T51n2066_大唐西域求法高僧傳
大正藏第 51 冊 No. 2066 大唐西域求法高僧傳
No. 2066
大唐西域求法高僧傳捲上
並序
沙門義凈從西國還在南海室利佛逝撰寄歸併那爛陀寺圖
觀夫自古神州之地。輕生殉法之賓。顯法師則創辟荒途。奘法師乃中開王路。其間或西越紫塞而孤征。或南渡滄溟以單逝。莫不咸思聖蹟罄五體而歸禮。俱懷旋踵報四恩以流望。然而勝途多難寶處彌長。苗秀盈十而蓋多。結實罕一而全少。寔由茫茫象磧長川吐赫日之光。浩浩鯨波巨壑起滔天之浪。獨步鐵門之外。亙萬嶺而投身。孤漂銅柱之前。跨千江而遣命(跛南國有千江口也)或亡餐幾日輟飲數晨。可謂思慮銷精神。憂勞排正色。致使去者數盈半百。留者僅有幾人。設令得到西國者。以大唐無寺。飄寄棲然為客遑遑。停托無所。遂使流離蓬轉牢居一處。身既不安道寧隆矣。嗚呼實可嘉其美誠。冀傳芳于來葉。粗據聞見撰題行狀云爾。其中次第多以去時年代近遠存亡而比先後。太州玄照法師齊州道希法師齊州師鞭法師新羅阿離耶跋摩法師新羅慧業法師新羅求本法師新羅玄太法師新羅玄恪法師新羅復有法師二人睹貨羅佛陀跋摩師并州道方法師并州道生法師并州常愍禪師常愍弟子一人京師末底僧訶師京師玄會法
【現代漢語翻譯】 現代漢語譯本 《大唐西域求法高僧傳》捲上
並序
沙門義凈從西國返回，在南海室利佛逝（Śrīvijaya，古代東南亞的強大王國，位於今蘇門答臘島）撰寫《寄歸傳》並附那爛陀寺（Nālandā，古代印度佛教大學）圖。
縱觀自古以來神州（指中國）大地，那些輕視生命、獻身求法的僧人，顯法師開創了荒蕪的道路，奘法師（指玄奘）開闢了寬廣的道路。他們或向西越過紫塞（指長城以北的邊塞）而獨自遠征，或向南橫渡茫茫大海而孤身前往。無不思慕聖蹟，以五體投地之禮敬拜；都懷著返回故土報答四恩（指父母恩、眾生恩、國土恩、三寶恩）的願望。然而，通往聖地的道路充滿艱難，寶貴的地方更加遙遠。發芽成長的苗很多，但真正能結成果實的卻很少。實在是因為茫茫的沙漠長川，吐露著炎熱的陽光；浩瀚的鯨波巨浪，掀起滔天的波濤。獨自走在鐵門（指險峻的關隘）之外，橫跨萬重山嶺而獻身；孤身漂泊在銅柱（指邊境的標誌）之前，跨越千條江河而捨棄生命（跛國，即南國，有千江口）。或者幾天沒有飯吃，或者數個早晨沒有水喝。可以說是思慮耗盡精神，憂愁勞累使臉色憔悴。導致前往西域的人數超過半百，留下來的卻只有幾人。即使到達西國的人，也因為大唐沒有寺廟，像蓬草一樣漂泊寄居，惶恐不安，沒有可以安身的地方。於是流離失所，像蓬草一樣轉徙，只能勉強居住在一個地方。自身都不能安定，道業又怎麼能興隆呢？唉！實在值得讚美他們的美好心願和真誠。希望他們的事蹟能流傳到後世。我粗略地根據所見所聞，撰寫他們的行狀，僅此而已。其中順序大多按照他們前往的時間年代的遠近、存亡來排列先後。太州玄照法師，齊州道希法師，齊州師鞭法師，新羅阿離耶跋摩（Āryavarman）法師，新羅慧業法師，新羅求本法師，新羅玄太法師，新羅玄恪法師，新羅還有法師二人，睹貨羅（Tokhara，中亞古國）佛陀跋摩（Buddhavarman）師，并州道方法師，并州道生法師，并州常愍禪師，常愍弟子一人，京師末底僧訶（Matisimha）師，京師玄會法師
【English Translation】 English version The Great Tang Dynasty Record of Eminent Monks Seeking the Dharma in the Western Regions, Volume 1
With Preface
The śrāmaṇa (Buddhist monk) Yijing, having returned from the Western Lands, composed the 'A Record of the Buddhist Religion as Practiced in India and the Malay Archipelago' and included a map of Nālandā Monastery while residing in Śrīvijaya (an ancient powerful kingdom in Southeast Asia, located in present-day Sumatra) in the Southern Sea.
Looking back at the land of Shenzhou (China) since ancient times, there have been those who valued Dharma over their own lives. Master Xian opened up the desolate paths, and Master Zhuang (referring to Xuanzang) opened up the grand roads. Among them, some crossed the northern borders alone, while others sailed across the vast ocean southward alone. All yearned for the sacred sites, prostrating themselves in reverence; all hoped to return and repay the four debts of gratitude (parents, sentient beings, country, and the Three Jewels). However, the path to the sacred is full of difficulties, and the precious places are even more distant. Many sprouts grow, but few bear fruit. This is because the vast deserts and long rivers radiate the scorching sun; the immense waves of the ocean rise with towering surges. Walking alone beyond the Iron Gate (referring to dangerous passes), they dedicated themselves across ten thousand mountains; drifting alone before the Copper Pillars (border markers), they sacrificed their lives across a thousand rivers (the country of Po, i.e., the Southern Country, has a thousand river mouths). Some went without food for days, or without drink for mornings. It can be said that their thoughts exhausted their spirit, and their worries and labors drained their complexion. This resulted in more than half of those who went to the Western Regions not returning, and only a few remaining. Even those who reached the Western Lands, because there were no monasteries in the Great Tang, drifted and lived like vagrants, anxious and without a place to settle. Thus, they were displaced and wandered like tumbleweeds, barely residing in one place. If they themselves could not be at peace, how could their practice of the Dharma flourish? Alas! Their beautiful aspirations and sincerity are truly commendable. It is hoped that their deeds will be passed down to future generations. I have roughly compiled their biographies based on what I have seen and heard, that is all. The order is mostly based on the distance of their departure time, their survival, and their order of precedence. Master Xuanzhao of Taizhou, Master Daoxi of Qizhou, Master Shipian of Qizhou, Master Āryavarman of Silla, Master Huiye of Silla, Master Qiuben of Silla, Master Xuantai of Silla, Master Xuange of Silla, and two other masters from Silla, Master Buddhavarman of Tokhara (an ancient kingdom in Central Asia), Master Daofang of Bingzhou, Master Daosheng of Bingzhou, Chan Master Changmin of Bingzhou, one disciple of Changmin, Master Matisimha of the capital, and Dharma Master Xuanhui of the capital.
師質多跋摩師吐蕃公主奶母息二人隆法師益州明遠法師益州義朗律師朗律師弟子一人益州智岸法師益州會寧律師交州運期法師交州木叉提婆師交州窺沖法師交州慧琰法師信胄法師愛州智行法師愛州大乘燈禪師唐國僧伽跋摩師高昌彼岸智岸二人洛陽曇潤法師洛陽義輝論師又大唐三人新羅慧輪法師荊州道琳法師荊州曇光法師又大唐一人荊州慧命禪師潤州玄逵律師晉州善行法師襄陽靈運法師澧州僧哲禪師(哲禪師弟子二人)洛陽智弘律師荊州無行禪師荊州法振禪師荊州乘悟禪師梁州乘如律師澧州大津法師
右總五十六人。先多零落。凈來日有無行師道琳師慧輪師僧哲師智弘師五人見在計。當垂拱元年。與無行禪師執別西國。不委今者何處存亡耳。
沙門玄照法師者。太州仙掌人也。梵名般迦舍末底(唐言照慧)乃祖乃父冠冕相承。而總髻之秋抽簪出俗。成人之歲思禮聖蹤。遂適京師尋聽經論。以貞觀年中乃于大興善寺玄證師處。初學梵語。於是仗錫西邁掛想祇園。背金府而出流沙。踐鐵門而登雪嶺。漱香池以結念。畢契四弘。陟蔥阜而翹心誓度。三有途經速利過睹貨羅。遠跨胡疆到吐蕃國蒙文成公主送往北天。漸向阇闌陀國。未至之間。長途險隘為賊見拘。既而商旅計窮控告無所。遂乃援神寫契仗聖明衷。夢而
【現代漢語翻譯】 現代漢語譯本： 師質多跋摩（Śīladatta Varman）：吐蕃公主的奶媽和她的兩個兒子。 隆法師：益州人。 明遠法師：益州人。 義朗律師：益州人。 朗律師的弟子一人。 智岸法師：益州人。 會寧律師：益州人。 運期法師：交州人。 木叉提婆師（Mokṣadeva）：交州人。 窺沖法師：交州人。 慧琰法師：交州人。 信胄法師。 智行法師：愛州人。 大乘燈禪師：愛州人。 唐國僧伽跋摩師（Saṃghavarman）。 彼岸和智岸二人：高昌人。 曇潤法師：洛陽人。 義輝論師：洛陽人。還有大唐的三人。 慧輪法師：新羅人。 道琳法師：荊州人。 曇光法師：荊州人。還有大唐的一人。 慧命禪師：荊州人。 玄逵律師：潤州人。 善行法師：晉州人。 靈運法師：襄陽人。 僧哲禪師：澧州人（僧哲禪師的弟子二人）。 智弘律師：洛陽人。 無行禪師：荊州人。 法振禪師：荊州人。 乘悟禪師：荊州人。 乘如律師：梁州人。 大津法師：澧州人。
以上總計五十六人。先前大多已經去世。據凈來所說，現在還在的有無行師、道琳師、慧輪師、僧哲師、智弘師五人。大約在垂拱元年，與無行禪師告別前往西域，不知道現在在何處，是生是死。
沙門玄照法師，是太州仙掌人。他的梵文名字是般迦舍末底（Prakāśamati，唐譯為照慧），他的祖父和父親世代為官。他在總角之年就剃髮出家。成年之後，他想去朝拜聖蹟，於是前往京師尋訪經論。在貞觀年間，在大興善寺玄證師處開始學習梵語。於是他拄著錫杖向西行進，心中嚮往祇園精舍。背離京城，穿過流沙，跨過鐵門，登上雪山。在香池邊漱口，立下四弘誓願。登上蔥嶺，決心要度化三有。途中經過速利（Sogdia），穿過睹貨羅（Tokharistan），遠跨越胡人的疆域，到達吐蕃國，蒙文成公主送往北天竺。漸漸地前往阇闌陀國（Jālandhara）。在未到達的時候，因為長途跋涉，道路險阻，被盜賊抓獲。後來商人們計策用盡，無處申訴。於是依靠神力，寫下契約，仰仗聖明的佛法，在夢中...
【English Translation】 English version: Śīladatta Varman: The wet nurse of the Tibetan princess and her two sons. Master Long: From Yizhou. Master Mingyuan: From Yizhou. Vinaya Master Yilang: From Yizhou. One disciple of Vinaya Master Lang. Master Zhian: From Yizhou. Vinaya Master Huining: From Yizhou. Master Yunqi: From Jiaozhou. Master Mokṣadeva: From Jiaozhou. Master Kuichong: From Jiaozhou. Master Huiyan: From Jiaozhou. Master Xinzhou. Master Zhixing: From Aizhou. Dacheng Deng Chan Master: From Aizhou. Master Saṃghavarman from Tang. Bian and Zhian: From Gaochang. Master Tanrun: From Luoyang. Master Yihui: From Luoyang. Also, three people from Great Tang. Master Huilun: From Silla. Master Daolin: From Jingzhou. Master Tanguang: From Jingzhou. Also, one person from Great Tang. Chan Master Huiming: From Jingzhou. Vinaya Master Xuankui: From Runzhou. Master Shanxing: From Jinzhou. Master Lingyun: From Xiangyang. Chan Master Sengzhe: From Lizhou (two disciples of Chan Master Zhezhe). Vinaya Master Zhihong: From Luoyang. Chan Master Wuxing: From Jingzhou. Chan Master Fazhen: From Jingzhou. Chan Master Chengwu: From Jingzhou. Vinaya Master Chengru: From Liangzhou. Master Dajin: From Lizhou.
The total number of people above is fifty-six. Most of them have passed away. According to Jinglai, the five people who are still alive are Master Wuxing, Master Daolin, Master Huilun, Master Sengzhe, and Master Zhihong. Around the first year of the Chuigong era, they bid farewell to Chan Master Wuxing and went to the Western Regions. It is not known where they are now, whether they are alive or dead.
The śramaṇa Xuanzhao is from Xianzhang in Taizhou. His Sanskrit name is Prakāśamati (translated as 'Illuminating Wisdom'). His grandfather and father were officials for generations. He shaved his head and left home at a young age. When he came of age, he wanted to pay homage to the holy sites, so he went to the capital to seek out scriptures and treatises. During the Zhenguan era, he began to learn Sanskrit from Master Xuanzheng at the Daxingshan Temple. Then he traveled westward with a staff, longing for the Jetavana Monastery. He left the capital and crossed the desert, crossed the Iron Gate and climbed the Snowy Mountains. He rinsed his mouth at the Fragrant Pond and made the Four Great Vows. He climbed the Pamir Mountains, determined to liberate the three realms of existence. On the way, he passed through Sogdia, crossed Tokharistan, and traveled far beyond the borders of the Hu people to the country of Tibet, where he was sent by Princess Wencheng to North India. Gradually, he went to Jālandhara. Before arriving, because of the long journey and dangerous roads, he was captured by thieves. Later, the merchants exhausted their plans and had nowhere to appeal. So he relied on divine power, wrote a contract, relied on the enlightened Dharma, and in a dream...
咸徴。覺見群賊皆睡私引出圍。遂便免難。住阇闌陀國經於四載。蒙國王欽重留之供養。學經律習梵文。既得少通。漸次南上到莫訶菩提。復經四夏。自恨生不遇聖幸睹遺蹤。仰慈氏所制之真容。著精誠而無替。爰以翹敬之餘。沈情俱舍既解對法。清想律儀兩教斯明。后之那爛陀寺。留住三年。就勝光法師中百學等論。復就寶師子大德受瑜伽十七地。禪門定㶑。亟睹關涯。既盡宏綱。遂往弶(巨亮反)伽河北。受國王苫部供養。住信者等寺復歷三年。后因唐使王玄策歸鄉。表奏言其實德。遂蒙降敕。重詣西天追玄照入京。路次泥波羅國。蒙王發遣送至吐蕃。重見文成公主。深致禮遇。資給歸唐。於是巡涉西蕃而至東夏。以九月而辭苫部。正月便到洛陽。五月之間途經萬里。於時麟德年中。駕幸東洛奉謁闕庭。還蒙敕旨令往羯濕彌啰國。取長年婆羅門盧迦溢多。既與洛陽諸德相見。略論佛法綱紀。敬愛寺導律師觀法師等。諸譯薩婆多部律攝。既而敕令促去不遂本懷。所將梵本悉留京下。於是重涉流沙還經磧石。崎嶇棧道之側。曳半影而斜通。搖泊繩橋之下。沒全軀以傍渡。遭吐蕃賊脫首得全。遇兇奴寇僅存余命。行至北印度界。見唐使人引盧迦溢多於路相遇。盧迦溢多復令玄照及使傔數人向西印度羅荼國取長年藥。路過
【現代漢語翻譯】 現代漢語譯本： 咸徴（人名）。玄照發覺群賊都已睡著，便悄悄地引著眾人突出重圍，於是得以脫離危難。之後他住在阇闌陀國（Jalandhar，古印度地名）經歷了四年。受到國王的欽佩和重視，被留下供養。在那裡學習經、律，研習梵文，已經略有通曉。然後逐漸向南來到莫訶菩提（Mahabodhi，菩提伽耶），又經歷了四個夏天。他常常遺憾自己生不逢時，未能親眼見到佛陀，只能瞻仰慈氏菩薩（Maitreya，彌勒菩薩）所造的真容像，虔誠恭敬，從不懈怠。在恭敬之餘，深入研究《俱舍論》（Abhidharmakośa），因此通曉了《對法論》（Abhidharma）。對於清凈的戒律和威儀這兩方面的教義都十分明了。後來他去了那爛陀寺（Nalanda），在那裡住了三年，跟隨勝光法師（Shēngguāng Fǎshī）學習《中百論》（Madhyamaka-śāstra）等論著，又跟隨寶師子大德（Bǎoshīzi Dàdé）學習《瑜伽師地論》（Yogācārabhūmi-śāstra）的十七地，以及禪門定法，很快就看到了修行的關鍵。既然已經掌握了佛法的大綱，於是前往弶伽河（Ganges River，恒河）北，接受國王苫部（Śambhu）的供養，住在信者等寺，又經歷了三年。後來因為唐朝使者王玄策（Wáng Xuáncè）回鄉，上表奏明玄照的真實德行，於是蒙受皇帝下敕，再次前往西天，追尋玄照入京。在路上經過泥波羅國（Nepal），蒙受國王派遣人員護送至吐蕃（Tibet）。再次見到文成公主（Princess Wencheng），受到深切的禮遇，並提供資助讓他回唐。於是他巡遊經過西蕃（Western Tibet）而到達東夏（China）。在九月離開苫部，正月便到達洛陽。五個月的時間裡途經萬里。當時是麟德年間，皇帝駕臨東洛，玄照得以奉謁闕庭。回來后蒙受敕旨，令他前往羯濕彌啰國（Kashmir），迎請長壽的婆羅門盧迦溢多（Lokāditya）。盧迦溢多與洛陽的眾位德高望重的僧人相見，略微談論了佛法的綱紀。敬愛寺的導律師觀法師（Guān Fǎshī）等人，正在翻譯薩婆多部（Sarvāstivāda）的律藏。不久之後，皇帝下令催促玄照離開，未能實現他原本的願望，所攜帶的梵文字都留在京城。於是他再次跋涉流沙，又經過磧石。在崎嶇的棧道旁邊，拖著半個身影斜著通過；在搖晃的繩橋下面，沒過整個身軀側身渡過。遭遇吐蕃的賊人，丟了腦袋才得以保全性命；遇到兇奴的寇賊，僅僅保住了剩餘的性命。走到北印度境內，見到唐朝的使者帶領著盧迦溢多在路上相遇。盧迦溢多又讓玄照和使者的隨從幾人前往西印度的羅荼國（Lata）去取長壽藥，路過……
【English Translation】 English version: Xián Zhāo (name of a person). Xuánzhào noticed that all the bandits were asleep, so he quietly led everyone out of the encirclement, thus escaping the danger. After that, he stayed in Jālandhar (ancient Indian place name) for four years. He was admired and valued by the king, and was kept there for support. There he studied the Sutras and Vinaya, and learned Sanskrit, already having a slight understanding. Then he gradually went south to Mahabodhi (Bodh Gaya), and spent another four summers. He often regretted that he was not born in the right time to see the Buddha in person, and could only admire the true image made by Maitreya (the future Buddha), being pious and respectful, never slacking. In addition to his reverence, he deeply studied the Abhidharmakośa, thus understanding the Abhidharma. He was very clear about the teachings of both pure precepts and dignified conduct. Later he went to Nālandā Monastery, where he stayed for three years, studying the Madhyamaka-śāstra and other treatises with Master Shēngguāng, and also studying the seventeen bhūmis of the Yogācārabhūmi-śāstra and the meditation methods of the Chan school with the virtuous Bǎoshīzi, quickly seeing the key to practice. Since he had mastered the outline of the Buddha's teachings, he went north of the Ganges River, receiving the support of King Śambhu, staying in the Xìnzhě Temple and other temples for another three years. Later, because the Tang Dynasty envoy Wáng Xuáncè returned home, he submitted a memorial stating Xuánzhào's true virtue, so he received an imperial decree to go to the Western Regions again to seek Xuánzhào to enter the capital. On the way, he passed through Nepal, and was escorted to Tibet by the king's personnel. He saw Princess Wencheng again, received deep courtesy, and was provided with funds to return to Tang. So he traveled through Western Tibet and arrived in Eastern Xia (China). He left Śambhu in September and arrived in Luoyang in January. In five months, he traveled tens of thousands of miles. At that time, it was the Linde era, and the emperor visited Dongluo, so Xuánzhào was able to pay homage to the imperial court. After returning, he received an imperial decree ordering him to go to Kashmir to welcome the long-lived Brahmin Lokāditya. Lokāditya met with the virtuous monks of Luoyang and briefly discussed the outline of the Buddha's teachings. The guiding Vinaya Master Guān Fǎshī of Jìng'ài Temple and others were translating the Sarvāstivāda Vinaya. Soon after, the emperor ordered Xuánzhào to leave, failing to fulfill his original wish, and all the Sanskrit texts he carried were left in the capital. So he traveled through the quicksand again, and passed through the gravel. Beside the rugged plank road, he dragged half his body diagonally through; under the swaying rope bridge, he submerged his entire body and crossed sideways. Encountering Tibetan bandits, he lost his head to save his life; encountering Xiongnu bandits, he barely saved his remaining life. Arriving in northern India, he saw the Tang Dynasty envoy leading Lokāditya meeting on the road. Lokāditya then asked Xuánzhào and several of the envoy's attendants to go to Lata in western India to obtain longevity medicine, passing through...
縛渴羅到納婆毗訶羅(唐云新寺)睹如來澡盥及諸聖蹟。漸至迦畢試國禮如來頂骨。香華具設取其印文。觀來生善惡。復過信度國方達羅荼矣。蒙王禮敬安居四載。轉歷南天。將諸雜藥望歸東夏。到金剛座旋之。那爛陀寺凈與相見。盡平生之志願。契總會於龍華。但以泥波羅道吐蕃擁塞不通迦畢試途多氏捉而難度。遂且棲志鷲峰沈情竹苑。雖每有傳燈之望。而未諧落葉之心。嗟乎苦行標誠利生不遂。思攀雲駕墜翼中天。在中印度庵摩羅跛國遘疾而卒。春秋六十餘矣(言多氏者即大食國也)。
傷曰。卓矣壯志。穎秀生田。頻經細柳。幾步祁連。祥河濯流。竹苑搖芊。翹心念念。渴想玄玄。專希演法。志托提生。嗚呼不遂。愴矣無成。兩河沈骨。八水揚名。善乎守死。哲人利貞(兩河即在西河。八水乃屬京都)。
道希法師者。齊州歷城人也。梵名室利提婆(唐云吉祥天也)乃門傳禮義家襲搢紳。幼漸玄門少懷貞操。涉流沙之廣蕩。觀化中天。陟雲嶺之嵚岑。輕生殉法。行至吐蕃中途危厄。恐戒檢難護遂便暫舍。行至西方更復重受。周遊諸國遂達莫訶菩提。翹仰聖蹤經于數載。既住那爛陀。亦在俱尸國。蒙庵摩羅跛國王甚相敬待。在那爛陀寺頻學大乘。住輸婆伴娜(在涅槃處寺名也)專功律藏。複習聲明頗
【現代漢語翻譯】 現代漢語譯本： 縛渴羅（Bhagala）到達納婆毗訶羅（Navavihara，唐朝時稱為新寺）瞻仰如來的洗浴之處以及各種聖蹟。逐漸到達迦畢試國（Kapisa）禮拜如來的頂骨舍利，備辦香花供養，並取其印文，觀察來生的善惡。之後又經過信度國（Sindhu），最終到達羅荼國（Lar），受到國王的禮敬，在那裡安居了四年。他輾轉到達南印度，帶著各種藥材希望返回東土。到達金剛座（Vajrasana）后，又前往那爛陀寺（Nalanda Monastery）拜見僧眾，盡訴平生的志願，期望能在彌勒菩薩的龍華樹下相會。但因為泥波羅（Nepal）通往吐蕃（Tibet）的道路被擁堵，而迦畢試（Kapisa）的道路又多有大食國（Tazi，即阿拉伯人）的劫掠，難以通行，於是暫時棲身於鷲峰山（Vulture Peak Mountain），沉浸於竹林精舍（Bamboo Grove Monastery）。雖然一直懷有傳燈（Dharma transmission）的願望，卻未能實現落葉歸根的心願。唉，他苦行以示虔誠，利益眾生的願望未能實現，如同想要攀登雲端卻墜落於中天。最終在中印度的庵摩羅跛國（Amravati）因病去世，享年六十餘歲（所說的大食國就是指阿拉伯國）。
哀傷之辭：多麼卓越的壯志，如同肥沃的田地般秀美。多次經過細柳營，幾步便可到達祁連山。在祥河中洗滌身心，竹林精舍搖曳生姿。他一心一意，渴望探求玄妙的佛法。專心希望演說佛法，立志救度眾生。嗚呼，最終未能如願，令人悲傷而無所成就。遺骨埋葬于兩河流域，美名傳揚於八水之間。他堅守信念而死，真是賢哲之人，守正而獲利（兩河指西河，八水指京都）。
道希法師，是齊州歷城人。他的梵文名字是室利提婆（Sri Deva，唐朝時稱為吉祥天），世代都是以禮義傳家，家襲官位。從小就逐漸接觸佛法，年少時就懷有堅貞的操守。他跋涉廣闊的流沙，在中印度觀摩佛法。攀登高聳的雲嶺，輕視生命而殉法。在前往吐蕃的途中遭遇危難，擔心戒律難以守護，於是暫時捨棄戒律。到達西方后，重新受戒。他周遊各國，最終到達莫訶菩提（Mahabodhi）。瞻仰聖蹟，經歷了數年。他既在那爛陀寺居住，也在俱尸那迦（Kushinagar）居住。受到庵摩羅跛國國王的敬重和款待。在那爛陀寺經常學習大乘佛法，住在輸婆伴娜（Subhaga，位於涅槃處的寺廟名稱）寺，專心研究律藏，還學習聲明。
【English Translation】 English version: Bhagala arrived at Navavihara (in Tang Dynasty called New Monastery) to behold the bathing place of the Tathagata and various sacred sites. Gradually reaching Kapisa, he paid homage to the skull relic of the Tathagata, prepared incense and flowers as offerings, and took its imprint to observe the good and evil of future lives. Afterwards, he passed through Sindhu and finally arrived at Lar, where he was received with respect by the king and resided for four years. He traveled to South India, carrying various medicinal herbs with the hope of returning to the East. Upon arriving at Vajrasana, he went to Nalanda Monastery to meet with the Sangha, expressing his lifelong aspirations and hoping to meet under the Dragon Flower Tree of Maitreya Bodhisattva. However, because the road from Nepal to Tibet was blocked, and the road to Kapisa was plagued by the Tazi (Arabs), making it difficult to pass, he temporarily resided on Vulture Peak Mountain, immersing himself in the Bamboo Grove Monastery. Although he always harbored the desire for Dharma transmission, he was unable to fulfill his wish to return to his roots. Alas, his ascetic practices to show sincerity and his desire to benefit sentient beings were not realized, like wanting to climb to the clouds but falling in mid-air. He eventually passed away in Amravati in Central India due to illness, at the age of sixty (the so-called Tazi refers to the Arab country).
Lament: What an outstanding ambition, as beautiful as a fertile field. He frequently passed through the Willow Camp, and was only a few steps away from the Qilian Mountains. He washed his body and mind in the Auspicious River, and the Bamboo Grove Monastery swayed gracefully. He was wholeheartedly eager to explore the profound Dharma. He was dedicated to expounding the Dharma and aspired to save sentient beings. Alas, he ultimately failed to fulfill his wishes, leaving behind sadness and no accomplishment. His remains are buried in the land of the Two Rivers, and his good name is spread among the Eight Waters. He upheld his faith until death, truly a wise man, upholding righteousness and gaining benefit (the Two Rivers refer to the West River, and the Eight Waters refer to the capital).
Doxī, Dharma Master, was a native of Licheng in Qizhou. His Sanskrit name was Sri Deva (in Tang Dynasty called Auspicious Heaven), and his family had passed down the traditions of propriety and righteousness for generations, inheriting official positions. From a young age, he gradually came into contact with Buddhism, and in his youth, he harbored steadfast integrity. He traversed the vast desert of quicksand, observing the Dharma in Central India. He climbed the towering cloud peaks, disregarding his life to sacrifice for the Dharma. On his way to Tibet, he encountered danger, fearing that the precepts would be difficult to protect, so he temporarily abandoned them. After arriving in the West, he re-ordained. He traveled to various countries and finally arrived at Mahabodhi. He venerated the sacred sites for several years. He resided in Nalanda Monastery and also in Kushinagar. He was respected and treated kindly by the king of Amravati. In Nalanda Monastery, he frequently studied Mahayana Buddhism, and lived in Subhaga (a monastery name located at the place of Nirvana), focusing on the study of the Vinaya, and also studied grammar.
