳧鶴之侶，棲身片石之上，庇影一樹之陰，守察心猿，觀法實相，令四魔九結之賊無所穿窬，五忍十行之心相從引發，作菩提之由漸，為彼岸之良因，外不累于皇風，內有增於行業，以此送終，天之恩也。儻蒙矜許，則廬山慧遠雅操庶追，剡岫道林清徽望續。仍冀禪觀之餘，時間翻譯，無任樂愿之至。謹詣闕奉表以聞。輕觸宸威，追深戰越。」帝覽表不許
。
其月二十一日，神筆自報書曰：「省表知欲晦跡巖泉，追林、遠而架往，托慮禪寂，軌澄、什以標今，仰挹風徽，寔所欽尚。朕業空學寡，靡究高深。然以淺識薄聞，未見其可。法師津樑三界，汲引四生，智皎心燈，定凝意水。非情塵之所翳，豈識浪之能驚。道德可居，何必太華疊嶺；空寂可舍，豈獨少室重巒。幸戢來言，勿復陳請。則市朝大隱，不獨貴于昔賢；見聞弘益，更可珍于即代。」 敕既令斷表，不敢復言。
法師既奉敕書，進啟謝曰：「沙門玄奘言。使人李君信至，垂賜 手詔。銀鉤麗於丹字， 睿藻蔚彼河圖，磊落帶峰岳之形，郁潤挹風雲之氣。不謂白藏之暮更睹春葩之文，身居伊、洛之間忽矚昆、荊之寶。捧對歡欣，手舞足蹈。昔季重蒙魏君之札，唯敘睽離；慧遠辱晉帝之書，才令給米。未睹詞兼空寂可舍之旨，誨示大隱朝市之情。固知聖主之懷，窮真罄俗，綜有該無。超羲、軒而更高，駕曹、馬而逾遠者矣。但玄奘素絲之質，尤畏朱藍，葛藟之身，寔希松杞。思愿媲煙霞于少室，偶泉石于嵩阿，允避溺之情，終防火之志。所以敢竭愚瞽，昧死陳 聞，庶陶甄之慈無遺鳧鷃，雲雨之澤不棄蛛蝥。而明詔霈臨，不垂亮許。仍降恩獎，曲存輝賁。五情戰懼，不知所守。既戢來言，不敢更
【現代漢語翻譯】 現代漢語譯本：
到了那月二十一日，神筆自動在書上寫道：『朕已閱覽你的奏表，得知你想要隱居山林，追隨林（林道人）、遠（慧遠）那樣的人，傚法澄（鳩摩羅什）、什（僧肇）那樣的人，以禪寂為樂，以標榜當今。朕仰慕你的風範，實在非常欽佩。但朕學識淺薄，未能窮究高深的佛理。以朕淺薄的見識來看，此事不可行。法師你是三界的津樑，引導四生，智慧如明燈般照亮，禪定如凝固的水般平靜。你不會被情慾塵埃所矇蔽，又怎會被世俗的波浪所驚擾？有道德之人，哪裡一定要居住在太華山重疊的山嶺之中；追求空寂，又何必非要在少室山重重的山巒之中。希望你停止這樣的請求，不要再提。那麼，身處鬧市的隱士，就不只是古代賢人所獨有的；你的見聞弘揚佛法，更能為當世所珍視。』
皇上的敕令已經明確拒絕，玄奘不敢再說什麼。
法師玄奘接到皇上的敕書後，上奏謝恩說：『沙門玄奘稟告。使者李君送信來到，並帶來了皇上的親筆詔書。銀鉤般的筆畫在紅色的字跡上顯得格外美麗，皇上的文采如同河圖般絢麗多彩，字裡行間充滿了山嶽般的雄偉氣勢，又蘊含著風雲般的潤澤之氣。沒想到在白藏（指秋末冬初）時節還能看到春天花朵般的文章，身處伊、洛之間忽然看到了崑山、荊山的寶玉。捧讀聖旨，歡欣鼓舞，手舞足蹈。過去季重（指袁紹）得到魏君（指曹操）的書信，只是敘述了離別之情；慧遠大師受到晉朝皇帝的詔書，也只是爲了請求供給糧食。從未見過像皇上這樣兼具空寂可舍的旨意，教誨身處鬧市也能成為大隱的情懷。由此可知聖上的胸懷，窮盡真理，涵蓋世俗，統攝有形與無形。超越羲皇、軒轅黃帝，駕馭曹操、司馬懿，比他們更加高遠。只是玄奘我如同未經染色的絲綢，尤其害怕被染成其他顏色；如同葛藤，實在希望能夠成為松樹和杞樹。我思慕著少室山的煙霞，與嵩山的泉石為伴，允許我逃避沉溺於世俗，最終實現防火（指防止貪嗔癡等煩惱）的志向。所以才敢竭盡愚昧，冒死陳述自己的想法，希望陶甄（指造物者）的慈悲不要遺漏野鴨和小鳥，雲雨的恩澤不要拋棄蜘蛛和蝥蟲。然而皇上您明察的詔令降臨，卻沒有垂憐允許。反而降下恩典嘉獎，委婉地保留了我的榮光。我五內俱焚，戰戰兢兢，不知如何是好。既然已經讓我停止請求，我不敢再多說什麼了。』
【English Translation】 English version:
On the twenty-first day of that month, the divine pen automatically wrote on the book: 'Having read your memorial, We understand your desire to retreat into the mountains and forests, following the examples of Lin (Daoist Lin) and Yuan (Huiyuan), emulating Cheng (Kumarajiva) and Shi (Sengzhao), taking pleasure in Zen stillness, and setting an example for the present age. We admire your character and deeply respect you. However, We are lacking in knowledge and have not fully grasped the profound Buddhist principles. From Our limited understanding, this is not feasible. You, Dharma Master, are the ferry across the three realms, guiding the four types of beings, your wisdom shines like a bright lamp, and your samadhi is as still as solidified water. You will not be blinded by the dust of emotions, nor will you be startled by the waves of worldly affairs. If one possesses morality, why must one reside in the overlapping peaks of Mount Taihua; if one seeks emptiness and stillness, why must one dwell in the heavy mountains of Mount Shaoshi? We hope you will cease such requests and not mention them again. Then, a recluse in the marketplace is not unique to the sages of the past; your knowledge and propagation of the Dharma will be even more valued in this present age.'
Having received the imperial decree explicitly refusing his request, Xuanzang dared not say anything more. Having received the imperial edict, the Dharma Master Xuanzang submitted a memorial of thanks, saying: 'The Shramana Xuanzang reports. The envoy Li Jun has arrived, bringing with him Your Majesty's handwritten edict. The silver-hooked strokes are beautiful against the red characters, and Your Majesty's literary talent is as magnificent as the Hetu diagram. The lines are filled with the majestic aura of mountains and peaks, and they contain the moistening breath of wind and clouds. I never expected to see writings like spring blossoms in the late autumn, nor to behold the treasures of Kun and Jing while residing between Yi and Luo. Holding and reading the decree, I am filled with joy, dancing with my hands and feet. In the past, Ji Zhong (Yuan Shao) received a letter from the Lord of Wei (Cao Cao), which only described their separation; Master Huiyuan received a letter from the Jin Emperor, which was only to request provisions of rice. I have never seen such a decree that combines the idea of relinquishing emptiness and stillness, and teaches the sentiment of being a great recluse in the marketplace. From this, I know that Your Majesty's heart exhausts truth and encompasses the mundane, encompassing both the existent and the non-existent. You surpass the emperors Xi and Xuan, and you surpass Cao Cao and Sima Yi, being even higher and farther than them. However, I, Xuanzang, am like undyed silk, especially afraid of being dyed other colors; like a kudzu vine, I truly hope to become a pine or a catalpa tree. I yearn for the mists and clouds of Mount Shaoshi, and to be with the springs and rocks of Mount Song, allowing me to escape drowning in the world, and ultimately realize the aspiration of fire prevention (preventing afflictions such as greed, anger, and ignorance). Therefore, I dare to exhaust my foolishness and risk death to present my thoughts, hoping that the compassion of the Creator will not overlook the ducklings and small birds, and that the grace of clouds and rain will not abandon the spiders and mites. However, Your Majesty's clear decree has descended, but without granting permission. Instead, you have bestowed grace and praise, and subtly preserved my glory. My five emotions are in turmoil, trembling and fearful, not knowing what to do. Since I have been told to cease my requests, I dare not say anything more.'
請。謹附表謝聞，唯增悚越。」
冬十一月五日，佛光王晬日，法師又進法衣一具上佛光王。表曰：「沙門玄奘言。玄奘聞蘭榮紫畹，過之者必歡，桂茂青溪，逢之者斯悅。卉木猶爾，況人倫乎，況 聖胤乎！伏惟 皇帝、皇后，挹神睿之姿，懷天地之德，撫寧區夏，子育群生。兼復大建伽藍，廣興福聚。益寶圖常恒不變之業，助鼎命金剛堅固之因。既妙善熏修，故使 皇大子機神日茂，潞王懿杰逾明。佛光王岐嶷增朗，可謂超周越商，與黃比崇，子子孫孫，萬年之慶者也。玄奘猥以庸微，時得參見王等，私心踴悅，誠歡誠喜。今是佛光王誕晬之日，禮有獻賀，輒率愚誠，謹上法服一具。伏願王子萬神擁衛，百福扶持，寤寐安和，乳哺調適。紹隆三寶，摧伏四魔，行菩薩行，繼如來事。不勝瓊萼天枝，英華美茂，歡喜之至。謹附表並衣以 聞。輕觸 宸嚴，追深戰越。」
法師時在積翠宮翻譯，無時暫輟，積氣成疾。奏 帝，帝聞之不悅，即遣供奉內醫呂弘哲宣 敕慰問法師。法師悲喜不已，進表謝曰：「沙門玄奘言。使人呂弘哲等至，宣 敕慰問玄奘所患，並 許出外將息。慈旨忽臨，尪骸用起，若對旒冕，如置冰泉。玄奘攝慎乖方，疹瘵仍集。自違離 鑾躅，倍覺嬰纏，心痛背悶，骨酸肉楚，食眠頓
【現代漢語翻譯】 現代漢語譯本：請允許我附上表文以表達感謝之情，心中唯有更加惶恐不安。
冬十一月五日，是佛光王（Foguang Wang，王子名號）滿一週歲的日子，法師（Fa Shi，指玄奘）再次進獻一件法衣給佛光王。表文寫道：『沙門（Sha Men，出家人的自稱）玄奘（Xuan Zang，人名）稟告。玄奘聽說蘭花盛開在紫色的花壇上，路過的人必定歡喜；桂樹茂盛在青色的溪邊，遇到的人都會喜悅。花草樹木尚且如此，更何況是人倫呢，更何況是聖上的子嗣呢！恭敬地想到皇帝（Huangdi，皇帝的稱謂）、皇后（Huanghou，皇后的稱謂），擁有神聖智慧的姿態，懷有天地般的德行，安撫治理天下，像父母一樣養育眾生。而且還大建伽藍（Qielan，寺廟），廣興福德聚集之處。增益寶圖（Bao Tu，指國家）常恒不變的基業，幫助鼎命（Ding Ming，指國運）如金剛般堅固的原因。因為精妙的善行薰陶修養，所以使得皇太子（Huang Taizi，太子的稱謂）的才智日益茂盛，潞王（Lu Wang，王爺的封號）的優秀傑出更加彰顯。佛光王（Foguang Wang）的聰慧明朗不斷增長，真可謂超越周朝和商朝，與黃帝相比肩，子子孫孫，享有萬年的福慶。玄奘我以平庸微賤之身，時常能夠拜見各位王爺等，內心私自感到喜悅，真是歡喜啊，真是高興啊。今天是佛光王滿一週歲的日子，按照禮儀應該有所獻賀，於是冒昧地獻上我這愚笨的誠意，恭敬地獻上一件法服。伏願王子（Wangzi，王子的稱謂）得到萬神的擁護保衛，百種福運的扶持，睡夢中安穩平和，吃奶時調和舒適。繼承和發揚光大三寶（San Bao，佛法僧），摧毀降伏四魔（Si Mo，指煩惱），行菩薩（Pusa，佛教修行者）的行徑，繼承如來（Rulai，佛的稱號）的事業。實在抑制不住如同瓊花玉樹般美好的天資，英俊華美茂盛，歡喜的心情。謹呈上表文和法衣以稟告。輕微地觸犯了皇上的威嚴，更加感到戰戰兢兢。』
法師當時在積翠宮（Ji Cui Gong，宮殿名）翻譯經書，沒有片刻停止，積勞成疾。上奏皇帝（Huangdi），皇帝聽了很不高興，立即派遣供奉內醫呂弘哲（Lu Hongzhe，人名）宣讀聖旨慰問法師。法師悲喜交加，進表謝恩說：『沙門（Sha Men）玄奘（Xuan Zang）稟告。使者呂弘哲（Lu Hongzhe）等來到，宣讀聖旨慰問玄奘的病情，並且允許我外出休養。慈祥的旨意忽然降臨，我這瘦弱的身體也好像恢復了活力，就像面對皇帝的冕旒，如同身處冰冷的泉水之中。玄奘我因為不謹慎，所以疾病仍然聚集。自從離開皇上的車駕，更加感到病痛纏身，心痛背悶，骨頭痠痛，肌肉疼痛，吃不好睡不好。』
【English Translation】 English version: 'Please allow me to attach this memorial to express my gratitude, feeling only increased trepidation and unease.'
On the fifth day of the eleventh month, it being the first birthday of Prince Foguang (Foguang Wang, name of the prince), the Dharma Master (Fa Shi, referring to Xuan Zang) once again presented a Dharma robe to Prince Foguang. The memorial stated: 'The Shramana (Sha Men, self-designation of a monk) Xuanzang (Xuan Zang, personal name) reports. Xuanzang has heard that orchids bloom in purple flowerbeds, and those who pass by are sure to rejoice; cassia trees flourish by green streams, and those who encounter them will be delighted. If plants and trees are like this, how much more so are human relationships, and how much more so are the descendants of the Sage! I respectfully think of the Emperor (Huangdi, title of the emperor) and Empress (Huanghou, title of the empress), possessing the appearance of divine wisdom, cherishing the virtue of heaven and earth, pacifying and governing the realm, nurturing all living beings like parents. Moreover, they have greatly built monasteries (Qielan, temples), extensively promoting the gathering of blessings. They enhance the constant and unchanging foundation of the treasured map (Bao Tu, referring to the country), and aid the cause of the tripod's destiny (Ding Ming, referring to the fate of the nation) as firm as diamond. Because of the subtle and virtuous cultivation, the Crown Prince (Huang Taizi, title of the crown prince) has his talent flourishing daily, and the Prince of Lu (Lu Wang, title of the prince) has his excellence becoming more apparent. Prince Foguang (Foguang Wang) has his intelligence and brightness constantly increasing, truly surpassing the Zhou and Shang dynasties, comparable to the Yellow Emperor, with sons and grandsons enjoying ten thousand years of blessings. I, Xuanzang, in my humble and insignificant position, am often able to meet the princes, and my heart privately rejoices, truly happy, truly delighted. Today is the first birthday of Prince Foguang, and according to etiquette, there should be a presentation of congratulations, so I presumptuously offer my foolish sincerity, respectfully presenting a Dharma robe. I humbly wish that the prince (Wangzi, title of the prince) be protected by ten thousand spirits, supported by a hundred blessings, peaceful and harmonious in his sleep, and well-nourished in his nursing. May he inherit and promote the Three Jewels (San Bao, Buddha, Dharma, Sangha), destroy and subdue the Four Maras (Si Mo, referring to afflictions), practice the Bodhisattva's (Pusa, Buddhist practitioner) path, and continue the Tathagata's (Rulai, title of the Buddha) work. I cannot contain the joy of seeing such beautiful heavenly branches, with their flourishing and magnificent brilliance. I respectfully present this memorial and robe to report. Lightly touching the imperial majesty, I feel even more fearful and apprehensive.'