盡綱目。有文情善草隸。在大覺寺造唐碑一首。所將唐國新舊經論四百餘卷。並在那爛陀矣。凈在西國未及相見。住庵摩羅跛國遭疾而終。春秋五十餘矣。后因巡禮見希公住房。傷其不幸聊題一絕。七言 百苦亡勞獨進。影四恩存念契流通如何未盡傳。燈志溘然於此遇途窮。
師鞭法師者。齊州人也。善咒禁閑梵語。與玄照師從北天向西印度。到庵摩羅割跛城為國王所敬。居王寺與道希法師相見。申鄉國之好。同居一夏遇疾而終。年三十五矣。
阿難耶跋摩者。新羅人也。以貞觀年中出長安之廣脅(王城小名)追求正教親禮聖蹤。住那爛陀寺。多閑律論抄寫眾經。痛矣歸心所期不契。出雞貴之東境。沒龍泉之西裔。即於此寺無常。年七十餘矣(雞貴者。梵云矩矩吒㗨說羅。矩矩吒是雞。㗨說羅是貴。即高麗國也。相傳云。彼國敬雞神而取尊。故戴翎羽而表飾矣。那爛陀有池。名曰龍泉。西方喚高麗為矩矩吒㗨說羅也)。
慧業法師者。新羅人也。在貞觀年中往游西域。住菩提寺觀禮聖蹤。于那爛陀久而聽讀。凈因檢唐本。忽見梁論。下記云。在佛齒木樹下新羅僧慧業寫記。訪問寺僧。云終於此。年將六十餘矣。所寫梵本並在那爛陀寺。
玄太法師者。新羅人也。梵名薩婆慎若提婆(唐云一切
【現代漢語翻譯】 現代漢語譯本 盡綱目。他擅長文章，精通草書和隸書。在大覺寺建造了一座唐碑。他所攜帶的唐朝新舊經論四百餘卷，都存放在那爛陀寺了。凈法師在西國，未能見到他。他住在庵摩羅跛國時生病去世，享年五十餘歲。後來我巡禮時，見到希公的住所，感傷他的不幸，隨意題寫了一首絕句：『百苦亡勞獨進影，四恩存念契流通。如何未盡傳燈志，溘然於此遇途窮。』
師鞭法師，是齊州人。他擅長咒語禁術，熟悉梵語。與玄照法師從北天前往西印度。到達庵摩羅割跛城，受到國王的尊敬。住在王寺，與道希法師相見，表達了對家鄉的思念之情。一同住了一個夏天，因病去世，享年三十五歲。
阿難耶跋摩，是新羅人。在貞觀年間從長安的廣脅（王城小名）出發，追求正法，親自禮拜聖蹟。住在那爛陀寺，精通律論，抄寫眾多經書。令人痛惜的是，他歸鄉的願望未能實現，在雞貴（梵文：矩矩吒㗨說羅，矩矩吒是雞，㗨說羅是貴，即高麗國）的東境，龍泉（那爛陀有池，名曰龍泉）的西邊去世。就在這座寺廟中無常，享年七十餘歲（西方稱高麗為矩矩吒㗨說羅。相傳，那個國家敬奉雞神，認為雞是尊貴的，所以戴著翎羽來裝飾自己）。
慧業法師，是新羅人。在貞觀年間前往西域遊歷。住在菩提寺，觀禮聖蹟。在那爛陀寺住了很久，聽經誦讀。凈法師檢查唐朝的經本時，忽然看到梁朝的論著，下面寫著：『在佛齒木樹下，新羅僧慧業寫記。』詢問寺廟的僧人，說他最終在這裡去世，享年將近六十歲。他所寫的梵文字都存放在那爛陀寺。
玄太法師，是新羅人。梵文名字是薩婆慎若提婆（唐朝話：一切
【English Translation】 English version He exhausted the outlines. He was skilled in writing and proficient in cursive and clerical scripts. He built a Tang stele at Dajue Temple. The more than four hundred volumes of new and old scriptures and treatises of the Tang Dynasty that he brought are all stored in Nalanda Temple. The monk Jing was in the Western Country and did not get to see him. He fell ill and died while living in the country of Amrapara, at the age of fifty-odd. Later, when I was on pilgrimage, I saw the residence of Xi Gong, and saddened by his misfortune, I casually wrote a quatrain: 'Bearing the shadow of advancing alone through myriad hardships and labors, cherishing the four kindnesses, the vow flows. How could the aspiration to transmit the lamp not be fulfilled, to suddenly meet the end of the road here?'
The Dharma Master Shi Bian was from Qizhou. He was skilled in incantations and prohibitions, and familiar with Sanskrit. Together with Dharma Master Xuanzhao, he traveled from the Northern Heaven to West India. Upon arriving in the city of Amrapara, he was respected by the king. He resided in the royal temple and met Dharma Master Daoxi, expressing his longing for his homeland. They lived together for a summer, and he died of illness at the age of thirty-five.
Anandavarma was a Silla person. In the Zhenguan era, he set out from Guangxie (a small name for the royal city) in Chang'an to seek the true Dharma and personally pay homage to the sacred sites. He resided in Nalanda Temple, was well-versed in Vinaya and treatises, and transcribed many scriptures. It is regrettable that his wish to return home was not fulfilled. He passed away in the eastern territory of Jigui (Sanskrit: Kukkuta Ishvara, Kukkuta means chicken, Ishvara means noble, which is the country of Goryeo) and the western border of Longquan (Nalanda has a pond called Longquan). He passed away in this temple, at the age of seventy-odd (The West calls Goryeo Kukkuta Ishvara. It is said that the country reveres the chicken god and considers the chicken noble, so they wear feathers as decorations).
Dharma Master Huiye was a Silla person. In the Zhenguan era, he traveled to the Western Regions. He resided in Bodhi Temple and paid homage to the sacred sites. He stayed in Nalanda for a long time, listening to and reciting scriptures. When the monk Jing was examining the Tang scriptures, he suddenly saw a Liang treatise with the inscription: 'Written and recorded by the Silla monk Huiye under the Buddha's tooth tree.' He asked the monks in the temple, and they said that he eventually passed away here, at the age of nearly sixty. The Sanskrit texts he wrote are all stored in Nalanda Temple.
Dharma Master Xuantai was a Silla person. His Sanskrit name was Sarvasarvajñadeva (Tang translation: All
智天)永徽年內取吐蕃道。經泥波羅到中印度。禮菩提樹詳檢經論。旋踵東土行至土谷渾。逢道希師覆相引致。還向大覺寺后歸唐國。莫知所終矣。
玄恪法師者。新羅人也。與玄照法師貞觀年中相隨而至大覺。既伸禮敬遇疾而亡。年過不惑之期耳。
復有新羅僧二人。莫知其諱發自長安遠之南海。泛舶至室利佛逝國西婆魯師國。遇疾俱亡。
佛陀達摩者。即睹貨速利國人也。大形模足氣力習小教。常乞食少因興易。遂屆神州云。于益府出家。性好游涉。九州之地無不履焉。后遂西遄周觀聖蹟。凈于那爛陀見矣。后乃轉向北天。年五十許。
右一十人。
道方法師者。并州人也。出沙磧到泥波羅。至大覺寺住。得為主人經數年。后還向泥波羅於今現在。既虧戒檢不習經書。年將老矣。
道生法師者。并州人也。梵名栴達羅提婆(唐云月天)以貞觀末年從吐蕃路。往遊中國。到菩提寺禮制底訖。在那爛陀學為童子。王深所禮遇。復向此寺東行十二驛有王寺。全是小乘。于其寺內停住多載。學小乘三藏精順正理。多赍經像言歸本國。行至泥波羅遘疾而卒。可在知命之年矣。
常慜禪師者。并州人也。自落髮投簪披緇釋素。精勤匪懈唸誦無歇。常發大誓願生極樂。所作凈業稱念
【現代漢語翻譯】 現代漢語譯本 智天（僧人名）在永徽年間取道吐蕃，經過泥波羅（今尼泊爾）到達中印度。他禮拜菩提樹，詳細查閱經論。之後返回東方，走到土谷渾（古代地名）。在那裡，他遇到了道希法師，受到他的引導和幫助。智天返回大覺寺，之後回到唐朝，最終的結局無人知曉。
玄恪法師，是新羅（古代朝鮮半島國家）人。他和玄照法師在貞觀年間一同來到大覺寺。他虔誠地禮拜，但不幸染病去世，年齡剛過不惑之年。
還有兩位新羅僧人，他們的名字已經無從得知。他們從長安出發，遠赴南海，乘船到達室利佛逝國（古代東南亞國家）的西婆魯師國。在那裡，他們都因病去世。
佛陀達摩，是睹貨速利國（古代中亞國家）人。他身材高大，力氣很大，學習小乘佛教。他經常乞食，很少從事交易。後來他來到了神州（中國），在益府（今四川成都）出家。他喜歡遊歷，九州大地幾乎都留下了他的足跡。之後，他向西前往，周遊各處聖蹟，在那爛陀（古代印度佛教中心）停留。後來他又轉向北方，當時大約五十多歲。
以上共十人。
道方法師，是并州（今山西太原）人。他走出沙漠，到達泥波羅，住在大覺寺，做了幾年的主人。之後他返回泥波羅，現在還在那裡。他戒律鬆弛，不學習經書，年紀已經很大了。
道生法師，是并州人。他的梵文名字是栴達羅提婆（Chandradeva）（唐朝翻譯為月天）。在貞觀末年，他從吐蕃出發，前往中國遊歷。他到達菩提寺，禮拜了制底（佛塔）。在那爛陀，他作為童子學習。國王對他非常禮遇。他又向這座寺廟以東走了十二個驛站，那裡有一座王寺，全是小乘佛教。他在那座寺廟裡住了很多年，學習小乘三藏，精通正理。他攜帶了很多經書和佛像，準備返回本國。在前往泥波羅的途中，他染病去世，大概在知命之年。
常慜禪師，是并州人。自從剃度出家，脫去官帽，穿上僧衣，捨棄世俗生活后，他精進勤奮，唸誦佛經從不間斷。他經常發下大誓願，希望往生極樂世界。他所做的凈業，稱念（佛號）
【English Translation】 English version Zhitian (a monk's name) took the route through Tubo (Tibet) during the Yonghui era, passing through Nipo Luo (present-day Nepal) to reach Central India. He paid homage to the Bodhi tree and carefully examined the scriptures and treatises. Afterwards, he returned to the East, reaching Tuguhun (an ancient place name). There, he met the Dharma Master Daoxi, who guided and assisted him. Zhitian returned to Dajue Temple and then went back to the Tang Dynasty. His final fate is unknown.
Dharma Master Xuange was a native of Silla (an ancient Korean kingdom). He and Dharma Master Xuanzhao arrived at Dajue Temple together during the Zhenguan era. He paid his respects sincerely but unfortunately fell ill and passed away, just past the age of forty.
There were also two Silla monks whose names are unknown. They set out from Chang'an, traveled far to the South Sea, and sailed to Xipo Lushi in the country of Shili Foshi (an ancient Southeast Asian country). There, they both died of illness.
Buddha Dharma was a native of the country of Du Huo Suo Li (an ancient Central Asian country). He was tall and strong, and he studied Hinayana Buddhism. He often begged for food and rarely engaged in trade. Later, he came to Shenzhou (China) and became a monk in Yifu (present-day Chengdu, Sichuan). He enjoyed traveling, and his footprints covered almost all of China. Afterwards, he traveled westward, touring various holy sites, and stayed in Nalanda (an ancient Indian Buddhist center). Later, he turned north, and was about fifty years old.
The above are a total of ten people.
Dharma Master Daofang was a native of Bingzhou (present-day Taiyuan, Shanxi). He left the desert and arrived in Nipo Luo, staying at Dajue Temple and serving as its host for several years. Afterwards, he returned to Nipo Luo, where he still resides. He is lax in discipline and does not study the scriptures, and he is already very old.
Dharma Master Daosheng was a native of Bingzhou. His Sanskrit name was Chandradeva (translated as 'Moon God' in the Tang Dynasty). At the end of the Zhenguan era, he set out from Tubo to travel to China. He arrived at Bodhi Temple and paid homage to the stupa. In Nalanda, he studied as a young novice. The king treated him with great respect. He then traveled twelve stations east of this temple, where there was a royal temple entirely of Hinayana Buddhism. He stayed in that temple for many years, studying the Hinayana Tripitaka and mastering the correct principles. He carried many scriptures and Buddha images, preparing to return to his home country. On the way to Nipo Luo, he fell ill and died, probably around the age of fifty.
Chan Master Changmin was a native of Bingzhou. Since he shaved his head, became a monk, took off his official hat, put on monastic robes, and abandoned worldly life, he has been diligent and assiduous, chanting scriptures without ceasing. He often made great vows, hoping to be reborn in the Pure Land of Ultimate Bliss. The pure karma he performed, reciting (the Buddha's name)
佛名。福基既廣數難詳悉。后游京洛專崇斯業。幽誠冥兆有所感徴。遂願寫般若經滿於萬卷。冀得遠詣西方禮如來所行聖蹟。以此勝福迴向愿生。遂詣闕上書請于諸州教化抄寫般若。且心所至也天必從之。乃蒙授墨敕。南遊江表。敬寫般若。以報天澤。要心既滿。遂至海濱附舶南征往訶陵國。從此附舶往末羅瑜國。復從此國欲詣中天。然所附商舶載物既重。解纜未遠起忽滄波。不經半日遂便沉沒。當沒之時商人爭上小舶互相戰鬥。其舶主既有信心。高聲唱言師來上舶。常慜曰。可載餘人我不去也。所以然者。若輕生為物順菩提心。亡己濟人斯大士行。於是合掌西方稱彌陀佛。唸唸之頃舶沉身沒。聲盡而終。春秋五十餘矣。有弟子一人。不知何許人也。號啕悲泣。亦念西方與之俱沒。其得濟之人具陳斯事耳。
傷曰。悼矣偉人。為物流身。明同水鏡。貴等和珍。涅而不黑。磨而不磷。投軀慧巘。養智芳津。在自國而弘自業。適他土而作他因。覯將沈之險難。決於己而亡親在物。常慜子其寡鄰。穢體散鯨波以取滅。凈愿詣安養而流神。道乎不昧。德也寧堙。佈慈光之赫赫。竟塵劫而新新。
末底僧訶者(唐雲師子慧)京兆人也。俗姓皇甫。莫知本諱。與師鞭同遊。俱到中土住信者寺。少閑梵語未詳經論。思還
【現代漢語翻譯】 現代漢語譯本 佛名（Buddha's name）。福基（blessed foundation）既然廣大，數量難以詳細知悉。後來遊歷京洛（Luoyang），專門崇尚這項事業。幽深的誠心冥冥之中有所感應，於是發願抄寫《般若經》（Prajna Sutra）滿一萬卷，希望能夠遠赴西方，禮拜如來（Tathagata）所行聖蹟。用這殊勝的福德迴向，愿得往生。於是前往朝廷上書，請求在各州教化抄寫《般若經》。而且心之所至，天必從之。於是蒙受皇帝的墨敕。南遊江表（Jiangnan area），恭敬抄寫《般若經》，以報答天恩。要完成的心願已經滿足，於是到達海濱，搭乘商船南行前往訶陵國（Kalinga）。從此搭乘商船前往末羅瑜國（Srivijaya）。又從此國想要前往中天（Central India）。然而所搭乘的商船載物既重，解開纜繩沒多久，忽然起了滄波（turbulent waves）。不到半天就沉沒了。當沉沒的時候，商人們爭著登上小船，互相戰鬥。那船主既然有信心，高聲唱言：『師父來上船！』常慜（Changmin）說：『可以載其他人，我不去。』之所以這樣，是因為如果捨棄生命來成全他人，就是順應菩提心（Bodhi mind），犧牲自己來救濟他人，這是菩薩（Bodhisattva）的行為。』於是合掌向西方稱念彌陀佛（Amitabha Buddha）。唸唸之間，船沉身沒，聲音停止而終。春秋五十多歲。有一個弟子，不知道是哪裡人，號啕大哭，也念著西方，與他一同沉沒。那些得以生還的人詳細陳述了這件事。 傷曰：『可悲啊，偉人！爲了他人而犧牲生命。明亮如同水鏡，珍貴等同和氏璧。經過涅（dyeing）而不變黑，經過磨礪而不變薄。投身於智慧的山峰，滋養智慧的甘露。在自己的國家弘揚自己的事業，到其他地方去創造其他的因緣。遇到即將沉沒的危險，決定犧牲自己而保全他人。常慜啊，你真是太少了這樣的鄰居了！污穢的身體散落在鯨波（ocean waves）之中而取滅，清凈的願望前往安養（Sukhavati）而流傳精神。道義啊，不會被埋沒。德行啊，怎麼會被湮滅。佈施慈悲的光芒，永遠光明，經過塵劫（aeons）而常新。』 末底僧訶（Matisimha，Lion's Wisdom），唐朝人，京兆（Jingzhao）人。俗姓皇甫（Huangfu），不知道本來的名字。與師鞭（Shi Bian）一同遊歷，一同來到中土，住在信者寺（Xinzhe Temple）。稍微熟悉梵語，但不詳細瞭解經論。想要返回。
【English Translation】 English version The Buddha's name. Since the foundation of blessings (Fuji) is vast, the number is difficult to know in detail. Later, he traveled to Jingluo (Luoyang) and specialized in this career. His deep sincerity was mysteriously sensed, so he vowed to write the Prajna Sutra (Prajna Sutra) to fill ten thousand volumes, hoping to go to the West to worship the holy sites where the Tathagata (Tathagata) walked. He dedicated this supreme merit to the wish of being reborn. So he went to the court to write a letter, requesting to teach and copy the Prajna Sutra in various states. Moreover, where the heart goes, the sky will follow. So he was given a decree by the emperor. He traveled south to Jiangbiao (Jiangnan area), respectfully writing the Prajna Sutra to repay the grace of heaven. Having fulfilled his heart's desire, he arrived at the seaside and boarded a merchant ship to go south to Kalinga (Kalinga). From there, he boarded a merchant ship to Srivijaya (Srivijaya). From this country, he wanted to go to Central India (Central India). However, the merchant ship he was on was heavily loaded, and not long after the cables were untied, turbulent waves (turbulent waves) suddenly arose. In less than half a day, it sank. When it sank, the merchants scrambled onto small boats and fought each other. Since the shipowner had faith, he shouted loudly, 'Master, come aboard!' Changmin said, 'You can carry other people, I won't go.' The reason for this is that if you give up your life to fulfill others, you are following the Bodhi mind (Bodhi mind), sacrificing yourself to help others, this is the act of a Bodhisattva (Bodhisattva). So he put his palms together and chanted Amitabha Buddha (Amitabha Buddha) to the West. In the midst of chanting, the ship sank and his body disappeared, and his voice stopped and he died. He was over fifty years old. There was a disciple, who did not know where he was from, who wailed and cried, also chanting to the West, and sank with him. Those who were rescued recounted this in detail. The lament says: 'Alas, a great man! He sacrificed his life for others. He was as bright as a water mirror, and as precious as the He's jade. He was dyed but did not turn black, and he was polished but did not become thin. He threw himself into the peaks of wisdom, nourishing the nectar of wisdom. He promoted his own career in his own country, and created other causes in other lands. He encountered the danger of sinking, and decided to sacrifice himself to save others. Changmin, you are too few such neighbors! His filthy body was scattered in the ocean waves (ocean waves) to be destroyed, and his pure wish went to Sukhavati (Sukhavati) to spread his spirit. The Tao will not be buried. How can virtue be annihilated? He bestowed the light of compassion, which is always bright, and is always new after aeons (aeons).' Matisimha (Matisimha, Lion's Wisdom), a person of the Tang Dynasty, was from Jingzhao (Jingzhao). His secular surname was Huangfu (Huangfu), and his original name is unknown. He traveled with Shi Bian and came to China together, living in Xinzhe Temple (Xinzhe Temple). He was slightly familiar with Sanskrit, but did not know the scriptures and treatises in detail. He wanted to return.
故里路過泥波羅國。遇患身死年四十餘。
玄會法師者。京師人也。云是安將軍之息也。從北印度入羯濕彌羅國。為國王賞職乘王象奏王樂。日日向龍池山寺供養。寺是五百羅漢受供之處。即尊者阿難陀室灑末田地所化龍王之地也(室灑譯為所教。舊云弟子者非也)復化羯濕彌羅王大放恩赦國內。有死囚千餘人勸王釋放。出入王宅既漸年載。后因失意遂乃南遊至。大覺寺禮菩提樹。睹木真池。登鷲峰山。陟尊足嶺。稟識聰睿多繕工伎。雖復經過未幾而梵韻清徹。少雋經教思反故居。到泥波羅國不幸而卒。春秋僅過而立矣(泥波羅既有毒藥。所以到彼多亡也)。
復有一人。與北道使人相逐至縛渴羅國。于新寺小乘師處出家名質多跋摩。后將受具而不食三凈。其師曰。如來大師親開五正。既其無罪。爾何不食。對曰。諸大乘經具有全制。是所舊習性不能改。師曰。我依三藏律有成科。汝之引文非吾所學。若懷別見我非汝師。遂強令進。乃掩泣而食。方為受具。少閑梵語覆取北路而歸。莫知所至。傳聞于北天之僧矣。
復有二人。在泥波羅國。是吐蕃公主奶母之息也。初並出家。后一歸俗住大王寺。善梵語並梵書。年三十五二十五矣。
隆法師者。不知何所人也。以貞觀年內從北道而出。取北印
【現代漢語翻譯】 現代漢語譯本 故里路過泥波羅國（Nipala，今尼泊爾）。不幸身染疾病去世，年僅四十餘歲。
玄會法師，是京城人士，據說是安將軍的兒子。他從北印度進入羯濕彌羅國（Kashmir）。國王賞識他的才能，讓他乘坐王象，演奏王室音樂。他每日前往龍池山寺供養。這座寺廟是五百羅漢接受供養的地方，也是尊者阿難陀（Ananda）以室灑末田地（Sisamattati，意為所教化之地）所教化的龍王之地（室灑意為『所教化』，舊譯為『弟子』是不正確的）。他又勸化羯濕彌羅國王大赦天下，釋放了一千多名死囚。他頻繁出入王宮，時間久了，後來因為失意，於是南遊，到達大覺寺禮拜菩提樹，觀賞木真池，登上鷲峰山，攀登尊足嶺。他天資聰穎，擅長各種工藝。雖然來到這裡不久，但梵語發音已經非常清晰。他年輕時就精通經教，想要返回故鄉，到達泥波羅國后不幸去世，年僅三十歲左右（泥波羅國有毒藥，所以到那裡的人大多會死亡）。
還有一人，與前往北方道路的使者一同到達縛渴羅國（Bokhara，今布哈拉）。在新寺的小乘師父處出家，法名質多跋摩（Chitta-varman）。後來準備受具足戒時，卻不食用三凈肉。他的師父說：『如來大師親自開許食用五種清凈的肉，既然沒有罪過，你為什麼不吃呢？』質多跋摩回答說：『諸部大乘經典都有完全的禁制，這是我以前的習慣，習性難以改變。』師父說：『我依據三藏律典有明確的規定，你引用的經文不是我所學的。如果你懷有其他見解，我就不是你的師父。』於是強迫他吃肉，他掩面哭泣著吃了下去，才為他授了具足戒。他稍微熟悉了梵語后，就沿著北方的道路返回，不知道去了哪裡。據說他在北方的僧團中。
還有二人，在泥波羅國，是吐蕃公主奶媽的兒子。起初一同出家，後來一人還俗，住在王寺。他們精通梵語和梵文，年齡分別是三十五歲和二十五歲。
隆法師，不知道是哪裡人。在貞觀年間從北方道路出發，前往北印度。
【English Translation】 English version Guli passed through the country of Nipala (present-day Nepal). He unfortunately contracted an illness and died at the age of forty.
The Dharma Master Xuanhui was a native of the capital, said to be the son of General An. He entered the country of Kashmir from North India. The king appreciated his talents, allowing him to ride the royal elephant and play royal music. He made daily offerings at Longchi Mountain Temple. This temple was where the five hundred Arhats received offerings, and also the land of the Dragon King transformed by Venerable Ananda through Sisamattati (meaning 'the place taught'). (Sisamattati means 'the place taught,' the old translation of 'disciple' is incorrect.) He also persuaded the King of Kashmir to grant a general amnesty, releasing over a thousand death row inmates. He frequently entered and exited the royal palace, and after a long time, due to frustration, he traveled south, arriving at the Great Enlightenment Temple to pay homage to the Bodhi tree, admire the Muzhen Pond, ascend Vulture Peak Mountain, and climb Venerable Foot Ridge. He was intelligent and skilled in various crafts. Although he had only been here for a short time, his Sanskrit pronunciation was already very clear. He was proficient in scriptures from a young age and wanted to return to his hometown. After arriving in the country of Nipala, he unfortunately passed away at the age of only thirty (Nipala has poisonous substances, so many who go there die).
There was also a person who traveled with the envoys to the northern route to the country of Bokhara. He became a monk at the Hinayana teacher's place in the New Temple, named Chitta-varman. Later, when he was about to receive the full ordination, he did not eat the three pure meats. His teacher said, 'The Tathagata Master personally allowed the eating of the five pure meats. Since there is no sin, why don't you eat it?' Chitta-varman replied, 'The Mahayana scriptures have complete prohibitions, which is my former habit, and it is difficult to change my nature.' The teacher said, 'I rely on the Tripitaka and have clear regulations. The scriptures you cite are not what I have learned. If you have other views, I am not your teacher.' So he forced him to eat meat, and he covered his face and wept as he ate it, and then he was given the full ordination. After he became somewhat familiar with Sanskrit, he returned along the northern route, and it is not known where he went. It is said that he was in the Sangha in the north.
There were also two people in the country of Nipala, who were the sons of the wet nurse of the Tibetan princess. At first, they both became monks, but later one returned to secular life and lived in the Royal Temple. They were proficient in Sanskrit and Sanskrit writing, and their ages were thirty-five and twenty-five respectively.
The Dharma Master Long, it is not known where he was from. During the Zhenguan era, he set out from the northern route and went to North India.
度欲觀化中天。誦得梵本法華經。到健陀羅國遇疾而亡。北方僧來傳說如此。
右二十人。
明遠法師者。益州清城人也。梵名振多提婆(唐云思天)幼履法訓長而彌修。容儀雅麗庠序清遒。善中百議莊周。早游七澤之間。后歷三吳之表。重學經論更習定門。於是棲隱廬峰經于夏日。既慨聖教陵遲。遂乃振錫南遊。屆于交址。鼓舶鯨波到訶陵國。次至師子洲。為君王禮敬乃潛形閣內密取佛牙。望歸本國以興供養。既得入手翻被奪將。不遂所懷頗見陵辱。向南印度傳聞師子洲人云。往大覺中方寂無訊息。應是在路而終。莫委年幾。其師子洲防守佛牙異常牢固。置高樓上幾閉重關。鎖鑰泥封五官共印。若開一戶則響徹城郭。每日供養香華遍覆。至心祈請則牙出華上。或現異光。眾皆共睹。傳云。此洲若失佛牙並被羅剎之所吞食。為防此患非常守護。亦有傳云。當向支那矣。斯乃聖力遐被有感便通。豈由人事強申非分耳。
義朗律師者。益州成都人也。善閑律典兼解瑜伽。發自長安彌歷江漢。與同州僧智岸並弟一人名義玄。年始弱冠知欽正理。頗閑內典尤善文筆。思瞻聖蹟遂與弟俱游。秀季良昆遞相攜帶。鹡鸰存念魚水敦懷。既至烏雷同附商舶。掛百丈陵萬波。越舸扶南綴纜郎迦戍。蒙郎迦戍國王待以上
【現代漢語翻譯】 度欲觀化中天（指印度中部地區）。誦讀梵文版本的《法華經》，到達健陀羅國（Gandhara，古代印度北部地區）時因病去世。這是北方僧人傳說的。
右邊記錄的是二十位求法僧人。
明遠法師，是益州清城人。他的梵文名字是振多提婆（唐朝時翻譯為思天），從小就接受佛法的教誨，長大后更加精進修行。他的容貌舉止文雅美麗，談吐有條不紊。他精通中百家的議論和莊周的學說，早年遊歷於七澤一帶，後來又到三吳地區。他重新學習經論，更加深入地修習禪定。於是隱居在廬山，夏天在那裡研究佛經。他慨嘆佛教衰落，於是拄著錫杖向南遊歷，到達交址（古代越南北部）。乘坐海船，冒著巨大的海浪到達訶陵國（古代印度尼西亞）。然後到達師子洲（斯里蘭卡）。受到國王的禮敬，於是他悄悄地藏身於閣樓內，秘密地取走了佛牙。希望帶回本國供養。已經拿到手了，卻被人奪走，沒有實現願望，還受到了侮辱。他向南印度走去，聽說師子洲的人說，在大覺寺（菩提伽耶）中，方寂沒有他的訊息。應該是在路上去世了，不知道多少歲。師子洲防守佛牙非常嚴密，安置在高樓上，多重門關緊閉。鎖和鑰匙都用泥封住，由五個官員共同蓋章。如果打開一扇門，聲音就會響徹整個城市。每天都用香和花供養，覆蓋佛牙。如果至誠祈禱，佛牙就會出現在花上，或者顯現奇異的光芒，眾人都親眼看到。傳說，這個洲如果失去了佛牙，就會被羅剎（Rakshasa，惡鬼）吞食。爲了防止這種災禍，所以非常嚴密地守護。也有傳說，佛牙將會來到支那（中國）。這實在是聖人的力量遙遠地施加影響，有感應就會溝通，怎麼能是靠人為的力量強求呢？
義朗律師，是益州成都人。精通律典，也理解瑜伽。從長安出發，經過江漢地區。與同州僧人智岸以及他的弟弟義玄同行。義玄年紀輕輕，就知道敬佩正理。頗爲了解佛教經典，尤其擅長寫作。想要瞻仰聖蹟，於是和弟弟一起遊歷。兄弟倆互相照顧，情誼深厚。既到達烏雷（可能是港口名），一同附上商船。掛著百丈高的船帆，乘著萬丈波濤，橫渡扶南（古代東南亞國家），繫纜于郎迦戍（可能是港口名）。蒙郎迦戍國王以上賓之禮款待。
【English Translation】 Du Yu desired to observe and transform the central region of India. He recited the Sanskrit version of the Lotus Sutra and died of illness upon reaching Gandhara (ancient northern India). This is according to the tales told by monks from the north.