At that time, the Dharma Master was translating scriptures in the Ji Cui Palace (Ji Cui Gong, name of the palace), without stopping for a moment, accumulating fatigue and falling ill. He reported to the Emperor (Huangdi), who was displeased upon hearing this, and immediately sent the court physician Lu Hongzhe (Lu Hongzhe, personal name) to proclaim an imperial edict to comfort the Dharma Master. The Dharma Master was filled with both sorrow and joy, and presented a memorial of thanks, saying: 'The Shramana (Sha Men) Xuanzang (Xuan Zang) reports. The envoy Lu Hongzhe (Lu Hongzhe) and others have arrived, proclaiming the imperial edict to comfort Xuanzang's illness, and also granting permission for me to go out and recuperate. The compassionate decree suddenly descends, and my frail body seems to regain its vitality, as if facing the Emperor's crown, as if placed in a cold spring. I, Xuanzang, due to my lack of caution, still suffer from accumulated illnesses. Since departing from the imperial carriage, I feel even more entangled in pain, with heart pain, back discomfort, bone aches, and muscle soreness, unable to eat or sleep well.'
絕，氣息漸微，慮有不圖，點穢宮宇。思欲出外自屏溝壑，仍恐驚動 聖聽，不敢即事奏聞。遂依問藉出至寺所，病既因勞轉篤，心亦分隔明時。乃有尚藥司醫張德志為其針療，因漸瘳降，得存首領。還顧專輒之罪，自期粉墨之誅。伏惟日月之明久諒愚拙，江海之澤每肆含容，豈可移幸於至微，屈法于常典。望申公道，以穆憲司，枉獄為輕伏鈇是俟。而殘魂朽質，仍被恩光，撫臆言懷，用銘肌骨。自惟偃頓，非復尋常，縱微下里之憂。亦盡生涯之冀，但恨隆恩未答，末命先虧。仰惟 帝勤，親勞蔣狩，期于閱武，情在訓戎。既昭仁于放麟，又策勛于獻鳳，遐邇慶集，上下歡並，風后清塵山祇護野，敬惟動止固極休禎。申𤈍誡於十旬，浹辰而返；鄙宣游於八駿，密邇而旋。王駕可佇，永懷以慰，撫事恛惶，終期隕越。不勝荷懼之至。謹奉表待罪以聞。荒惴失圖，伏聽 敕旨。」帝覽表甚歡。經三日後，遣使迎法師入，四事供養，留連累日， 敕送法師還積翠宮，仍舊宣譯焉。
冬十二月，改洛陽宮為東都。嫌封畿之褊隘，乃東分鄭州之氾水、懷州之河陽，西廢谷州，取宜陽、永寧、新安、澠池等縣皆隸屬焉。法師以鄉邑增貴，修表賀曰：「沙門玄奘言。竊聞鶉首錫秦，上帝兆金城之據；龜圖薦夏，中畿啟玉泉之窺
。是知靈貺所基，皇猷顯屬。昌誦由其卜遠，高光所以闡期。允迪厥猷，率遵斯在。伏惟 皇帝、皇后揆物裁務，懸衡撫俗。即土中之重隩，匝虞巡而駐蹕；因舊制之瑰偉，儀鎬京而建郛。仍以卑宮載懷，改作勞于曩役；馭奔在念，軫居逸于晨興。自非折中華夷，均一徭輸，豈能留連 聖眷，煥汗綸言。是以令下之初，山川郁其改觀；柘制爰始，煙雲霏而動色。飛甍日麗，馳道風清，神期肹向，彝倫郁穆。若賦武昌之魚，樂遷王里；爭企云亭之鶴，愿奉屬車。既小晉、鄭之依，更褊劉、張之策。前王齷齪，豐、洛遞開，我后牢籠，伊、咸並建。麟宗克茂，鼎祚惟遠，自可東宴平樂，西臨建章。佇吹笙而駐壽，康在藻而流詠。蕩蕩至公，巍巍罕述。奘散材莫效，貽懼增深。但三川之郊，猥沾故里；千載之幸，郁為新邑。蓽門雖翳，芻命猶存；喜編轂下，匪慚關外。況光宅之慶，遐邇所同歡；聖上允安，庸微所特荷。不勝喜抃之極。謹奉表陳謝以 聞。」
三年春正月 駕還西京。法師亦隨歸。
大唐大慈恩寺三藏法師傳卷第九 大正藏第 50 冊 No. 2053 大唐大慈恩寺三藏法師傳
大唐大慈恩寺三藏法師傳卷第十
沙門慧立本 釋彥悰箋
起顯慶三年正月隨車駕自洛還
【現代漢語翻譯】 現代漢語譯本：由此可知，吉祥的徵兆所依據的，是皇上的偉大謀劃所明確歸屬的。美好的歌頌是因為皇上占卜的深遠，高尚的光輝因此闡明了期望。確實遵循這些謀劃，都遵循於此。我恭敬地認為，皇帝、皇后衡量事物，裁決政務，像懸掛秤一樣公正地安撫百姓的風俗。到達國土中央的重要地區，巡視各地而停留；沿用舊制度的宏偉，效仿鎬京而建設城郭。仍然以簡樸的宮殿來表達心懷，改變過去的勞役；以駕馭天下爲念，不貪圖安逸的享受。如果不是減少中華和夷狄的差別，使賦稅徭役統一，怎麼能使皇上的恩寵留戀，煥發聖上的詔令。因此，命令下達之初，山川都改變了景象；營建的制度開始，煙雲也隨之變色。飛檐高聳，在陽光下閃耀，馳道平坦，清風徐來，神靈期望歸向，倫理綱常莊嚴美好。如果能像賦詠武昌的魚一樣，樂於遷居到王城裡；爭相效仿云亭的鶴，願意侍奉皇上的車駕。既擺脫了小晉、鄭的困境，又勝過劉、張的計策。前代的君王侷促不安，豐京、洛陽交替開放，我們當今的皇上規模宏大，伊水、咸陽同時建設。皇室宗族必定繁茂，國家基業必定長遠，自然可以東邊在平樂宮宴飲，西邊在建章宮遊覽。期望吹奏笙樂來祝壽，美好的文章在藻飾中流傳。皇上的至公至正，浩蕩無邊，難以用言語來描述。玄奘我才能平庸，無所效力，只能增加恐懼。只是因為身處三川的郊外，有幸沾溉故鄉；千載難逢的幸運，聚整合為新的都邑。即使柴門簡陋，但為國效命的心意仍然存在；高興地編入京畿之內，不以身處關外為慚愧。更何況光大基業的喜慶，遠近都共同歡慶；聖上確實安康，我等庸碌之輩特別蒙受恩澤。喜悅和歡欣之情難以抑制。謹呈上表章，陳述謝意，以稟告皇上。
顯慶三年春正月，皇上駕臨返回西京。法師也跟隨回京。
《大唐大慈恩寺三藏法師傳》卷第九 大正藏第 50 冊 No. 2053 《大唐大慈恩寺三藏法師傳》
《大唐大慈恩寺三藏法師傳》卷第十
沙門慧立著 釋彥悰箋
從顯慶三年正月跟隨皇上的車駕從洛陽返回
【English Translation】 English version: It is known that the basis of auspicious omens is clearly attributed to the Emperor's grand plans. Auspicious chants arise from His Majesty's far-reaching divination, and noble radiance elucidates the expectations. Indeed, following these plans is what we adhere to. I respectfully believe that the Emperor and Empress measure things and decide affairs, impartially governing the customs of the people like a balanced scale. Reaching the important region in the center of the country, they tour and sojourn; following the magnificence of the old system, they emulate Haojing (the capital of the Zhou dynasty) and build the city. Still, they express their humble intentions with simple palaces, changing the past labor; mindful of governing the world, they do not indulge in ease and comfort. If it were not for reducing the differences between the Chinese and the barbarians, and unifying taxes and corvée labor, how could the Emperor's favor linger, and the imperial edicts shine forth? Therefore, at the beginning of the decree, the mountains and rivers changed their appearance; the construction system began, and the smoke and clouds also changed color. The flying eaves are magnificent, shining in the sun, the roads are smooth, and the breeze is gentle, the spirits expect to return, and the ethical codes are solemn and beautiful. If one can, like composing poems about the fish of Wuchang, be happy to move to the royal city; compete to imitate the cranes of Yunting, willing to serve the Emperor's carriage. They have escaped the predicament of the small states of Jin and Zheng, and surpassed the strategies of Liu and Zhang. The former kings were cramped, and Fengjing and Luoyang opened alternately, our current Emperor is grand in scale, and the Yi River and Xianyang are built simultaneously. The imperial clan will surely prosper, and the foundation of the country will surely be long-lasting, naturally one can feast in the Pingle Palace in the east, and visit the Jianzhang Palace in the west. Expect to play the sheng (a Chinese wind instrument) to celebrate longevity, and beautiful articles will be circulated in the embellishments. The Emperor's utmost impartiality is vast and boundless, difficult to describe in words. Xuanzang, I am of mediocre talent, unable to be effective, and can only increase fear. It is only because I am located in the suburbs of the Three Rivers (area around Luoyang), I am fortunate to benefit my hometown; the rare good fortune of a thousand years has gathered to become a new capital. Even if the thatched door is simple, the intention to serve the country still exists; I am happy to be included in the capital area, and not ashamed to be outside the customs. Moreover, the celebration of the great cause is shared by all, far and near; the Emperor is indeed well, and we mediocre people are especially favored. The joy and delight are difficult to suppress. I respectfully present this memorial, stating my gratitude, to inform the Emperor.
In the first month of the spring of the third year of Xianqing, the Emperor returned to Xijing (Chang'an). The Dharma Master (Xuanzang) also followed him back to the capital.
The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty, Volume 9 Taisho Tripitaka Volume 50, No. 2053, The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty
The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty, Volume 10
Written by the Monk Huili, Annotated by Shi Yanzong
Starting from the first month of the third year of Xianqing, following the Emperor's carriage from Luoyang back
西京至麟德元年二月玉華宮舍化
顯慶三年正月，駕自東都還西京，法師亦隨還。秋七月，再有 敕法師徙居西明寺。寺以元年秋八月戊子十九日造。先有 敕曰：「以延康坊濮王故宅為皇太子分造觀、寺各一，命法師案行其處。」還奏地窄不容兩所，於是總用營寺，其觀改就普寧坊。仍先造寺，其年夏六月營造功畢。其寺面三百五十步，周圍數里。左右通衢，腹背廛落。青槐列其外，淥水亙其間，亹亹耽耽，都邑仁祠此為最也。而廊殿樓臺，飛驚接漢，金鋪藻棟，眩日暉霞。凡有十院，屋四千余間。莊嚴之盛，雖梁之同泰、魏之永寧，所不能及也。
敕先委所司簡大德五十人、侍者各一人，后更令詮試業行童子一百五十人擬度。至其月十三日，于寺建齋度僧，命法師看度。至秋七月十四日，迎僧入寺，其威儀、幢蓋、音樂等，一如入慈恩及迎碑之則。 敕遣西明寺給法師上房一口，新度沙彌海會等十人充弟子。
大帝以法師先朝所重，嗣位之後禮敬逾隆，中使朝臣問慰無絕，䞋施綿帛、綾錦前後萬餘段，法服、納、袈裟等數百事，法師受已，皆為國造塔及營經像，給施貧窮並外國婆羅門客等，隨得隨散，無所貯畜。發願造十俱胝像，百萬為一俱胝，並造成矣。東國重於《般若》，前代雖翻，不能
【現代漢語翻譯】 現代漢語譯本： 西京（今西安）到麟德元年（公元664年）二月，玄奘法師在玉華宮圓寂。
顯慶三年（公元658年）正月，皇上從東都（今洛陽）返回西京，法師也隨同返回。秋季七月，再次下敕令讓法師遷居到西明寺。西明寺在元年秋季八月戊子十九日開始建造。先前有敕令說：『將延康坊濮王的舊宅分別給皇太子建造觀和寺各一座，命令法師去勘察那塊地方。』法師回來后稟奏說地方狹窄，容不下兩處建築，於是全部用來建造寺廟，那座觀則改在普寧坊建造。於是先建造寺廟，那年夏季六月建造完畢。寺廟正面長三百五十步，周圍好幾里。左右都是交通要道，前後都是居民區。青槐樹排列在寺外，清澈的流水橫貫其間，莊嚴肅穆，都城中的寺廟以這裡最為出色。而走廊、殿堂、樓臺，高聳入雲，金色的門環和彩繪的棟樑，閃耀著日光和彩霞。共有十個院落，房屋四千多間。莊嚴盛大的景象，即使是梁朝的同泰寺、魏朝的永寧寺，也比不上。
皇上下令先讓有關部門挑選五十位有德行的高僧、每位高僧配備一名侍者，後來又命令考覈一百五十名有志於出家的童子的學業和品行。到了那個月的十三日，在寺廟裡舉行齋會，為他們剃度出家，命令法師主持剃度儀式。到了秋季七月十四日，迎接僧人入住寺廟，其威儀、幢幡寶蓋、音樂等等，都像迎僧入住慈恩寺以及迎接碑文時的規制一樣。皇上下令西明寺供給法師一間上房，新剃度的沙彌海會等十人充當法師的弟子。
太宗皇帝因為法師是先皇所器重的人，繼位之後對法師的禮敬更加隆重，朝廷的使者和大臣慰問不斷，賞賜的絲綢、綾羅錦緞前後有一萬多段，法衣、衲衣、袈裟等有幾百件，法師接受后，都用來為國家建造佛塔以及營建經像，施捨給貧窮的人以及外國的婆羅門客人等，隨得隨散，沒有積蓄。發願建造十俱胝（一俱胝為一千萬）尊佛像，已經全部造成了。東國（指印度）重視《般若經》，前代雖然翻譯過，但不能……
【English Translation】 English version: From Xijing (present-day Xi'an) to the first year of Linde (664 AD), Master Xuanzang passed away at Yuhua Palace.
In the first month of the third year of Xianqing (658 AD), the Emperor returned to Xijing from Dongdu (present-day Luoyang), and the Master also returned with him. In the seventh month of autumn, an edict was issued again to have the Master move to Ximing Temple. Ximing Temple began construction on the 19th day of the eighth month of autumn in the first year. Previously, there was an edict saying: 'Build a monastery and a Taoist temple separately for the Crown Prince on the old residence of Prince Pu of Yankangfang, and order the Master to survey the site.' The Master returned and reported that the site was too narrow to accommodate both buildings, so it was used entirely to build the temple, and the Taoist temple was moved to Puningfang. Thus, the temple was built first, and construction was completed in the sixth month of summer that year. The temple was 350 steps wide in the front and several miles in circumference. The left and right sides were thoroughfares, and the front and back were residential areas. Green locust trees lined the outside, and clear water spanned the space between, solemn and dignified, making it the most outstanding temple in the capital. The corridors, halls, pavilions, and towers soared into the sky, and the golden door knockers and painted beams dazzled with sunlight and rosy clouds. There were a total of ten courtyards with more than four thousand rooms. The magnificence of the decorations surpassed even Tongtai Temple of the Liang Dynasty and Yongning Temple of the Wei Dynasty.
The Emperor ordered the relevant departments to select fifty virtuous monks, each with an attendant, and later ordered the examination of one hundred and fifty young boys aspiring to become monks for their studies and conduct. On the thirteenth day of that month, a vegetarian feast was held at the temple to ordain them, and the Master was ordered to preside over the ordination ceremony. On the fourteenth day of the seventh month of autumn, monks were welcomed into the temple, with the same ceremonial procedures, banners, canopies, and music as when welcoming monks into Ci'en Temple and welcoming the inscription. The Emperor ordered Ximing Temple to provide the Master with a superior room, and the newly ordained novice monks, including Haihui and others, were assigned as the Master's disciples.
Emperor Taizong, because the Master was highly regarded by the late Emperor, showed even greater respect to the Master after succeeding to the throne. Envoys and ministers of the court constantly inquired and offered comfort, and bestowed more than ten thousand pieces of silk, satin, and brocade, as well as hundreds of items of monastic robes, patched robes, and kasayas. After receiving them, the Master used them all to build pagodas and create Buddhist images for the country, and to give to the poor and foreign Brahmin guests, distributing them as he received them, without hoarding anything. He vowed to create ten 'koti' (a 'koti' is ten million) images of the Buddha, and they have all been completed. The Eastern Country (referring to India) values the 'Prajna Sutra', although it had been translated in previous generations, it could not...
周備，眾人更請委翻。然《般若》部大，京師多務，又人命無常，恐難得了，乃請就於玉華宮翻譯。帝許焉。即以四年冬十月，法師從京發向玉華宮，並翻經大德及門徒等同去，其供給諸事一如京下，至彼安置肅誠院焉。
至五年春正月一日，起首翻《大般若經》。經梵本總有二十萬頌，文既廣大，學徒每請刪略，法師將順眾意，如羅什所翻，除繁去重。作此念已，于夜夢中即有極怖畏事以相警誡，或見乘危履險，或見猛獸搏人，流汗戰慄，方得免脫。覺已驚懼，向諸眾說，還依廣翻。夜中乃見諸佛菩薩眉間放光，照觸己身，心意怡適。法師又自見手執花燈供養諸佛，或升高座為眾說法，多人圍繞，讚歎恭敬。或夢見有人奉己名果，覺而喜慶，不敢更刪，一如梵本。
佛說此經凡在四處：一，王舍城鷲峰山；二，給孤獨園；三，他化自在天王宮；四，王舍城竹林精舍。總一十六會，合為一部。然法師于西域得三本，到此翻譯之日，文有疑錯，即挍三本以定之，慇勤省覆，方乃著文，審慎之心，古來無比。或文乖旨奧，意有躊躕，必覺異境，似若有人授以明決，情即豁然，若披雲睹日。自云：「如此悟處，豈奘淺懷所通，並是諸佛菩薩所冥加耳。」
經之初會有嚴凈佛土品，品中說諸菩薩摩訶薩眾為
【現代漢語翻譯】 現代漢語譯本：周備（指玄奘法師準備充分），眾人再次請求他委任翻譯事宜。然而，《般若經》（Prajna）部帙浩大，京城事務繁多，而且人命無常，恐怕難以完成，於是請求在玉華宮進行翻譯。皇帝應允了。就在貞觀四年（公元630年）冬十月，法師從京城出發前往玉華宮，一同前往的還有翻譯經典的德高望重的僧人和門徒等，他們的供給等諸事宜都和在京城一樣，到達玉華宮后被安置在肅誠院。 到了貞觀五年（公元631年）春正月一日，開始翻譯《大般若經》。這部經的梵文字總共有二十萬頌，文字既廣大又繁複，學徒們多次請求刪減省略，法師順從眾人的意思，想要像鳩摩羅什（Kumarajiva）所翻譯的經書那樣，去除繁瑣重複的內容。產生了這個念頭之後，在夜裡的夢中就出現了極其恐怖的事情來警誡他，有時夢見自己身處危險之地，有時夢見猛獸撲向自己，嚇得流汗戰慄，才得以脫身。醒來後感到驚懼，告訴了大家，決定還是按照原文廣博的內容進行翻譯。當晚又夢見諸佛菩薩眉間放光，照耀觸碰自己的身體，內心感到愉悅舒適。法師還夢見自己手執花燈供養諸佛，或者登上高座為眾人說法，許多人圍繞著他，讚歎恭敬。或者夢見有人奉獻給自己珍貴的水果，醒來後感到喜悅慶幸，不敢再刪減內容，完全按照梵文字進行翻譯。 佛陀宣說這部經共有四個處所：一，王舍城（Rajagrha）的鷲峰山（Gridhrakuta）；二，給孤獨園（Jetavana Vihara）；三，他化自在天王宮（Parinirmita-vasavartin）；四，王舍城的竹林精舍（Venuvana）。總共十六會，合為一部。玄奘法師在西域得到了三個梵文字，在翻譯的時候，如果遇到文字有疑問或錯誤，就用三個版本進行校對，認真仔細地審查，然後才下筆著文，這種審慎的態度，自古以來無人能比。有時遇到文字不符合經義，或者意思難以確定，感到猶豫不決時，必定會感覺到奇異的景象，好像有人給予他明確的指示，心情立刻豁然開朗，就像撥開雲霧見到太陽一樣。他自己說：『像這樣的領悟，豈是我玄奘淺薄的智慧所能達到的，這都是諸佛菩薩在暗中加持啊。』 這部經的最初一會中有嚴凈佛土品，品中講述了諸位菩薩摩訶薩（Bodhisattva-Mahasattvas）...
【English Translation】 English version: Zhou Bei (referring to Xuanzang, meaning 'fully prepared'), the assembly repeatedly requested him to undertake the translation. However, the 'Prajna' (Wisdom) scriptures were vast, the affairs in the capital were numerous, and human life is impermanent, making it difficult to complete. Therefore, they requested to translate at the Yuhua Palace. The Emperor granted permission. In the tenth month of the fourth year of the Zhenguan era (630 AD), the Dharma Master departed from the capital towards Yuhua Palace, along with esteemed monks and disciples, all of whom were involved in the translation. Their provisions and other matters were the same as in the capital, and upon arrival at Yuhua Palace, they were settled in the Sucheng Courtyard. On the first day of the first month of the fifth year of the Zhenguan era (631 AD), they began translating the 'Mahaprajnaparamita Sutra'. The Sanskrit text of this sutra contained a total of two hundred thousand shlokas (verses). The text was extensive and complex, and the disciples repeatedly requested to abridge and simplify it. The Dharma Master, intending to comply with their wishes, considered removing redundant and repetitive content, similar to the translations of Kumarajiva. After having this thought, he experienced extremely frightening events in his dreams that served as warnings. Sometimes he dreamt of being in dangerous places, and sometimes he dreamt of ferocious beasts attacking him, causing him to sweat and tremble before managing to escape. Awakening with fear, he told everyone about it and decided to translate according to the original, extensive text. That night, he dreamt of Buddhas and Bodhisattvas emitting light from their eyebrows, illuminating and touching his body, making him feel joyful and comfortable. The Dharma Master also dreamt of holding a flower lamp to offer to the Buddhas, or ascending a high seat to preach to the assembly, surrounded by many people who praised and revered him. Or he dreamt of someone offering him precious fruits, and upon waking, he felt joyful and fortunate, and dared not abridge the text any further, translating it entirely according to the Sanskrit original. The Buddha preached this sutra in four locations: 1. Vulture Peak (Gridhrakuta) in Rajagrha; 2. Jetavana Vihara; 3. The Paranirmita-vasavartin Heaven; 4. Venuvana (Bamboo Grove Monastery) in Rajagrha. There were a total of sixteen assemblies, combined into one complete text. When Xuanzang obtained three Sanskrit versions in the Western Regions, he would compare the three versions to resolve any doubts or errors in the text during translation. He diligently reviewed and examined the text before writing it down, demonstrating a level of caution unmatched in ancient times. Sometimes, when the text did not align with the meaning of the sutra, or when the meaning was uncertain and he felt hesitant, he would experience extraordinary visions, as if someone were giving him clear instructions, immediately clarifying his understanding, like seeing the sun after the clouds have parted. He himself said: 'How could such insights be attained by my shallow wisdom, Xuanzang? They are all due to the hidden blessings of the Buddhas and Bodhisattvas.' The first assembly of this sutra contains the 'Adornment of the Buddha Land' chapter, which describes the Bodhisattva-Mahasattvas...
般若波羅蜜故，以神通願力，盛大千界上妙珍寶、諸妙香花、百味飲食、衣服、音樂、隨意所生五塵妙境種種供養，嚴說法處。時玉華寺主慧德及翻經僧嘉尚，其夜同夢見玉華寺內廣博嚴凈，綺飾莊嚴，幢帳、寶輿、花幡、伎樂盈滿寺中，又見無量僧眾手執花蓋，如前供具，共來供養《大般若經》，寺內衢巷墻壁皆莊綺錦，地積名華，眾共履踐。至翻經院，其院倍加勝妙，如經所載，寶莊嚴土。又聞院內三堂講說，法師在中堂敷演。既睹此已，歡喜驚覺，俱參法師說所夢事。法師云：「今正翻此品，諸菩薩等必有供養。諸師等見信有此乎！」時殿側有雙柰樹，忽于非時數數開花，花皆六出，鮮榮紅白，非常可愛。時眾詳議，云是《般若》再闡之徴。又六出者，表六到彼岸。
然法師翻此經時，汲汲然恒慮無常，謂諸僧曰：「玄奘今年六十有五，必當卒命於此伽藍，經部甚大，每懼不終，努力人加勤懇，勿辭勞苦。」至龍朔三年冬十月二十三日，功畢絕筆，合成六百卷，稱為《大般若經》焉。合掌歡喜，告徒眾曰：「此經于漢地有緣，玄奘來此玉華者，經之力也。向在京師，諸緣牽亂，豈有了時。今得終訖，並是諸佛冥加，龍天擁祐，此乃鎮國之典，人天大寶，徒眾宜各踴躍欣慶。」
時玉華寺都維那寂照
【現代漢語翻譯】 現代漢語譯本： 由於般若波羅蜜（Prajnaparamita，智慧的完美）的緣故，（他們）以神通願力，用盛滿大千世界的殊勝珍寶、各種美妙的香花、百味飲食、衣服、音樂、以及隨意所生的五塵妙境（色、聲、香、味、觸五種感官對像）種種供養，來莊嚴說法之處。當時玉華寺的住持慧德以及翻譯佛經的僧人嘉尚，當晚一同夢見玉華寺內廣博嚴凈，用華麗的裝飾莊嚴，幢帳、寶輿、花幡、伎樂充滿寺中，又看見無量僧眾手執花蓋，如同之前的供具，共同來供養《大般若經》（Mahaprajnaparamita Sutra），寺內的街道巷陌墻壁都裝飾著華麗的錦緞，地上堆積著名貴的鮮花，眾人共同踩踏。到達翻譯佛經的院落，那院落更加勝妙，如同經書所記載的，是寶莊嚴土。又聽見院內三堂都在講說，法師在中堂敷演。既然親眼目睹了這些，（他們）歡喜驚醒，一同去拜見法師述說所夢見的事情。法師說：「現在正翻譯這一品，諸位菩薩等必定會有供養。各位法師等相信有此事嗎！」當時殿側有兩棵柰樹，忽然在不應開花的時節數次開花，花朵都是六瓣，鮮艷榮美紅白相間，非常可愛。當時眾人詳細商議，認為是《般若》（Prajna，智慧）再次闡揚的徵兆。又六瓣花，表示到達六個彼岸（六波羅蜜，Six Paramitas）。
然而法師翻譯這部經書時，急切地常常擔憂無常到來，對眾僧說：「玄奘（Xuanzang）今年六十五歲，必定會在此伽藍（僧院）中去世，經書部帙甚大，常常擔心不能完成，希望大家更加勤懇努力，不要推辭勞苦。」到龍朔三年冬十月二十三日，全部完成絕筆，合成為六百卷，稱為《大般若經》（Mahaprajnaparamita Sutra）。（玄奘）合掌歡喜，告訴徒眾說：「這部經書與漢地有緣，玄奘來到這玉華寺，是經書的力量啊。先前在京師，各種因緣牽絆擾亂，哪裡有完成的時候。現在能夠最終完成，全部是諸佛暗中加持，龍天護佑，這乃是鎮國之典，人天大寶，徒眾們應該各自踴躍欣慶。」
當時玉華寺的都維那寂照
【English Translation】 English version: Due to the perfection of wisdom, the Prajnaparamita, they, with their supernatural powers and vows, used supreme treasures, various wonderful fragrant flowers, hundreds of flavors of food and drink, clothing, music, and all kinds of wonderful realms of the five dusts (the five sense objects of sight, sound, smell, taste, and touch) that arise at will, filling the great chiliocosm, to adorn the place where the Dharma was being expounded. At that time, Huide, the abbot of Yuhua Temple, and Jiashang, the monk who was translating the scriptures, both dreamed on the same night that Yuhua Temple was vast and pure, adorned with magnificent decorations, with canopies, jeweled carriages, flower banners, and music filling the temple. They also saw countless monks holding flower parasols, like the previous offerings, coming together to offer to the 'Mahaprajnaparamita Sutra'. The streets, lanes, and walls of the temple were all decorated with splendid brocade, and the ground was covered with precious flowers, which the crowd walked upon together. Arriving at the courtyard where the scriptures were being translated, the courtyard was even more magnificent, like the land adorned with treasures as described in the scriptures. They also heard lectures being given in the three halls within the courtyard, with the Dharma master expounding in the central hall. Having witnessed all this, they awoke with joy and went together to see the Dharma master to tell him about their dreams. The Dharma master said, 'We are now translating this chapter, and the Bodhisattvas must be making offerings. Do you teachers believe that this is so!' At that time, there were two Naisse trees on the side of the hall, which suddenly bloomed several times out of season, with six petals each, bright and beautiful, red and white, and very lovely. At that time, the assembly discussed in detail and believed that it was a sign of the re-elaboration of Prajna (wisdom). Moreover, the six petals represent reaching the six other shores (Six Paramitas).
However, when the Dharma master was translating this scripture, he was anxious and constantly worried about impermanence, and said to the monks, 'Xuanzang is sixty-five years old this year and will surely die in this monastery. The scripture is very large, and I am often worried that I will not be able to finish it. I hope that everyone will work harder and more diligently and not refuse to endure hardship.' On the twenty-third day of the tenth month in the third year of Longshuo, he finished the entire work and put down his pen, completing six hundred volumes, which were called the 'Mahaprajnaparamita Sutra'. Xuanzang joined his palms together with joy and told the disciples, 'This scripture has an affinity with the Han land. Xuanzang came to this Yuhua Temple because of the power of the scripture. Previously in the capital, various conditions entangled and disturbed me, and there was no time to complete it. Now that I have finally finished it, it is all due to the secret blessings of the Buddhas and the protection of the dragons and gods. This is a classic for protecting the country and a great treasure for humans and gods. The disciples should all rejoice and celebrate.'
At that time, Jizhao, the chief supervisor of Yuhua Temple.