The following twenty individuals are recorded.
Master Mingyuan was a native of Qingcheng in Yizhou (present-day Sichuan). His Sanskrit name was Cintadeva (translated as 'Thinking of Heaven' in the Tang Dynasty). He received Dharma teachings from a young age and cultivated them with increasing diligence as he grew older. His appearance and demeanor were elegant and refined, and his speech was orderly and clear. He was well-versed in the debates of the Hundred Schools and the philosophy of Zhuang Zhou. He traveled among the Seven Lakes in his early years and later visited the regions of Sanwu. He re-studied the scriptures and treatises and further practiced meditation. He then secluded himself on Mount Lu, studying the scriptures during the summer. Lamenting the decline of the sacred teachings, he traveled south with his staff, arriving at Jiaozhi (ancient northern Vietnam). He boarded a merchant ship and braved the waves to reach Holing (ancient Indonesia). Next, he arrived at the Lion Isle (Sri Lanka). He was honored by the king, and he secretly hid himself in a pavilion to secretly retrieve the Buddha's tooth. He hoped to bring it back to his country for veneration. Having obtained it, it was seized from him, and his wish was not fulfilled, and he was even humiliated. He headed towards South India and heard from people of the Lion Isle that there was no news of him at the Mahabodhi Temple (Bodh Gaya). He must have died on the road, and his age is unknown. The Lion Isle guards the Buddha's tooth with extraordinary security, placing it in a high tower with multiple locked gates. The locks and keys are sealed with mud and stamped by five officials. If one door is opened, the sound will resonate throughout the city. Every day, incense and flowers are offered, covering the tooth. If one prays sincerely, the tooth will appear on the flowers or manifest extraordinary light, which everyone can witness. It is said that if this isle loses the Buddha's tooth, it will be devoured by Rakshasas (demons). To prevent this disaster, they guard it very closely. There are also rumors that the tooth will go to China. This is truly the power of the saints exerting influence from afar, and communication occurs through resonance. How can it be forced by human effort?
Vinaya Master Yilang was a native of Chengdu in Yizhou. He was well-versed in the Vinaya and also understood Yoga. He set out from Chang'an and passed through the Jianghan region. He traveled with the monk Zhi'an from Tongzhou and his younger brother Yixuan. Yixuan, at a young age, knew to admire the correct principles. He had a good understanding of Buddhist scriptures and was especially skilled in writing. Desiring to venerate the sacred sites, he traveled with his brother. The brothers cared for each other and had a deep bond. Having arrived at Wulei (possibly a port name), they boarded a merchant ship together. They hoisted sails hundreds of feet high and rode the waves to cross to Funan (ancient Southeast Asian country), mooring at Langkasu (possibly a port name). The king of Langkasu treated them with the highest courtesy.
賓之禮。智岸遇疾於此而亡。朗公既懷死別之恨。與弟附舶向師子洲。披求異典頂禮佛牙。漸之西國。傳聞如此。而今不知的在何所。師子洲既不見。中印度復不聞。多是魄歸異代矣。年四十餘耳。
會寧律師益州成都人也。稟志操行意存弘益。少而聰慧投跡法場敬勝理若髻珠。棄榮華如脫屣。薄善經論尤精律典。志存演法結念西方。爰以麟德年中仗錫南海。泛舶至訶陵洲。停住三載。遂共訶陵國多聞僧若那跋陀羅。于阿笈摩經內譯出如來涅槃焚身之事。斯與大乘涅槃頗不相涉。然大乘涅槃西國凈觀見目云。其大數有二十五千頌。翻譯可成六十餘卷。檢其全部竟而不獲。但得初大眾問品一夾有四千余頌。會寧既譯得阿笈摩本。遂令小僧運期奉表赍經還至交府。馳驛京兆奏上闕庭。冀使未聞流佈東夏。運期從京還達交址。告諸道俗蒙贈小絹數百疋。重諂訶陵報德智賢(若那跋達羅也)與會寧相見。於是會寧方適西國。比于所在每察風聞。尋聽五天絕無蹤緒。準斯理也即其人已亡。傷曰嗟矣。會寧為法孤征才翻二軸啟望天庭。終期寶渚權居化城。身雖沒而道著。時縱遠而遺名。將菩薩之先志。共后念以揚聲。春秋可三十四五矣。
運期師者。交州人也。與曇潤同遊。仗智賢受具。旋迴南海十有餘年。善崑崙音
【現代漢語翻譯】 現代漢語譯本： 賓之禮（人名）。智岸（人名）在此地生病去世。朗公（人名）已經懷著死別的悲痛，與弟弟一起乘船前往師子洲（今斯里蘭卡）。四處尋訪不同的佛經，頂禮佛牙。漸漸地前往西國（古代對印度的稱呼）。（關於他們的）傳聞是這樣的。但現在不知道他們究竟在哪裡。在師子洲沒有見到他們，在中印度也沒有聽說過他們。大概是魂魄已經歸於異國他鄉了吧。年齡四十多歲。
會寧律師，是益州成都人。秉持高尚的志向和品行，心懷弘揚佛法的願望。從小就聰明好學，進入佛寺修行，敬重佛法如同愛護頭上的髮髻明珠。拋棄榮華富貴如同丟掉破鞋。廣泛涉獵經論，尤其精通律典。立志宣揚佛法，心念西方凈土。於是在麟德年間，拄著錫杖前往南海，乘船到達訶陵洲（今印度尼西亞爪哇島）。在那裡停留了三年。於是與訶陵國博學的僧人若那跋陀羅（Jnanabhadra）一起，從《阿笈摩經》（Agama Sutra）中翻譯出如來涅槃焚身之事。這件事與大乘涅槃的教義頗不相關。然而大乘涅槃經中，西國凈觀（可能是人名）的目錄上說，其大數有兩萬五千頌，翻譯出來可以有六十多卷。查詢其全部內容，最終沒有找到。只得到最初的《大眾問品》一夾，有四千多頌。會寧翻譯得到《阿笈摩經》的版本后，就讓小僧運期（人名）奉上表章，帶著經書回到交府（古代地名）。快馬加鞭送到京兆（古代地名），上奏朝廷。希望讓（此經）在東夏（古代對中國的稱呼）流傳。運期從京城返回交趾（古代地名），當地的僧人和百姓贈送給他幾百匹小絹。再次贈送給訶陵的智賢（即若那跋陀羅），報答他的恩德，並與會寧相見。於是會寧才前往西國。每到一處都留心打聽訊息。尋訪五天（古代對印度的稱呼），但沒有任何軌跡。按照這個道理推斷，這個人已經去世了。令人悲傷啊。會寧爲了佛法孤身遠行，只翻譯了兩卷經書，期望于天庭。最終期望到達寶渚（佛教用語，指凈土），暫時居住在化城（佛教用語，比喻虛幻的境界）。身雖死而道卻流傳，時間雖然久遠而遺名。將菩薩的先前的志向，與後來的念頭一起發揚光大。年齡大概三十四五歲。
運期法師，是交州人。與曇潤（人名）一同遊學。在智賢處受具足戒。返回南海已經十多年了。擅長崑崙語。
【English Translation】 English version: Bin Zhi Li (name). Zhi An (name) fell ill and passed away here. Lang Gong (name) was already filled with sorrow from the parting of death, and together with his younger brother, he boarded a ship to Shi Zi Zhou (Lion Isle, modern-day Sri Lanka). He sought various scriptures and paid homage to the Buddha's tooth. Gradually, he went to the Western Regions (ancient term for India). The rumors about them are like this. But now, it is unknown where they truly are. They were not seen in Shi Zi Zhou, nor were they heard of in Central India. Perhaps their souls have returned to a foreign land. He was in his forties.
The Vinaya Master Huining was from Chengdu, Yizhou. He possessed noble aspirations and conduct, with a mind set on propagating the Dharma. He was intelligent from a young age, entered the monastic order, and revered the Dharma as if cherishing a jewel on his head. He discarded glory and wealth as if discarding worn-out shoes. He was well-versed in scriptures and treatises, especially proficient in the Vinaya. He aspired to expound the Dharma and yearned for the Western Pure Land. Therefore, in the Linde era, he traveled to the Southern Sea with his staff, sailing to Heling Island (modern-day Java, Indonesia). He stayed there for three years. Then, together with the learned monk Jnanabhadra of Heling, he translated the event of the Tathagata's Nirvana and cremation from the Agama Sutra. This matter is quite unrelated to the Mahayana Nirvana. However, in the Mahayana Nirvana Sutra, the catalog of Jingguan (possibly a name) of the Western Regions states that its great number is twenty-five thousand verses, which can be translated into more than sixty volumes. Searching for its entirety, it was ultimately not found. Only the initial chapter of 'Questions of the Great Assembly' was obtained, containing more than four thousand verses. After Huining translated the Agama version, he had the junior monk Yunqi (name) present a memorial and bring the scriptures back to Jiaofu (ancient place name). He rushed to Jingzhao (ancient place name) and presented it to the imperial court. He hoped to spread (this scripture) in Dongxia (ancient term for China). Yunqi returned from the capital to Jiaozhi (ancient place name), where the local monks and laity presented him with several hundred bolts of small silk. He presented them again to Zhixian (i.e., Jnanabhadra) of Heling to repay his kindness and meet with Huining. Then Huining went to the Western Regions. Everywhere he went, he paid attention to inquiries. He searched the Five Indies (ancient term for India), but there was no trace. According to this reasoning, that person has already passed away. Alas, how sad. Huining traveled alone for the Dharma, only translating two scrolls of scripture, hoping for the heavenly court. He ultimately hoped to reach the Treasure Isle (Buddhist term, referring to the Pure Land), temporarily residing in the Transformation City (Buddhist term, a metaphor for the illusory realm). Though his body died, his teachings spread, and though time passes, his name remains. He will carry forward the previous aspirations of the Bodhisattva, and together with later thoughts, make his voice heard. He was probably thirty-four or thirty-five years old.
The Dharma Master Yunqi was from Jiaozhou. He traveled and studied with Tanrun (name). He received full ordination from Zhixian. He has returned to the Southern Sea for more than ten years. He is proficient in the Kunlun language.
頗知梵語。后便歸俗住室利佛逝國。於今現在。既而往復宏波傳經帝里。布未曾教斯人之力。年可四十矣。
木叉提婆者。交州人也(唐云解脫天也)不閑本諱。泛舶南溟經游諸國。到大覺寺遍禮聖蹤。於此而殞。年可二十四五耳。
窺沖法師者。交州人。即明遠室灑也。梵名質呾啰提婆。與明遠同舶而泛南海。到師子洲。向西印度。見玄照師。共詣中土。其人稟性聰睿善誦梵經。所在至處恒編演唱之。首禮菩提樹。到王舍城遘疾竹園。淹留而卒。年三十許。
慧琰師者。交州人也。即行公之室灑。隨師到僧訶羅國。遂停被國。莫辯存亡。
信胄法師。不知何許人也。梵名設唎陀跋摩(唐云信胄)取北道而到西國。禮謁既周住信者寺。于寺上層造一磚閣。施上臥具永貽供養。遇疾數日餘命輟。然忽于夜中雲。有菩薩授手迎。接端居合掌太息而。終年三十五。
右三十人。
智行法師者。愛州人也。梵名般若提婆(唐云慧天)泛南海詣西天。遍禮尊儀。至弶伽河北。居信者寺而卒。年五十餘矣。
大乘燈禪師者。愛州人也。梵名莫訶夜那缽地已波(唐云大乘燈也)幼隨父母泛舶往社和羅缽底國。方始出家。后隨唐使郯緒相逐。入京。于慈恩寺三藏法師玄奘處進受具戒居京數
【現代漢語翻譯】 現代漢語譯本： 他頗為精通梵語。後來便還俗，居住在室利佛逝國（Śrīvijaya，古代東南亞的強大王國）。至今仍然健在。之後又往返于宏波（可能指某個地名或地區），在帝里（帝王居住的地方，指都城）傳播佛經。貢獻了前所未有的力量。年齡大約四十歲了。 木叉提婆（Mokṣadeva，意為解脫天）是交州（古代地名，位於今越南北部）人。不清楚他的本名。他乘船漂洋過海，遊歷各國。到達大覺寺（Mahabodhi Temple，位於印度菩提伽耶的著名佛寺）后，遍禮聖蹟。在那裡去世。年齡大約二十四五歲。 窺沖法師是交州人，是明遠法師的同門。他的梵文名字是質呾啰提婆（Citradeva）。與明遠法師一同乘船前往南海，到達師子洲（Siṃhala，即斯里蘭卡）。然後前往西印度，拜見了玄照法師。之後一同前往中土。他天性聰慧，擅長背誦梵文經典。每到一處，都會編排演唱。他首先禮拜了菩提樹（Bodhi Tree，釋迦牟尼成道的樹），到達王舍城（Rājagṛha，古代印度摩揭陀國的首都）後生病，在竹園（Veṇuvana，竹林精舍）停留期間去世。年齡三十多歲。 慧琰法師是交州人，是行公法師的同門。跟隨行公法師到達僧訶羅國（Siṃhala，即斯里蘭卡），於是留在該國。無法得知他的生死。 信胄法師，不知道是哪裡人。他的梵文名字是設唎陀跋摩（Śrīdharmavarman，意為信胄）。取道北方前往西國，禮拜完畢后住在信者寺。在寺廟的上層建造了一座磚閣，施捨臥具，永遠供養。生病數日後，生命垂危。忽然在夜裡說，有菩薩伸出手來迎接他。端坐合掌，嘆息而終。年齡三十五歲。 以上共三十人。 智行法師是愛州人。他的梵文名字是般若提婆（Prajñādeva，意為慧天）。乘船前往南海，到達西天（指印度），遍禮聖蹟。到達弶伽河（Gaṅgā，即恒河）北岸，居住在信者寺去世。年齡五十多歲。 大乘燈禪師是愛州人。他的梵文名字是莫訶夜那缽地已波（Mahāyānapradīpa，意為大乘燈）。小時候跟隨父母乘船前往社和羅缽底國（可能指爪哇）。在那裡出家。後來跟隨唐朝使者郯緒一同前往京城。在慈恩寺三藏法師玄奘處受具足戒，居住在京城數年。
【English Translation】 English version: He was quite proficient in Sanskrit. Later, he returned to secular life and resided in Śrīvijaya (a powerful ancient Southeast Asian kingdom). He is still alive today. Afterwards, he traveled back and forth to Hongbo (possibly a place name or region), spreading the scriptures in Dili (the place where the emperor resides, referring to the capital). He contributed unprecedented efforts. He is about forty years old. Mokṣadeva (meaning 'Liberation God') was a native of Jiaozhou (an ancient place name, located in present-day northern Vietnam). His original name is unknown. He sailed the Southern Sea, traveling to various countries. Upon arriving at Mahabodhi Temple (a famous Buddhist temple in Bodh Gaya, India), he paid homage to all the sacred sites. He passed away there. He was about twenty-four or twenty-five years old. Master Kuichong was a native of Jiaozhou, and a fellow disciple of Master Mingyuan. His Sanskrit name was Citradeva. He sailed to the Southern Sea with Master Mingyuan, arriving at Siṃhala (i.e., Sri Lanka). Then he went to West India and met Master Xuanzhao. Afterwards, they went to the Central Land (China) together. He was naturally intelligent and skilled at reciting Sanskrit scriptures. Wherever he went, he would arrange and perform recitations. He first paid homage to the Bodhi Tree (the tree under which Shakyamuni attained enlightenment), and fell ill upon arriving at Rājagṛha (the capital of the ancient Indian kingdom of Magadha), passing away while staying at Veṇuvana (the Bamboo Grove Monastery). He was in his thirties. Master Huiyan was a native of Jiaozhou, and a fellow disciple of Master Xinggong. He followed Master Xinggong to Siṃhala (i.e., Sri Lanka), and then stayed in that country. His fate is unknown. Master Xinzhou, it is not known where he was from. His Sanskrit name was Śrīdharmavarman (meaning 'Faith Armor'). He took the northern route to the Western Country (India), and after completing his pilgrimages, he stayed at Xinzhe Temple. He built a brick pavilion on the upper level of the temple, donating bedding for perpetual offerings. After falling ill for several days, his life was in danger. Suddenly, in the middle of the night, he said that a Bodhisattva was extending a hand to welcome him. He sat upright, with his palms together, sighed, and passed away. He was thirty-five years old. The above are thirty people in total. Master Zhixing was a native of Aizhou. His Sanskrit name was Prajñādeva (meaning 'Wisdom God'). He sailed to the Southern Sea, arriving at the Western Heaven (referring to India), and paid homage to all the sacred sites. He arrived at the north bank of the Gaṅgā (i.e., the Ganges River) and passed away while residing at Xinzhe Temple. He was in his fifties. Zen Master Dachengdeng was a native of Aizhou. His Sanskrit name was Mahāyānapradīpa (meaning 'Great Vehicle Lamp'). As a child, he followed his parents on a ship to Sheheluobodi (possibly referring to Java). He became a monk there. Later, he followed the Tang envoy Tan Xu to the capital. He received full ordination from the Tripitaka Master Xuanzang at Ci'en Temple and resided in the capital for several years.
載頗覽經書。而思禮聖蹤。情契西極。體蘊忠恕性合廉隅。戒巘存懷禪枝葉慮。以為溺有者假緣。緣非則墜有。離生者托助。助是則乖生。乃畢志王城敦心竹苑。冀摧八難終求四輪。遂持佛像攜經論。既越南溟到師子國。觀禮佛牙備盡靈異。過南印度復屆東天。往耽摩立底國。既入江口遭賊破舶唯身得存。淹停斯國十有二歲頗閑梵語。誦緣生等經兼修福業。因遇商侶。與凈相隨詣中印度。先到那爛陀。次向金剛座。旋過薛舍離。後到俱尸國。與無行禪師同遊此地。燈師每嘆曰。本意弘法重之東夏。寧知志不成遂奄爾衰年。今日雖不契懷。來生愿畢斯志。然常為睹史多天業冀會慈氏。日畫龍華一兩枝用標心至。燈公因道行之次。過道希師所住舊房。當於時也其人已亡。漢本尚存梵夾猶列。睹之潛然流涕而嘆。昔在長安同遊法席。今於他國但遇空筵。
傷曰。嗟矣死王。其力彌強。傳燈之士。奄爾云亡。神州望斷。聖境魂揚。眷余悵而流涕。慨布素而情傷。禪師在俱尸城般涅槃寺而歸寂滅。於時年餘耳順矣。
僧伽跋摩者。康國人也。少出流沙游步京輦。稟素崇信戒行清嚴。檀舍是修慈悲在念。以顯慶年內奉敕與使人相隨禮覲西國到大覺寺。于金剛座廣興薦設。七日七夜然燈續明獻大法會。又于菩提院內無憂
{ "translations": [ "現代漢語譯本：", "載頗覽經書，一心向往佛陀的足跡，情繫西方極樂世界。他秉性忠厚仁恕，品行廉潔正直。他心中常懷戒律，思慮禪定的枝葉。他認為沉溺於有為之法是虛假的因緣，若認為因緣不是真實存在，就會墮入有為之法中。離開生死輪迴需要藉助外力，若認為藉助外力就能脫離生死，那就違背了生死的真諦。於是他立志在王城精進修行，在竹林精舍專心修道，希望摧毀八難，最終證得四輪功德。他攜帶佛像和經論，渡過南海到達師子國（今斯里蘭卡），瞻仰佛牙，見證了種種靈異之事。之後他經過南印度，又到達東天（指印度東部），前往耽摩立底國（位於今印度）。進入江口時，遭遇海盜襲擊，船隻被毀，只有他一人倖存。他在這個國家停留了十二年，頗為熟悉梵語，誦讀《緣生經》等經典，並積極修習福業。後來遇到一些商人，與他們一同前往中印度。他先到達那爛陀（古印度佛教寺院及學術中心），然後前往金剛座（菩提伽耶，佛陀成道之處），之後又經過薛舍離（古印度城市），最後到達俱尸國（古印度城市，佛陀涅槃之處）。他與無行禪師一同在此地遊歷。燈師常常嘆息說：『我本來的心願是弘揚佛法，將其傳回東夏（指中國），沒想到志向未成，就已衰老。今日雖然未能如願，希望來生能夠完成這個心願。』他常常為自己能往生兜率天（彌勒菩薩的凈土）而努力，希望能夠與慈氏菩薩（彌勒菩薩）相會。他每天畫一兩枝龍華樹枝，以此表達自己的虔誠之心。燈公在行腳的過程中，路過道希師所住的舊房。當時道希師已經去世，漢文佛經尚在，梵文經卷依然陳列。燈公看到這些，不禁潸然淚下，嘆息道：『昔日在長安，我們一同在法席上修行，如今在異國他鄉，卻只能面對空蕩蕩的座位。』", "他悲傷地說：『唉，死亡的力量是多麼強大啊！傳燈之人，就這樣突然離世。與神州（指中國）的聯繫已經斷絕，靈魂在聖境中飄揚。我眷戀著他，悵然流淚，感慨自己身著粗布衣裳，心中充滿悲傷。』禪師在俱尸城的般涅槃寺圓寂，享年六十六歲。", "僧伽跋摩（人名），是康國（中亞古國）人。他年少時離開家鄉，遊歷京城。他秉性純樸，崇信佛教，戒行清凈嚴謹。他樂於佈施，慈悲之心常在心中。在顯慶年間，他奉皇帝的命令，與使者一同前往西國禮佛，到達大覺寺（位於菩提伽耶）。他在金剛座廣設供養，連續七天七夜點燈，獻上盛大的法會。他又在菩提院內，為無憂", "", "", "", "", "", "", "", "", 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樹下。雕刻佛形及觀自在菩薩像。盛興慶贊時人嘆希。后還唐國。又奉敕令往交址採藥。於時交州時屬大儉人物餓饑。于日日中營辦飲食救濟孤苦。悲心內結涕泣外流。時人號為常啼菩薩也。才染微疾奄爾而終。春秋六十餘矣。
彼岸法師。智岸法師。並是高昌人也。少長京師傳燈在念。既而歸心勝理。遂乃觀化中天。與使人王玄廓相隨泛舶。海中遇疾俱卒。所將漢本瑜伽及余經論。咸在室利佛逝國矣。
曇潤法師。洛陽人也。善咒術學玄理。探律典玩醫明。善容儀極詳審。振錫江表拯物為懷。漸次南行達于交址。住經載稔緇素欽風。泛舶南上期西印度。至訶陵北渤盆國遇疾而終。年三十矣。
義輝論師。洛陽人也。受性聰敏。理思鉤深。博學為懷尋真是務。聽攝論俱舍等頗亦有功。但以義有異同情生舛互。而欲思觀梵本親聽微言。遂指掌中天。還望東夏。惜哉苗而不寶壯志先秋。到郎迦戍國嬰疾而亡。年三十餘矣。
復有大唐三僧。從北道到烏長那國。傳聞向佛頂骨處禮拜。今亦弗委存亡。烏長僧至傳說之矣。
右四十人。
慧輪師者。新羅人也。梵名般若跋摩(唐云慧甲)自本國出家翹心聖蹟。泛舶而陵閩越。涉步而屆長安。奉敕隨玄照師西行以充侍者。既之西國遍禮聖蹤
【現代漢語翻譯】 現代漢語譯本：在樹下雕刻佛像和觀自在菩薩（Avalokiteśvara）像，盛大的興慶讚歎當時的人們都覺得稀奇。後來回到唐朝。又奉皇帝的命令前往交址（今越南北部）採藥。當時交州正值大饑荒，人們餓肚子，他每天都設法準備飲食救濟那些孤苦的人。悲憫之心鬱結于內，眼淚止不住地流。當時的人們稱他為常啼菩薩（Sadāprarudita）。才染上一點小病就去世了，享年六十多歲。
彼岸法師和智岸法師都是高昌（今新疆吐魯番一帶）人。年輕時在京城學習佛法，後來歸心於殊勝的佛理，於是前往中印度觀摩學習。與使者王玄廓一同乘船，在海上遇到疾病一同去世。他們所攜帶的漢文版《瑜伽師地論》（Yogācārabhūmi-śāstra）以及其他經論，都留在室利佛逝國（今蘇門答臘）了。
曇潤法師是洛陽人。擅長咒術，學習玄妙的義理，研究律典，精通醫術。儀容舉止美好詳審，在長江下游一帶傳教，以救濟眾生為己任。逐漸南行到達交址，在那裡住了很多年，僧俗都敬仰他的風範。乘船南行，希望到達西印度，在訶陵（今印度尼西亞爪哇島）北部的渤盆國（Bhopura）因病去世，年僅三十歲。
義輝論師是洛陽人。天性聰敏，對義理的思考深刻。以博學為己任，尋求真理為目標。聽講《攝大乘論》（Mahāyānasaṃgraha）和《俱舍論》（Abhidharmakośa）等論著也頗有心得。但是因為對經義的理解有差異，心中產生了疑惑，想要閱讀梵文原本，親自聽聞精妙的教義。於是前往中印度，希望返回東土。可惜的是，像幼苗一樣沒有得到珍視，壯志未酬身先死。到達郎迦戍國（Laṅkāśūra，可能是指斯里蘭卡或印度南部）因病去世，年僅三十多歲。
還有三位來自大唐的僧人，從北方道路到達烏長那國（Udyāna，今巴基斯坦北部）。傳聞他們去佛頂骨（Buddha's cranial bone）所在之處禮拜。現在也不知道他們的生死情況。是烏長那國的僧人傳說的這件事。
以上共四十人。
慧輪法師是新羅（今朝鮮半島）人，梵文名字是般若跋摩（Prajñāvarman，唐朝翻譯為慧甲）。從本國出家，一心向往聖蹟。乘船到達閩越（今福建一帶），步行到達長安。奉皇帝的命令跟隨玄照法師西行，擔任侍者。到達西域各國后，遍禮聖蹟。
【English Translation】 English version: Under a tree, he carved images of the Buddha and Avalokiteśvara (Guānzìzài Púsà). The grand celebrations and praises caused people of the time to marvel. Later, he returned to the Tang Dynasty. He was then ordered to go to Jiaozhi (present-day northern Vietnam) to collect medicinal herbs. At that time, Jiaozhou was experiencing a severe famine, and people were starving. Every day, he tried to prepare food and drink to help the orphaned and suffering. His heart was filled with compassion, and tears flowed uncontrollably. People at the time called him Sadāprarudita (Chángtí Púsà). He contracted a minor illness and passed away suddenly, at the age of sixty-plus.
Dīpankara (Bǐ'àn Fǎshī) and Jñānankura (Zhì'àn Fǎshī) were both from Gaochang (present-day Turpan area, Xinjiang). They studied Buddhism in the capital during their youth, focusing on the transmission of the lamp of Dharma. Later, they devoted themselves to the supreme principles and went to Central India for observation and study. They traveled by ship with the envoy Wang Xuankuo, and both died of illness at sea. The Chinese version of the Yogācārabhūmi-śāstra (Yújiāshī Dìlùn) and other scriptures and treatises they were carrying remained in Śrīvijaya (present-day Sumatra).