，慶賀功畢，設齋供養。是日請經從肅誠殿往嘉壽殿齋所講讀。當迎經時，《般若》放光，諸天雨花，並聞空中音樂、非常香氣。既睹靈瑞倍增嘉慰，謂門人曰：「經自記此方當有樂大乘者國王、大臣、四部徒眾，書寫受持，讀誦流佈，皆得生天究竟解脫。既有此文，不可緘默。」至十一月二十日，令弟子窺基奉表奏聞，請御製經序。至十二月七日，通事舍人馮茂宣敕垂許。
法師翻《般若》后，自覺身力衰竭，知無常將至，謂門人曰：「吾來玉華，本緣《般若》，今經事既終，吾生涯亦盡，若無常后，汝等遣吾宜從儉省，可以蘧蒢裹送，仍擇山澗僻處安置，勿近宮寺。不凈之身宜須屏遠。」門徒等聞之哀鯁，各抆淚啟曰：「和上氣力尚可，尊顏不殊于舊，何因忽出此言？」法師曰：「吾自知之，汝何由得解。」
麟德元年春正月朔一日，翻經大德及玉華寺眾慇勤啟請翻《大寶積經》。法師見眾情專至，俯仰翻數行訖，便攝梵本停住，告眾曰：「此經部軸與《大般若》同，玄奘自量氣力不復辦此，死期已至，勢非賒遠。今欲往蘭芝等谷禮拜辭俱胝佛像。」於是與門人同出，僧眾相顧莫不澘然。禮訖還寺，專精行道，遂絕翻譯。至八日，有弟子高昌僧玄覺，夢見有一浮圖端嚴高大，忽然崩倒，見已驚起，告
【現代漢語翻譯】 現代漢語譯本：慶賀翻譯功德圓滿，設定齋飯供養。當天，從肅誠殿迎請經書到嘉壽殿的齋堂講讀。迎請經書時，《般若》（Prajna，智慧）放出光明，諸天散花，並聽到空中的音樂和非凡的香氣。眾人看到這些靈異的景象，更加欣慰，對門人說：『經書中記載，此地將來會有樂於大乘佛法的國王、大臣和四部徒眾，他們會書寫、受持、讀誦和流佈此經，都能夠往生天界，最終獲得解脫。既然經書中有這樣的記載，就不能隱瞞。』到了十一月二十日，命令弟子窺基（Kuiji）上表奏明，請求皇帝為經書作序。到了十二月七日，通事舍人馮茂宣讀聖旨，表示應允。 法師翻譯《般若》（Prajna，智慧）之後，自覺身體衰弱，知道無常（impermanence）將要到來，對門人說：『我來到玉華寺，本是爲了翻譯《般若》（Prajna，智慧），現在翻譯經書的事情已經結束，我的生命也快到盡頭了。我去世之後，你們安葬我應該從簡，可以用草蓆包裹，然後選擇山澗偏僻的地方安置，不要靠近宮殿寺廟。不乾淨的身體應該遠離人群。』門徒們聽了，都悲傷哽咽，各自擦著眼淚說：『和尚您的氣力還很好，容顏和以前沒有差別，為什麼忽然說出這樣的話？』法師說：『我自己知道，你們怎麼能夠理解。』 麟德元年春正月朔日，翻譯經書的大德和玉華寺的僧眾慇勤地請求翻譯《大寶積經》（Maharatnakuta Sutra）。法師看到大家心意真誠，勉強翻譯了幾行，便停止了翻譯梵文原本，告訴大家說：『這部經的部帙和《大般若》（Mahaprajnaparamita Sutra）相同，玄奘（Xuanzang）自量氣力，不能再翻譯這部經了，死期已經到了，不會太遠了。現在我想去蘭芝等山谷禮拜俱胝佛像（Kotibuddha）。』於是和門人一同前往，僧眾們互相看著，沒有不流淚的。禮拜完畢回到寺廟，專心修行，於是停止了翻譯。到了初八，有弟子高昌僧人玄覺，夢見有一座浮圖（stupa，佛塔）端莊高大，忽然崩塌倒塌，醒來后驚恐地告訴了大家。
【English Translation】 English version: To celebrate the completion of the translation, a vegetarian feast was prepared as an offering. On that day, the scripture was invited from Su Cheng Hall to the vegetarian hall of Jia Shou Hall for lecturing. When welcoming the scripture, the 'Prajna' (Wisdom) emitted light, the heavens rained flowers, and heavenly music and extraordinary fragrances were heard in the air. Having witnessed these auspicious signs, everyone was even more delighted and said to the disciples, 'The scripture records that in this land, there will be a king, ministers, and the fourfold assembly who delight in the Mahayana teachings. They will write, uphold, recite, and propagate this scripture, and all will be reborn in the heavens and ultimately attain liberation. Since there is such a passage in the scripture, it cannot be kept silent.' On the twentieth day of the eleventh month, he ordered his disciple Kuiji to submit a memorial to the emperor, requesting him to write a preface for the scripture. On the seventh day of the twelfth month, Feng Mao, a court attendant, announced the imperial decree granting permission. After the Dharma Master translated the 'Prajna' (Wisdom), he felt his physical strength declining and knew that impermanence (anicca) was approaching. He said to his disciples, 'I came to Yuhua Temple originally for the sake of translating the 'Prajna' (Wisdom). Now that the translation of the scripture is finished, my life is also coming to an end. After my death, you should bury me frugally, wrapping me in a straw mat and placing me in a remote place in the mountains and streams, away from palaces and temples. This impure body should be kept far away.' The disciples, upon hearing this, were filled with sorrow and choked with tears. Each wiping away their tears, they said, 'Venerable Master, your strength is still good, and your countenance is no different from before. Why do you suddenly say such things?' The Dharma Master said, 'I know it myself; how can you understand?' On the first day of the first month of the first year of Linde, the virtuous monks who translated the scriptures and the monks of Yuhua Temple earnestly requested the translation of the 'Maharatnakuta Sutra' (Great Treasure Heap Sutra). Seeing the sincerity of the assembly, the Dharma Master reluctantly translated a few lines and then stopped translating the Sanskrit original. He told the assembly, 'The volume of this scripture is the same as the 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra). Xuanzang (Name of the translator) estimates that his strength is no longer sufficient to translate this scripture. The time of death has arrived and is not far off. Now I want to go to Lanzhi and other valleys to pay homage to the Kotibuddha (Ten Million Buddhas) images.' Thereupon, he went with his disciples, and the monks looked at each other, all shedding tears. After paying homage, he returned to the temple, devoted himself to practice, and then stopped translating. On the eighth day, a disciple, the monk Xuanjue from Gaochang, dreamed that there was a stupa (Buddhist monument) that was dignified and tall, but suddenly collapsed. After waking up, he told everyone in fear.
法師。法師曰：「非汝身事，此是吾滅謝之徴。」
至九日暮間，于房后度渠，腳跌倒，脛上有少許皮破，因即寢疾，氣候漸微。至十六日，如從夢覺，口云：「吾眼前有白蓮華，大於槃，鮮凈可愛。」十七日，又夢見百千人，形容偉大，俱著錦衣，將諸綺繡及妙花珍寶，裝法師所臥房宇以次裝嚴遍翻經院內外，爰至院後山嶺林木，悉豎幡幢，眾彩間錯，並奏音樂；門外又見無數寶輿，輿中香食美果色類百千，並非人中之物，各各擎來供養於法師。法師辭曰：「如此珍味，證神通者方堪得食。玄奘未階此位，何敢輒受。」雖此推辭而進食不止。侍人謦欬，遂爾開目，因向寺主慧德具說前事。
法師又云：「玄奘一生以來所修福慧，準斯相貌，欲似功不唐捐，信如佛教因果並不虛也。」遂命嘉尚法師具錄所翻經、論，合七十四部，總一千三百三十八卷。又錄造俱胝畫像、彌勒像各一千幀，又造塑像十俱胝，又抄寫《能斷般若》、《藥師》、《六門陀羅尼》等經各一千部，供養悲、敬二田各萬餘人，燒百千燈，贖數萬生。錄訖，令嘉尚宣讀，聞已合掌憘慶。又告門人曰：「吾無常期至，意欲捨墮，宜命有緣總集。」於是罄舍衣資，更令造像，並請僧行道。至二十三日，設齋䞋施。
其日又命塑工宋法智
【現代漢語翻譯】 現代漢語譯本 法師問。法師說：『這不是你的事，這是我將要圓寂的徵兆。』（法師：指玄奘，佛教僧侶的尊稱；圓寂：佛教用語，指僧人去世） 到了九日傍晚，在房后疏通水渠時，腳下不穩跌倒，小腿上擦破了一點皮，因此臥病在床，氣息漸漸微弱。到了十六日，好像從夢中醒來，口中說：『我眼前有白蓮花，比盤子還大，非常鮮艷潔凈，令人喜愛。』十七日，又夢見成百上千的人，容貌體態高大，都穿著華麗的錦衣，拿著各種精美的絲織品和奇妙的花朵珍寶，把法師所住的房間以及整個翻譯經書的院落內外，甚至到院后的山嶺林木，都依次裝飾得莊嚴華麗，豎立起各種幡幢，各種色彩交錯輝映，並且演奏音樂；門外又看見無數寶貴的車輛，車中裝載著香美的食物和水果，種類成百上千，都不是人間之物，各自捧來供養法師。法師推辭說：『如此珍貴的美味，只有證得神通的人才能夠食用。玄奘還沒有達到這個境界，怎麼敢隨便接受。』雖然這樣推辭，但進獻食物的人沒有停止。侍從咳嗽了一聲，法師就睜開了眼睛，於是向寺院住持慧德詳細地講述了之前的事情。 法師又說：『玄奘一生以來所修的福德和智慧，按照這些景象來看，好像功德沒有白費，確實像佛教所說的因果報應真實不虛啊。』於是命令嘉尚法師詳細記錄所翻譯的經、論，共七十四部，總共一千三百三十八卷。又記錄製造俱胝（俱胝：梵文，意為一千萬）畫像、彌勒像各一千幅，又製造泥塑像十俱胝，又抄寫《能斷般若》（《能斷般若》：即《金剛經》）、《藥師》（《藥師》：即《藥師經》）、《六門陀羅尼》（《六門陀羅尼》：佛教經名）等經各一千部，供養悲田（悲田：指貧窮困苦的人）和敬田（敬田：指佛、法、僧三寶）各有萬餘人，點燃成百上千的燈，贖救數萬條生命。記錄完畢，讓嘉尚宣讀，聽完后合掌歡喜慶幸。又告訴弟子們說：『我無常（無常：佛教用語，指世事變化迅速，生命短暫）的期限將至，想要捨棄這個身體，應該讓有緣的人都來聚集。』於是把所有的衣服和財物都捐獻出來，再次讓人制造佛像，並且請僧人舉行法事。到了二十三日，做法齋供養佈施。 那天又命令泥塑工匠宋法智
【English Translation】 English version The Dharma Master asked. The Dharma Master said, 'This is not your concern; this is a sign of my approaching Parinirvana.' (Dharma Master: a respectful title for a Buddhist monk, referring to Xuanzang; Parinirvana: a Buddhist term for the death of a monk) On the evening of the ninth day, while clearing a ditch behind the room, he stumbled and fell, slightly scraping his shin. As a result, he became bedridden, and his breath gradually weakened. On the sixteenth day, as if awakening from a dream, he said, 'Before my eyes, there is a white lotus flower, larger than a tray, exceptionally fresh, pure, and lovely.' On the seventeenth day, he dreamt again of hundreds and thousands of people, of great stature and appearance, all wearing splendid brocade robes, holding various exquisite silks and wonderful flowers and treasures. They adorned the Dharma Master's room and the entire translation courtyard, both inside and out, even extending to the mountains and forests behind the courtyard, all decorated in sequence with solemn splendor, erecting various banners and streamers, with various colors intermingling and shining, and playing music. Outside the gate, he also saw countless precious carriages, filled with fragrant and delicious food and fruits, of hundreds and thousands of kinds, none of which were from the human realm, each brought forth to offer to the Dharma Master. The Dharma Master declined, saying, 'Such precious delicacies can only be consumed by those who have attained supernatural powers. Xuanzang has not yet reached this level; how dare I casually accept them?' Despite this refusal, the presentation of food did not cease. An attendant cleared his throat, and the Dharma Master opened his eyes, then recounted the previous events in detail to the abbot of the monastery, Huide. The Dharma Master also said, 'The blessings and wisdom that Xuanzang has cultivated throughout his life, judging by these signs, seem not to have been in vain. It is indeed as Buddhism says, that the karmic consequences are real and not false.' Thereupon, he ordered Dharma Master Jiashang to record in detail the scriptures and treatises he had translated, totaling seventy-four works, comprising one thousand three hundred and thirty-eight volumes. He also recorded the making of one thousand images each of Koti (Koti: Sanskrit for ten million) and Maitreya, and the making of ten Koti clay statues. He also had one thousand copies made of each of the scriptures such as the 'Diamond Sutra' ('Diamond Sutra': i.e., the 'Vajracchedika Prajnaparamita Sutra'), the 'Medicine Buddha Sutra' ('Medicine Buddha Sutra': i.e., the 'Bhaisajyaguru Sutra'), and the 'Six-Door Dharani' ('Six-Door Dharani': a Buddhist scripture), and made offerings to the fields of compassion (the poor and suffering) and reverence (the Three Jewels: Buddha, Dharma, and Sangha), each with over ten thousand people, lit hundreds and thousands of lamps, and redeemed tens of thousands of lives. After the recording was completed, he had Jiashang recite it, and upon hearing it, he joined his palms in joyful celebration. He also told his disciples, 'My time of impermanence (impermanence: a Buddhist term for the rapid changes of the world and the brevity of life) is approaching, and I wish to relinquish this body. It is fitting to summon all those with karmic connections to gather.' Thereupon, he donated all his clothing and possessions, and again had Buddha images made, and invited monks to perform religious services. On the twenty-third day, he held a vegetarian feast for offerings and almsgiving. On that day, he also ordered the clay sculptor Song Fazhi
于嘉壽殿豎菩提像骨已，因從寺眾及翻經大德並門徒等乞歡喜辭別，云：「玄奘此毒身深可厭患，所作事畢，無宜久住，愿以所修福慧回施有情，共諸有情同生睹史多天彌勒內眷屬中奉事慈尊，佛下生時亦愿隨下廣作佛事，乃至無上菩提。」辭訖，因默正念，時復口中誦「色蘊不可得，受想行識亦不可得；眼界不可得，乃至意界亦不可得；眼識界不可得，乃至意識界亦不可得，無明不可得，乃至老死亦不可得；乃至菩提不可得，不可得亦不可得。」復口說偈，教傍人云：「南無彌勒如來、應、正等覺，愿與含識速奉慈顏，南無彌勒如來所居內眾，愿捨命已，必生其中。」時寺主慧德又夢見有千軀金像從東方來，下入翻經院，香花滿空。
至二月四日夜半，瞻病僧明藏禪師見有二人各長一丈許，共捧一白蓮華如小車輪，花有三重，葉長尺餘，光凈可愛，將至法師前。擎花人云：「師從無始已來所有損惱有情諸有惡業，因今小疾並得消除，應生欣慶。」法師顧視，合掌良久，遂以右手而自支頭，次以左手申左髀上，舒足重壘右脅而臥，迄至命終，竟不迴轉，不飲不食。至五日夜半，弟子光等問：「和上決定得生彌勒內院不？」法師報云：「得生。」言訖，喘息漸微。少間神逝，侍人不覺，屬纊方知，從足向上漸冷，
【現代漢語翻譯】 現代漢語譯本：在嘉壽殿安放好菩提像骨后，玄奘向寺廟僧眾、翻譯經典的德高望重者以及門徒們告別，說道：『玄奘這具充滿毒素的身體實在令人厭惡，該做的事情已經做完，不應該久留於世。愿將我所修的福德和智慧迴向給一切有情眾生，與大家一同往生到兜率天（Tushita Heaven）彌勒菩薩（Maitreya）的內院，奉侍慈尊。彌勒佛下生時，我也愿跟隨下生，廣作佛事，直至證得無上菩提。』說完告別之語，便默默地端正心念。時而口中誦唸：『色蘊（form）不可得，受（feeling）、想（perception）、行（mental formations）、識（consciousness）亦不可得；眼界（eye realm）不可得，乃至意界（mind realm）亦不可得；眼識界（eye-consciousness realm）不可得，乃至意識界（mind-consciousness realm）亦不可得；無明（ignorance）不可得，乃至老死（old age and death）亦不可得；乃至菩提（bodhi/enlightenment）不可得，不可得亦不可得。』又口說偈語，教導身邊的人說：『南無彌勒如來（Namo Maitreya Tathagata）、應（Arhat）、正等覺（Samyaksambuddha），愿與一切有情眾生迅速面見慈顏。南無彌勒如來所居住的內院大眾，愿我捨棄生命后，必定往生其中。』當時寺廟住持慧德又夢見有千尊金像從東方而來，降落到翻譯經典的院落中，香花充滿天空。 到了二月初四的半夜，照顧病人的僧人明藏禪師看見有兩個人，各自身高一丈左右，共同捧著一朵白蓮花，像小車輪一樣大，花有三重花瓣，葉子長一尺多，光亮潔凈，非常可愛，將花送到法師面前。捧花的人說：『法師從無始以來所有損惱有情眾生的惡業，因為這次小病都得以消除，應該感到欣慰慶幸。』法師看著他們，合掌良久，於是用右手支撐著頭，然後用左手放在左腿上，舒展雙足，身體向右側臥倒，直到命終，始終沒有翻身，不飲不食。到了初五的半夜，弟子光等人問道：『和尚您確定能夠往生到彌勒內院嗎？』法師回答說：『能夠往生。』說完，喘息漸漸微弱。不久之後神識離去，侍奉的人沒有察覺，用棉絮放在鼻孔前試探呼吸才知道，身體從腳向上漸漸變冷。
【English Translation】 English version: After placing the Bodhi image bones in the Jiashou Hall, Xuanzang bid farewell to the temple monks, the esteemed scripture translators, and his disciples, saying, 'Xuanzang's poisonous body is truly repulsive. The tasks that needed to be done are complete, and there is no reason to remain in this world for long. May I dedicate the merit and wisdom I have cultivated to all sentient beings, and together with them, be reborn in the inner court of Maitreya (Maitreya) in Tushita Heaven (Tushita Heaven), serving the compassionate one. When Maitreya Buddha descends to this world, I also wish to follow and extensively perform Buddhist deeds until I attain unsurpassed Bodhi (bodhi/enlightenment).' After saying his farewell, he silently focused his mind. From time to time, he recited, 'Form (form) is unattainable, feeling (feeling), perception (perception), mental formations (mental formations), and consciousness (consciousness) are also unattainable; the eye realm (eye realm) is unattainable, and so on until the mind realm (mind realm) is also unattainable; the eye-consciousness realm (eye-consciousness realm) is unattainable, and so on until the mind-consciousness realm (mind-consciousness realm) is also unattainable; ignorance (ignorance) is unattainable, and so on until old age and death (old age and death) are also unattainable; even Bodhi (bodhi/enlightenment) is unattainable, unattainable is also unattainable.' He also spoke a verse, instructing those around him, saying, 'Namo Maitreya Tathagata (Namo Maitreya Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), may I and all sentient beings quickly behold your compassionate face. Namo to the assembly in the inner court where Maitreya Tathagata resides, may I, after abandoning this life, surely be reborn there.' At that time, the temple abbot Huide also dreamed of a thousand golden images coming from the east, descending into the scripture translation courtyard, with fragrant flowers filling the sky. On the night of the fourth day of the second month, the monk Mingzang, who was caring for the sick, saw two people, each about ten feet tall, holding a white lotus flower together, as large as a small cartwheel. The flower had three layers of petals, and the leaves were more than a foot long, bright and clean, and very lovely. They brought the flower to the Dharma master. The people holding the flower said, 'All the evil karma of the Dharma master from beginningless time, which has harmed sentient beings, has been eliminated because of this minor illness. You should feel pleased and rejoice.' The Dharma master looked at them, joined his palms for a long time, and then supported his head with his right hand, then placed his left hand on his left thigh, stretched out his feet, and lay down on his right side, remaining in that position until his death, without turning over, neither drinking nor eating. On the night of the fifth day, his disciples Guang and others asked, 'Master, are you certain that you will be reborn in Maitreya's inner court?' The Dharma master replied, 'I will be reborn.' After saying this, his breathing gradually weakened. Soon after, his spirit departed, unnoticed by those attending him. They only realized it when they tested his breath with cotton wool, and his body gradually grew cold from his feet upwards.