Tánrùn Fǎshī was from Luoyang. He was skilled in incantations, studied profound principles, researched the Vinaya (Lǜdiǎn), and was proficient in medicine. His appearance and demeanor were refined and dignified. He traveled to the Jiangnan region (south of the Yangtze River) to propagate the Dharma, with the aim of saving sentient beings. Gradually traveling south, he reached Jiaozhi, where he resided for many years, and both monks and laypeople admired his virtue. He sailed south, hoping to reach West India, but died of illness in Bhopura (Bópén Guó), north of Holing (Hēlíng, present-day Java, Indonesia), at the age of thirty.
Yìhuī Lùnshī was from Luoyang. He was intelligent by nature and had deep insights into principles. He was committed to extensive learning and sought the truth. He also gained considerable knowledge from listening to the Mahāyānasaṃgraha (Shè Dàchéng Lùn) and the Abhidharmakośa (Jùshě Lùn). However, due to differences in the interpretation of the scriptures, doubts arose in his mind. He wanted to read the original Sanskrit texts and personally hear the subtle teachings. Therefore, he went to Central India, hoping to return to the Eastern Land. Sadly, like a seedling that was not cherished, his great aspirations were cut short. He died of illness in Laṅkāśūra (Lángjiāshù Guó, possibly referring to Sri Lanka or southern India), at the age of thirty-plus.
There were also three monks from the Great Tang Dynasty who traveled from the northern route to Udyāna (Wūchángnà Guó, present-day northern Pakistan). It was said that they went to worship the Buddha's cranial bone (Fó Dǐnggǔ). Now, their fate is unknown. This story was passed down by monks from Udyāna.
The above are forty people in total.
Huìlún Fǎshī was from Silla (Xinluo, present-day Korean Peninsula). His Sanskrit name was Prajñāvarman (Bōrě Bámó, translated as Huìjiǎ in Tang Dynasty). He left his home country and aspired to visit the sacred sites. He sailed to Minyue (Mǐnyuè, present-day Fujian area) and walked to Chang'an. He was ordered to follow Xuanzhao Fǎshī to the Western Regions as an attendant. After arriving in the Western Regions, he paid homage to all the sacred sites.
。居庵摩羅跛國在信者寺住經十載。近住次東邊北方睹貨羅僧寺。元是睹貨羅人為本國僧所造。其寺巨富貲產豐饒供養餐設余莫加也。寺名健陀羅山荼。慧輪住此。既善梵言薄閑俱舍。來日尚在年向四十矣。其北方僧來者。皆住此寺為主人耳。大覺寺西有迦畢試國寺。寺亦巨富多諸碩德。普學小乘。北方僧來亦住此寺。名窶拿折里多(唐云德行)大覺東北兩驛許有寺名屈錄迦。即是南方屈錄迦國王昔所造也。寺雖貧素而戒行清嚴。近者日軍王復于故寺之側更造一寺。今始新成。南國僧來多住於此。諸方皆悉有寺。所以本國通流。神州獨無一處。致令往還艱苦耳。那爛陀寺東四十驛許。尋弶伽河而下至蜜栗伽悉他缽娜寺(唐云鹿園寺也)去此寺不遠有一故寺。但有磚基。厥號支那寺。古老相傳云。是昔室利笈多大王為支那國僧所造(支那即廣州也。莫訶支那即京師也。亦云提婆弗呾羅。唐雲天子也)於時有唐僧二十許人。從蜀川䍧牫道而出(蜀川去此寺有五百餘驛)向莫訶菩提禮拜。王見敬重。遂施此地以充停息。給大村封二十四所。於後唐僧亡沒。村乃割屬餘人。現有三村入鹿園寺矣。準量支那寺。至今可五百餘年矣。現今地屬東印度王。其王名提婆跋摩。每言曰。若有大唐天子處數僧來者。我為重興此寺。還其村封
【現代漢語翻譯】 現代漢語譯本 居庵摩羅跛國（Janmabhoomi，印度地名）的僧人在信者寺（名稱待考）住了十年。靠近信者寺東邊北方的是睹貨羅（Tokhara，中亞古國）僧寺。這座寺廟最初是由睹貨羅人為他們的本國僧人建造的。寺廟非常富有，財產豐饒，提供的食物和供養也無與倫比。寺廟的名字是健陀羅山荼（Gandhara Samgha，寺廟名）。慧輪（Prajnachakra，人名）住在這裡，他精通梵語，也略懂俱舍論（Abhidharmakosa，佛教論典名）。他來的時候大約四十歲。從北方來的僧人通常都住在這座寺廟，並被視為主人。 大覺寺（Mahabodhi Temple，位於菩提伽耶）西邊有迦畢試國（Kapisa，古國名）的寺廟。這座寺廟也很富有，有很多有學問的僧人。他們普遍學習小乘佛教。從北方來的僧人也住在這座寺廟。寺廟的名字是窶拿折里多（Guna-trata，意為『德行』）。從大覺寺往東北方向走大約兩驛（驛站距離單位）的地方，有一座寺廟叫做屈錄迦（Kulika，寺廟名）。這座寺廟是南方屈錄迦國王（Kulika，人名）過去建造的。雖然寺廟簡樸，但戒律非常嚴格。最近，日軍王（名稱待考）在舊寺廟旁邊又建造了一座寺廟，現在剛剛建成。從南方來的僧人大多住在這裡。各個地方都有寺廟，所以本國（指印度）的僧人可以自由流動，唯獨中國沒有這樣的地方，導致僧人往來非常困難。 從那爛陀寺（Nalanda，古印度佛教寺院）往東走大約四十驛，沿著弶伽河（Ganges，恒河）往下走，到達蜜栗伽悉他缽娜寺（Mrigasthapana，意為『鹿園寺』）。離這座寺廟不遠的地方有一座舊寺廟，只剩下磚砌的地基。它的名字叫支那寺（China Temple）。當地老人相傳，這座寺廟是過去室利笈多大王（Sri Gupta，笈多王朝的建立者）為來自中國的僧人建造的（支那指的是廣州，莫訶支那指的是京師，也叫提婆弗呾羅，意思是天子）。當時有大約二十名唐朝僧人從蜀川（Sichuan，中國四川省）的䍧牫道（Yangge Road，古道名）出來（蜀川距離這座寺廟有五百多驛），前往莫訶菩提（Mahabodhi，大菩提寺）朝拜。國王非常尊敬他們，於是劃出這塊土地供他們居住，並給予二十四個大村莊作為封地。後來，唐朝僧人去世，這些村莊就被劃給了其他人。現在有三個村莊屬於鹿園寺。據估計，支那寺至今已有五百多年曆史。現在這片土地屬於東印度國王，他的名字叫提婆跋摩（Deva Varman）。他經常說：『如果中國天子派一些僧人來，我將重建這座寺廟，並歸還那些村莊作為封地。』
【English Translation】 English version Monks from the Janmabhoomi country resided at the Xin Zhe Temple (name to be verified) for ten years. Near the eastern-northern side of the Xin Zhe Temple is the Tokhara Temple. This temple was originally built by the Tokhara people for their native monks. The temple is very wealthy, with abundant property, and the food and offerings provided are unparalleled. The temple's name is Gandhara Samgha. Prajnachakra resides here, proficient in Sanskrit and also somewhat familiar with Abhidharmakosa. He was about forty years old when he arrived. Monks coming from the north usually reside in this temple and are regarded as hosts. West of the Mahabodhi Temple is the temple of the Kapisa country. This temple is also very wealthy and has many learned monks. They universally study Hinayana Buddhism. Monks coming from the north also reside in this temple. The temple's name is Guna-trata (meaning 'Virtuous Conduct'). About two驛 (yi, a unit of distance) northeast of the Mahabodhi Temple, there is a temple called Kulika. This temple was built in the past by the Kulika king of the southern country. Although the temple is simple, its precepts are very strict. Recently, the king of the Japanese army (name to be verified) built another temple next to the old temple, which has just been completed. Monks from the south mostly reside here. Temples exist in all places, so monks in this country (referring to India) can move freely, but China does not have such places, making it very difficult for monks to travel back and forth. About forty驛 (yi, a unit of distance) east of Nalanda, going down the Ganges River, you reach the Mrigasthapana Temple (meaning 'Deer Park Temple'). Not far from this temple, there is an old temple, with only a brick foundation remaining. Its name is China Temple. Local elders say that this temple was built in the past by King Sri Gupta for monks from China (China refers to Guangzhou, and Maha China refers to the capital, also called Deva Putra, meaning Son of Heaven). At that time, there were about twenty Tang Dynasty monks who came out of the Yangge Road in Sichuan (Sichuan Province, China) (Sichuan is more than five hundred驛 (yi, a unit of distance) away from this temple) to worship at Mahabodhi. The king respected them very much, so he allocated this land for them to live in and gave twenty-four large villages as fiefs. Later, the Tang Dynasty monks passed away, and these villages were allocated to others. Now three villages belong to the Deer Park Temple. It is estimated that the China Temple is now more than five hundred years old. Now this land belongs to the King of East India, whose name is Deva Varman. He often says: 'If the Emperor of China sends some monks here, I will rebuild this temple and return those villages as fiefs.'
令不絕也。誠可嘆。曰雖有鵲巢之易。而樂福者難逢。必若心存濟益。奏請弘此誠非小事也。金剛座大覺寺即僧訶羅國王所造。師子洲僧舊住於此。大覺寺東北行七驛許至那爛陀寺。乃是古王室利鑠羯羅昳底。為北天苾芻曷羅社槃所造。此寺初基才余方堵。其後代國王苗裔相承造制宏壯。則贍部洲中當今無以加也。軌模不可具述。但且略敘區寰耳。然其寺形畟方如域。四面直檐長廊遍匝。皆是磚室。重疊三層層高丈餘。橫樑板闐本無椽瓦。用磚平覆。寺背正直隨意旋往。其房後壁即為外面也。壘磚峻峭高三四丈。上作人頭高共人等。其僧房也面有九焉。一一房中可方丈許。後面通窗戶向檐矣。其門既高唯安一扇。皆相瞻望不許安簾。出外平觀四面皆睹。互相檢察寧容片私。於一角頭作。閣道還往。寺上四角各為磚堂。多聞大德而住於此。寺門西向飛閣凌虛。雕刻奇形妙盡工飾。其門乃與房相連。元不別作。但前出兩步齊安四柱。其門雖非過大實乃裝架彌堅。每至食時重關返閉。既是聖教意在防私。寺內之地方三十步許。皆以磚砌。小者或七步或五步耳。凡所覆屋脊上檐前房內之地。並用磚屑如桃棗大。和雜粘泥以杵平筑。用疆石灰。雜以麻䈥並油及麻滓爛皮之屬。浸漬多日泥於磚地之上。覆以青草經三數日。看其欲干
【現代漢語翻譯】 現代漢語譯本： 令不絕也。誠可嘆。說雖然有鵲巢這樣容易更換的地方，但能享受福報的人難以遇到。如果真心想要救濟和幫助他人，那麼奏請弘揚佛法這件事就不是小事了。金剛座大覺寺（Vajrasana Mahabodhi Temple，佛陀成道之處）是僧訶羅國王（Simhala，斯里蘭卡古稱）所建造的。師子洲（Simhaladvipa，斯里蘭卡古稱）的僧侶過去就住在這裡。從大覺寺向東北方向走大約七個驛站的距離，就到了那爛陀寺（Nalanda），那是古代王室室利鑠羯羅昳底（Sri Sakraditya）為北天苾芻曷羅社槃（Bhiksu Harajavarma）所建造的。這座寺廟最初的地基只剩下方形的土堆。後來，歷代國王的後代相繼建造，使其變得宏偉壯麗，在整個贍部洲（Jambudvipa，古代印度）中，當今沒有可以超過它的了。寺廟的規模和規制無法全部描述，只能略微敘述一下它的區域範圍。寺廟的形狀是正方形的，像一座城池。四面都有筆直的屋檐和長長的走廊，環繞四周，全部都是磚砌的房間，重疊三層，每層高一丈多。橫樑和木板緊密排列，本來沒有椽瓦，用磚平鋪覆蓋。寺廟的後面可以隨意走動。房間的后墻就是外面的墻壁。堆砌的磚墻高峻陡峭，有三四丈高，上面用磚雕刻成人頭，高度和真人一樣。僧侶居住的房間，每一面有九間。每一間房間大約有一丈見方。後面有窗戶通向屋檐。門很高，只安裝一扇門，彼此可以互相看到，不允許安裝簾子。從外面平視，四面都可以看到，互相監督檢查，不允許有絲毫的私隱。在一個角落裡建造了閣道，可以來回走動。寺廟的四個角上各有一個磚堂，德高望重的高僧居住在這裡。寺廟的門朝西開，飛閣凌空，雕刻著奇異的形狀，精妙地展現了工匠的技藝。寺廟的門和房間相連，原來不是單獨建造的，只是在前面伸出兩步，並排安裝四根柱子。門雖然不是很大，但安裝得非常堅固。每到吃飯的時候，都要把門關上。這是因為佛教的教義在於防止私弊。寺廟內的地面大約有三十步見方，全部用磚砌成。小一點的地面或者有七步或者有五步。凡是覆蓋屋頂、屋檐前和房間內的地面，都用磚屑，像桃子或棗子那麼大，和著黏土，用杵搗平。用堅硬的石灰，摻雜著麻絮、油和爛皮之類的東西，浸泡多日，然後塗抹在磚地上，再覆蓋上青草，經過三五天，觀察它是否快要乾透。
【English Translation】 English version: The order should not be broken. It is truly lamentable. It is said that although it is easy to change places like a magpie's nest, it is difficult to encounter those who enjoy blessings. If one truly intends to help and benefit others, then requesting to propagate the Dharma is no small matter. Vajrasana Mahabodhi Temple (the place where the Buddha attained enlightenment) was built by the King of Simhala (ancient name for Sri Lanka). Monks from Simhaladvipa (ancient name for Sri Lanka) used to reside here. Traveling northeast from Mahabodhi Temple for about seven relay stations, one arrives at Nalanda Monastery, which was built by the ancient royal Sri Sakraditya for the Bhiksu Harajavarma of the Northern Heavens. The initial foundation of this monastery was only a square mound. Later, successive generations of kings continued to build it, making it magnificent and grand, so that in the entire Jambudvipa (ancient India), there is nothing that can surpass it today. The scale and regulations of the monastery cannot be fully described, but only a brief account of its area will be given. The shape of the monastery is square, like a city. On all four sides, there are straight eaves and long corridors, surrounding it, all of which are brick rooms, stacked in three layers, each layer more than ten feet high. The beams and planks are closely arranged, originally without rafters and tiles, covered with flat bricks. One can walk around freely behind the monastery. The back wall of the room is the outer wall. The stacked brick walls are steep and high, three or four fathoms high, with brick-carved human heads on top, the same height as real people. The monks' rooms have nine bays on each side. Each room is about ten feet square. There are windows at the back leading to the eaves. The doors are high, with only one door installed, allowing them to see each other, and curtains are not allowed. Looking from the outside, all four sides can be seen, supervising and inspecting each other, not allowing any privacy. A gallery is built in one corner for walking back and forth. At each of the four corners of the monastery, there is a brick hall where highly virtuous monks reside. The monastery gate faces west, with flying pavilions soaring into the sky, carved with strange shapes, exquisitely displaying the skills of the craftsmen. The monastery gate is connected to the rooms, originally not built separately, but extending two steps forward and installing four pillars side by side. Although the gate is not very large, it is installed very firmly. Every time it is time to eat, the doors must be closed. This is because the doctrine of Buddhism is to prevent private misconduct. The ground inside the monastery is about thirty steps square, all paved with bricks. Smaller grounds may be seven steps or five steps. All the roofs, the front of the eaves, and the ground inside the rooms are covered with brick chips, the size of peaches or dates, mixed with clay, and pounded flat with a pestle. Hard lime is used, mixed with hemp fibers, oil, and rotten skin, soaked for many days, and then applied to the brick ground, and then covered with green grass, and after three or five days, observe whether it is about to dry.
重以滑石揩。拭拂赤土汁或丹朱之類。后以油涂鮮澄若鏡。其堂殿階陛悉皆如此。一作已后縱人踐蹋。動經一二十載曾不圮磔。不同石灰水沾便脫。如斯等類乃有八寺。上皆平通規矩相似。于寺東面西取房。或一或三。用安尊像。或可即於此面前出多少。別起臺觀為佛殿矣。此寺西南大院之外。方列大窣睹波(舊云塔者訛略)及諸制底(舊云支提者訛)數乃盈百。聖蹟相連不可稱記。金寶瑩飾實成希有。其間僧徒綱軌出納之儀。具如中方錄及寄歸傳所述。寺內但以最老上座而為尊主。不論其德。諸有門鑰每宵封印。將付上座。更無別置寺主維那。但造寺之人名為寺主。梵云毗訶羅莎弭。若作番直典掌寺門及和僧白事者。名毗訶羅波羅。譯為護寺。若鳴健稚及監食者。名為羯磨陀那。譯為授事。言維那者略也。眾僧有事集眾平章令其護寺。巡行告白一一人前。皆須合掌各伸其事。若一人不許則事不得成。全無眾前打槌秉白之法。若見不許以理喻之。未有挾強便加壓伏。其守庫當莊之流。雖三二人亦遣典庫家人合掌為白。若和方可費用誠無獨任之咎不白而獨用者。下至半升之粟。即交被驅擯。若一人稱豪獨用僧物處斷綱務不白大眾者。名為俱攞缽底。譯為家主。斯乃佛法之大疣人神所共怨。雖復于寺有益。而終獲罪彌深。
智者必不為也。又諸外道先有九十六部。今但十餘。若有齋會聚集。各各自居一處。並與僧尼無競先後。既其法別理不同行。各習所宗坐無交雜。此之寺制理極嚴峻。每半月令典事佐史巡房讀制。眾僧名字不貫王籍。其有犯者眾自治罰。為此僧徒咸相敬懼。其寺受用雖迮而益利彌寬。曾憶在京見人畫出祇洹寺樣。咸是憑虛。為廣異聞略陳梗概云爾。
又五天之地但是大寺。君王悉皆令置漏水。為此晝夜。期候不難。準如律教。夜分三分。初後製令禪誦。中間隨意訊息。其漏水法廣如寄歸傳中所述。雖復言陳寺樣。終恐在事還迷為此畫出其圖。冀令目擊無滯。如能奏請依樣造之。即王舍支那理成無別耳。此下宜畫寺樣也。
此是室利那爛陀莫訶毗訶羅樣唐譯云吉祥神龍大住處也。西國凡喚君王及大官屬並大寺舍。皆先雲室利。意取吉祥尊貴之義那爛陀乃是龍名。近此有龍名那伽爛陀。故以為號。毗訶羅是住處義。比云寺者不是正翻。如觀一寺餘七同然背上平直通人還往。凡觀寺樣者須南面看之。欲使西出其門方得直勢。于門南畔可二十步有窣堵波。高百尺許。是世尊昔日夏三月安居處。梵名慕攞健陀俱胝。唐雲根本香殿矣。門北畔五十步許。復有大窣堵波。更高於此。是幼日王所造。皆並磚作。裝飾精妙。
【現代漢語翻譯】 現代漢語譯本：智者一定不會這樣做。而且，其他外道先前有九十六部，現在只剩下十餘部。如果他們有齋會聚集，各自居住在一個地方，並且與僧尼之間沒有先後之爭。既然他們的法門不同，道理不同，修行方式也不同，各自學習自己所宗的，坐在一起也不會互相混雜。這樣的寺院制度，道理極其嚴峻。每半個月，讓典事佐史巡視房間，宣讀制度。眾僧的名字不登記在王室戶籍中。如果有違反制度的人，由僧眾自己進行懲罰。因此，僧徒們都互相敬畏。寺院的受用雖然狹窄，但利益卻更加寬廣。我曾經記得在京城看到有人畫出祇洹寺（Jetavana monastery）的圖樣，都是憑空想像的。爲了廣泛傳播異聞，我略微陳述大概的情況，僅此而已。
又，在五天（Panca-deśa，古印度五大區域）的地方，所有的大寺院，君王都會命令設定漏水計時器。因此，無論白天黑夜，掌握時間都不困難。按照律教，夜晚分為三分，初夜和后夜制定規矩進行禪修誦經，中間的時間可以隨意休息。關於漏水計時器的方法，詳細情況如《寄歸傳》中所述。即使我陳述了寺院的圖樣，最終恐怕在實際操作中還是會感到迷惑，因此我畫出它的圖，希望能夠一目瞭然，沒有障礙。如果能夠奏請朝廷，按照這個圖樣建造寺院，那麼王舍城（Rajgir）和支那（China）的寺院在道理上就沒有區別了。下面應該畫出寺院的圖樣。
這是室利那爛陀莫訶毗訶羅（Śrī Nālandā Mahāvihāra）的圖樣，唐朝翻譯為吉祥神龍大住處。在西國（印度），凡是稱呼君王以及大官屬，還有大的寺舍，都先說『室利』（Śrī），意思是取吉祥尊貴的含義。那爛陀（Nālandā）是一個龍的名字。靠近這裡有一條龍名叫那伽爛陀（Nāga Nālandā），因此用它來作為寺院的名稱。毗訶羅（Vihāra）是住處的意思。把它比作『寺』不是正確的翻譯。如果觀看一座寺院的圖樣，其餘七座寺院的樣式也大致相同，背部平直，可以通行人。凡是觀看寺院圖樣的人，必須面向南方觀看。想要讓寺院的門朝西開，才能得到正確的方向。在寺院門的南邊大約二十步的地方，有一座窣堵波（stūpa，佛塔），高約一百尺，是世尊（Buddha）昔日夏天三個月安居的地方。梵文名叫慕攞健陀俱胝（Mūlagandhakuṭī），唐朝翻譯為根本香殿。
【English Translation】 English version: The wise would certainly not do this. Moreover, the non-Buddhist sects previously had ninety-six schools, but now there are only ten or so. If they have gatherings for vegetarian feasts, they each reside in one place, and there is no competition for precedence with monks and nuns. Since their doctrines are different, their principles are different, and their practices are different, they each study what they adhere to, and they do not mix when sitting together. The rules of this monastery are extremely strict. Every half month, the administrators and assistants patrol the rooms and read the rules. The names of the monks are not registered in the royal census. If anyone violates the rules, the community punishes them themselves. Therefore, the monks and disciples all respect and fear each other. Although the monastery's resources are limited, the benefits are even greater. I remember seeing someone in the capital draw a picture of Jetavana monastery (祇洹寺), which was all based on imagination. In order to widely spread unusual stories, I briefly state the general situation, that's all.
Also, in the lands of the Five Indies (Panca-deśa), in all the large monasteries, the kings order the installation of water clocks. Therefore, day and night, it is not difficult to keep track of time. According to the monastic rules, the night is divided into three parts. The first and last parts of the night are designated for meditation and chanting, and the middle time can be used for rest as desired. The method of the water clock is described in detail in the 'A Record of the Buddhist Religion As Practiced in India and the Malay Archipelago'. Even if I describe the layout of the monastery, I am ultimately afraid that there will still be confusion in practice, so I have drawn a picture of it, hoping that it can be understood at a glance without obstacles. If it is possible to petition the court to build the monastery according to this design, then the monasteries of Rajgir (王舍城) and China (支那) will be no different in principle. Below should be a drawing of the monastery.
This is the layout of Śrī Nālandā Mahāvihāra (室利那爛陀莫訶毗訶羅), which was translated in the Tang Dynasty as the Auspicious Dragon Great Abode (吉祥神龍大住處). In the Western Country (India), whenever addressing kings, high officials, and large monasteries, they first say 'Śrī' (室利), which means to take the meaning of auspiciousness and nobility. Nālandā (那爛陀) is the name of a dragon. Near here there is a dragon named Nāga Nālandā (那伽爛陀), so it is used as the name of the monastery. Vihāra (毗訶羅) means dwelling place. Comparing it to 'temple' is not a correct translation. If you look at the layout of one monastery, the layouts of the other seven monasteries are roughly the same, with a flat back that allows people to pass through. Anyone who looks at the layout of the monastery must look at it facing south. If you want the monastery's gate to face west, you can get the correct direction. About twenty steps south of the monastery gate, there is a stūpa (窣堵波), about one hundred feet high, which is where the World Honored One (世尊) used to spend the three months of summer retreat. The Sanskrit name is Mūlagandhakuṭī (慕攞健陀俱胝), which was translated in the Tang Dynasty as the Fundamental Fragrant Hall (根本香殿).
金床寶地。供養希有。中有如來轉法輪像。次此西南有小制底。高一丈餘。是婆羅門執雀請問處。唐雲雀離浮圖。此即是也。根本殿西有佛齒木樹非是楊柳。其次西畔有戒壇。方可大尺一丈餘。即于平地周壘磚墻子。高二尺許。墻內坐基可高五寸。中有小制底。壇東殿角有佛經行之基。壘磚為之。寬可二肘。長十四五肘。高可二肘余。上乃石灰塑作蓮華開勢。高可二寸。闊一尺許。有十四五表佛足跡。此寺則南望王城。才三十里。鷲峰竹苑皆在城傍。西南向大覺。正南尊足山。並可七驛。北向薛舍離。乃二十五驛。西瞻鹿苑。二十餘驛東。向耽摩立底國。有六七十驛。即是海口升舶歸唐之處。此寺內僧眾有三千五百人。屬寺村莊二百一所。並是積代君王給其人戶永充供養(言驛者即當一逾繕那也)重曰。龍池龜洛地隔天津。途遙去馬道絕來人。致令傳說罕得其真。模形別匠軌制殊陳依俙。畫古彷彿驚新。庶觀者之虔想。若佛在而翹神。
大唐西域求法高僧傳捲上 大正藏第 51 冊 No. 2066 大唐西域求法高僧傳
大唐西域求法高僧傳卷下(並重歸南海傳)
三藏法師義凈撰
道琳法師者。荊州江陵人也。梵名尸羅缽頗(唐云戒光)弱冠之年披緇離俗。成人之歲訪友尋真。搜
【現代漢語翻譯】 現代漢語譯本： 金床寶地，供養非常稀有。中間有如來轉法輪的造像。此處西南方有一小佛塔（制底，梵文：caitya，意為紀念物），高一丈多。這裡是婆羅門（婆羅門，梵文：Brahmana，印度教祭司）執雀請問之處，唐朝時稱為雀離浮圖，就是這裡了。根本殿西邊有佛齒木樹，但不是楊柳。其次西邊有戒壇，大約一丈多見方，就在平地上用磚墻圍起來，高約二尺。墻內坐基高約五寸，中間有一小佛塔。壇東邊的殿角有佛經行之基，用磚壘成，寬約二肘，長十四五肘，高約二肘多。上面用石灰塑成蓮花開放的形狀，高約二寸，寬一尺多，有十四五個佛足跡。這座寺廟向南可以望見王城，只有三十里路。鷲峰（鷲峰，梵文：Grdhrakuta，山名）和竹苑都在城邊。西南方向是大覺寺（大覺寺，即菩提伽耶寺），正南是尊足山，大約七個驛站的距離。北面是薛舍離（薛舍離，即吠舍離，古印度城市），有二十五個驛站的距離。向西看是鹿野苑（鹿野苑，梵文：Mrigadava，釋迦牟尼初轉法輪處），有二十多個驛站的距離。向東是耽摩立底國（耽摩立底國，古印度港口），有六七十個驛站的距離，那裡是海口，可以乘船回唐朝的地方。這座寺廟內有僧眾三千五百人，寺廟所屬的村莊有二百一所，都是歷代君王賜給他們人戶，永遠充作供養。（所說的驛站，就是相當於一逾繕那（逾繕那，梵文：yojana，古印度長度單位）的距離。）
重述：龍池龜洛，兩地相隔遙遠。路途遙遠，馬道斷絕，來人稀少。導致傳說很少能得到真相，模仿的形狀和制度也陳舊不同。依稀彷彿古老的圖畫，令人驚歎新奇。希望觀看的人虔誠地想像，彷彿佛陀就在眼前而翹首仰望。
《大唐西域求法高僧傳》捲上 大正藏第 51 冊 No. 2066 《大唐西域求法高僧傳》
《大唐西域求法高僧傳》卷下（並重歸南海傳）
三藏法師義凈撰
道琳法師，是荊州江陵人。梵文名字是尸羅缽頗（尸羅缽頗，梵文：Silaprabha，意為戒光）。年輕時就剃度出家，離開世俗。成年後，拜訪朋友，尋求真理，搜 現代漢語譯本： 尋
【English Translation】 English version: A golden bed and precious ground, offerings here are rare and exceptional. In the center is an image of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) turning the Wheel of Dharma (Dharma, meaning the teachings of the Buddha). To the southwest of this place is a small stupa (制底, caitya, meaning a monument), over one 'zhang' (丈, a Chinese unit of length, approximately 3.3 meters) in height. This is where the Brahmin (婆羅門, Brahmana, a Hindu priest) holding a sparrow came to ask questions, which in the Tang Dynasty was called 'Que Li Futu' (雀離浮圖, a transliteration), and this is it. To the west of the main hall is a Buddha's tooth wood tree, but it is not a willow. Next to the west is a precept platform, about one 'zhang' in square. It is built on flat ground, surrounded by brick walls, about two 'chi' (尺, a Chinese unit of length, approximately 0.33 meters) high. The seating base inside the wall is about five 'cun' (寸, a Chinese unit of length, approximately 0.033 meters) high, with a small stupa in the center. At the corner of the hall to the east of the platform is the base for the Buddha's walking meditation, made of stacked bricks, about two 'zhou' (肘, a Chinese unit of length, approximately 0.5 meters) wide, fourteen or fifteen 'zhou' long, and over two 'zhou' high. On top, it is sculpted with lime into an open lotus flower shape, about two 'cun' high and one 'chi' wide, with fourteen or fifteen impressions of the Buddha's footprints. This temple faces south towards the royal city, only thirty 'li' (里, a Chinese unit of distance, approximately 0.5 kilometers) away. Vulture Peak (鷲峰, Grdhrakuta, a mountain name) and the Bamboo Grove are both beside the city. To the southwest is Bodhgaya (大覺寺), and directly south is Mount Gayasisa (尊足山), about seven 'yi' (驛, a relay station) away. To the north is Vaishali (薛舍離), twenty-five 'yi' away. Looking west is Sarnath (鹿野苑), more than twenty 'yi' away. To the east is Tamralipti (耽摩立底國), sixty or seventy 'yi' away, which is the seaport where one can board a ship to return to Tang. Within this temple, there are three thousand five hundred monks, and the temple owns two hundred and one villages, all of which were granted by successive kings to provide for their needs and offerings forever. (The 'yi' mentioned is equivalent to one 'yojana' (逾繕那, yojana, an ancient Indian unit of distance).)
Repeating: Dragon Pool and Turtle Luo, the two places are far apart. The journey is long, the horse road is cut off, and few people come. This leads to the fact that legends rarely get to the truth, and the imitated shapes and systems are old and different. Vaguely resembling ancient paintings, it is surprisingly new. Hoping that the viewers will piously imagine, as if the Buddha is in front of them and looking up with reverence.
《The Great Tang Dynasty Record of the Western Regions Seeking the Dharma》 Volume 1 T. 2066, Vol. 51, 《The Great Tang Dynasty Record of the Western Regions Seeking the Dharma》
《The Great Tang Dynasty Record of the Western Regions Seeking the Dharma》 Volume 2 (and Returning to the South Sea)
Composed by Tripitaka Master Yijing
Master Daolin was a person from Jiangling in Jingzhou. His Sanskrit name was Silaprabha (尸羅缽頗, Silaprabha, meaning 'Light of Precepts'). He shaved his head and left the secular life at a young age. Upon reaching adulthood, he visited friends and sought the truth, search English version: ing.
律藏而戒珠瑩啟。禪門而定水清。稟性虛潔雅操廉貞。濯青溪以恬志漱玉泉而養靈。既常坐不臥一食全誠。后復慨大教東流時經多載。定門鮮入律典頗虧。遂欲尋流討源遠遊西國。乃杖錫遐逝鼓舶南溟。越銅柱而屆郎迦。歷訶陵而經裸國。所在國王禮待極致殷厚。經乎數載到東印度耽摩立底國。住經三年學梵語。於是舍戒重受。學習一切有部。律非唯學兼定慧。蓋亦情耽咒藏。后乃觀化中天頂禮金剛御座菩提聖儀。復至那爛陀寺。搜覽大乘經論。注情俱舍。經于數年。至於鷲嶺杖林山園鵠樹。備盡翹仰並展精誠。乃游南天竺國搜訪玄謨。向西印度于羅荼國住經年稔。更立靈壇重稟明咒。嘗試論之曰。夫明咒者梵云毗睇陀羅必棏(丁澤反)家。毗睇譯為明咒。陀羅是持。必棏家是藏。應云持明咒藏。然相承云此咒藏。梵本有十萬頌。唐譯可成三百卷。現今求覓多失少全。而大聖沒後阿離野那伽曷樹那。即龍樹菩薩。特精斯要。時彼弟子厥號難陀。聰明博識漬意斯典。在西印度經十二年。專心持咒遂便感應。每至食時食從空下。又誦咒求如意瓶。不久便獲。乃于瓶中得經歡喜。不以咒結其瓶遂去。於是難陀法師恐咒明散失。遂便撮集可十二千頌。成一家之言。每於一頌之內。離合咒印之文。雖復言同字同實乃義別用別。自
【現代漢語翻譯】 現代漢語譯本 律藏（Vinaya Pitaka）因戒律而顯得光彩奪目，禪門（Dhyana）因禪定而清澈如水。秉性虛懷若谷，品行高雅廉潔，在青溪中洗滌心靈以保持恬淡的志向，在玉泉中漱口以滋養精神。他常常端坐不臥，一日一食，全心全意。後來，他慨嘆大乘佛教東傳已經歷時很久，禪定之門很少有人進入，律典也頗有缺失。於是，他想要尋流討源，遠遊西國。便拄著錫杖遠行，乘船前往南溟。越過銅柱（古代中國的南方邊境），到達郎迦（Lanka，斯里蘭卡）。經過訶陵（Kalinga，古代印度地區）和裸國（Nagna，古代印度地區）。所到之處，國王都以極其慇勤厚待。經歷了數年，到達東印度耽摩立底國（Tamralipti）。在那裡住了三年，學習梵語。於是捨棄原來的戒律，重新受戒，學習一切有部（Sarvastivada）。他不僅精通戒律，兼修禪定和智慧，而且對咒語之術也十分感興趣。後來，他前往中天（佛教宇宙觀的中心），頂禮金剛御座（Vajrasana）和菩提聖儀（Bodhi），又到那爛陀寺（Nalanda），搜尋大乘經論，專注于《俱舍論》（Abhidharmakosa）。經歷了數年，到達鷲嶺（Gridhrakuta）、杖林山園（Venuvana）、鵠樹（Sala tree），竭盡虔誠地瞻仰和表達敬意。然後遊歷南天竺國，搜尋玄妙的理論。前往西印度于羅荼國（Valabhi），住了一年，重新設立靈壇，再次接受明咒。他嘗試論述說：『所謂明咒，梵語是Vidyadhara-pitaka（毗睇陀羅必棏家），Vidyadhara（毗睇）翻譯為明咒，dhara（陀羅）是持，pitaka（必棏家）是藏，應該說是持明咒藏。』然而，相傳這個咒藏，梵文字有十萬頌，翻譯成唐朝的文字可以成為三百卷。現在求取，大多缺失，很少完整。而大聖（佛陀）涅槃后，阿離野那伽曷樹那（Arya Nagarjuna），也就是龍樹菩薩，特別精通這個要義。當時他的弟子，名叫難陀（Nanda），聰明博識，專注于這個經典。在西印度住了十二年，專心持咒，於是便有了感應。每到吃飯的時候，食物從空中落下。又誦咒祈求如意瓶，不久便得到了。於是從瓶中得到經典，非常歡喜，沒有用咒語封住瓶子就離開了。於是，難陀法師擔心咒語明文散失，便收集了大約一萬二千頌，成為一家之言。每一頌之內，離合咒印的文字，雖然字同言同，但實際上意義和用法都不同。自從
【English Translation】 English version The Vinaya Pitaka shines with precepts, and the Dhyana (Zen) gate is clear like water due to Samadhi (meditative concentration). Possessing a humble and pure nature, with elegant integrity and incorruptibility, he cleansed his mind in the Qingxi stream to maintain a tranquil aspiration, and rinsed his mouth in the Yuquan spring to nourish his spirit. He often sat without lying down, eating only one meal a day with complete sincerity. Later, he lamented that the eastward transmission of Mahayana Buddhism had been going on for a long time, but few had entered the gate of Samadhi, and the Vinaya texts were somewhat deficient. Therefore, he wanted to trace the source and travel far to the Western Lands. So he set off with his staff, sailing to the Southern Sea. He crossed the Copper Pillars (ancient southern border of China) and arrived at Lanka (Sri Lanka). He passed through Kalinga (ancient Indian region) and Nagna (ancient Indian region). Wherever he went, the kings treated him with the utmost courtesy and generosity. After several years, he arrived at Tamralipti in East India. He stayed there for three years, learning Sanskrit. Then he abandoned his original precepts and re-ordained, studying all the Sarvastivada. He was not only proficient in precepts, but also cultivated Samadhi and wisdom, and was also very interested in the art of mantras. Later, he went to Central Heaven (center of the Buddhist cosmology), paying homage to the Vajrasana (Diamond Throne) and the Bodhi. He also went to Nalanda Monastery, searching for Mahayana sutras and treatises, focusing on the Abhidharmakosa. After several years, he arrived at Gridhrakuta (Vulture Peak), Venuvana (Bamboo Grove Monastery), and Sala trees, paying homage and expressing his sincerity. Then he traveled to South India, searching for profound theories. He went to Valabhi in West India, staying for a year, re-establishing a spiritual altar, and receiving the Ming mantras again. He attempted to argue: 'The so-called Ming mantra, in Sanskrit, is Vidyadhara-pitaka, Vidyadhara translates as Ming mantra, dhara is holding, pitaka is a collection, it should be called the Vidyadhara-pitaka.' However, it is said that this mantra collection, the Sanskrit version has 100,000 verses, which can be translated into 300 volumes in the Tang Dynasty. Now, when seeking it, most are missing, and few are complete. After the Great Sage (Buddha) passed away, Arya Nagarjuna, that is, Nagarjuna Bodhisattva, was particularly proficient in this essence. At that time, his disciple, named Nanda, was intelligent and knowledgeable, focusing on this scripture. He lived in West India for twelve years, concentrating on chanting mantras, and then he had a response. Every time he ate, food fell from the sky. He also chanted mantras to pray for a wish-fulfilling bottle, and soon he got it. So he got the scriptures from the bottle, very happy, and left without sealing the bottle with a mantra. Therefore, Dharma Master Nanda was worried that the mantra would be lost, so he collected about 12,000 verses, becoming his own school of thought. Within each verse, the words of the mantra are separated and combined, although the words are the same, the meaning and usage are different. Since
非口相傳授而實解悟無因。后陳那論師見其製作功殊人智思極情端。撫經嘆曰。向使此賢致意因明者。我復何顏之有乎。是知智士識己之度量。愚者闇他之淺深矣斯之咒藏東夏未流。所以道琳意存斯妙。故咒藏云。昇天乘龍役使百神。利生之道唯咒是親。凈于那爛陀。亦屢入壇場希心此要。而為功不併就。遂泯斯懷為廣異聽。粗題綱目云爾。道琳遂從西境轉向北天。觀化羯濕彌羅。便入烏長那國。詢訪定門搜求般若。次往迦畢試國禮烏率膩沙(佛頂骨也)自爾之後不委何托。凈回至南海羯荼國。有北方胡至云。有兩僧胡國逢見。說其狀跡應是其人。與智弘相隨擬歸故國。聞為途賊斯擁還乃覆向北天。年應五十餘矣。
曇光律師者荊州江陵人也。既其出俗遠適京師。即誠律師之室灑善談論有文情。學兼內外戒行清謹。南遊溟㴾望禮。西天承已至訶利雞羅國在東天之東。年在盛壯不委何之中訪寂無訊息。應是擯落江山耳。
又見訶利雞羅國僧。說有一唐僧。年餘五十。得王敬重秉權一寺。多赍經像好行楚撻。即於此國遇疾而瘞他鄉矣。
慧命師者荊州江陵人也。戒行疏通有懷節操。學兼內外逸志雲表。仰祥河而牒想。念竹苑以翹心。泛舶而行至占波遭風。而屢遘艱苦。適馬援之銅柱。息上景而歸唐。
【現代漢語翻譯】 現代漢語譯本： 非口頭相傳，實難解悟其中真意。後來陳那論師（Dignāga，古印度佛教邏輯學家）見到道琳法師的製作，認為其功力遠超常人智慧所能及，思慮極其周全。他撫摸著經書感嘆道：『如果這位賢者致力於因明學（佛教邏輯學），我還有什麼顏面立足呢？』由此可知，智者能認識自己的能力，愚者卻不瞭解他人的深淺。這部咒藏（陀羅尼經典）在東夏（中國）尚未流傳，所以道琳法師心中存有此等妙法。故咒藏中說：『昇天可乘龍，役使百神，利益眾生的方法唯有咒語最為親近。』道琳法師在那爛陀寺（Nālandā，古印度佛教寺院及學術中心）也多次進入壇場，希望掌握此等要訣，但未能完全成功，於是暫時放下這個想法，以便廣泛聽取各種見解。以上只是粗略地列出綱目而已。道琳法師於是從西境轉向北天竺（Uttarapatha，古印度北部地區），在羯濕彌羅（Kaśmīra，克什米爾地區）觀摩教化，然後進入烏長那國（Uḍḍiyāna，今巴基斯坦斯瓦特河谷地區），尋訪禪定之門，搜求般若智慧。之後前往迦畢試國（Kāpiśī，古國名），禮拜烏率膩沙（Uṣṇīṣa，佛頂骨）。自那以後，便不知他的去向了。凈法師回到南海的羯荼國（Kaṭāha，古代東南亞地區），有來自北方的胡人說，有兩個僧人在胡國相遇，描述的形貌特徵應該是道琳法師。他們與智弘法師一起打算返回故國，聽說途中遭遇盜賊，被劫持返回，於是又轉向北天竺。當時道琳法師的年齡應該有五十多歲了。 曇光律師是荊州江陵人。他出家后，遠赴京師，住在誠律師的住所，擅長談論，富有文采。他內外學兼修，戒行清凈嚴謹。後來南遊大海，希望前往西天（印度）朝拜，到達了訶利雞羅國（Harikelā，古代孟加拉地區），位於東天竺的東部。當時正值壯年，不知他的最終去向，打聽訊息也毫無音訊，大概是隱居在山水之間了吧。 又見到訶利雞羅國的僧人，說有一位唐朝僧人，年過五十，得到國王的敬重，掌管一座寺廟，經常攜帶經書佛像，喜歡鞭打他人。後來在這個國家生病，埋葬在了異鄉。 慧命法師是荊州江陵人。他戒行疏朗通達，懷有節操。他內外學兼修，志向高遠。他仰望祥河（銀河）而神遊，思念竹林精舍而心馳神往。他乘船遠行，到達占波（Campā，古代東南亞地區），多次遭遇風浪，歷經艱辛。他到達馬援的銅柱（東漢馬援所立的銅柱），稍作休息后便返回唐朝。
【English Translation】 English version: Without oral transmission, true understanding is difficult to attain. Later, the Master Dignāga (Dignāga, an ancient Indian Buddhist logician) saw Daolin's work and considered its merit far beyond ordinary human intelligence, with extremely thorough consideration. He stroked the scripture and sighed, 'If this virtuous one were to devote himself to Hetu-vidyā (Buddhist logic), what face would I have to stand?' From this, it can be known that the wise recognize their own abilities, while the foolish do not understand the depths of others. This Dhāraṇī Piṭaka (collection of Dhāraṇī scriptures) had not yet spread in the Eastern Xia (China), so Dharma Master Daolin held such wonderful methods in his heart. Therefore, the Dhāraṇī Piṭaka says, 'Ascending to heaven, one can ride dragons and command hundreds of deities; the way to benefit sentient beings is closest through mantras.' Dharma Master Daolin also entered the mandala (sacred enclosure) many times at Nālandā (Nālandā, an ancient Indian Buddhist monastery and academic center), hoping to master these essentials, but he did not fully succeed. Therefore, he temporarily put aside this idea in order to widely listen to various opinions. The above is just a rough outline. Dharma Master Daolin then turned from the Western Regions to Northern India (Uttarapatha, ancient northern Indian region), observed and taught in Kaśmīra (Kaśmīra, Kashmir region), and then entered the country of Uḍḍiyāna (Uḍḍiyāna, present-day Swat Valley in Pakistan), seeking the gate of meditation and searching for Prajñā wisdom. After that, he went to the country of Kāpiśī (Kāpiśī, ancient kingdom), and paid homage to Uṣṇīṣa (Uṣṇīṣa, Buddha's cranial bone). Since then, his whereabouts have been unknown. Dharma Master Jing returned to the country of Kaṭāha (Kaṭāha, ancient Southeast Asian region) in the South Sea. A northerner said that two monks met in the Hu country, and the described features should be Dharma Master Daolin. They planned to return to their homeland with Dharma Master Zhihong, but they heard that they were attacked by bandits on the way and were taken back. So they turned to Northern India again. At that time, Dharma Master Daolin should have been over fifty years old. The Vinaya Master Tangguang was a native of Jiangling in Jingzhou. After he left the secular world, he went to the capital and lived in the residence of Vinaya Master Cheng. He was good at discussing and had literary talent. He cultivated both internal and external studies, and his precepts were pure and strict. Later, he traveled south to the sea, hoping to go to the Western Heaven (India) to pay homage, and arrived at the country of Harikelā (Harikelā, ancient Bengal region), located in the east of Eastern India. At that time, he was in his prime, and his final whereabouts are unknown. There was no news when inquiring about him, and he probably lived in seclusion among the mountains and rivers. Also saw a monk from the country of Harikelā, who said that there was a Tang monk, over fifty years old, who was respected by the king and in charge of a temple. He often carried scriptures and Buddha statues and liked to whip others. Later, he fell ill in this country and was buried in a foreign land. Dharma Master Huiming was a native of Jiangling in Jingzhou. He was open-minded in his precepts and had integrity. He cultivated both internal and external studies, and his aspirations were lofty. He looked up at the Milky Way and traveled in spirit, and he yearned for the Bamboo Grove Monastery. He traveled by boat and arrived at Campā (Campā, ancient Southeast Asian region), encountering wind and waves many times and experiencing hardships. He arrived at Ma Yuan's bronze pillar (bronze pillar erected by Ma Yuan of the Eastern Han Dynasty), rested for a while, and then returned to the Tang Dynasty.
玄逵律師者。潤州江寧人也。俗姓胡。令族高宗。兼文兼史。尚仁貴義。敬法敬僧。枝葉蟬聯。嘉聲靡墜。律師則童子出家長而欽德。及其進具卓爾不群。遍閑律部偏務禪寂。戒行嚴峻誠罕其流。聽諸大經頗究玄義。博玩文什草隸尤精。空有三衣袒。髆為飾。不披覆膊衣角搭肩。入寺徒跣行途著屢。縱使時人見笑高節曾不間然。不臥長坐。詎脅安眠之席。杜多乞食。寧過酒肆之門。善人皆愛草鞋巧知。皮亦無過鑒者。足不履地能閑露腳。是儀嗟乎。此子闇與理諧。激揚清波。恥汩泥而從俗。獨醒在旦。豈共醉而居昏。繞于丹陽一而遂即同契。南上昆季留連愴矣。三荊之析友于攀絕。傷哉八翼之離。以為傳法在懷無抑高節。行至廣州遂染風疾。以斯嬰帶弗遂遠懷。于足悵恨而歸返錫吳楚。年二十五六。后僧哲師至西國云。其人已亡有疚於懷。嗟乎不幸。勝途多難驗非虛矣。實冀還以法資空有郁藍之望。復欲旋歸遺鍔。徒懷隴樹之心。乃嘆曰。淑人斯去。誰當繼來。不幸短命。嗚呼哀哉。九仞希岳。一簣便摧。秀而不實。嗚呼哀哉。解乎易得。行也難求。嗟爾幼年。業德俱修。傳燈念往。嬰痼情收。慨乎壯志。哀哉去留庶傳爾之令節。秉輝曜于長秋。於時逵師言離廣府還望柱林。去留愴然自述贈懷云爾 五言。
標心之梵宇。運想入仙洲。嬰痼乖同好。沈情阻若抽。葉落乍難聚。情離不可收。何日乘杯至。詳觀演法流。
凈以咸亨元年在西京尋聽。於時與並部處一法師。萊州弘袆論師。更有二三諸德。同契鷲峰標心覺樹。然而一公屬母親之年老。遂懷戀于並川。袆師遇玄瞻于江寧。乃敦情于安養。玄逵既到廣府復阻先心。唯與晉州小僧善行同去。神州故友索爾分飛。印度新知冥焉未會。此時躑躅難以為懷。戲擬四愁聊題兩絕而已 五言。
我行之數萬。愁緒百重思。那教六尺影。獨步五天陲 五言(重自解憂曰)。
上將可凌師。疋士志難移。如論惜短命。何得滿長祇。
於時咸亨三年坐夏楊府。初秋忽遇龔州使君馮孝詮。隨至廣府。與波斯舶主期會南行。復蒙使君命往崗州。重為檀主及弟孝誕使君孝軫使君郡君寧氏郡君彭氏等。合門眷屬。咸見資贈。爭抽上賄各舍奇餐。庶無乏于海途。恐有勞于險地。篤如親之惠。順給孤之心。共作歸依同緣勝境。所以得成禮謁者。蓋馮家之力也。又嶺南法俗。共鯁去留之心。北土英儒。俱懷生別之恨。至十一月。遂乃面翼軫背番禺。指鹿園而遐想。望雞峰而太息。於時廣莫初飆。向朱方而百丈雙掛。離箕創節。棄玄朔而五兩單飛。長截洪溟。似山之濤橫海
【現代漢語翻譯】 現代漢語譯本： 將心寄託于莊嚴的佛寺，想像自己進入神仙居住的仙洲。因長久以來的疾病而違背了共同的愛好，深沉的情感被阻礙，如同被抽離一般。如同飄落的樹葉，一時難以聚集，如同離別的情感，無法挽回。不知何時能夠乘著木杯到達，詳細地觀看佛法演化的河流。
凈在咸亨元年（公元670年）在西京尋訪佛法。當時與并州的一位法師、萊州的弘袆論師，還有其他兩三位有德之士，一同立下誓願，要像靈鷲峰（Grdhrakuta，又譯作鷲頭山，釋迦牟尼佛說法之地）一樣堅定，像菩提樹（Bodhi tree，釋迦牟尼佛悟道之樹）一樣覺悟。然而，一位同伴因為母親年老，於是懷念并州家鄉。弘袆法師在江寧遇到了玄瞻，於是傾心於安養（Sukhavati，阿彌陀佛的凈土）。玄逵到達廣州后又改變了最初的願望。只有晉州的小僧人善行與我一同前往。神州的故友各奔東西，印度的新的朋友渺茫難遇。此時徘徊不前，心中難以釋懷。於是模仿《四愁詩》，姑且寫下兩首絕句。
我行走了數萬里路，憂愁思緒有千百重。怎能讓我這六尺之軀，獨自走遍印度五天（Panca-Mahadisa，古印度中部地區的五個主要區域）？
（重複上面的話，自我排解憂愁）
即使是上將，也可以用軍隊來壓制，但讀書人的志向難以改變。如果說珍惜短暫的生命，又怎麼能滿足長久的願望？
咸亨三年（公元672年）在楊府坐夏安居。初秋時節，忽然遇到了龔州使君馮孝詮，於是跟隨他到了廣州。與波斯商船的船主約定一同南行。又蒙受使君的命令前往崗州。再次為檀越（Danapati，施主）馮孝誕使君、馮孝軫使君、郡君寧氏、郡君彭氏等，全家眷屬所供養。他們爭相拿出最好的禮物，各自拿出珍奇的食物，希望我不會在海上旅途中缺乏物資，擔心我在險惡的地方勞累。他們給予的恩惠如同親人一般深厚，順應我如同給孤獨長者（Anathapindika，釋迦牟尼佛時代的一位富商，以樂善好施而聞名）的心願。共同皈依佛法，一同結下殊勝的因緣。所以我能夠完成禮佛的願望，實在是馮家的力量啊。而且嶺南的僧人和俗人，都對我的離去感到惋惜，北方的英俊之士，都懷著與我生離的遺憾。到了十一月，於是面向翼軫星宿，背靠番禺（Panyu，廣州的古稱），遙想鹿野苑（Mrigadava，釋迦牟尼佛初轉法輪之地），對著雞籠山（Jilong Mountain）而嘆息。此時廣闊的沙漠颳起初冬的寒風，向著朱方（Zhufang，鎮江的古稱）的方向，百丈高的船帆高高懸掛。離開箕星宿開始的節氣，拋棄玄朔（Xuanshuo，指北方）的寒冷，五艘船隻獨自飛馳。橫渡寬廣的海洋，如同山一般的波濤橫亙海面。
【English Translation】 English version: To place one's heart in the solemn Buddhist temple, to imagine entering the immortal's isle. Protracted illness has marred shared interests, deep emotions are hindered as if being pulled away. Like fallen leaves, difficult to gather for a moment, like separated emotions, impossible to recover. When will I arrive riding on a cup, to observe in detail the flowing stream of Dharma's (Dharma, Buddhist teachings) evolution?
Jing sought and listened to the Dharma in Xijing (Western Capital, likely Chang'an) in the first year of Xianheng (670 AD). At that time, together with a Dharma master from Bingzhou, the scholar Hongyi from Laizhou, and two or three other virtuous individuals, we made a vow to emulate the steadfastness of Vulture Peak (Grdhrakuta, also known as Vulture Peak Mountain, where Shakyamuni Buddha preached) and the enlightenment of the Bodhi tree (Bodhi tree, the tree under which Shakyamuni Buddha attained enlightenment). However, one companion, due to his mother's old age, longed for his hometown in Bingchuan. Dharma master Hongyi met Xuanzhan in Jiangning, and thus devoted himself to Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha). Xuan Kui, after arriving in Guangzhou, changed his initial aspiration. Only the junior monk Shanxing from Jinzhou accompanied me. Old friends from the Divine Land (Shenzhou, ancient name for China) scattered, and new acquaintances from India remained elusive. At this time, hesitating and unable to proceed, I found it difficult to bear. Thus, imitating the 'Four Sorrows,' I casually composed two quatrains.
I have traveled tens of thousands of miles, my worries and thoughts are a hundredfold. How can I allow this six-foot frame to walk alone on the fringes of the Five Indies (Panca-Mahadisa, the five major regions of central ancient India)?
(Repeating the above, to dispel my own sorrow)
Even a general can be overcome with an army, but a scholar's will is difficult to move. If one speaks of cherishing a short life, how can one fulfill a long-held wish?
In the third year of Xianheng (672 AD), I observed the summer retreat in Yang Prefecture. In early autumn, I suddenly met Feng Xiaoquan, the magistrate of Gong Prefecture, and thus followed him to Guangzhou. I made an appointment with the captain of a Persian merchant ship to travel south together. I was also favored by the magistrate's order to go to Gang Prefecture. I was once again supported by the patrons (Danapati, donors) Magistrate Feng Xiaodan, Magistrate Feng Xiaozhen, Lady Ning, Lady Peng, and their entire family. They vied to offer the best gifts, each offering rare foods, hoping that I would not lack supplies on the sea journey, and fearing that I would be burdened in dangerous places. The kindness they bestowed was as deep as that of relatives, fulfilling my wishes like Anathapindika (Anathapindika, a wealthy merchant in the time of Shakyamuni Buddha, known for his generosity). Together, we took refuge in the Dharma, together forming auspicious connections. Therefore, I was able to fulfill my wish to pay homage to the Buddha, truly due to the strength of the Feng family. Moreover, the monks and laypeople of Lingnan (Lingnan, the region south of the Five Ridges in China) all regretted my departure, and the talented scholars of the north all harbored the sorrow of parting from me. In November, facing the Wing (Yizhen) constellation and with Panyu (Panyu, ancient name for Guangzhou) behind me, I longed for Deer Park (Mrigadava, where Shakyamuni Buddha first turned the Wheel of Dharma), and sighed towards Chicken Cage Mountain (Jilong Mountain). At this time, the first gusts of winter wind blew across the vast desert, towards Zhufang (Zhufang, ancient name for Zhenjiang), the hundred-foot sails hung high. Leaving the season that began with the Ki (Ji) constellation, abandoning the cold of Xuanshuo (Xuanshuo, referring to the north), five ships flew alone. Crossing the vast ocean, the mountain-like waves stretched across the sea.