最後頂暖，顏色赤白，怡悅勝常，過七七日竟無改變，亦無異氣。自非定慧莊嚴，戒香資被，孰能致此。
又慈恩寺僧明慧業行精苦，初中后夜唸誦經行，無時懈廢，於法師亡夜夜半后，旋繞佛堂行道，見北方有白虹四道從北亙南貫井宿，直至慈恩塔院，皎潔分明，心怪所以。即念往昔如來滅度，有白虹十二道從西方直貫太微，於是大聖遷化。今有此相，將非玉華法師有無常事耶？天曉向眾說其所見，眾咸怪之。至九日旦，無常事果，達于京師符虹現之象，聞者嗟其感異。
法師形長七尺板，身赤白色，眉目疏朗，端嚴若塑，美麗如畫。音詞清遠，言談雅亮，聽者無厭。或處徒眾，或對嘉賓，一坐半日，身不傾搖。服尚乾陀，裁唯細㲲，修廣適中，行步雍容，直前而視，輒不顧眄。滔滔焉若大江之紀地，灼灼焉類芙蕖之在水。加以戒范端凝，始終如一，愛惜之志過護浮囊，持戒之堅超逾系草。性愛怡簡，不好交遊，一入道場，非朝命不出。
法師亡后，西明寺上座道宣律師有感神之德，至干封年中見有神現，自云：「弟子是韋將軍諸天之子，主領鬼神。如來欲入涅槃，敕弟子護持贍部遺法，比見師戒行清嚴，留心律部，四方有疑皆來咨決，所制輕重，時有乖錯。師年壽漸促，文記不正，便誤後人，
【現代漢語翻譯】 現代漢語譯本： 最後荼毗（荼毗：梵文，意為焚燒）時，顏色呈現赤白之色，比平時更加怡悅殊勝，經過七七四十九日竟然沒有改變，也沒有任何異味。如果不是因為禪定智慧莊嚴，戒律的香氣滋養庇護，誰能夠達到這樣的境界呢？ 又慈恩寺的僧人明慧，修行精進刻苦，早中晚夜都念誦經文、經行禪修，沒有一時懈怠荒廢。在法師圓寂的夜晚半夜之後，他繞著佛堂行走，看見北方有四道白虹從北向南橫貫井宿（井宿：星宿名），一直延伸到慈恩塔院，皎潔分明，心中感到奇怪。於是想到過去如來佛涅槃時，有十二道白虹從西方直貫太微（太微：星官名），於是大聖遷化。現在出現這樣的景象，難道不是玉華法師將要示現無常之事嗎？天亮后他向眾人講述了自己所見，大家都感到驚異。到了第九天早上，無常之事果然發生了，訊息傳到京城，與白虹顯現的景象相符，聽到的人都感嘆其感應的神異。 法師身高七尺，身材魁梧，面板赤白色，眉目疏朗，端莊肅穆如同雕塑，美麗如同畫卷。聲音清澈悠遠，言談文雅明亮，聽的人不會感到厭倦。或者身處徒眾之中，或者面對賓客，一坐就是半天，身體也不會傾斜搖動。衣服崇尚乾陀（乾陀：梵語，意為糞掃衣），裁剪只用細㲲（㲲：毛織品），寬窄長短適中，行走時從容不迫，總是直視前方，從不左顧右盼。滔滔不絕如同大江奔流，光彩照人如同芙蓉出水。再加上戒律嚴謹，始終如一，愛惜戒律的心志超過了保護渡河的浮囊，持守戒律的堅定超過了用草繩捆綁東西。恬淡寡欲，不喜歡交遊，一旦進入道場，除非有朝廷的命令，否則不會出來。 法師圓寂后，西明寺的上座道宣律師感念法師的神德，在干封年間見到有神顯現，自稱：『弟子是韋將軍（韋將軍：佛教護法神）諸天之子，主管鬼神。如來佛將要進入涅槃時，敕令弟子護持贍部（贍部：即閻浮提，指我們所居住的這個世界）的遺法，近來看到法師戒行清凈嚴謹，專心研究律部，四方有疑問都來請教決斷，所制定的輕重條文，有時會有差錯。法師年壽將盡，文書記錄不正確，就會誤導後人。』
【English Translation】 English version: Finally, during the cremation (荼毗: tú pí, Sanskrit for cremation), the color was reddish-white, more pleasant and extraordinary than usual. After forty-nine days (seven seven days), it remained unchanged and without any strange odor. If not for the solemnity of Samadhi (Dhyana) and wisdom (Prajna), and the nourishment and protection of the fragrance of precepts, who could achieve such a state? Furthermore, the monk Minghui of Ci'en Monastery, diligent and assiduous in his practice, recited scriptures and practiced walking meditation (Cankrama) from early morning to midnight, without any懈怠 (xie dai, negligence or laziness). On the night of the Dharma Master's passing, after midnight, as he circumambulated the Buddha hall, he saw four white rainbows in the north, spanning from north to south across the Well constellation (井宿: Jǐng xiù, a constellation), extending to the Ci'en Pagoda Courtyard, clear and distinct. He wondered about the reason for this. He then recalled that when the Tathagata Buddha entered Nirvana, there were twelve white rainbows extending directly from the west across the Taiwei Enclosure (太微: Tài wēi, an asterism). Thus, the Great Sage passed away. Now that such a phenomenon has appeared, could it be that Dharma Master Yuhua is about to manifest impermanence? At dawn, he told the assembly what he had seen, and everyone was amazed. On the morning of the ninth day, the event of impermanence indeed occurred. The news reached the capital, coinciding with the appearance of the rainbow. Those who heard it marveled at the extraordinary response. The Dharma Master was seven feet tall, with a robust physique, reddish-white skin, sparse and clear eyebrows and eyes, dignified and solemn like a sculpture, and beautiful like a painting. His voice was clear and resonant, and his speech was elegant and bright, never tiring the listeners. Whether among the disciples or facing guests, he could sit for half a day without tilting or swaying his body. He favored Ghanda robes (乾陀: qián tuó, Sanskrit for discarded or patched robes), tailored only from fine die (㲲: dié, woolen fabric), of moderate width and length. His gait was composed and dignified, always looking straight ahead, never glancing sideways. He was like a vast river flowing endlessly, and radiant like a lotus flower in the water. Moreover, his adherence to the precepts was strict and consistent, cherishing them more than a floating bladder for crossing a river, and his steadfastness in upholding the precepts surpassed tying things with grass. He was content with simplicity and did not like socializing. Once he entered the monastery, he would not come out unless ordered by the court. After the Dharma Master's passing, the senior monk Daoxuan of Ximing Monastery, in admiration of the Dharma Master's spiritual virtue, saw a deity appear during the Ganfeng era, claiming: 'This disciple is a son of General Wei (韋將軍: Wéi jiāng jūn, a Buddhist guardian deity) of the Devas, in charge of ghosts and spirits. When the Tathagata Buddha was about to enter Nirvana, he ordered this disciple to protect the remaining Dharma of Jambudvipa (贍部: shàn bù, also known as Jambudvipa, referring to the world we live in). Recently, I have seen that the Dharma Master's conduct in precepts is pure and strict, and he is dedicated to studying the Vinaya (律部: lǜ bù, the monastic code). When there are doubts from all directions, they come to him for resolution. However, the rules he has established, regarding their severity, sometimes contain errors. As the Dharma Master's lifespan is nearing its end, and the written records are incorrect, they will mislead future generations.'
以是故來示師佛意。」因指宣所出律抄及輕重儀僻謬之處，皆令改正。宣聞之悚慄悲喜，因問經、律、論等種種疑妨，神皆為決之。又問古來傳法之僧德位高下，並亦問法師。神答曰：「自古諸師解行互有短長而不一準，且如奘師一人，九生已來備修福慧兩業，生生之中多聞博洽，聰慧辯才，于贍部洲脂那國常為第一，福德亦然。其所翻譯，文質相兼，無違梵本。由善業力，今見生睹史多天慈氏內眾，聞法悟解，更不來人間，既從彌勒問法悟解得聖。」宣受神語已，辭別而還。宣因錄入著記數卷，見在西明寺藏矣。據此而言，自非法師高才懿德，乃神明知之，豈凡情所測。
法師病時，撿挍翻經使人許玄備，以其年二月三日奏云：「法師因損足得病。」至其月七日， 敕中御府宜遣醫人將藥往看。所司即差供奉醫人張德志、程桃捧將藥急赴。比至，法師已終，醫藥不及。時坊州刺史竇師倫奏法師已亡。
帝聞之哀慟傷感，為之罷朝曰：「朕失國寶矣！」時文武百寮莫不悲哽流涕，帝言已嗚噎，悲不能勝。帝翌日又謂群臣曰：「惜哉！朕國內失奘師一人，可謂釋眾梁摧矣，四生無導矣。亦何異於苦海方闊，舟楫遽沈，暗室猶昏，燈炬斯掩！」
帝言已，嗚咽不止。至其月二十六日，下敕曰：「竇師倫
【現代漢語翻譯】 現代漢語譯本：因此前來請示師父佛法的真意。』於是指出了宣律師所著律抄以及輕重儀軌中偏頗謬誤的地方，都讓他改正。宣律師聽了之後，既感到恐懼又感到欣喜，於是詢問經、律、論等種種疑難，神都為他解答。又問歷代傳法的僧人德行地位的高下，並且也問及法師的情況。神回答說：『自古以來，各位法師的解悟和修行各有長短，沒有完全相同的標準。比如奘師（玄奘，唐代著名僧人，翻譯家）一人，九世以來已經具備了修習福慧兩種功德，每一世都博聞強記，聰慧善辯，在贍部洲（Jambudvipa，佛教宇宙觀中的人間世界）的脂那國（China，中國）常常是第一，福德也是如此。他所翻譯的經典，文采和內容兼備，沒有違背梵文原本。由於善業的力量，現在已經親眼見到兜率天（Tushita Heaven，佛教欲界天之一）彌勒菩薩（Maitreya，未來佛）的內眾，聽聞佛法，領悟理解，不再來人間，已經從彌勒菩薩那裡問法悟道成聖。』宣律師聽了神的話后，告辭而回。宣律師因此記錄下來，寫成數卷，現在藏在西明寺。根據這些話來說，不是法師（玄奘）自己認為自己才華高超，而是神明知道他，哪裡是凡夫俗子所能測度的。 法師（玄奘）生病的時候，檢查校對翻譯經典的使者許玄備，在那年二月三日上奏說：『法師因為腳受傷而生病。』到那個月七日，皇帝下敕令，命令御府派遣醫生帶著藥物前去診治。有關部門立即派遣供奉醫生張德志、程桃捧著藥物緊急前往。等到他們到達時，法師已經去世，醫藥沒有趕上。當時坊州刺史竇師倫上奏法師已經去世。 皇帝聽聞后，哀痛傷感，為此停止朝政，說：『朕失去了國家的寶貝啊！』當時文武百官沒有不悲傷哽咽流淚的，皇帝說著說著就嗚咽起來，悲傷得不能自已。皇帝第二天又對群臣說：『可惜啊！朕的國內失去了奘師（玄奘）這樣一個人，真可以說是佛教的棟樑崩塌了，眾生失去了引導啊。這又有什麼不同於苦海正寬廣，舟船卻沉沒了，暗室還昏暗，燈火卻熄滅了！』 皇帝說完，嗚咽不止。到那個月二十六日，下敕令說：『竇師倫（Dou Shilun，人名）……』
【English Translation】 English version: 'Therefore, I have come to inquire about the true meaning of the Buddha's teachings from the master.' Thereupon, the deity pointed out the biased and erroneous parts in the Vinaya notes and the rules of varying importance written by Lawyer Xuan (Xuan, likely referring to a Vinaya master), instructing him to correct them all. Lawyer Xuan, upon hearing this, felt both fear and joy. He then inquired about various doubts concerning the Sutras, Vinaya, and Shastras, all of which the deity resolved for him. He also asked about the ranks and virtues of the monks who had transmitted the Dharma throughout history, and also inquired about the Dharma masters. The deity replied, 'Since ancient times, the understanding and practice of various masters have had their own strengths and weaknesses, and there is no single standard. For example, Master Zhuang (Xuanzang, a famous monk and translator of the Tang Dynasty), in his nine lives, has cultivated both merit and wisdom. In each life, he was learned and knowledgeable, intelligent and eloquent, and was often the foremost in Jambudvipa (the human world in Buddhist cosmology) of the land of Zhina (China), and his merit was also the same. The scriptures he translated combine literary elegance and substance, without violating the original Sanskrit texts. Due to the power of his good karma, he has now personally seen the inner assembly of Maitreya Bodhisattva (the future Buddha) in Tushita Heaven (one of the heavens in the Buddhist realm of desire), heard the Dharma, and attained understanding, no longer coming to the human world, and has already attained enlightenment and sainthood by asking the Dharma from Maitreya.' Lawyer Xuan, having heard the deity's words, bid farewell and returned. Lawyer Xuan therefore recorded it and wrote it into several volumes, which are now stored in Ximing Temple. According to these words, it is not that the Dharma master (Xuanzang) himself thought he was highly talented, but that the deity knew him, which is beyond the comprehension of ordinary people. When the Dharma master (Xuanzang) was ill, Xu Xuanbei, the envoy in charge of inspecting and proofreading the translated scriptures, reported on the third day of the second month of that year, 'The Dharma master became ill due to an injury to his foot.' On the seventh day of that month, the emperor issued an edict ordering the Imperial Household to send a doctor with medicine to treat him. The relevant department immediately dispatched Zhang Dezhi and Cheng Tao, the court physicians, to rush to the Dharma master with the medicine. By the time they arrived, the Dharma master had already passed away, and the medicine did not arrive in time. At that time, Dou Shilun, the prefect of Fangzhou, reported that the Dharma master had passed away. Upon hearing this, the emperor was deeply saddened and grieved, and suspended court for it, saying, 'I have lost a national treasure!' At that time, all the civil and military officials were saddened and choked with tears. The emperor began to sob as he spoke, unable to overcome his grief. The next day, the emperor said to his ministers again, 'What a pity! My country has lost such a person as Master Zhuang (Xuanzang), which can be said to be the collapse of the pillars of Buddhism, and sentient beings have lost their guidance. Is this not like the sea of suffering being wide, but the boat sinking suddenly, the dark room still being dim, but the lamp being extinguished!' After the emperor finished speaking, he sobbed incessantly. On the twenty-sixth day of that month, he issued an edict saying, 'Dou Shilun (Dou Shilun, a personal name) ...'