。斜通巨壑。如雲之浪滔天。未隔兩旬果之佛逝。經停六月漸學聲明。王贈支援送往末羅瑜國(今改為室利佛逝也)復停兩月轉向羯荼。至十二月舉帆還乘王舶漸向東天矣。從羯荼北行十日餘至裸人國向東望岸可一二里許。但見𦳃子樹檳榔林森然可愛。彼見舶至爭乘小艇有盈百數。皆將𦳃子芭蕉及虅竹器來求市易。其所愛者但唯鐵焉大如兩指。得𦳃子或五或十。丈夫悉皆露體。婦女以片葉遮形。商人戲授其衣。即便搖手不用。傳聞斯國當蜀川西南界矣。此國既不出鐵亦寡金銀。但食𦳃子薯根無多稻穀。是以盧呵最為珍貴(此國名鐵為盧呵)其人容色不黑量等中形。巧織團藤箱。余處莫能及。若不共交易便放毒箭。一中之者無復再生。從茲更半月許望西北行。遂達耽摩立底國。即東印度之南界也。去莫訶菩提及那爛陀可六十餘驛。於此創與大乘燈師相見。留住一載。學梵語習聲聞論。遂與燈師同行取正西路。商人數百詣中天矣。去莫訶菩提有十日在。過大山澤路險難通。要藉多人必無孤進。於時凈染時患身體疲羸。求趁商旅因不能建。雖可勵己求進五里終須百息。其時有那爛陀寺二十許僧。並燈上人並皆前去。唯余單己孤步險隘。日晚晡時山賊便至。援弓大喚來見相陵。先撮上衣次抽下服。空有絳帶亦並奪將。當是時也
。實謂長辭人代。無諧禮謁之心。體散鋒端。不遂本求之望。又彼國相傳。若得白色之人殺充天祭。既思此說更軫於懷。乃入泥坑遍涂形體。以葉遮蔽扶杖徐行。日云暮矣營處尚遠。至夜兩更方及徒侶。聞燈上人村外長叫。既其相見令授一衣。池內洗身方入村矣。從此行數日。先到那爛陀敬根本塔。次上耆阇崛見㲲衣處。后往大覺寺禮真容像。山東道俗所贈紽絹。持作如來等量袈裟。親奉披服。濮州玄律師附羅蓋數萬為持奉上曹州安道禪師寄拜禮菩提像亦為禮訖。於時五體布地一想虔誠。先為東夏四恩。普及法界含識。愿龍華初會遇慈氏尊。並契真宗獲無生智。次乃遍禮聖蹟過方丈。而屆拘尸。所在欽誠。入鹿園而跨雞嶺。住那爛陀寺十載求經。方始旋踵言歸還耽摩立底。未至之間遭大劫賊。僅免剚刃之禍。得存朝夕之命。於此升舶過羯荼國。所將梵本三藏五十萬余頌。唐譯可成千卷。㩲居佛逝矣。
善行師者。晉州人也。少辭桑梓訪道東山。長習律儀寄情明咒。溫恭儉素利物是心。則凈之門人也。隨至室利佛逝有懷中土。既染痼疾返棹而歸。年四十許。
靈運師者。襄陽人也。梵名般若提婆。志懷耿介情存出俗。追尋聖蹟與僧哲同遊戲南溟達西國。極閑梵語利物存懷。所在至處君王禮敬。遂于那爛陀畫
【現代漢語翻譯】 現代漢語譯本：這確實意味著與人世的長期告別，沒有拜謁禮敬的心情。身體散落在鋒利的刀刃之下，無法實現原本的願望。而且那個國家相傳，如果能得到白色的人來殺掉以充當天祭，想到這種說法更加憂慮。於是進入泥坑，遍身塗滿泥土，用樹葉遮蔽身體，拄著枴杖慢慢行走。太陽快要落山了，住宿的地方還很遠。到了深夜兩更時分才趕上同伴。聽到燈上人在村外大聲呼喊。等到他們相見，燈上人讓給他一件衣服。在池塘里洗凈身體才進入村莊。從此走了幾天，先到達那爛陀（Nālandā，古印度佛教寺院）敬拜根本塔。然後登上耆阇崛山（Gṛdhrakūṭa，又名靈鷲山），瞻仰㲲衣處。之後前往大覺寺（Mahabodhi Temple）禮拜真容像。山東的道士和俗人所贈送的紽絹，用來製作與如來等身的袈裟，親自奉上並披在佛像上。濮州的玄律師附帶羅蓋等數萬物品，委託進獻。曹州安道禪師寄來拜禮菩提像的物品，也代為禮拜完畢。當時五體投地，一心虔誠。首先為東夏（指中國）的四重恩情，普及到法界一切有情眾生，愿在龍華初會時遇到慈氏尊（Maitreya，即彌勒菩薩），並契合真宗，獲得無生智慧。然後遍禮聖蹟，經過方丈室，到達拘尸那迦（Kuśinagara，佛陀涅槃之地）。所到之處都虔誠恭敬。進入鹿野苑（Sārnāth，佛陀初轉法輪之地），跨越雞嶺。在那爛陀寺住了十年求取佛經，才開始動身返回，還耽摩立底（Tāmralipti，古代港口）。在還沒到達的時候，遭遇大劫賊，勉強免於被殺的災禍，得以保全性命。於是在這裡登上船隻，經過羯荼國（Kaṭāha，古代東南亞國家）。所攜帶的梵文字三藏有五十多萬頌，翻譯成唐文可以成為千卷。暫時居住在佛逝（Śrīvijaya，古代東南亞佛教王國）。 善行師，是晉州人。年少時離開家鄉，到東山訪道。長大後學習律儀，寄情于明咒。溫和恭敬，節儉樸素，利益眾生是他的心願。他是則凈的門人。跟隨他到達室利佛逝（Śrīvijaya），懷念中土。因為染上頑固的疾病，於是返回。當時大約四十歲。 靈運師，是襄陽人。梵文名字是般若提婆（Prajñādeva）。志向高潔，心懷出世之情。追尋聖蹟，與僧哲一同遊歷南海，到達西國。精通梵語，利益眾生是他的心願。所到之處，君王都禮敬他。於是在那爛陀（Nālandā）畫...
【English Translation】 English version: Truly, this signifies a long farewell to the human world, devoid of any intention of ceremonial visits. The body is scattered upon sharp blades, unable to fulfill its original aspirations. Moreover, it is said in that country that if a white person is obtained and sacrificed as a celestial offering, the thought of this saying causes even greater distress. Therefore, he entered a mud pit, covering his body entirely with mud, using leaves to conceal himself, and walking slowly with a staff. The sun was setting, and the lodging was still far away. It was two watches into the night before he caught up with his companions. He heard the lamp-bearer calling loudly outside the village. Upon meeting, the lamp-bearer gave him a piece of clothing. He washed himself in the pond before entering the village. From there, he traveled for several days, first arriving at Nālandā (ancient Buddhist monastery in India) to venerate the fundamental stupa. Then, he ascended Gṛdhrakūṭa (Vulture Peak Mountain) to view the place of the woolen robe. Afterward, he went to Mahabodhi Temple to pay homage to the true likeness. The embroidered silk presented by the Daoists and laypeople of Shandong was used to make a kāṣāya (袈裟, monastic robe) of equal size to the Tathāgata (如來, 'Thus-gone One', an epithet of the Buddha), which he personally offered and draped on the Buddha image. The lawyer Xuan of Puzhou attached tens of thousands of items, including a canopy, to be offered. The Chan master An Dao of Caozhou sent items to worship the Bodhi image, which were also offered on his behalf. At that time, he prostrated himself with his five limbs touching the ground, with a single-minded devotion. First, he prayed for the fourfold kindness of Dongxia (東夏, ancient name for China), extending to all sentient beings in the Dharma realm, wishing to meet Maitreya (慈氏尊, the future Buddha) at the first assembly of the Dragon Flower Tree, and to be in accord with the true doctrine and attain the wisdom of non-origination. Then, he paid homage to all the sacred sites, passed through the abbot's chamber, and arrived at Kuśinagara (拘尸那迦, the place of the Buddha's Parinirvana). Everywhere he went, he was reverent and sincere. He entered Sārnāth (鹿野苑, the Deer Park where the Buddha gave his first sermon) and crossed Chicken Ridge. He stayed at Nālandā Monastery for ten years seeking scriptures before finally turning back to return to Tāmralipti (耽摩立底, an ancient port). Before he arrived, he encountered a great robbery, barely escaping the disaster of being killed, and managing to preserve his life. There, he boarded a ship and passed through the country of Kaṭāha (羯荼國, an ancient Southeast Asian country). The Sanskrit Tripiṭaka (三藏, the three baskets of Buddhist scriptures) he carried consisted of more than 500,000 verses, which could be translated into thousands of scrolls in Tang Chinese. He temporarily resided in Śrīvijaya (佛逝, an ancient Southeast Asian Buddhist kingdom). The master Shanxing was a native of Jinzhou. In his youth, he left his hometown to seek the Dao in Dongshan. As he grew older, he studied the Vinaya (律儀, monastic discipline) and devoted himself to the bright mantras. He was gentle, respectful, frugal, and simple, with a heart set on benefiting others. He was a disciple of Zejing. He followed him to Śrīvijaya, longing for his homeland. Having contracted a chronic illness, he returned. He was about forty years old. The master Lingyun was a native of Xiangyang. His Sanskrit name was Prajñādeva (般若提婆). He had lofty aspirations and a mind set on transcending the mundane. Seeking the sacred sites, he traveled with the monk Zhezhe to the Southern Sea and reached the Western Country. He was proficient in Sanskrit, and his heart was set on benefiting others. Everywhere he went, kings paid him homage. Thus, at Nālandā, he painted...
慈氏真容菩提樹像。一同尺量妙簡工人。赍以歸唐廣興佛事。翻譯聖教實有堪能矣。
僧哲禪師者。澧州人也。幼敦高節早托玄門。而解悟之機。實有灌瓶之妙。談論之銳。固當重席之美。沉深律苑控總禪畦。中百兩門久提綱目。莊劉二籍亟盡樞關。思慕聖蹤泛舶西域。既至西土適化隨緣。巡禮略周歸東印度到三摩呾吒國。國王名曷羅社跋乇。其王既深敬三寶為大鄔波索迦。深誠徹信光絕前後。每於日日造拓模泥像十萬軀。讀大般若十萬頌。用鮮華十萬尋親自供養所呈薦設積與人齊。整駕將行觀音先發。幡旗鼓樂漲日彌空。佛像僧徒並居前引。王乃后從。于王城內僧尼有四千許人。皆受王供養。每於晨朝令使入寺合掌房前急行疾問。大王奉問法師等宿夜得安和不。僧答曰。愿大王無病長壽國祚安寧。使返報已方論國事。五天所有聰明大德廣慧才人博學十八部輕通解五明大論者。並集茲國矣。良以其王仁聲普洎駿骨遐收之所致也。其僧哲住此王寺。尤蒙別禮。存情梵本頗有日新矣。來時不與相見。承聞尚在年可四十許。僧哲弟子玄游者。高麗國人也。隨師于師子國出家。因住彼矣。
右五十人。
智弘律師者。洛陽人也。即聘西域大使王玄策之侄也。年才弱歲早狎沖虛。志蔑輕肥情懷棲遁。遂往少林
【現代漢語翻譯】 現代漢語譯本： 慈氏真容菩提樹像（彌勒菩薩的真實容貌和菩提樹的畫像）。一同用尺量好尺寸，挑選精巧的工匠，攜帶回唐朝以廣興佛事。翻譯佛教經典，確實有能力勝任。
僧哲禪師，是澧州人。從小就注重高尚的節操，早早就皈依佛門。對於佛法的理解和領悟，確實有如醍醐灌頂般的精妙。談論佛法的犀利，確實值得在重要的場合宣講。深入研究律宗，總領禪宗的門徑。對於中百兩門（可能是某種佛教典籍或修行法門），長期提綱挈領。對於莊子和劉勰的著作，也深入研究，掌握了其中的關鍵。思慕佛陀的足跡，乘船前往西域。到達西域后，隨順因緣，四處遊歷。巡禮完畢后，返回東印度，到達三摩呾吒國（Samata）。國王名叫曷羅社跋乇（Harshavardhana）。這位國王非常尊敬三寶，是一位偉大的鄔波索迦（Upasaka，在家居士）。他的虔誠和信仰，前無古人，後無來者。每天都製造十萬尊泥像，誦讀十萬頌《大般若經》，用十萬尋鮮花親自供養，所陳設的供品堆積得與人一樣高。準備出行時，觀音菩薩像先出發，幡旗飄揚，鼓樂喧天，遮蔽了天空。佛像和僧侶走在前面引導，國王隨後跟隨。在王城內，僧尼大約有四千人，都接受國王的供養。每天早晨，國王派遣使者進入寺廟，在僧房前合掌，快步詢問：『大王問候法師們，昨夜是否安好？』僧人回答說：『愿大王無病長壽，國家安寧。』使者回報后，國王才開始處理國家事務。五天竺（印度）所有聰明有德、智慧廣博、才華橫溢、博學多才的人，精通十八部經律論，通曉五明（聲明、工巧明、醫方明、因明、內明）大論的人，都聚集在這個國家。這實在是由於國王的仁義之名遠播，吸引了眾多賢才的緣故。僧哲禪師住在這座王寺中，尤其受到特別的禮遇。他儲存的梵文佛經，頗有日益增多的趨勢。來的時候沒有與他相見，聽說他還健在，年齡大約四十多歲。僧哲的弟子玄游，是高麗國人，跟隨僧哲在師子國（斯里蘭卡）出家，因此住在那裡。
右邊這五十人。
智弘律師，是洛陽人，是出使西域的大使王玄策的侄子。年紀輕輕就崇尚虛靜，志向淡泊名利，情懷隱逸。於是前往少林寺。
【English Translation】 English version: A true likeness of Maitreya (慈氏, Maitreya) and a Bodhi tree image. Together, they measured the dimensions with a ruler and selected skilled craftsmen to bring them back to the Tang Dynasty to promote Buddhist affairs. They were truly capable of translating the sacred teachings.
Chan Master Sengzhe (僧哲), was a native of Lizhou (澧州). From a young age, he emphasized noble integrity and early devoted himself to the Xuanmen (玄門, profound gate, referring to Buddhism). His understanding and enlightenment were truly like the wonderfulness of pouring nectar. His sharpness in discussing the Dharma was worthy of being in important gatherings. He deeply studied the Vinaya school and oversaw the paths of Chan. He had long grasped the key points of the Zhongbailiangmen (中百兩門, possibly a Buddhist scripture or practice). He also deeply studied the works of Zhuangzi (莊子) and Liu Xie (劉勰), grasping their essential points. Longing for the traces of the Buddha, he sailed to the Western Regions. Upon arriving in the Western Lands, he adapted to circumstances and traveled around. After completing his pilgrimage, he returned to East India and arrived at the Samata (三摩呾吒) kingdom. The king was named Harshavardhana (曷羅社跋乇). This king deeply revered the Three Jewels and was a great Upasaka (鄔波索迦, lay practitioner). His sincerity and faith were unprecedented. Every day, he created 100,000 mud statues, recited 100,000 verses of the Great Prajna Sutra, and personally offered 100,000 xun (尋, a unit of length) of fresh flowers. The offerings he presented were piled up as high as a person. When preparing to travel, the image of Avalokiteshvara (觀音, Guanyin) would depart first, with banners flying and drums and music filling the sky. The Buddha images and monks led the way, followed by the king. Within the royal city, there were about 4,000 monks and nuns, all supported by the king. Every morning, the king would send messengers into the temple, clasping their hands in front of the monks' rooms, and quickly ask: 'The Great King inquires whether the Dharma masters have had a peaceful night.' The monks would reply: 'May the Great King be free from illness, have a long life, and may the kingdom be peaceful.' After the messengers reported back, the king would then discuss state affairs. All the intelligent, virtuous, wise, talented, and learned people from the Five Indies (India), those who were proficient in the Eighteen Schools and understood the Five Vidyas (五明, five sciences: Shabda-vidya, Shilpa-vidya, Chikitsa-vidya, Hetu-vidya, Adhyatma-vidya), had gathered in this kingdom. This was truly due to the king's widespread reputation for benevolence, which attracted many talented individuals. Chan Master Sengzhe lived in this royal temple and received special treatment. The Sanskrit texts he preserved were increasing day by day. I did not meet him when I came, but I heard that he was still alive and about forty years old. Sengzhe's disciple, Xuanyou (玄游), was a native of Goryeo (高麗, Korea). He followed Sengzhe to the Lion Kingdom (師子國, Sri Lanka) and became a monk, and therefore lived there.
The fifty people on the right.
Vinaya Master Zhihong (智弘), was a native of Luoyang (洛陽), and was the nephew of Wang Xuance (王玄策), the ambassador to the Western Regions. From a young age, he admired tranquility and emptiness, and his ambition was to despise luxury and embrace seclusion. Therefore, he went to the Shaolin Temple (少林).
山餐和服餌。樂誦經典頗工文筆。既而悟朝市之諠嘩。尚法門之澄寂。遂背八水而去三吳。舍素禔而擐緇服。事瑳禪師為師稟承思慧而未經多載即彷彿玄關。復往蘄州忍禪師處重修定㶑。而芳根雖植崇條未聳。遂濟湘川跨衡嶺。入桂林而托想。遁幽泉以息心。頗經年載。仗寂禪師為依止。睹山水之秀麗。玩林薄之清虛。揮翰寫衷掣幽泉山。賦申遠遊之懷。既覽三吳之法匠。頗盡芳筵。歷九江之勝友。幾閑妙理。然而宿植善根匪由人獎。出日中府欲觀禮西天。幸遇無行禪師與之同契。至合浦升舶長泛滄溟。風便不通漂居上景。覆向交州住經一夏。既至冬末復往海濱神灣。隨舶南遊到室利佛逝國。自余經歷具在行禪師傳內。到大覺寺住經二載。瞻仰尊容傾誠勵想。諷誦梵本月故日新。閑聲論能梵書。學律儀習對法。既解俱舍復善因明。于那爛陀寺則披覽大乘。在信者道場。乃專功小教。復就名德重洗律儀。懇懇勤勤無忘寸影。習德光律師所制律經。隨聽隨譯實有功夫。善護浮囊無虧片檢。常坐不臥知足清廉。奉上謙下久而彌敬。至於王城鷲嶺仙苑鹿林祇樹天階庵園山穴。備申翹想東契幽心。每掇衣缽之餘。常懷供益之念。于那爛陀寺則上餐普設在王舍城中乃器供常住。在中印度近有八年。後向北天羯濕彌羅。擬之鄉國矣。
聞與琳公為伴。不知今在何所。然而翻譯之功其人已就矣。
無行禪師者。荊州江陵人也。梵名般若提婆(唐云慧天)葉性虛融稟質溫雅。意存仁德志重煙霞。而竹馬之年。投足石渠之署。暨乎弱冠。有懷金馬之門。頗已漁獵百氏流睇三經。州望推奇鄉曲排俊。於時則絢彩霞開。鏡三江而挺秀。芳思泉涌。灌七澤而流津。然宿因感會今果現前。希慕法門有窺玄苑。幸遇五人之度。爰居等界道場。既而創染諦門初沾法侶。事大福田寺慧英法師為鄔波馱耶(唐云親教師和上者訛也)斯乃吉藏法師之上足。可謂蟬聯碩德。固乃世不乏賢。於是標心般若棲志禪居。屏棄人間往來山水。每因談玄講肆擊闡微言。雖年在後生而望逾先進。及乎受具同壇乃二十餘人。誦戒契心再辰便了。咸稱上首余莫能加。次隱幽巖誦法華妙典。不盈一月七軸言終。乃嘆曰。夫尋筌者意在得魚。求言者本希趣理。宜可訪名匠鏡心神啟定門斷煩惑。遂乃杖錫九江移步三越。游衡岳處金陵。逸想嵩華長吟少室。濯足八水舉袂三川。求善知識即其志也。或攜定門而北上。獵智者禪匠之精微。麾戒巘而東歸。究道宣律師之淳粹。聽新舊經論。討古今儀則。洋洋焉波瀾。萬頃嶷嶷也。崖岸千尋。與智弘為伴。東風泛舶一月到室利佛逝國。國王厚禮特異常倫
【現代漢語翻譯】 聽說他和琳公在一起。不知道現在在哪裡。然而翻譯的工作他已經完成了。
無行禪師，是荊州江陵人。梵文名字是般若提婆(唐朝話是慧天)。他天性虛靜融合，稟性溫和文雅。心中懷有仁德，志向看重山水雲霞。在童年時期，就進入了石渠閣學習。到了弱冠之年，又嚮往金馬門。已經廣泛涉獵諸子百家，瀏覽三經。州里稱讚他奇異，鄉里推舉他為俊傑。那時，文采像彩霞開放，在三江中挺拔秀麗；芳香的思緒像泉水涌出，灌溉七澤而流淌光華。然而宿世的因緣感應，今生的果報顯現，他仰慕佛法，有窺探玄妙佛理的心願。有幸遇到五位僧人的度化，居住在等界道場。不久就開始學習諦門，初次結交法侶。他以大福田寺的慧英法師為鄔波馱耶（Upadhyaya，唐朝話是親教師，和尚是訛傳）。這位慧英法師是吉藏法師的高足。可以說是碩德相連，世上不乏賢才。於是他立志于般若智慧，安住在禪定之中。屏棄人間往來，寄情山水。每當談論玄理，講授經義，都能闡發精微的道理。雖然年紀輕，但聲望超過了前輩。等到受具足戒時，同壇有二十多人。誦戒時心意相合，兩天就完成了。大家都稱他為第一，沒有人能超過他。之後隱居在幽靜的山巖，誦讀《法華經》這部妙典。不到一個月，七卷經文就誦完了。於是感嘆道：『尋找魚笱的人，目的是爲了得到魚；追求言語的人，根本是希望領悟真理。應該去拜訪名師，明鏡自心，開啟禪定之門，斷除煩惱疑惑。』於是拄著錫杖前往九江，移步到三越，遊覽衡山，居住在金陵，放縱思緒于嵩山，長嘯于少室山。在八條河流中洗腳，在三川舉起衣袖，尋求善知識是他的志向。或者攜帶禪定之門而北上，探求智者禪師的精微之處。揮別戒律的山峰而東歸，研究道宣律師的純粹之處。聽聞新舊經論，探討古今儀軌，浩瀚如萬頃波濤，高聳如千尋懸崖。他和智弘為伴，乘船順著東風，一個月到達室利佛逝國（Śrīvijaya）。國王給予他非常優厚的禮遇。
【English Translation】 I heard he was with Lin Gong. I don't know where he is now. However, he has already completed the work of translation.
Zen Master Wuxing was a native of Jiangling in Jingzhou. His Sanskrit name was Prajñādeva (慧天 Huìtiān in Tang Chinese). He was naturally serene and harmonious, with a gentle and refined disposition. He cherished benevolence in his heart and valued the beauty of mountains and clouds. In his childhood, he entered the Shiqu Pavilion to study. When he reached adulthood, he aspired to the Golden Horse Gate. He had already extensively studied the various schools of thought and perused the Three Classics. The state praised him as extraordinary, and the village recommended him as a talent. At that time, his literary talent blossomed like colorful clouds, standing out in the Three Rivers; his fragrant thoughts gushed like a spring, irrigating the Seven Lakes and flowing with brilliance. However, the karmic conditions of past lives resonated, and the fruits of this life manifested. He admired the Dharma and had a desire to explore the profound mysteries of Buddhism. Fortunately, he encountered the deliverance of five monks and resided in the Daochang of Dengjie. Soon after, he began to study the Satya Door and made his first Dharma companions. He took Dharma Master Huiying of Dafutian Temple as his Upadhyaya (親教師 qīn jiàoshī in Tang Chinese, 'close teacher,' the term 'monk' is a misinterpretation). This Dharma Master Huiying was a senior disciple of Dharma Master Jizang. It can be said that outstanding virtues were linked together, and the world was never short of talented people. Therefore, he set his mind on Prajñā wisdom and settled in meditation. He abandoned human interactions and devoted himself to mountains and rivers. Whenever he discussed profound principles and lectured on scriptures, he could elucidate subtle meanings. Although he was young, his reputation surpassed his seniors. When he received the full precepts, there were more than twenty people in the same ordination platform. During the recitation of the precepts, their minds were in harmony, and they completed it in two days. Everyone praised him as the first, and no one could surpass him. Afterwards, he lived in seclusion in a quiet mountain rock, reciting the wonderful scripture of the Lotus Sutra. In less than a month, he finished reciting the seven volumes. Then he sighed and said, 'Those who seek a fish trap aim to catch fish; those who seek words fundamentally hope to understand the truth. One should visit famous teachers, mirror one's own mind, open the door of meditation, and cut off afflictions and doubts.' Therefore, he carried his staff to Jiujiang, moved to Sanyue, traveled to Mount Heng, resided in Jinling, indulged his thoughts on Mount Song, and chanted on Mount Shaoshi. He washed his feet in the Eight Rivers and raised his sleeves in the Three Rivers, seeking good teachers was his aspiration. Or he carried the door of meditation northward, exploring the subtleties of Zen Master Zhiyi. He waved goodbye to the peaks of precepts and returned east, studying the purity of Vinaya Master Daoxuan. Listening to new and old scriptures, discussing ancient and modern rituals, vast as ten thousand acres of waves, towering as a thousand-foot cliff. He accompanied Zhihong, sailing with the east wind, and arrived in the country of Śrīvijaya (室利佛逝國) in one month. The king gave him very generous treatment, exceptionally.
。布金華散金粟。四事供養。五對呈心。見從大唐天子處來倍加欽上。后乘王舶經十五日達末羅瑜洲。又十五日到羯荼國。至冬末轉舶西行。經三十日到那伽缽亶那。從此泛海二日到師子洲。觀禮佛牙。從師子州復東北泛舶一月到訶利雞羅國。此國乃是東天之東界也。即贍部州之地也。停在一年。漸之東印度。恒與智弘相隨。此去那爛陀途有百驛。既停息已便之大覺。蒙國安置入寺俱為主人。西國主人稍難得也。若其得主則眾事皆同如也。為客但食而已。禪師後向那爛陀。聽瑜伽習中觀。研味俱舍探求律典復往羝羅荼寺。去斯兩驛。彼有法匠善解因明。屢在芳筵習陳那法稱之作。莫不漸入玄關頗開幽鍵。每唯杖錫乞食全軀。少欲自居情超物外。曾因閑隙譯出阿笈摩經。述如來涅槃之事。略為三卷。已附歸唐。是一切有部律中所出。論其進不乃與會寧所譯同矣。行禪師既言欲居西國。複道有意神州。疑取北天歸乎故里。凈來日從那爛陀相送。東行六驛各懷生別之恨。俱希重會之心業也。茫茫流泗交袂矣。春秋五十六。又禪師稟性好尚欽禮。每以覺樹初綠。觀洗沐于龍池。竹苑新黃。奉折華于鷲嶺(此二時者春中也。皆是大節會。無問遠近。道俗咸觀。洗菩提樹也。又鷲峰山此時有華大如手許。實同金色。人皆折以上呈。
【現代漢語翻譯】 佈施金華、散佈金粟，以四事（飲食、衣服、臥具、醫藥）供養，以五對（香、花、燈、涂、果）表達心意。得知是從大唐天子處來，更加欽佩重視。之後乘坐商船，經過十五天到達末羅瑜洲（Sumatra）。又過了十五天到達羯荼國（Kedah）。到冬末時節，轉乘船隻向西航行，經過三十天到達那伽缽亶那（Nagapattinam）。從這裡泛海兩天到達師子洲（Sri Lanka），觀禮佛牙。從師子洲再次向東北方向乘船一個月到達訶利雞羅國（Harikela），這個國家是東天竺的東部邊界，也就是贍部洲（Jambudvipa）的土地。在那裡停留了一年，逐漸前往東印度，一直與智弘（Zhihong）一同前行。從這裡到那爛陀寺（Nalanda）有百個驛站的路程。到達后便前往大覺寺（Mahabodhi Temple），蒙受當地國王安置在寺院中，都將他們視作主人。在西印度，主人比較難得，如果能夠得到主人的照應，那麼一切事情都如同自己人一樣，作為客人只需要吃飯而已。禪師後來前往那爛陀寺，聽聞《瑜伽師地論》，學習中觀，研讀《俱舍論》，探求律典，又前往羝羅荼寺（Tiladhaka Monastery），距離那爛陀寺兩驛的路程。那裡有精通因明的法匠，多次在宴席上學習陳那（Dignāga）和法稱（Dharmakīrti）的著作，無不逐漸進入玄妙的境界，頗為開啟幽深的門徑。禪師經常拄著錫杖乞食，全身心地減少慾望，安居於此，情懷超越於世俗之外。曾經在閑暇時翻譯出《阿笈摩經》（Agama Sutra），講述如來涅槃的事情，略微寫成三卷，已經附帶寄回大唐，這是從一切有部律（Sarvāstivāda Vinaya）中所出的內容，論及其進境，與會寧（Huining）所翻譯的相同。行禪師既然說想要居住在西印度，又說有意返回神州，大概是想要取道北天竺返回故鄉。凈來（Jinglai）從那爛陀寺相送，向東走了六個驛站，各自懷著生離的遺憾，都希望能夠再次相會。茫茫的流泗河邊，他們互相告別。當時行禪師五十六歲。行禪師天性愛好欽佩禮敬，經常在菩提樹初次泛綠時，觀看在龍池的洗浴儀式；在竹林苑新竹變黃時，奉獻採摘的鮮花于鷲嶺（Grdhrakuta Mountain）（這兩個時節都在春季之中，都是盛大的節日集會，無論遠近，僧俗都會觀看洗浴菩提樹的儀式。而且鷲峰山此時有一種花朵大如手掌，顏色如同金色，人們都採摘來供奉）。 現代漢語譯本：佈施金華、散佈金粟，以四事（飲食、衣服、臥具、醫藥）供養，以五對（香、花、燈、涂、果）表達心意。得知是從大唐天子處來，更加欽佩重視。之後乘坐商船，經過十五天到達末羅瑜洲（Sumatra）。又過了十五天到達羯荼國（Kedah）。到冬末時節，轉乘船隻向西航行，經過三十天到達那伽缽亶那（Nagapattinam）。從這裡泛海兩天到達師子洲（Sri Lanka），觀禮佛牙。從師子洲再次向東北方向乘船一個月到達訶利雞羅國（Harikela），這個國家是東天竺的東部邊界，也就是贍部洲（Jambudvipa）的土地。在那裡停留了一年，逐漸前往東印度，一直與智弘（Zhihong）一同前行。從這裡到那爛陀寺（Nalanda）有百個驛站的路程。到達后便前往大覺寺（Mahabodhi Temple），蒙受當地國王安置在寺院中，都將他們視作主人。在西印度，主人比較難得，如果能夠得到主人的照應，那麼一切事情都如同自己人一樣，作為客人只需要吃飯而已。禪師後來前往那爛陀寺，聽聞《瑜伽師地論》，學習中觀，研讀《俱舍論》，探求律典，又前往羝羅荼寺（Tiladhaka Monastery），距離那爛陀寺兩驛的路程。那裡有精通因明的法匠，多次在宴席上學習陳那（Dignāga）和法稱（Dharmakīrti）的著作，無不逐漸進入玄妙的境界，頗為開啟幽深的門徑。禪師經常拄著錫杖乞食，全身心地減少慾望，安居於此，情懷超越於世俗之外。曾經在閑暇時翻譯出《阿笈摩經》（Agama Sutra），講述如來涅槃的事情，略微寫成三卷，已經附帶寄回大唐，這是從一切有部律（Sarvāstivāda Vinaya）中所出的內容，論及其進境，與會寧（Huining）所翻譯的相同。行禪師既然說想要居住在西印度，又說有意返回神州，大概是想要取道北天竺返回故鄉。凈來（Jinglai）從那爛陀寺相送，向東走了六個驛站，各自懷著生離的遺憾，都希望能夠再次相會。茫茫的流泗河邊，他們互相告別。當時行禪師五十六歲。行禪師天性愛好欽佩禮敬，經常在菩提樹初次泛綠時，觀看在龍池的洗浴儀式；在竹林苑新竹變黃時，奉獻採摘的鮮花于鷲嶺（Grdhrakuta Mountain）（這兩個時節都在春季之中，都是盛大的節日集會，無論遠近，僧俗都會觀看洗浴菩提樹的儀式。而且鷲峰山此時有一種花朵大如手掌，顏色如同金色，人們都採摘來供奉）。
【English Translation】 He offered golden flowers and scattered golden millet, making offerings of the four necessities (food, clothing, bedding, and medicine) and presenting his heart with the five pairs (incense, flowers, lamps, ointment, and fruit). Upon learning that they came from the Tang Emperor, he showed even greater respect and reverence. Afterward, he boarded a merchant ship and, after fifteen days, reached Malayu Island (Sumatra). Another fifteen days brought him to Kataha (Kedah). At the end of winter, he transferred to a ship sailing westward, reaching Nagapattinam after thirty days. From there, he sailed across the sea for two days to Simhala (Sri Lanka), where he paid homage to the Buddha's tooth. From Simhala, he sailed northeast for a month to Harikela, which marked the eastern border of East India, part of Jambudvipa. He stayed there for a year, gradually making his way to East India, always accompanied by Zhihong. From there to Nalanda Monastery was a journey of a hundred stations. Upon arrival, he went to the Mahabodhi Temple, where the local king arranged for him to stay in the monastery, treating them as honored guests. In West India, it was rare to find a patron, but if one did, everything would be as if they were family; as guests, they only needed to eat. Later, the Chan master went to Nalanda Monastery, where he listened to the Yogacarabhumi-sastra, studied Madhyamaka, researched the Abhidharma-kosa, and explored the Vinaya. He also went to Tiladhaka Monastery, two stations away from Nalanda. There, he found a master of logic who often studied the works of Dignaga and Dharmakirti at banquets, gradually entering the profound realm and opening the gates of mystery. The Chan master often begged for food with his staff, reducing his desires with all his heart, residing there, his mind transcending the mundane. He once translated the Agama Sutra in his spare time, narrating the events of the Tathagata's Nirvana, briefly writing it in three volumes, which he had already sent back to the Tang Dynasty. This was taken from the Sarvastivada Vinaya, and its progress was the same as that translated by Huining. Since the Chan master Xing said he wanted to live in West India, and also expressed his intention to return to China, he probably wanted to take the route through North India to return to his homeland. Jinglai saw him off from Nalanda Monastery, traveling east for six stations, each harboring the regret of parting, hoping to meet again. By the vast Liusha River, they bid farewell to each other. At that time, Chan master Xing was fifty-six years old. Chan master Xing was naturally fond of reverence and respect, often watching the bathing ceremony in the Dragon Pool when the Bodhi tree first turned green; and offering freshly picked flowers at Vulture Peak (Grdhrakuta Mountain) when the new bamboo in the Bamboo Grove turned yellow (both of these times are in the spring, and are grand festivals, where monks and laypeople from near and far come to watch the bathing of the Bodhi tree. Moreover, at this time, there is a flower on Vulture Peak as large as a hand, with a color like gold, which people pick and offer).
當此之時。彌覆山野名春女華也)曾於一時與行禪師同遊鷲嶺。瞻奉既訖遐眺鄉關無任殷憂。凈乃聊述所懷云爾 雜言。觀化祇山頂。流睇古王城。萬載池猶潔。千年苑尚清。彷彿影堅路。摧殘廣脅𡺡。七寶仙臺亡舊跡。四彩天華絕雨聲聲。華遠。自恨生何晚。既傷火宅眩中門。還嗟寶渚迷長坂。步陟平郊望。心遊七海上。擾擾三界溺邪津。渾渾萬品亡真匠。唯有能仁獨圓悟。廓塵靜浪開玄路。創逢饑命棄身城。更為求人崩意樹(施也)持囊畢契戒珠凈(戒也)被甲要心忍衣固(忍也)三祇不倦陵二車。一足忘勞超九數(勤也)定瀲江清沐久結(定也)智釰霜凝斬新霧(慧也)無邊大劫無不修。六時愍生遵六度。度有流化功收。金河示滅歸常住。雞林權唱演功周。聖徒往傳餘響。龍宮秘典海中探。石室真言山處仰。流教在茲辰。傳芳代有人。沙河雪嶺迷朝徑。巨海鴻崖亂夜津。入萬死。求一生。投針偶穴非同喻。束馬懸車豈等程。不徇今身樂。無祈後代榮。誓舍危軀追勝義。咸希畢契傳燈情。勞歌勿復陳。延眺旦周巡東。睇女巒留二跡。西馳鹿苑去三輪。北睨舍城池尚在。南睎尊嶺穴猶尊。五峰秀。百池分。粲粲鮮華明四曜。輝輝道樹鏡三春。揚錫指山阿。攜步上祇陀。既睹如來疊衣石。復觀天授迸余峨。佇靈鎮凝思
【現代漢語翻譯】 此時此刻，（名為春女華）瀰漫山野，她曾與行禪師一同遊覽鷲峰山（Grdhrakuta，又譯作靈鷲山，是釋迦牟尼佛講法之地）。瞻仰完畢后，遙望故鄉，心中充滿憂愁。於是，春女華略述心中所想，寫下這首雜言詩。
雜言： 在祇園精舍（Jetavana，釋迦牟尼佛傳法的主要場所之一）的山頂觀賞變化，目光流連於古老的王城。 歷經萬載，蓮花池依然潔凈；走過千年，祇園精舍依舊清幽。 彷彿還能看到影堅（Yingjian，人名）走過的路，以及被摧毀的廣脅𡺡（Guangxie Bian，建築名）。 裝飾著七寶的仙臺（Xiantai，傳說中的神仙居所）已經失去了舊日的痕跡，四色彩虹般的天花也聽不見落雨的聲音。
春女華感嘆：自恨生不逢時，又悲傷于身處充滿災難的火宅（比喻充滿煩惱和痛苦的世間），還嘆息在寶渚（Baozhu，地名）迷失了方向。 漫步在郊外，眺望遠方，心神遊歷於七重海上（七重海，佛教宇宙觀中的概念）。 蕓蕓眾生沉溺於充滿邪見的河流（邪津，比喻錯誤的道路），世間萬物失去了真正的創造者（真匠，比喻佛）。 只有能仁（釋迦牟尼佛的稱號之一）獨自圓滿覺悟，開闢了清凈無染的道路。 他曾爲了拯救飢餓的生命而捨棄自己的身體，爲了尋求真理而摧毀了意樹（比喻堅固的意志）。 手持裝滿戒律的囊袋，戒珠清凈（戒，指戒律）；身披忍辱的鎧甲，忍衣堅固（忍，指忍辱）。 歷經漫長的三祇劫（Asankhyeya-kalpa，佛教時間單位），不懈地超越二乘（聲聞乘和緣覺乘），一步跨越九數（形容精進）。 禪定如江水般清澈，沐浴身心，長久不散（定，指禪定）；智慧之劍如寒霜般凝結，斬斷一切煩惱迷霧（慧，指智慧）。 在無邊的大劫中，無不修習，時刻憐憫眾生，遵循六度（六波羅蜜，菩薩修行的六種方法）。 度化有情眾生，功德圓滿，在金河（Jinhe，河流名）示現涅槃，迴歸永恒的常住之境。 在雞林（Jilin，地名）權且示現，演說佛法，功德圓滿。 聖徒們前往各地傳揚佛陀的遺響，從龍宮（Naga-loka，龍族居住的地方）中探尋秘密的經典，在石室中仰望真實的語言。 佛法教義流傳於此，世代都有人傳承。 在沙河（Shahe，河流名）和雪嶺（Xueling，山名）中迷失了早晨的道路，在巨海（Ju Hai，海名）和鴻崖（Hongya，山崖名）中擾亂了夜晚的航程。 進入萬死一生的境地，尋求唯一的真理。 投針入孔的機率都無法比喻其難度，束縛馬匹懸掛車輛也無法比擬其艱辛。 不貪圖眼前的享樂，不祈求來世的榮華。 發誓捨棄這危險的身體，追尋殊勝的意義，希望都能圓滿地傳承佛法的燈火。 不要再唱這勞累的歌謠，讓我們延頸遠望，環繞四周。 向東看，女巒（Nvluan，山名）留下了二跡（指佛陀的足跡或聖蹟），向西去，鹿野苑（Mrigadava，釋迦牟尼初轉法輪之地）有三輪（指佛法的三轉法輪）。 向北看，舍衛城（Sravasti，古印度城市，佛陀在此居住多年）的蓮花池依然存在，向南看，尊嶺（Zunling，山名）的石窟依然莊嚴。 五峰秀麗，百池分佈，鮮艷的花朵燦爛奪目，照亮四方，輝煌的菩提樹（Bodhi tree，釋迦牟尼佛悟道之樹）映照著美好的春天。 揚起錫杖，指向山阿，攜手登上祇陀林（Jetavana，祇園精舍的另一種稱呼）。 既看到了如來疊衣石（佛陀疊放袈裟的石頭），又看到了天授（Devadatta，提婆達多，佛陀的堂弟，常與佛作對）迸裂的山崖。 佇立於此，心靈平靜，思緒凝結。
【English Translation】 At this moment, (named Chun Nv Hua, meaning Spring Woman Flower) pervades the mountains and fields. She once traveled with Zen Master Xing to Vulture Peak (Grdhrakuta, also known as Eagle Peak, where Shakyamuni Buddha preached). After paying homage, she gazed at her homeland, filled with sorrow. Thus, Chun Nv Hua briefly expressed her thoughts in this miscellaneous poem.
Miscellaneous Poem: Observing the transformations at the summit of Jetavana (Jetavana, one of the main places where Shakyamuni Buddha taught), my gaze lingers on the ancient royal city. After ten thousand years, the lotus pond remains pristine; after a thousand years, Jetavana still stands serene. I seem to see the path taken by Yingjian (a person's name), and the destroyed Guangxie Bian (a building's name). The Xiantai (legendary abode of immortals) adorned with seven treasures has lost its former traces, and the rain-like sound of the four-colored celestial flowers is no longer heard.
Chun Nv Hua lamented: 'I regret being born so late, and I grieve for being in the burning house (a metaphor for the world full of suffering and afflictions), and I sigh for losing my way in Baozhu (a place name).' Walking in the suburbs, gazing into the distance, my mind travels to the seven seas (a concept in Buddhist cosmology). The masses of beings are drowning in the river of evil views (evil stream, a metaphor for the wrong path), and all things in the world have lost their true creator (true craftsman, a metaphor for the Buddha). Only the Able One (one of Shakyamuni Buddha's titles) alone has attained perfect enlightenment, opening up a pure and undefiled path. He once sacrificed his body to save starving lives, and destroyed the tree of intention (a metaphor for firm will) to seek the truth. Holding a bag full of precepts, the precept pearl is pure (precept, referring to the precepts); wearing the armor of patience, the patience robe is firm (patience, referring to forbearance). After countless Asankhyeya-kalpas (a Buddhist unit of time), tirelessly surpassing the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), taking a step beyond the nine numbers (describing diligence). Meditation is as clear as the river, bathing the body and mind, lasting for a long time (meditation, referring to concentration); the sword of wisdom is as frozen as frost, cutting off all afflictions and delusions (wisdom, referring to prajna). In the boundless kalpas, everything is practiced, constantly having compassion for all beings, following the Six Perfections (Six Paramitas, the six practices of a Bodhisattva). Transforming sentient beings, merit and virtue are perfected, manifesting Nirvana in the Jinhe (a river name), returning to the eternal abode. In Jilin (a place name), temporarily manifested, expounding the Dharma, merit and virtue are perfected. The holy disciples went to various places to spread the Buddha's legacy, exploring secret scriptures from the Naga-loka (the abode of the Nagas), and looking up to the true words in the stone chamber. The Buddhist teachings are spread here, and there are people who inherit them from generation to generation. Lost the morning path in Shahe (a river name) and Xueling (a mountain name), and disturbed the night voyage in Ju Hai (a sea name) and Hongya (a cliff name). Entering the realm of ten thousand deaths and one life, seeking the only truth. The probability of threading a needle is not comparable to its difficulty, and tying horses and hanging vehicles cannot be compared to its hardship. Not greedy for present pleasures, not praying for future glory. Vowing to abandon this dangerous body, pursuing the supreme meaning, hoping to perfectly inherit the lamp of the Dharma. Do not sing this tiring song anymore, let us stretch our necks and look around. Looking east, Nvluan (a mountain name) has left two traces (referring to the Buddha's footprints or holy sites), going west, Mrigadava (the place where Shakyamuni first turned the Dharma wheel) has three wheels (referring to the three turnings of the Dharma wheel). Looking north, the lotus pond in Sravasti (an ancient Indian city where the Buddha lived for many years) still exists, looking south, the cave in Zunling (a mountain name) is still solemn. The five peaks are beautiful, the hundred ponds are distributed, the bright flowers are dazzling, illuminating all directions, the glorious Bodhi tree (the tree under which Shakyamuni Buddha attained enlightenment) reflects the beautiful spring. Raising the staff, pointing to the mountain, hand in hand, ascending to Jetavana (another name for Jetavana). Having seen the Tathagata's folded robe stone (the stone where the Buddha folded his robe), and having seen the cliff split by Devadatta (the Buddha's cousin who often opposed the Buddha). Standing here, the mind is peaceful, and thoughts are condensed.
遍生河。金華逸掌儀前奉芳蓋。陵虛殿後過。旋繞經行砌。目想如神契。回斯少福潤津樑。共會龍華舍塵翳。
在西國王舍城懷舊之作(一三五七九言)。
游愁赤縣遠丹思抽。鷲嶺寒風駛。龍河激水流。既喜朝聞日復日。不覺頹年秋更秋。已畢祇山本願誠難遇終望。持經振錫往神州。
法振禪師者。荊州人也。景行高尚唯福是修。濯足禪波棲心戒海。法侶欽肅為導為歸。諷誦律經居山居水。而思禮聖蹟有意西遄。遂共同州僧乘悟禪師梁州乘如律師。學窮內外智思鉤深。其德不孤結契由踐。於是攜二友出三江。整帆上景之前。鼓浪訶陵之北。巡歷諸島漸至羯荼。未久之間法振遇疾而殞。年可三十五六。既而一人斯委彼二情疑。遂附舶東歸。有望交址。覆至瞻波(即林邑國也)乘悟又卒。瞻波人至傳說如此。而未的委。獨有乘如言歸故里。雖不結實仍嘉令秀爾。獨何為三無一就。
大津師者。澧州人也。幼染法門長敦節儉。有懷省欲以乞食為務。希禮聖蹟啟望王城。每嘆曰。釋迦悲父既其不遇。天宮慈氏宜勖我心。自非睹覺樹之真容謁祥河之勝躅。豈能收情六境。致想三祇者哉。遂以永淳二年振錫南海。爰初結旅頗有多人。及其角立唯斯一進。乃赍經像與唐使相逐。泛舶月餘達尸利佛逝洲。停
【現代漢語翻譯】 現代漢語譯本 遍生河（河流名）。金華逸（人名）在掌儀之前奉上芳香的傘蓋。從陵虛殿後經過。圍繞著臺階行走。目光所及之處，如同神靈的契約。希望用這微薄的福報來潤澤津樑（比喻普度眾生）。共同在龍華（指彌勒菩薩下生說法）盛會上擺脫塵世的矇蔽。
在西國王舍城（Rājagṛha，古印度摩揭陀國首都）懷舊之作(一三五七九言)。
遊歷在遙遠的赤縣神州（指中國），思緒萬千。鷲嶺（Gṛdhrakūṭa，又名靈鷲山，釋迦牟尼佛說法之地）寒風凜冽。龍河（Nāga River）水流湍急。既高興每天都能聽聞佛法，又不覺衰老的年華在秋天裡更加衰敗。已經完成了在祇洹精舍（Jetavana-vihāra）許下的本願，實在難以遇到最終的期望。手持經書，拄著錫杖，前往神州（指中國）。
法振禪師，是荊州人。品行高尚，唯有修福是他的追求。在禪定的波濤中洗滌雙足，將心安住在戒律的海洋中。法侶們欽佩敬重他，把他當作引導和歸宿。諷誦律經，或居住在山中，或居住在水邊。因為思慕禮拜聖蹟，有前往西方的意願。於是與同州的僧人乘悟禪師，梁州的乘如律師一同前往。他們學問精深，內外兼修，智慧深邃。他們的德行不孤單，結伴而行。於是攜帶兩位朋友離開三江，整理好船帆，在景物美好的地方前進，在波濤洶涌的訶陵（Kalina，古國名，在今印度尼西亞）北部航行。巡遊歷經各個島嶼，漸漸到達羯荼（Kaṭāha，古國名，在今馬來半島）。沒過多久，法振因病去世，年齡大約三十五六歲。既然一個人已經去世，剩下的兩個人感到疑惑。於是搭乘船隻向東返回，希望能到達交址（Giao Chỉ，古地名，在今越南北部）。後來到達瞻波（Champa，古國名，即林邑國），乘悟又去世了。瞻波人傳說就是這樣，但並不確實。只有乘如一人返回故鄉。雖然沒有取得實際的成就，仍然讚賞他們美好的品行。只是為什麼三人同行，卻沒有一人成功。
大津師，是澧州人。從小就接觸佛法，長大后崇尚節儉。懷著減少慾望的想法，以乞食為生。希望禮拜聖蹟，開啟前往王舍城（Rājagṛha）的願望。他常常嘆息說：『釋迦牟尼佛（Śākyamuni）這位慈悲的父親，我已經無緣相遇。天宮中的彌勒菩薩（Maitreya）應該勉勵我的心。如果不能親眼見到覺樹（菩提樹）的真容，不能謁見祥河（尼連禪河）的殊勝足跡，怎麼能夠收攝對六塵境界的貪戀，達到三大阿僧祇劫的修行呢？』於是他在永淳二年，拄著錫杖前往南海。剛開始結伴同行的人很多，等到堅定地前進時，只有他一個人。於是他攜帶經書和佛像，與唐朝的使者一同前往。乘船航行一個多月，到達尸利佛逝洲（Śrīvijaya，古國名，在今蘇門答臘島）。停留在了那裡。
【English Translation】 English version Bian Sheng River (river name). Jinhua Yi (person's name) offered fragrant canopies before the master of ceremonies. Passing behind the Lingxu Hall. Walking around the steps. As far as the eye can see, it is like a covenant with the gods. Hoping to use this meager blessing to nourish Jinliang (a metaphor for universal salvation). Together at the Longhua (referring to Maitreya Buddha's descent to preach) assembly, we will get rid of the dust and obscuration.
A nostalgic work in the Western Kingdom of Rājagṛha (ancient capital of Magadha, India) (using lines of one, three, five, seven, and nine characters).
Traveling far in the distant Red County Divine Land (referring to China), thoughts are surging. The cold wind on Vulture Peak (Gṛdhrakūṭa, also known as Eagle Peak, where Śākyamuni Buddha preached) is biting. The Nāga River flows swiftly. I am happy to hear the Dharma every day, and I do not realize that my aging years are becoming more and more decadent in autumn. I have completed the original vow made at Jetavana-vihāra, and it is really difficult to meet the final expectation. Holding scriptures and carrying a tin staff, I will go to the Divine Land (referring to China).
Chan Master Fazhen was a native of Jingzhou. His conduct was noble, and his only pursuit was to cultivate blessings. He washed his feet in the waves of meditation and settled his mind in the ocean of precepts. His Dharma companions admired and respected him, regarding him as their guide and refuge. He recited the Vinaya Sutras, either living in the mountains or by the water. Because he longed to worship the sacred sites, he had the desire to go to the West. So he went with Chan Master Chengwu from Tongzhou and Vinaya Master Chengru from Liangzhou. They were learned and cultivated both internally and externally, and their wisdom was profound. Their virtue was not solitary, and they traveled together. So they left the Three Rivers with two friends, tidied up their sails, and advanced in a place with beautiful scenery, sailing north of the turbulent Kalina (ancient country name, in present-day Indonesia). After touring various islands, they gradually arrived at Kaṭāha (ancient country name, in present-day Malay Peninsula). Not long after, Fazhen died of illness at the age of about thirty-five or six. Since one person had died, the remaining two felt doubtful. So they boarded a ship to return east, hoping to reach Giao Chỉ (ancient place name, in present-day northern Vietnam). Later, they arrived at Champa (ancient country name, i.e., Lin Yi), and Chengwu also died. The people of Champa say that this is the story, but it is not certain. Only Chengru returned to his hometown. Although they did not achieve practical results, they still admired their beautiful conduct. It's just why three people traveled together, but none of them succeeded.
Master Dajin was a native of Lizhou. He came into contact with Buddhism at a young age, and he advocated thrift when he grew up. With the idea of reducing desires, he made begging his livelihood. He hoped to worship the sacred sites and open the desire to go to Rājagṛha. He often sighed and said, 'I have no chance to meet Śākyamuni Buddha, this compassionate father. Maitreya in the Tushita Heaven should encourage my heart. If I cannot see the true appearance of the Bodhi tree and cannot visit the auspicious footprints of the Nairanjana River, how can I restrain my attachment to the six sense objects and achieve the practice of three great asamkhya kalpas?' So in the second year of Yongchun, he went to the South Sea with a tin staff. At first, there were many people traveling together, but when they were determined to move forward, he was the only one. So he carried scriptures and Buddha statues and went with the Tang Dynasty envoys. After sailing for more than a month, he arrived at Śrīvijaya (ancient country name, in present-day Sumatra). He stayed there.
斯多載。解崑崙語頗習梵書潔行齊心更受圓具。凈於此見。遂遣歸唐望請天恩。于西方造寺。既睹利益之弘廣。乃輕命而復滄溟。遂以天授二年五月十五日附舶而向長安矣。今附新譯雜經論十卷。南海寄歸內法傳四卷。西域求法高僧兩卷。
贊曰。嘉爾幼年。慕法情堅。既虔誠于東夏。復請益於西天。重指神州。為物淹流傳十法之弘法。竟千秋而不秋。
右總五十六人。
又重歸南海傳有師資四人
苾芻貞固律師者。梵名娑羅笈多(譯為貞固)即鄭地滎川人也。俗姓孟。粵以驅烏之歲。早蘊慈門。總角之秋。棲心慧苑。年甫十四遂丁荼蓼。眷流俗之難保。知法門之可尚。爰興正念企步勝場。遂于氾水等慈寺遠法師處。申侍席之業。意存教網便誦大經。經三兩歲師遂淪化。后往相州林慮諸寺尋師訪道。欲致想禪扃。自念教檢未窺難辯真偽。即往東魏聽覽唯識。復往安州大猷禪師處習學方等。數旬未隔即妙相現前。復往荊州歷諸山寺。求善知識希覓未聞。復往襄州遇善導禪師受彌陀勝行。當爾之時。交望棄索訶之穢土。即欲趣安養之芳林。覆思獨善傷大士行。唯識所變何非凈方。遂往峴山恢覺寺澄禪師處。創蒙半字之訓漸通完器之言。禪師則沉研律典。荷世尊五德之重寄。𨏦轢經論。當末代四依
【現代漢語翻譯】 現代漢語譯本：斯多載（姓名）。他精通崑崙語，並且非常熟悉梵文書籍，品行高潔，一心向佛，進一步接受了圓具戒（比丘戒）。他對佛法有了清晰的見解。於是派遣他返回唐朝，希望能夠得到朝廷的恩準，在西方建造寺廟。他已經看到了佛法利益的弘大和廣泛，於是輕視自己的生命，再次橫渡滄溟大海。最終在天授二年五月十五日，搭乘商船前往長安。現在附上新翻譯的雜經論十卷，《南海寄歸內法傳》四卷，《西域求法高僧傳》兩卷。
讚頌說：讚美你年幼之時，就仰慕佛法，情志堅定。既虔誠地在東夏（指中國）求法，又前往西天（指印度）請教學習。再次回到神州大地，爲了使眾生不再沉溺於世俗的洪流，傳授十種佛法，使佛法能夠流傳千秋萬代而不衰落。
右邊總共有五十六人。
另外，重新返回南海的傳法師資有四人。
苾芻（比丘）貞固律師，他的梵文名字是娑羅笈多（Sarvagupta，譯為貞固），是鄭州滎川人。俗家姓孟。在驅烏之年（可能指某個年份），他很早就懷有慈悲之心。在童年時期，就棲心於慧苑（寺廟）。十四歲時就遭遇了父母雙亡的悲痛。他眷戀世俗的難以長久，認識到佛法的值得尊崇。於是興起正念，企盼進入殊勝的道場。於是在氾水等慈寺遠法師處，從事侍奉師長的事務。心中想著佛法的教義，於是誦讀大乘經典。過了兩三年，遠法師就去世了。之後前往相州林慮的各個寺廟，尋找老師，訪求佛道，想要達到禪定的境界。他自己認為對佛教的戒律還沒有深入瞭解，難以辨別真偽，於是前往東魏聽講唯識宗的理論。又前往安州大猷禪師處學習方等經典。沒過幾個月，就出現了奇妙的景象。又前往荊州，遊歷各個山寺，尋求善知識，希望找到未曾聽聞的教法。又前往襄州，遇到善導禪師，接受了彌陀凈土的殊勝修行方法。當時，他渴望捨棄娑婆世界的污穢，想要前往安養凈土的芳香樹林。但又考慮到只顧自己修行會妨礙大乘菩薩的利他行為，認為一切唯識所變，哪裡不是清凈的國土呢？於是前往峴山恢覺寺澄禪師處，開始接受最初的文字訓導，逐漸通達完整的教義。澄禪師則深入研究律典，承擔著世尊五德的重任，精通經論，堪為末法時代的四依（比丘、比丘尼、優婆塞、優婆夷）。
【English Translation】 English version: Si Duo Zai (name). He was proficient in the Kunlun language and very familiar with Sanskrit books. He had pure conduct, was single-minded in his devotion to Buddhism, and further received the complete precepts (Bhikshu precepts). He had a clear understanding of the Dharma. Therefore, he was sent back to the Tang Dynasty, hoping to obtain the emperor's permission to build a temple in the West. Having witnessed the greatness and breadth of the benefits of the Dharma, he disregarded his own life and crossed the vast sea again. Finally, on the 15th day of the fifth month of the second year of Tianshou, he boarded a merchant ship and headed for Chang'an. Now attached are ten volumes of newly translated miscellaneous scriptures and treatises, four volumes of 'A Record of the Buddhist Religion as Practiced in India and the Malay Archipelago,' and two volumes of 'Biographies of Eminent Monks Who Went to the Western Regions in Search of the Dharma.'