所奏玉華寺僧玄奘法師既亡，葬事所須並令官給。」至三月六日，又有敕曰：「玉華寺奘法師既亡，其翻經之事且停。已翻成者，準舊例官為抄寫；自余未翻者，總付慈恩寺守掌，勿令損失。其玄奘弟子及同翻經僧，先非玉華寺僧者，宜各放還本寺。」至三月十五日，又有 敕曰：「故玉華寺僧玄奘法師葬日，宜聽京城僧尼造幡蓋送至墓所。」法師道茂德高，為明時痛惜，故於亡後重疊降恩，求之古人無比此也。
於是門人遵其遺命，以籧篨為輿，奉神柩還京，安置慈恩翻經堂內。弟子數百哀號動地，京城道俗奔赴哭泣，日數百千。以四月十四日將葬浐之東，都內僧尼及諸士庶共造殯送之儀，素蓋、白幢、泥洹帳輿、金棺、銀槨、娑羅樹等五百餘事，布之街衢，連雲接漢，悲笳凄挽，響匝穹宇，而京邑及諸州五百里內送者百餘萬人。雖復喪事華整，而法師神柩仍在籧篨本輿。東市絹行用繒三千匹結作泥洹輿，兼以花珮莊嚴，極為殊妙，請安神柩。門徒等恐虧師素志，不許。乃以法師三衣及國家所施百金之納置以前行，籧篨輿次其後，觀者莫不流淚哽塞。是日緇素宿于帳所者三萬餘人。
十五日旦，掩坎訖，即于墓所設齋而散。是時天地變色，鳥獸鳴哀，物感既然，則人悲可悉。皆言愛河尚淼，慈舟遽沈，
【現代漢語翻譯】 現代漢語譯本：皇帝下詔說：『玉華寺的僧人玄奘法師已經去世，喪葬所需的一切都由官府供給。』到了三月六日，又有敕令說：『玉華寺的奘法師已經去世，他翻譯佛經的事情暫且停止。已經翻譯完成的，按照舊例由官府抄寫；其餘未翻譯的，全部交給慈恩寺保管，不要讓其有所損失。玄奘的弟子以及一同翻譯佛經的僧人，如果原本不是玉華寺的僧人，都各自放回原來的寺廟。』到了三月十五日，又有敕令說：『已故玉華寺僧人玄奘法師安葬之日，允許京城的僧尼製作幡蓋送到墓地。』法師的道德高尚，為當時的朝廷所痛惜，所以在去世后多次降下恩典，這在古代是無人能比的。
於是，弟子們遵照玄奘法師的遺命，用竹篾編成的簡陋的轎子作為靈車，護送他的靈柩返回京城，安放在慈恩寺的翻譯佛經的堂內。數百名弟子哀號慟哭，聲音震天動地，京城的僧人和百姓紛紛趕來哭泣，每天都有成百上千人。四月十四日，將玄奘法師安葬在浐河東邊，京城內的僧尼以及各界人士共同製作送葬的儀式，素色的傘蓋、白色的幢幡、模擬涅槃場景的帳篷車、金棺、銀槨、娑羅樹等五百多件物品，擺滿了街道，連線天際，悲涼的樂聲響徹天空，京城以及周邊五百里內的送葬者有百餘萬人。雖然喪事非常隆重，但法師的靈柩仍然安放在竹篾編成的簡陋的轎子里。東市的絹行用三千匹絹結成模擬涅槃場景的靈車，並且用鮮花裝飾，非常精美，請求安放法師的靈柩。但玄奘法師的弟子們擔心違揹他生前的意願，沒有允許。於是用玄奘法師的三件袈裟以及國家賞賜的一百金的布匹作為前導，竹篾轎子緊隨其後，觀看的人沒有不流淚哽咽的。這天晚上，在帳篷里過夜的僧人和百姓有三萬多人。
十五日早晨，掩埋完畢，就在墓地設定齋飯供養后散去。當時天地變色，鳥獸哀鳴，萬物都為之感動，人的悲傷可想而知。人們都說，愛慾之河還很寬廣，慈悲的法船卻突然沉沒了。
【English Translation】 English version: The emperor decreed: 'The monk Xuanzang (Tripitaka Master) of Yuhua Temple has passed away, and all necessities for the funeral shall be provided by the government.' On the sixth day of the third month, there was another edict: 'Since the Tripitaka Master of Yuhua Temple has passed away, the translation of scriptures shall be temporarily suspended. Those that have already been translated shall be copied by the government according to the old practice; the remaining untranslated ones shall be entrusted to Ci'en Temple for safekeeping, so that they are not lost. Xuanzang's disciples and the monks who translated scriptures with him, if they were not originally monks of Yuhua Temple, should each be released back to their original temples.' On the fifteenth day of the third month, there was another edict: 'On the day of the funeral of the deceased monk Xuanzang (Tripitaka Master) of Yuhua Temple, the monks and nuns of the capital city shall be allowed to make banners and canopies to send to the tomb.' The Master's virtue was lofty and his morality high, and he was deeply mourned by the enlightened court, so after his death, graces were repeatedly bestowed, which is unparalleled in ancient times.
Therefore, the disciples followed his last wishes, using a bamboo litter as a hearse, escorting his spirit coffin back to the capital, and placing it in the scripture translation hall of Ci'en Temple. Hundreds of disciples wailed and cried, shaking the earth, and the monks and laypeople of the capital rushed to weep, numbering hundreds and thousands each day. On the fourteenth day of the fourth month, he was buried east of the Chan River. The monks, nuns, and various gentry of the capital jointly created the funeral procession, with plain canopies, white banners, a Nirvana-scene tent carriage, a golden coffin, a silver outer coffin, Sal trees (Shala tree) and more than five hundred other items, spread across the streets, connecting the clouds and reaching the sky. The mournful music resonated throughout the heavens, and more than a million people from the capital and surrounding states within five hundred miles came to send him off. Although the funeral was magnificent, the Master's spirit coffin remained in the original bamboo litter. The silk merchants of the East Market used three thousand bolts of silk to create a Nirvana-scene hearse, decorated with flowers and ornaments, which was extremely exquisite, and requested to place the Master's spirit coffin in it. However, the disciples, fearing to violate the Master's lifelong wishes, did not allow it. Instead, the Master's three robes and the hundred gold coins' worth of cloth bestowed by the state were placed in front, with the bamboo litter following behind. All who watched could not help but shed tears and choke with emotion. On that night, more than thirty thousand monks and laypeople stayed overnight at the tent.
On the morning of the fifteenth day, after the burial was completed, a vegetarian feast was set up at the tomb and then dispersed. At that time, the heavens and earth changed color, and birds and beasts cried mournfully. Since all things were moved, the sorrow of people can be imagined. Everyone said that the river of love was still vast, but the compassionate boat had suddenly sunk.
永夜猶昏，慧燈先滅，攀戀之痛如亡眼目，不直比之山頹木壞而已。惜哉！
至總章二年四月八日，有 敕徙葬法師于樊川北原，營建塔宇。蓋以舊所密邇京郊，禁中多見，時傷聖慮，故改卜焉。至於遷殯之儀，門徒哀感，行侶悲慟，切彼往初。嗚呼！
釋慧立論曰：「觀夫夜星霄月繼西日之明，三江九河助東溟之大，相資之道在物既然，傳襲之風於人豈異。自法王潛輝之後，阿難結集已來，歲越千年，時逾十代。聖賢間出，英睿遞生，各韞雄圖，俱包上智，負荷遺法，控御天人，道制風飆，神傾海岳。或舒指而流膏液，或異室而朗奇光，或連尸以伏天魔；或一對而回時主。或愿通法于邊剎，冒風波于險涂；或虛己以應物，求裹糧而行死地。終令玄津溢漾，惠濟無強，既益傳燈，寔符付囑，考之前冊，可不然哉！而清源不窮，今復遇法師嗣承之矣。惟法師星像降靈，山嶽騰氣，才過東箭，譽美南金，雅操不群，堅芳獨拔。以四生為己任，建正法為身事，巍巍乎似嵩華之負穹蒼，皎皎焉若瑯玕之映澄海。而聰機俊骨，發於自然，味道輕榮，率由天性。至夫多識洽聞之奧冠恒肇而逾高，詳玄造微之功跨生融而更遠。滔滔乎，蕩蕩乎，實紹隆之神器也。將使像化重光于頹季之期，故誕茲明德者矣。法師以今古大
{ "translations": [ "現代漢語譯本：", "長夜漫漫，如同永恒的黑暗，慧燈（指有智慧的人）過早熄滅，攀援追戀的痛苦就像失去了眼睛一樣，這不僅僅能用山崩地裂、樹木摧毀來比喻啊！可惜啊！", "", "到了總章二年四月八日，有皇帝的命令，將法師（指玄奘）遷葬到樊川北原，在那裡建造塔宇。大概是因為舊的墓地離京城太近，皇宮中經常能看到，時常觸動皇帝的思緒，所以才改選了墓地。至於遷葬的儀式，門徒們都非常悲傷，路過的人也感到悲痛，就像當初安葬時一樣。唉！", "", "釋慧立評論說：『觀察那夜空的星星和月亮，接替著太陽的光明，三江九河匯聚成東海的浩大，相互資助的道理在萬物中本來就是這樣，傳承的風尚在人身上難道會有什麼不同嗎？自從法王（指佛陀）隱沒光輝之後，阿難尊者結集佛經以來，已經過去了一千多年，經歷了十多個朝代。聖賢不時出現，英明睿智的人相繼誕生，各自懷有雄偉的抱負，都具備高超的智慧，肩負著遺留下來的佛法，駕馭著天人和世人，用佛道來制止狂風，用神通來傾覆山海。有的人舒展手指就能流出甘露，有的人在不同的房間里也能發出奇異的光芒，有的人用屍體來降伏天魔；有的人用一對辯論就能使當時的君主回心轉意。有的人發願要把佛法傳到邊遠的國家，冒著風浪走在危險的道路上；有的人謙虛地對待事物，爲了求取食物而走在死亡的道路上。最終使得玄妙的佛法廣為流傳，恩惠救濟沒有窮盡，既增益了傳燈的功德，又確實符合佛陀的囑託，考察以前的典籍，難道不是這樣嗎！而清凈的源泉不會枯竭，如今又遇到了法師來繼承它。法師降生時星象顯靈，山嶽升騰起祥瑞之氣，才華超過了東箭（比喻速度快），美譽勝過了南金（比喻珍貴），高雅的品行與衆不同，堅貞的芳香獨自挺拔。以救度四生（指胎生、卵生、濕生、化生）為自己的責任，把建立正法作為自身的事業，多麼高大啊，就像嵩山和華山揹負著蒼天，多麼皎潔啊，就像瑯玕（美玉）映照著清澈的大海。而且聰明的機智和俊美的風骨，都是自然而然的，品味佛法而輕視榮華，都是出於天性。至於廣博的見識和淵博的學問，他的奧妙之處超過了恒肇而更加高深，詳細研究玄妙和創造精微的功力，超過了生公和融公而更加深遠。多麼浩瀚啊，多麼廣闊啊，實在是繼承和發揚佛法的神器啊！將要使佛像和佛法在衰敗的時期重新煥發光彩，所以才誕生了這位具有高尚品德的人啊。法師以今古大』", "english_translations": [ "English version:", "The long night is like eternal darkness, the lamp of wisdom (referring to a wise person) extinguished too early, the pain of clinging and longing is like losing one's eyes, which cannot be simply compared to mountains collapsing and trees breaking! Alas!", "", "On the eighth day of the fourth month of the second year of the Zongzhang era, there was an imperial decree to move the burial of the Dharma Master (referring to Xuanzang) to the northern plains of Fanchuan, where a pagoda was to be built. This was probably because the old burial site was too close to the capital, and the imperial palace could often see it, which often touched the emperor's thoughts, so the burial site was changed. As for the ceremony of moving the coffin, the disciples were very sad, and the passersby also felt grief, just like the initial burial. Alas!", "", "The Venerable Shi Huili commented: 'Observing the stars and moon in the night sky, succeeding the light of the sun, the three rivers and nine streams converging into the vastness of the Eastern Sea, the principle of mutual assistance is inherent in all things, so how could the tradition of inheritance be different in humans? Since the Dharma King (referring to the Buddha) concealed his radiance, and Ananda compiled the Buddhist scriptures, more than a thousand years have passed, and more than ten dynasties have passed. Sages and worthies have appeared from time to time, and wise and intelligent people have been born one after another, each with great ambitions, all possessing superior wisdom, shouldering the inherited Dharma, and controlling gods and humans, using the Buddhist path to stop the wind and using supernatural powers to overturn mountains and seas. Some can exude nectar by extending their fingers, some can emit strange light in different rooms, some can subdue heavenly demons with corpses; some can turn the minds of the rulers of the time with a pair of debates. Some vow to spread the Dharma to remote countries, braving the wind and waves on dangerous roads; some humbly treat things, seeking food and walking on the road to death. Ultimately, the profound Dharma is widely spread, and the grace and salvation are endless, which not only increases the merit of transmitting the lamp, but also truly conforms to the Buddha's entrustment. Examining the previous records, is it not so! And the pure source will not dry up, and now we have met the Dharma Master to inherit it. When the Dharma Master was born, the stars manifested auspicious signs, and the mountains rose with auspicious energy. His talent surpassed the Dong arrow (a metaphor for speed), and his reputation surpassed the Nan gold (a metaphor for preciousness). His elegant character was unique, and his steadfast fragrance stood out alone. Taking the salvation of the four births (referring to viviparous, oviparous, moisture-born, and metamorphic) as his responsibility, and taking the establishment of the Right Dharma as his own business, how lofty he is, like Mount Song and Mount Hua bearing the sky, how bright he is, like Langgan (beautiful jade) reflecting the clear sea. Moreover, his clever wit and handsome bones are natural, and his taste for the Dharma and disregard for glory are all from his nature. As for his extensive knowledge and profound learning, his mysteries surpass Hengzhao and are even more profound, and his detailed study of the profound and creation of the subtle surpasses Sheng Gong and Rong Gong and is even more profound. How vast, how broad, he is truly a divine instrument for inheriting and promoting the Dharma! He will make the Buddha's image and Dharma shine again in the declining period, so this person with noble character was born. The Dharma Master with ancient and modern great'" ] }
德，闡揚經、論，雖復俱依聖教，而引據不同，諍論紛然，其來自久。至如黎耶是報非報，化人有心無心，和合怖數之徒，聞熏滅不滅等，百有餘科，並三藏四含之盤根，大小兩宗之鉗鍵，先賢之所不決，今哲之所共疑。法師亦躊躕此文，怏怏斯旨，慨然嘆曰：『此地經、論，蓋法門枝葉，未是根源。諸師雖各起異端，而情疑莫遣，終須括囊大本，取定於祇[垣-土+示]耳。』由是壯志發懷，馳心遐外。以貞觀三年秋八月立誓裝束，拂衣而去。到中天竺那爛陀寺，逢大法師名尸羅跋陀，此曰戒賢。其人體二居宗，神鑒奧遠，博閑三藏，善四韋陀。于《十七地論》最為精熟，以此論該冠眾經，亦偏常宣講，元是彌勒菩薩所造，即《攝大乘》之根系，是法師發軔之所祈者。十六大國靡不歸宗，稟義學徒恒有萬許。法師既往修造，一面盡歡，以為相遇之晚。於是伏膺聽受，兼咨決所疑，一遍便覆，無所遺忘。譬濛汜之納群流，若孟諸之吞雲夢。彼師嗟怪，嘆未曾有，云：『若斯人者，聞名尚難，豈謂此時共談玄耳。』法師從是聲振蔥西，名流八國，彼諸先達英傑聞之，皆宿構重關，共來難詰，雁行魚累，轂駕肩隨，其並論之詞，云屯雨至。法師從容辯釋，皆入其室、操其戈，取其牟、擊其盾，莫不人人喪轍，解頤虔伏，稱
【現代漢語翻譯】 現代漢語譯本德高望重的僧侶們闡揚經、論，雖然都依據佛教的教義，但引用的依據不同，爭論紛紛，這種情況由來已久。例如，關於阿賴耶識是果報還是非果報，化生的人有心還是無心，和合怖數之徒，聞熏習滅還是不滅等等，有一百多個問題，這些問題如同三藏四含的盤根錯節，大小乘佛教的關鍵所在，是前賢無法解決，當今的智者共同疑惑的問題。法師也對此感到躊躇，對這些問題的旨意感到不快，慨嘆道：『此地的經、論，不過是法門的枝葉，不是根本的源頭。各位法師雖然各自創立不同的學說，但心中的疑惑無法消除，最終需要囊括根本的經典，在祇[垣-土+示]（Jetavana，祇樹給孤獨園）那裡取得定論。』因此，他立下遠大的志向，心馳神往。在貞觀三年秋八月，立誓準備行裝，拂袖而去。到達中天竺那爛陀寺（Nālandā，古代印度佛教最高學府），遇到大法師名叫尸羅跋陀（Śīlabhadra，戒賢），這位大師精通二宗，神識深奧，博覽三藏，精通四韋陀。尤其精通《瑜伽師地論》（Yogācārabhūmi-śāstra），因為這部論涵蓋了眾多經典，也經常宣講，原本是彌勒菩薩（Maitreya）所造，是《攝大乘論》（Mahāyānasaṃgraha）的根本，也是法師最初祈求的目標。十六個大國沒有不歸順他的，前來求學的人常常有一萬多人。法師前往後，一面盡情地學習，一面感到相遇太晚。於是虛心聽受教誨，並請教自己疑惑的問題，聽一遍就能全部記住，沒有遺忘。就像濛汜（Meng Si，古代河流）容納眾多的河流，像孟諸（Meng Zhu，古代湖泊）吞噬雲夢（Yunmeng，古代澤藪）。那位大師驚歎，說從未有過這樣的情況，說：『像這樣的人，聞名都很難，哪裡想到現在能一起探討玄妙的佛法。』法師從此聲名遠揚蔥嶺以西，名聲傳遍八個國家，那些先達英傑聽到后，都重新審視自己的觀點，一起來辯論詰問，像雁行魚貫一樣，車馬相隨，辯論的言辭，像云屯雨驟一樣。法師從容地辯解，都能深入他們的思想，掌握他們的論點，用他們的矛，擊破他們的盾，沒有一個人不失敗，都高興地心悅誠服，稱讚
【English Translation】 English version Venerable monks expounded the Sutras and Shastras (treatises), although both relied on the sacred teachings of Buddhism, the references they cited were different, and disputes arose frequently, a situation that had a long history. For example, regarding whether the Ālaya-vijñāna (storehouse consciousness) is retribution or non-retribution, whether the apparitional beings have minds or not, the adherents of Sammatīya school, whether the extinction of habitual tendencies is permanent or not, and so on, there were more than a hundred questions. These questions were like the tangled roots of the Tripiṭaka (three baskets of Buddhist scriptures) and the four Agamas (collection of early Buddhist texts), the key points of both Mahayana and Hinayana Buddhism, problems that the former sages could not solve, and that contemporary wise men commonly doubted. The Dharma Master (referring to Xuanzang) also hesitated about this, felt uneasy about the meaning of these issues, and sighed: 'The Sutras and Shastras here are merely the branches and leaves of the Dharma, not the fundamental source. Although the various teachers each create different doctrines, their doubts cannot be dispelled, and ultimately it is necessary to encompass the fundamental scriptures and obtain a definitive conclusion at Jetavana (祇樹給孤獨園, the Jetavana Monastery).' Therefore, he established a grand ambition and yearned for distant lands. In the autumn of the third year of the Zhenguan era (Tang Dynasty), in the eighth month, he vowed to prepare his luggage and left. Upon arriving at Nālandā Monastery (那爛陀寺, ancient Indian Buddhist university) in Central India, he met a great Dharma Master named Śīlabhadra (尸羅跋陀, meaning 'Morality is Auspicious'), this master was proficient in the two schools, had profound spiritual insight, was well-versed in the Tripiṭaka, and skilled in the four Vedas. He was especially proficient in the Yogācārabhūmi-śāstra (瑜伽師地論), because this treatise encompassed many scriptures and was frequently expounded. It was originally created by Bodhisattva Maitreya (彌勒菩薩), and was the root of the Mahāyānasaṃgraha (攝大乘論), which was the initial goal of the Dharma Master's aspirations. The sixteen great kingdoms all submitted to him, and there were often more than ten thousand students who came to study. After the Dharma Master arrived, he studied to his heart's content and felt that he had met him too late. Therefore, he humbly listened to the teachings and consulted him about his doubts, and he could remember everything after hearing it once, without forgetting anything. It was like Meng Si (濛汜, an ancient river) accommodating numerous rivers, like Meng Zhu (孟諸, an ancient lake) swallowing Yunmeng (雲夢, an ancient marsh). That master exclaimed in surprise, saying that there had never been such a situation, saying: 'A person like this is difficult even to hear of, how could I have thought that I would be able to discuss profound Buddhist doctrines with him at this time.' From then on, the Dharma Master's reputation spread west of the Pamir Mountains, and his fame spread throughout eight countries. Those accomplished and outstanding individuals, upon hearing of him, all re-examined their own views and came together to debate and question him, like geese in formation and fish in a line, with carriages following one another, and shoulders rubbing against each other. The words of their debates were like clouds gathering and rain falling. The Dharma Master calmly explained and clarified, and was able to deeply understand their thoughts, grasp their arguments, use their spears, break their shields, and no one failed. They all happily submitted and praised
為此公天縱之才，難酬對也。戒日王等見之抃喜，皆肘步嗚足，傾珍供養。罷席之後，更學梵書，並諸經、論。自如來一代所說，耆山方等之教，鹿苑半字之文，爰至后聖馬鳴、龍樹、無著、天親諸所製作，及灰山住等十八異執之宗，五部殊涂之致，並蒐羅研究，達其旨、得其文。並佛處世之跡，如泥洹堅固之林，降魔菩提之樹，迦路崇高之塔，那揭留影之山，皆躬申禮敬，備睹靈奇，亦無遺矣。法師心期既滿，學覽復周，將旋本土，遂繕寫大小乘法教六百餘部，請像七軀，舍利百有餘粒，以今唐十九年春正月二十五日還至長安。道俗奔迎，傾都罷市。是時也，煙收霧卷，景麗風清，寶帳盈衢，花幢掩日。慶雲垂彩于天表，鬱鬱紛紛；庶士詠贊于通莊，轟轟隱隱。邪風於焉頓戢，慧日赫以重明。雖不逢世尊從忉利之下閻浮，此亦足為千載之休美也。法師此行經涂數萬，備歷艱危。至如涸陰冱寒之山，飛波激浪之壑，厲毒黑風之氣，狻猊貙豻之群，並法顯失侶之鄉，智嚴遺伴之地，班超之所不踐，章亥之所未游。法師孑爾孤征，坦然無梗，扇唐風於八河之外，揚國化於五竺之間，使乎遐域侯王馳心輦轂，遠方酋長系仰天衢，雖法師不世之功，抑亦聖朝運昌感通之力也。 皇帝握龍圖而纂歷，應赤伏以君臨，戮鯨豕以濟群
【現代漢語翻譯】 現代漢語譯本： 因為玄奘法師是上天賦予的英才，難以用尋常的言語來讚美和酬謝。戒日王（Śīlāditya，印度君主）等人見到他都歡欣鼓舞，用手肘撐地，用腳摩擦地面來表達敬意，並傾盡所有珍寶來供養他。宴席結束后，玄奘法師繼續學習梵文，以及各種經、論。從如來佛祖一代所說的教義，到耆山（Gṛdhrakūṭa，靈鷲山）的方等部經典，鹿苑（Mṛgadāva，釋迦牟尼初轉法輪之地）的半字之文，再到後來的聖者馬鳴（Aśvaghoṣa）、龍樹（Nāgārjuna）、無著（Asaṅga）、天親（Vasubandhu）等人所創作的論著，以及灰山住（各種外道）等十八種不同見解的宗派，五部不同的修行途徑，玄奘法師都蒐集研究，通達其中的宗旨，掌握其中的文字。他還遍訪佛陀在世時留下的遺蹟，如泥洹（Nirvāṇa，涅槃）堅固的樹林，降魔菩提樹（Bodhi Tree，釋迦牟尼成道之樹），迦路（各種佛塔）崇高的佛塔，那揭（Nāga，龍）留影的山，都親自前往禮敬，詳細觀看各種靈異景象，沒有遺漏任何地方。玄奘法師的心願已經滿足，學業也已經圓滿，準備返回故土，於是抄寫了大乘和小乘的佛法教義六百多部，請了七尊佛像，一百多粒舍利（Śarīra，佛陀或高僧火化后的遺物），在唐朝貞觀十九年（公元645年）春正月二十五日回到長安。長安的僧人和百姓都奔走迎接，整個都城都停止了商業活動。當時，煙霧消散，陽光明媚，景色秀麗，微風清爽，裝飾華麗的帳篷佈滿了道路，鮮艷的花朵遮蔽了陽光。吉祥的雲彩在天空顯現出絢麗的色彩，眾多士人在大街小巷歌頌讚美，聲音洪亮而隱約。邪惡的風氣因此而停止，智慧的陽光重新明亮起來。雖然沒有親眼見到世尊從忉利天（Trāyastriṃśa，佛教的三十三天）降臨到閻浮提（Jambudvīpa，我們所居住的南贍部洲），這也足以成為千年難得的美好景象。玄奘法師這次出行經過數萬里的路程，經歷了各種艱難危險。比如干涸陰冷寒冷的山，飛波激浪的深谷，充滿劇毒黑風的地區，以及狻猊（suān ní，獅子的一種）、貙豻（chū hàn，野獸）等猛獸出沒的地方，還有法顯（Fǎxiǎn，東晉高僧）曾經迷失同伴的地方，智嚴（Zhìyán，北魏高僧）曾經遺失夥伴的地區，班超（Bān Chāo，東漢外交家）沒有到達的地方，章亥（Zhāng Hài，傳說中的古代探險家）沒有遊歷過的地方。玄奘法師獨自一人前往，坦然無懼，將唐朝的風範傳播到八河之外，將國家的教化傳揚到五竺（Pañca-Sindhu，古代印度）之間，使得遙遠地區的國王都傾心於唐朝的京城，遠方的部落首領都仰慕著唐朝的朝廷。這雖然是玄奘法師曠世的功勞，但也依賴於聖明朝代國運昌盛所帶來的感應和力量。 皇帝掌握著象徵統治的龍圖（lóng tú），繼承帝位，應驗了赤伏符（chì fú），以君王的身份統治天下，誅殺貪婪殘暴的勢力來拯救百姓。
【English Translation】 English version: His talent was divinely bestowed, making him difficult to adequately reward or praise. King Śīlāditya (Indian monarch) and others, upon seeing him, rejoiced greatly, prostrating themselves by elbowing the ground and rubbing their feet, offering him precious gifts. After the banquet, he continued to study Sanskrit, along with various Sūtras and Śāstras. From the teachings spoken by the Buddha in his lifetime, to the teachings of the Mahāyāna at Gṛdhrakūṭa (Vulture Peak Mountain), the half-word teachings at Mṛgadāva (Deer Park, where Buddha first taught), and the works of later saints like Aśvaghoṣa, Nāgārjuna, Asaṅga, and Vasubandhu, as well as the eighteen different doctrines of the heretical sects such as the ascetics of the Ash Mountain, and the distinct paths of the five divisions, he collected and studied them all, mastering their principles and understanding their texts. He also visited the places associated with the Buddha's life, such as the steadfast forest of Nirvāṇa, the Bodhi Tree (where Buddha attained enlightenment), the lofty Stūpas, the mountain where Nāga left its shadow, paying homage and witnessing all the spiritual wonders, leaving nothing unvisited. With his aspirations fulfilled and his studies completed, the Master prepared to return to his homeland, and transcribed over six hundred sections of Mahāyāna and Hīnayāna teachings, acquired seven Buddha images, and over a hundred Śarīra (relics of the Buddha or eminent monks). He arrived in Chang'an on the twenty-fifth day of the first month of the nineteenth year of the Zhenguan era (645 AD) of the Tang Dynasty. Monks and laypeople rushed to welcome him, and the entire capital ceased its commercial activities. At that time, the smoke and mist cleared, the scenery was beautiful, and the breeze was gentle. Ornate tents filled the streets, and colorful banners obscured the sun. Auspicious clouds appeared in the sky, and scholars sang praises in the streets, their voices loud and resonant. Evil influences ceased, and the light of wisdom shone brightly again. Although they did not witness the Buddha descending from Trāyastriṃśa Heaven (Buddhist Heaven of the Thirty-three) to Jambudvīpa (the continent where we live), this was still a rare and beautiful event for a thousand years. The Master traveled tens of thousands of miles on this journey, enduring various hardships and dangers. Such as the mountains of frozen cold, the ravines of turbulent waves, the regions of poisonous black winds, and the presence of fierce beasts like lions (suān ní) and wildcats (chū hàn), as well as the places where Fǎxiǎn (Eastern Jin Dynasty monk) lost his companions, and where Zhìyán (Northern Wei Dynasty monk) lost his partners, places that Bān Chāo (Eastern Han Dynasty diplomat) had not reached, and that Zhāng Hài (legendary ancient explorer) had not traveled. The Master traveled alone, fearless and unhindered, spreading the Tang Dynasty's influence beyond the eight rivers, and promoting the nation's teachings among the five regions of Pañca-Sindhu (ancient India), causing the kings of distant lands to yearn for the Tang Dynasty's capital, and the chieftains of remote regions to look up to the Tang Dynasty's court. Although this is the Master's unparalleled achievement, it is also due to the prosperous and responsive power of the wise dynasty. The Emperor, holding the Dragon Chart (lóng tú) symbolizing rule and succeeding to the throne, in accordance with the prophecy of the Red Conscription (chì fú), reigns as a monarch, eliminating the greedy and tyrannical forces to save the people.
生，蕩雲霓而光日月。正四維之絕柱，息滄海之橫流，重立乾坤，再施镕造。九功包于虞、夏，七德冠于曹、劉。海晏河清，時和歲阜，遠無不順，邇無不安，天成地平，人慶神悅。加以重明麗正，三善之義克隆；宰輔忠勤，良哉之歌斯允。既而功窮厚載，德感上玄，紫芝含秀于玉階，華果結英于朱閣。又如西州石瑞，松縣琨符，紀聖主千年之期，顯 儲君副承之業。鳳毛才子之句，上果佛田之文，歷萬古而不開，當我皇而始出。豈非明靈輔德，玄天福眷者焉。加復游心真際，城塹五乘，追思鷲嶺之容，佇想提河之說，故使遺形紺發，煥彩來儀，勝典高僧，相輝而至。慈雲佈於六合，法鼓振於三千，天花將景風共飛，翠霧與香菸同馥，於是溺俗沈流之士，望涯岸而有期，清虛蹈玄之賓，顧三空而非遠。所謂司南啟路眾惑知方，商飆襲林而群籟自向。法師盛德也如彼，逢時也如此，豈同雅、澄懷道，遇二石之兇殘，安、什傳經，值符、姚之偽歷。校之深淺，即行潦之類江湖，方之明闇，乃朝陽之與螢曜矣。昔鐘玦既至，魏文奉賦以讚揚；神雀斯呈，賈逵獻頌而論異。在禽物之微賤，古人猶且詠歌，況法師不朽之神功，棟樑之大業，豈可緘默于明時而無稱述者也。立學愧往賢，德非先達，直以同沾像化，叨廁末塵，欣慕之
【現代漢語翻譯】 現代漢語譯本： 他如彩虹般絢麗，光芒勝過日月。匡正四維傾頹的支柱，平息滄海肆虐的波濤，重新建立天地秩序，再次施展造化之功。他的功績涵蓋虞、夏兩朝的九種功德，他的德行超越曹、劉時期的七種美德。天下太平，河水清澈，年年豐收，遠方無不歸順，近處無不安寧，天道成就，地道平正，人民歡慶，神靈喜悅。加上光明正大，具備三重美德，輔佐大臣忠誠勤勉，美好的歌頌得以應驗。等到功德圓滿，恩澤深厚，德行感動上天，紫色的靈芝在玉階上含苞吐秀，華美的果實在紅色的樓閣上結出精華。又如西州的祥瑞之石，松地的美玉符箓，記載著聖明君主千年的盛世，彰顯著儲君輔佐繼承的大業。鳳毛麟角的才子佳句，勝過佛田的經文，經歷萬古而不顯現，在當今皇上之時才出現。這難道不是因為神明輔助德行，上天賜予福運嗎？再加上他潛心研究真理，以五乘之法作為城池壁壘，追思靈鷲山的風采，期盼提河的教誨，所以使得遺留下來的紺色頭髮，煥發出光彩，吉祥地到來，卓越的典籍和高僧，相互輝映而來。慈悲的雲彩佈滿天地，佛法的鼓聲震動三千世界，天花與和煦的風一同飛舞，翠綠的霧氣與芬芳的香菸一同瀰漫，於是沉溺於世俗的蕓蕓眾生，看到了希望的彼岸，清心寡慾追求玄妙的隱士，認為三大皆空並非遙遠。這就是所謂的指南針開啟道路，使迷惑的人知道方向，秋風吹過樹林，各種聲音自然都朝向它。法師的盛德就像那樣，遇到的時機也像這樣，怎麼能與雅、澄那樣懷道，卻遇到二石的兇殘，安、什翻譯佛經，卻遇到符、姚的虛假曆法相比呢？比較他們的深淺，就像小水溝與江河湖海相比，衡量他們的明暗，就像朝陽與螢火蟲相比。從前鐘玦到來，魏文帝奉獻賦來讚揚；神雀出現，賈逵獻頌來評論奇異。對於禽鳥之微賤，古人尚且詠歌，何況法師不朽的神功，棟樑的大業，怎麼可以沉默于光明時代而沒有稱頌的人呢？我立學慚愧不如往昔的賢人，德行比不上先輩，只是因為一同沾染佛法的教化，有幸位列末流，欣慕他的功德。
【English Translation】 English version: He is as radiant as the rainbow, his light surpassing the sun and moon. He rectified the collapsing pillars of the four dimensions, calmed the raging waves of the vast sea, re-established the order of heaven and earth, and once again displayed the power of creation. His merits encompass the nine virtues of the Yu and Xia dynasties, and his virtues surpass the seven merits of the Cao and Liu periods. The world is peaceful, the rivers are clear, the years are bountiful, the distant lands are obedient, the nearby areas are tranquil, heaven is accomplished, earth is leveled, the people rejoice, and the gods are pleased. In addition, he is bright and upright, possessing the meaning of the three virtues, and the loyal and diligent ministers assist him, so that the beautiful songs are fulfilled. When his merits are complete, his grace is profound, and his virtue moves the heavens, the purple ganoderma shines on the jade steps, and the beautiful fruits bear essence in the red pavilions. Moreover, like the auspicious stone of Xizhou and the jade talisman of Songxian, they record the thousand-year prosperity of the wise monarch and demonstrate the undertaking of the crown prince assisting in the succession. The rare and talented sentences surpass the scriptures of the Buddha field, remaining hidden for eternity, only appearing in the time of the current emperor. Is this not because the gods assist virtue and heaven bestows fortune? Furthermore, he immerses himself in the study of truth, using the five vehicles of Dharma as the city walls, reminiscing about the splendor of Vulture Peak (Grdhrakuta), and longing for the teachings of the River of Raising (提河, likely referring to a specific Buddhist teaching or location). Therefore, the remaining dark blue hair radiates brilliance and auspiciously arrives, and the excellent scriptures and eminent monks come together in mutual splendor. The clouds of compassion fill the universe, the drums of Dharma shake the three thousand worlds, heavenly flowers fly with the gentle breeze, and emerald mists mingle with fragrant incense. Thus, the masses drowning in worldly customs see the shore of hope, and the reclusive scholars pursuing the profound consider emptiness not far away. This is what is meant by the compass opening the way, enabling the confused to know the direction, and the autumn wind blowing through the forest, causing all sounds to naturally turn towards it. The Venerable Master's great virtue is like that, and the timing he encountered is like this. How can he be compared to Ya and Cheng, who cherished the Way but encountered the cruelty of Ershi (二石, likely referring to specific historical figures), or An and Shi, who translated the scriptures but encountered the false calendars of Fu and Yao (符、姚, likely referring to specific historical figures)? Comparing their depths is like comparing a small ditch to rivers and seas, and measuring their brightness is like comparing the morning sun to fireflies. In the past, when Zhong Jue (鐘玦, likely referring to a specific historical artifact) arrived, Emperor Wen of Wei offered a poem to praise it; when the divine sparrow appeared, Jia Kui (賈逵, a historical figure) presented a eulogy to comment on its strangeness. Even for the insignificance of birds, the ancients still sang and praised them, how much more so for the Venerable Master's immortal divine merits and the great undertaking of a pillar of the state, how can there be silence in a bright era without praise? I am ashamed that my learning is not as good as the wise men of the past, and my virtue is not as good as the predecessors, but only because I have been influenced by the teachings of Buddhism and am fortunate to be among the last, admiring his merits.
懷，百于恒品，所以力課庸愚，輒申斯傳。其清徽令望之美，絕後光前之蹤，別當分諸鴻筆，非此所能覼縷也。冀明鑑君子收意而不哂焉。」
贊曰：「生靈感絕，大聖遷神，其能繼紹，唯乎哲人。馬鳴先唱，提婆后申，如日斯隱，朗月方陳。穆矣法師，諒為貞士，迥秀天人，不羈塵滓。窮玄之奧，究儒之理，潔若明珠，芬同蕙芷。悼經之闕，疑義之錯，委命詢求，𣣋危踐壑。恢恢器宇，赳赳誠恪，振美西州，歸功東閣。屬逢有道，時唯我 皇，重懸玉鏡，再理珠囊。三乘既闡，《十地》兼揚，俾夫慧日，幽而更光。粵余庸眇，幸參塵末，長自蓬門，靡雕靡括。高山斯仰，清流是渴，愿得攀依，比之藤葛。」
釋彥悰箋述曰：「余觀佛教東度已來，英俊賢明，舍家入道者萬計，其中罕能兼善，一二美者有焉。至若視聽貌言，洽聞強識，輕生重道，絕域遐征，貞操勁松筠，雅志陵金石，群雄革慮，聖主回光者，於三藏備之矣。抑又聞之，三藏當盛暑之辰，體無沾液，祁寒之際，貌不慘凄，又不夭不申，不欠不嚏，斯蓋未詳其地位，何賢聖之可格哉！又北宮現疾之時，徴慶繁縟，將終之日，色貌敷愉，亦難得而測也。及終后月餘日，有人赍栴檀末香至，請依西國法以涂三藏身，眾咸莫之許。其人作色曰：『弟
【現代漢語翻譯】 懷著對百于恒品（指眾多恒河沙數般的品類）的敬意，爲了勉勵那些能力不足、資質平庸的人，我才斗膽寫下這篇傳記。至於鳩摩羅什法師清高的美德和令人敬仰的名望，他那超越前人、啟迪後世的功績，應該由其他擅長寫作的人來詳細描述，不是我所能一一敘述的。希望明察秋毫的君子們能夠採納我的心意，不要嘲笑我。
讚頌說：『眾生的感知斷絕，偉大的聖人圓寂，誰能夠繼承和發揚他的事業呢？只有那些有智慧的人。馬鳴菩薩率先倡導，提婆菩薩隨後闡述，如同太陽隱沒，明月才顯現。多麼莊嚴的鳩摩羅什法師啊，確實是一位忠貞之士，卓越出眾，不為世俗所束縛。他窮盡了玄妙的佛理，研究了儒家的道理，像明珠一樣純潔，像蕙蘭一樣芬芳。他哀嘆佛經的缺失，疑惑經義的錯誤，委身求法，不畏艱險。他胸懷寬廣，堅定忠誠，振興了西域的文化，為東方的佛學做出了貢獻。他有幸遇到了英明的君主，正是我朝的皇帝，重新懸掛起明亮的鏡子，再次整理珍貴的佛經。三乘教法得以闡明，《十地經》也得到弘揚，使智慧的太陽，在幽暗中更加光明。我這個平庸渺小的人，有幸參與其中，長期居住在簡陋的住所，沒有經過雕琢和約束。我仰慕高山，渴望清流，希望能夠攀附依靠，像藤葛一樣。』
釋彥悰的箋述說：『我觀察佛教傳入東土以來，有無數英俊賢明的人捨棄家庭出家修道，其中很少有人能夠兼具各種美德，只有一兩個優秀的人。至於鳩摩羅什三藏法師，他的視聽敏銳，容貌端莊，言談得體，博聞強記，輕視生命而重視佛道，遠赴邊疆，貞潔的操守像勁松和竹子一樣堅韌，高雅的志向像山陵和金石一樣堅定，讓許多英雄改變了想法，讓聖明的君主也為之傾倒。而且，我聽說，鳩摩羅什三藏法師在盛夏時節，身上沒有汗水，在寒冷的冬天，臉色也不顯得悽慘，而且不打哈欠，不伸懶腰，不咳嗽，不打噴嚏，這大概是因為我還不瞭解他的地位，怎麼能用賢聖的標準來衡量他呢！還有，北宮顯現疾病的時候，出現了許多吉祥的徵兆，臨終的時候，臉色安詳愉悅，這也是難以測度的。以及他去世一個月后，有人帶著栴檀末香來，請求按照西域的習俗塗抹三藏法師的身體，大家都不同意。那個人變了臉色說：『小弟
【English Translation】 Hoping to pay respect to the 'Hundred upon the Constant Categories' (referring to numerous categories like the sands of the Ganges), and to encourage those who are incapable and mediocre, I venture to write this biography. As for the pure virtues and admirable reputation of Master Kumārajīva, his achievements that surpassed his predecessors and enlightened future generations, they should be described in detail by other skilled writers, not by me. I hope that discerning gentlemen will accept my intentions and not laugh at me.
The eulogy says: 'The senses of living beings are cut off, the great sage has passed away, who can inherit and carry forward his work? Only those with wisdom. Master Aśvaghoṣa first initiated, Master Āryadeva then elaborated, as the sun hides, the bright moon appears. How solemn is Dharma Master Kumārajīva, truly a man of integrity, outstanding and not bound by worldly dust. He exhausted the profound Buddhist principles, studied the Confucian doctrines, pure as a bright pearl, fragrant as orchids. He lamented the lack of Buddhist scriptures, doubted the errors in the meaning, entrusted himself to seek the Dharma, unafraid of difficulties. He had a broad mind, firm integrity, revitalized the culture of the Western Regions, and contributed to the Buddhist studies of the East. He was fortunate to meet an enlightened ruler, our current Emperor, who re-hung the bright mirror and re-organized the precious Buddhist scriptures. The Three Vehicles were elucidated, and the Ten Stages Sutra was promoted, so that the sun of wisdom, in the darkness, became even brighter. I, a mediocre and insignificant person, am fortunate to participate in it, living in a simple dwelling, without being carved or constrained. I admire the high mountains and thirst for the clear streams, hoping to cling and rely on them, like vines and creepers.'
The commentary by Śramaṇa Yáncōng says: 'Since Buddhism was introduced to the East, countless talented and virtuous people have renounced their families to become monks, but few of them can possess all virtues, only one or two are excellent. As for Tripiṭaka Master Kumārajīva, his hearing and vision were sharp, his appearance dignified, his speech appropriate, his memory strong, he despised life and valued the Dharma, traveled to distant frontiers, his integrity was as firm as pine and bamboo, his noble aspirations were as firm as mountains and metal, he made many heroes change their minds, and made the enlightened ruler admire him. Moreover, I heard that Tripiṭaka Master Kumārajīva had no sweat on his body in the hot summer, and his face did not look miserable in the cold winter, and he did not yawn, stretch, cough, or sneeze, probably because I do not yet understand his position, how can I measure him by the standards of sages! Also, when Beigong showed illness, many auspicious signs appeared, and at the time of his death, his face was peaceful and joyful, which is also difficult to fathom. And a month after his death, someone came with sandalwood powder, requesting to smear the body of Tripiṭaka Master according to the customs of the Western Regions, but everyone disagreed. That person changed his face and said, 'Younger brother
子別奉進止，師等若不許，請錄狀以聞。』眾從之。及開棺發殮已，人覺異香等蓮花之氣，互相驚問，皆云若茲。向人除並殮衣，唯留襯服，眾睹三藏貌如生人，皆號絕共視。向人涂香服殮蓋棺已，俄失所在，眾疑天人焉。余考三藏夙心，稽其近跡，自非摩訶薩埵其孰若之乎？粵我同儔，幸希景仰，勖哉！」
大唐大慈恩寺三藏法師傳卷第十
【現代漢語翻譯】 現代漢語譯本：
『弟子等遵從您的指示，如果各位師父不同意，請記錄下來上報。』大家聽從了他的建議。等到打開棺材，開始入殮時，人們都感覺到有奇異的香味，以及類似蓮花的香氣，互相驚訝詢問，都說確實如此。負責處理後事的人脫下並處理了三藏的殮衣，只留下貼身內衣，眾人看到三藏的容貌如同活人一般，都驚呼不已，共同瞻仰。負責處理後事的人塗上香料，穿好衣服，蓋上棺材后，忽然之間，三藏的遺體就消失不見了，眾人都懷疑是天人接走了他。我考察三藏法師平素的心願，考察他最近的行跡，如果不是摩訶薩埵（Mahasattva，大菩薩），又有誰能像他這樣呢？我們這些同道之人，希望能夠景仰他，努力啊！』 《大唐大慈恩寺三藏法師傳》卷第十
【English Translation】 English version:
'Your disciples respectfully follow your instructions. If the venerable teachers do not permit this, please record it and report it.' The assembly followed his advice. When the coffin was opened and the encoffining began, people felt a strange fragrance and a lotus-like scent. They were surprised and asked each other, all saying it was indeed so. The person in charge of the funeral removed and disposed of the burial clothes of the Tripitaka Master, leaving only the undergarments. The assembly saw that the Tripitaka Master's appearance was like that of a living person, and they all cried out in astonishment and gazed upon him together. The person in charge of the funeral applied fragrant oils, dressed the body, and closed the coffin. Suddenly, the body disappeared. The assembly suspected that it was taken away by devas (devas, gods or celestial beings). I have examined the Tripitaka Master's usual aspirations and investigated his recent actions. If he was not a Mahasattva (Mahasattva, great being or great Bodhisattva), who could be like him? We, his fellow practitioners, hope to admire and emulate him. Strive on!' The Biography of the Tripitaka Master of the Great Ci'en Temple of the Great Tang Dynasty, Volume 10