The eulogy says: Praising you for admiring the Dharma and having a firm will in your youth. You sincerely sought the Dharma in Dongxia (China) and went to the Western Heaven (India) to learn and study. Returning to the Divine Land again, in order to prevent sentient beings from drowning in the torrents of the world, you transmitted the ten kinds of Dharma, so that the Dharma can be passed down for thousands of years without declining.
On the right are a total of fifty-six people.
In addition, there are four Dharma masters who returned to the South Sea.
The Bhikshu (monk) Zhen Gu, the Vinaya Master, whose Sanskrit name is Sarvagupta (translated as Zhen Gu), was a native of Xingchuan in Zheng Prefecture. His secular surname was Meng. In the year of driving away crows (possibly referring to a certain year), he had early harbored a compassionate heart. In his childhood, he dwelled in the Wisdom Garden (temple). At the age of fourteen, he encountered the sorrow of losing both parents. He cherished the impermanence of the secular world and recognized the worthiness of the Dharma. Therefore, he aroused righteous thoughts and aspired to enter the supreme sanctuary. Thus, at the Dengci Temple in Fanshui, he served Master Yuan, attending to the affairs of serving the teacher. With the teachings of the Dharma in mind, he recited the Mahayana scriptures. After two or three years, Master Yuan passed away. Later, he went to various temples in Linlu, Xiang Prefecture, seeking teachers and inquiring about the Dharma, wanting to attain the state of meditation. He himself believed that he had not yet deeply understood the Buddhist precepts and found it difficult to distinguish between truth and falsehood. Therefore, he went to Dongwei to listen to the theories of the Yogacara school. He also went to Master Da You in An Prefecture to study the Vaipulya Sutras. Within a few months, wondrous signs appeared. He also went to Jing Prefecture, visiting various mountain temples, seeking good teachers, hoping to find teachings he had never heard before. He also went to Xiang Prefecture, where he met Master Shandao and received the supreme practice of Amitabha Pure Land. At that time, he longed to abandon the defilements of the Saha world and wanted to go to the fragrant groves of the Pure Land of Bliss. However, considering that focusing solely on his own practice would hinder the altruistic actions of the Mahayana Bodhisattvas, he believed that since everything is a transformation of consciousness, where is not a pure land? Therefore, he went to Master Cheng at Huijue Temple in Xianshan, where he began to receive the initial teachings of writing and gradually understood the complete teachings. Master Cheng delved deeply into the Vinaya Pitaka, shouldering the heavy responsibility of the World Honored One's five virtues, and was proficient in the scriptures and treatises, worthy of being the four reliances (Bhikshu, Bhikshuni, Upasaka, Upasika) of the Dharma-ending Age.
之住持。定㶑波深。濯八解而流派。慧峰岳峻。聳六度而疏巖。五塵無雜。九惱非驚。外跨四流內澄三定。法俗欽望推為導首。特蒙綸旨召入神都。在魏國東寺。居多聞之數。固師年餘二十。即于禪師足下而進圓具。才經一載總涉律綱。覆向安州秀律師處三載。端心讀宣律師文抄。可謂問絕鄔波離。貫五篇之表裡。受諧毗舍女。洞七聚之幽關。律云。五歲得遊方。未至歲而早契。十年離依止。不屆年而預合。其秀律師即蜀郡興律師之上足。既進圓具仍居蜀川。于和尚處學律四載。后往長安宣律師處。為依止之客。投心乳器。若飲鵝之善識精粗。竭智水瓶。等歡喜之妙持先後經十六年不離函丈。研窮諸部淘煉數家。將首律師疏以為宗本。然後去三陽之八水。復向黃州報所生地。次往安州大興律教。諸王刺史咸共遵承。故律云若有律師處與我身不殊。居十力寺。年七十餘。方始寂化。戒行清素耳目詳知。嗟乎代有其人棟樑佛日。蟬聯靡絕繼踵相承。實謂漢珠荊玉。雖別川而俱媚。桂枝蘭葉。縱異節而同芳。固師既得律典斯通。更披經論。又複誦法華維摩向一千遍。心心常續唸唸恒持。三業相驅四儀無廢。覆往襄州在和上處。重聽蘇呾羅披尋對法藏。頗通蘊處薄撿衣珠。化城是息終期寶渚。遂乃濯足襄水顧步廬山。仰上德之
【現代漢語翻譯】 現代漢語譯本： 他主持寺院，其德行如深邃的波浪，洗滌八種解脫之法，並使其流傳四方；他的智慧如高聳的山峰，統領六度（佈施、持戒、忍辱、精進、禪定、智慧）並疏通險峻之路。五欲塵勞不能擾亂他，九種煩惱不能使他驚慌。對外，他超越四種瀑流（欲流、有流、見流、無明流）；對內，他澄澈三種禪定（空無邊處定、識無邊處定、無所有處定）。無論僧俗都欽佩仰望他，推舉他為領袖。特別蒙受皇帝的旨意，召入京都。住在魏國東寺，位列多聞之眾。固法師跟隨他二十多年，就在禪師座下受具足戒。僅僅一年就通曉了律藏的綱要。之後又到安州秀律師處三年，專心閱讀宣律師的文抄。可以說，他對戒律的理解超越了鄔波離（Upali，佛陀十大弟子之一，持戒第一），貫通了五篇戒律的內外；他接受了毗舍女（Visakha，佛陀時代的女居士，精通戒律）的教誨，洞察了七聚戒律的幽深之處。《律藏》說，『五年後可以遊方』，固法師還未到五年就已契合；『十年後可以離開依止師』，固法師還未到十年就已預先符合。那位秀律師是蜀郡興律師的高足。固法師受具足戒后仍然住在蜀地，在和尚處學習戒律四年。後來前往長安宣律師處，作為依止的弟子，全心投入，就像鵝飲乳一樣善於辨別精粗。他竭盡智慧，如水瓶般盛滿法水，像歡喜一樣美妙地保持先後順序，經歷了十六年不離開老師。他研習窮盡各部律典，淘洗錘鍊多家學說，將首律師的疏解作為根本。然後離開三陽的八水，回到黃州報答出生地。接著前往安州大力弘揚律教，各位諸侯刺史都共同遵從。所以《律藏》說，『有律師的地方，與我自身沒有區別。』（秀律師）住在十力寺，年過七十才圓寂。他的戒行清凈高潔，眾人耳聞目睹，詳細知曉。唉，時代自有這樣的人才，他們是佛法的棟樑，像蟬聯一樣綿延不絕，繼承相承。他們實在可以稱為漢地的珍珠、荊山的寶玉，雖然來自不同的地方，卻都同樣美好；像桂樹的枝條、蘭花的葉子，即使節幹不同，也同樣芬芳。固法師既然通達了律典，又進一步披閱經論，還誦讀《法華經》、《維摩詰經》近一千遍。心心相續，念念不忘，身口意三業相互策勵，行住坐臥四威儀沒有廢弛。他又前往襄州，在和尚處重新聽聞蘇呾羅（Sutra，經），披尋對法藏（Abhidhamma Pitaka，論藏），頗為通達蘊、處，略微檢查衣、缽等物。視化城為休息之處，最終目標是到達寶渚（比喻涅槃）。於是他洗足於襄水，回顧瞻仰廬山，仰慕上德之士……
【English Translation】 English version: He presided over the monastery, his virtue like deep waves, washing away the eight liberations and spreading their influence in all directions; his wisdom like towering peaks, leading the six perfections (dana, sila, ksanti, virya, dhyana, prajna) and clearing the rugged paths. The five desires could not confuse him, and the nine afflictions could not startle him. Outwardly, he transcended the four streams (sense-desire, existence, views, and ignorance); inwardly, he purified the three concentrations (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness). Both monks and laypeople admired and looked up to him, recommending him as their leader. He was specially summoned to the capital by imperial decree. Residing in the Eastern Temple of the Wei Kingdom, he was among the most learned. Dharma Master Gu followed him for more than twenty years, receiving the full ordination at the feet of the Chan master. In just one year, he mastered the essentials of the Vinaya. Later, he went to Dharma Master Xiu in Anzhou for three years, wholeheartedly studying Dharma Master Xuan's commentaries. It could be said that his understanding of the precepts surpassed Upali (one of the Buddha's ten great disciples, foremost in discipline), penetrating the inner and outer meanings of the five sections of the Vinaya; he received the teachings of Visakha (a female lay disciple in the Buddha's time, well-versed in the precepts), and understood the profound secrets of the seven categories of offenses. The Vinaya says, 'After five years, one may travel,' but Dharma Master Gu was in accord before five years had passed; 'After ten years, one may leave the dependence on the teacher,' but Dharma Master Gu was in accord before ten years had passed. That Dharma Master Xiu was the foremost disciple of Dharma Master Xing of Shujun. After receiving full ordination, Dharma Master Gu remained in the Shu region, studying the Vinaya with his teacher for four years. Later, he went to Dharma Master Xuan in Chang'an, as a dependent disciple, devoting himself wholeheartedly, like a goose drinking milk, skilled at distinguishing the fine from the coarse. He exhausted his wisdom, like a water bottle filled with Dharma water, maintaining the order of things with the wonderful joy, spending sixteen years without leaving his teacher's side. He studied and exhausted all the Vinaya texts, refining and tempering various schools of thought, taking Dharma Master Shou's commentaries as the foundation. Then he left the eight waters of Sanyang and returned to Huangzhou to repay his birthplace. Next, he went to Anzhou to vigorously promote the Vinaya teachings, which were commonly followed by various princes and governors. Therefore, the Vinaya says, 'Where there is a Vinaya master, it is no different from my own presence.' (Dharma Master Xiu) resided in the Shili Temple, and passed away at the age of seventy. His conduct in observing the precepts was pure and noble, known in detail by all who heard and saw. Alas, every era has its talents, they are the pillars of Buddhism, like a continuous chain, inheriting and succeeding each other. They can truly be called the pearls of Han and the jade of Jing, although from different places, they are equally beautiful; like the branches of the cassia tree and the leaves of the orchid, even though their joints are different, they are equally fragrant. Since Dharma Master Gu had mastered the Vinaya, he further studied the Sutras and Shastras, and recited the Lotus Sutra and the Vimalakirti Sutra nearly a thousand times. Mind after mind continuing, thought after thought constantly maintaining, the three karmas of body, speech, and mind encouraging each other, the four dignities of walking, standing, sitting, and lying down were not neglected. He went again to Xiangzhou, to hear the Sutras again at his teacher's place, studying and searching the Abhidhamma Pitaka, quite understanding the aggregates and sense bases, slightly examining the robes and bowls. Regarding the illusory city as a place of rest, his ultimate goal was to reach the treasure shore (a metaphor for Nirvana). Then he washed his feet in the Xiang River, looked back at Mount Lu, admiring the virtuous...
清塵。住東林而散志。有意欲向師子洲頂禮佛牙觀諸聖蹟。以垂拱之歲移錫桂林適化遊方。漸之清遠峽谷。同緣赴感。后屆番禺廣府。法徒請開律典。時屬大唐聖主天下普置三師。欲令佛日再明法舟長泛。既而威儀者律也。固亦眾所欽情。三藏道場講毗柰耶教。經乎九夏。爰竟七篇。善教法徒泛誘時俗。於時制旨寺恭阇梨。每於講席親自提獎。可謂恂恂善誘弘濟忘倦。阇梨則童真出家高行貞節。年餘七十。而恒敬五篇。有福之人可逢上智。實乃禪池淼漫引法海而通波。思嶺崔嵬聳慧岳而騰峭。深明幻本巧悟心源。雖閑諸法體空。而利物之用盛集構有為之福業。作無上之津樑。而屢寫藏經常營眾食。實亦眾所知識應物感生。勸悟諸人共敦律教。固師既法侶言散還向峽山。冀托松林之下。用畢幽棲之志。蒙謙寺主等特見賓迎寺主。乃道冠生知體含仁恕。供承四海靡倦三朝。屈己申他卑辭是務。固師意欲息想山門。有懷營構傾廊通直道脫階正邪基。曲制山池。希流八解之清潤。傍開壇界。冀闡七聚之芳規。復欲于戒壇後面造一禪龕立方等道場修法華三昧。功雖未就而情已決然。布薩軌儀已紹綱目。又每嘆曰。前不遭釋父。后未遇慈尊。末代時中如何起行。既沉吟于空有之際。復躑躅于多師之門矣。凈于佛逝江口升舶附書憑信
廣州。見求墨紙抄寫梵經。並雇手直。於時商人風便舉帆高張。遂被載來求住無路。是知業能裝飾非人所圖。遂以永昌元年七月二十日達于廣府。與諸法俗重得相見。於時在制旨寺處眾嗟曰。本行西國有望流通。回住海南經本尚闕。所將三藏五十餘萬頌。並在佛逝終須覆往。既而年餘五十。重越滄波。隙駟不留身城難保。朝露溘至何所囑焉。經典既是要門。誰能共往收取。隨譯隨受須得其人。眾僉告曰。去斯不遠有僧貞固。久探律教早蘊精誠。儻得其人斯為善伴。亦既才聞此告彷彿雅合求心。於是裁封山扃薄陳行李。固乃啟封暫觀。即有同行之念。譬乎聊城一發下三將之雄心。雪山小偈牽大隱之深志。遂乃喜辭幽澗歡去松林。攘臂石門之前。褰衣制旨之內。始傾一蓋合襟情于撫塵。既投五體。契虛懷于曩日。雖則平生未面而實冥符宿心。共在良宵頗論行事。固乃答曰。道欲合不介而自親。時將至求抑而不可。謹即共弘三藏助燭千燈者歟。於是重往峽山。與謙寺主等言別。寺主乃照機而作。曾不留連。見述所懷咸助隨喜。己闕無念他濟是心。併爲資裝令無少乏。及廣府法俗悉贈資糧。即以其年十一月一日附商舶去番禺。望占波而陵帆。指佛逝以長驅。作含生之梯橙。為慾海之舟艫。慶有懷于從志。庶無廢于長途。固師年
【現代漢語翻譯】 現代漢語譯本：在廣州，我看到有人抄寫梵文經書，並僱傭抄寫員。當時，商人們趁著順風揚起高高的船帆。我因此被帶到這裡，想住下卻沒有門路。由此可知，是業力在安排，並非人力所能計劃。於是在永昌元年七月二十日到達廣州。與各位法師和居士再次相見。當時，我在制旨寺面對大眾感嘆道：『本來希望在西域弘揚佛法，現在回到海南，經書卻仍然殘缺不全。所帶來的五十多萬頌三藏經典，最終還是要回到佛逝去取回。』 已經年過五十，再次橫渡大海。時間如白駒過隙，身體難以長久，城池也難以保全。早晨的露水轉瞬即逝，我還能託付給誰呢？經典是重要的法門，誰能與我一同前往取回？隨翻譯隨接受，必須找到合適的人。』 大眾都說：『離這裡不遠，有位僧人名叫貞固（音譯，含義未知）。他長期研究戒律，內心充滿精誠。如果能找到他，將是很好的同伴。』 我才聽到這個訊息，就覺得非常符合我的心意。於是簡單地封好山門，收拾好簡單的行李。貞固打開信封，稍微看了一下，就有了同行的想法。這就像聊城一戰，激發了三位將領的雄心壯志；雪山上的小偈語，牽動了隱士的深遠志向。於是高興地告別幽靜的山澗，歡快地離開松樹林。在石門前捲起袖子，在制旨寺內提起衣襬。開始時傾訴衷腸，像老朋友一樣親切；後來五體投地，像過去一樣虛心。雖然我們平生未曾見面，但實際上心意早已暗合。我們一起在美好的夜晚討論行程。貞固回答說：『道心相合，即使沒有介紹也會自然親近。時機將到，即使想壓抑也無法阻止。我願意與您一同弘揚三藏，點亮千燈。』 於是我們再次前往峽山，與謙寺主（音譯，寺院主持）等人告別。寺主根據機緣行事，沒有絲毫留戀。聽到我們述說心願，都表示隨喜讚歎。自己缺少的，不放在心上；幫助他人，才是我們的心願。他們還為我們準備了資財，不讓我們缺少任何東西。廣州的法師和居士們也都贈送了我們路上的費用。就在那年十一月一日，我們搭乘商船從番禺出發，朝著占波（Champa）揚帆，指向佛逝（Srivijaya）一路前進。我們要成為眾生的梯子，成為慾望之海中的舟船。慶幸自己能夠實現心願，希望不會耽誤漫長的旅途。貞固法師的年齡...... English version: In Guangzhou, I saw people copying Sanskrit scriptures and hiring scribes. At that time, the merchants took advantage of the favorable wind and raised their sails high. Therefore, I was brought here, but there was no way to settle down. From this, it is known that karma arranges things, not human plans. So, on the twentieth day of the seventh month of the first year of Yongchang, I arrived in Guangzhou. I met with all the Dharma masters and laypeople again. At that time, in the Zhizhi Monastery, I lamented to the assembly: 'Originally, I hoped to propagate the Dharma in the Western Regions, but now that I have returned to Hainan, the scriptures are still incomplete. The more than 500,000 verses of the Tripitaka that I brought will eventually have to be retrieved from Srivijaya (佛逝).』 Having passed the age of fifty, I am crossing the ocean again. Time flies like a fleeting glimpse of a horse, the body is difficult to maintain for long, and the city is difficult to defend. The morning dew disappears in an instant, to whom can I entrust this? The scriptures are important Dharma gates, who can go with me to retrieve them? We need to translate and receive them as we go, so we must find the right person.』 The assembly all said: 『Not far from here, there is a monk named Zhengu (貞固, meaning unknown). He has been studying the precepts for a long time and is full of sincerity. If we can find him, he will be a good companion.』 As soon as I heard this news, I felt that it was very much in line with my wishes. So, I simply sealed the mountain gate and packed my simple luggage. Zhengu opened the letter and looked at it briefly, and he had the idea of going with me. This is like the battle of Liaocheng, which inspired the ambition of the three generals; the small verse on Snow Mountain, which moved the deep aspirations of the recluse. So, he happily bid farewell to the quiet mountain stream and joyfully left the pine forest. He rolled up his sleeves in front of the stone gate and lifted his robe inside the Zhizhi Monastery. At first, we poured out our hearts, as close as old friends; later, we prostrated ourselves, as humble as before. Although we had never met in our lives, our hearts had already been in harmony. We discussed the journey together on a beautiful night. Zhengu replied: 『When the minds are in harmony with the Dharma, they will naturally become close even without introduction. When the time comes, it cannot be stopped even if you try to suppress it. I am willing to join you in propagating the Tripitaka and lighting a thousand lamps.』 So, we went to Xiashan again to say goodbye to Abbot Qian (謙寺主, temple abbot) and others. The abbot acted according to the circumstances and did not hesitate at all. Hearing us express our wishes, they all expressed their joy and admiration. They did not dwell on what they lacked, but helping others was their wish. They also prepared supplies for us so that we would not lack anything. The Dharma masters and laypeople of Guangzhou also gave us travel expenses. On the first day of November of that year, we boarded a merchant ship from Panyu, set sail towards Champa (占波), and headed straight for Srivijaya (佛逝). We want to become a ladder for all living beings, a boat in the sea of desire. We are glad that we can fulfill our wishes, and we hope that we will not delay the long journey. The age of Dharma Master Zhengu......
【English Translation】 English version: In Guangzhou, I saw people copying Sanskrit scriptures and hiring scribes. At that time, the merchants took advantage of the favorable wind and raised their sails high. Therefore, I was brought here, but there was no way to settle down. From this, it is known that karma arranges things, not human plans. So, on the twentieth day of the seventh month of the first year of Yongchang, I arrived in Guangzhou. I met with all the Dharma masters and laypeople again. At that time, in the Zhizhi Monastery, I lamented to the assembly: 'Originally, I hoped to propagate the Dharma in the Western Regions, but now that I have returned to Hainan, the scriptures are still incomplete. The more than 500,000 verses of the Tripitaka that I brought will eventually have to be retrieved from Srivijaya (佛逝).』 Having passed the age of fifty, I am crossing the ocean again. Time flies like a fleeting glimpse of a horse, the body is difficult to maintain for long, and the city is difficult to defend. The morning dew disappears in an instant, to whom can I entrust this? The scriptures are important Dharma gates, who can go with me to retrieve them? We need to translate and receive them as we go, so we must find the right person.』 The assembly all said: 『Not far from here, there is a monk named Zhengu (貞固, meaning unknown). He has been studying the precepts for a long time and is full of sincerity. If we can find him, he will be a good companion.』 As soon as I heard this news, I felt that it was very much in line with my wishes. So, I simply sealed the mountain gate and packed my simple luggage. Zhengu opened the letter and looked at it briefly, and he had the idea of going with me. This is like the battle of Liaocheng, which inspired the ambition of the three generals; the small verse on Snow Mountain, which moved the deep aspirations of the recluse. So, he happily bid farewell to the quiet mountain stream and joyfully left the pine forest. He rolled up his sleeves in front of the stone gate and lifted his robe inside the Zhizhi Monastery. At first, we poured out our hearts, as close as old friends; later, we prostrated ourselves, as humble as before. Although we had never met in our lives, our hearts had already been in harmony. We discussed the journey together on a beautiful night. Zhengu replied: 『When the minds are in harmony with the Dharma, they will naturally become close even without introduction. When the time comes, it cannot be stopped even if you try to suppress it. I am willing to join you in propagating the Tripitaka and lighting a thousand lamps.』 So, we went to Xiashan again to say goodbye to Abbot Qian (謙寺主, temple abbot) and others. The abbot acted according to the circumstances and did not hesitate at all. Hearing us express our wishes, they all expressed their joy and admiration. They did not dwell on what they lacked, but helping others was their wish. They also prepared supplies for us so that we would not lack anything. The Dharma masters and laypeople of Guangzhou also gave us travel expenses. On the first day of November of that year, we boarded a merchant ship from Panyu, set sail towards Champa (占波), and headed straight for Srivijaya (佛逝). We want to become a ladder for all living beings, a boat in the sea of desire. We are glad that we can fulfill our wishes, and we hope that we will not delay the long journey. The age of Dharma Master Zhengu......
四十矣。贊曰。
智者植業。稟自先因。童年潔想。唯福是親。情求勝己。意仗明仁。非馨香於事利。固寶愛于賢珍(其一)受持妙典。貞明固意。大善敦心。小瑕興畏。有懷脫屣。無望榮貴。若住𤚐之毛尾弗虧。等遊蜂之色香靡費(其二)孤辭滎澤。只步漢陰哲人務本。律教是尋。既知網領。更進幽深。致遠懷于覺樹。遂仗藜于桂林(其三)怡神峽谷。匠物廣川。既而追舊聞于東夏。復欲請新教以南遄。希揚佈於未布。冀流傳於未傳。慶斯人之壯志。能為物而身捐(其四)為我良伴。其屆金洲。能堅梵行。善友之由。船車遞濟。手足相求。儻得契傳燈之一望。亦是不慚生於百秋(其五)既至佛逝宿心是契。得聽未聞之法。還觀不睹之例。隨譯隨受。詳檢通滯。新見新知。巧明開制。博識多智。每勵朝聞之心。恭儉勤懷。無憂夕死之計。恐眾多而事撓。且逐靜而兼濟。縱一焰之隨風。庶十登而罔翳(其六)。
又貞固弟子一人。俗姓孟。名懷業。梵號僧伽提婆。祖父本是北人。因官遂居嶺外。家屬權停廣府。慕法遣奉師門。雖可年在弱冠。而實志逾強。仕見師主。懷弘法之念。即有隨行之心。割愛抽悲。投命溟潡。至佛逝國。解骨侖語。頗學梵書。誦俱舍論偈。雖事憑於一獵。冀有望于千途。儻策勤于熟
思。希比跡于生芻。且為侍者現供翻譯。年十七耳。
苾芻道宏者。梵名佛陀提婆(唐云覺天)汴州雍丘人也。俗姓靳。其父早因商侶移步南遊。遠歷三江遐登五嶺。遂過韶部后屆峽山。睹巖谷之清虛。玩川源之澄寂。逢善知識披緇釋素。於時道宏其年尚小。任業風而萍轉。隨父師而游涉。入桂林以翹想。步幽泉而疊息。父名大感禪師。遂于寂禪師處學秘心關。頗經年載薄知要義。還之峽谷。道宏隨父亦復出家。年滿二十此焉進具。往來廣府出入山門。雖可年望未高。而頗懷節概。既聞凈至走赴莊嚴。詢訪所居云停製旨。一申禮事。即有契於行心。再想生津。實無論于性命。聞說滔天之浪。蔑若小池。觀橫海之鯨。意同穌鱔。尋即重之清遠言別山庭。與貞固師同歸府下。於是乎畢志南海共赴金洲。擬寫三藏德被千秋。識悟聰敏葉性溫柔。頗功草隸復玩莊周。體齊物之篇虛誕。知指馬之說悠悠。不憑河而徒涉。能臨懼而善籌。雖功未廁于移照。終有慶于英猷。英猷何陳求法輕身。不計樂而為樂。不將親而作親。欲希等生靈於己體。豈若媲芻狗而行仁。既至佛逝敦心律藏。隨譯隨寫傳燈是望。重瑩戒珠極所欽尚。求寂滅之圓成。棄迷津之重障。畢我大業由斯小匠。慶爾拔擢于有流。庶福資于無量。年二十二矣。
【現代漢語翻譯】 現代漢語譯本： 思（Sī）。希比（Xībǐ）在牲畜的草料堆旁留下足跡。並且為侍者展示翻譯的成果，年僅十七歲。
苾芻（Bìchú，比丘）道宏（Dàohóng），梵文名字是佛陀提婆（Fótuó Típó）（唐朝時譯為覺天（Jué Tiān）），是汴州雍丘（Biànzhōu Yōngqiū）人。俗姓靳（Jìn）。他的父親早年因為和商人結伴而向南遊歷，遠行於三江（Sānjiāng），攀登五嶺（Wǔlǐng），於是經過韶部（Sháobù），後來到達峽山（Xiáshān），看到巖谷的清幽空曠，欣賞川流的澄澈寂靜，遇到善知識而剃度出家。當時道宏年紀還小，任憑業力的風吹動像浮萍一樣漂泊，跟隨父親和師父遊歷，進入桂林（Guìlín）而心生嚮往，漫步幽靜的泉水邊而多次嘆息。父親的名字是大感禪師（Dàgǎn Chánshī），於是在寂禪師（Jì Chánshī）處學習秘心關（Mìxīn Guān），經過多年略微知道其中的要義，返回峽谷。道宏跟隨父親也出家了，年滿二十歲就在這裡受具足戒。往來於廣府（Guǎngfǔ），出入于山門，雖然年齡不大，卻頗有節操。聽說凈至（Jìngzhì）后就前往莊嚴（Zhuāngyán），詢問他居住的地方，說是停留在制旨（Zhìzhǐ）。一次表達禮敬，就與他的修行心意相合，再次想到滋養生命，實在不考慮性命安危。聽說滔天的巨浪，也比不上一個小水池。看到橫跨大海的鯨魚，也像小魚一樣。不久就再次從清遠（Qīngyuǎn）向山庭告別，與貞固師（Zhēngù Shī）一同返回府下。於是下定決心前往南海（Nánhǎi），一同前往金洲（Jīnzhōu），打算翻譯三藏（Sānzàng），使恩德流傳千秋。他聰敏有悟性，天性溫柔，擅長草書隸書，又喜歡研究莊周（Zhuāng Zhōu）的學說，體會《齊物論（Qíwùlùn）》的虛誕，知道指馬非馬的說法是悠遠的。不憑藉河流而徒步涉水，能夠在面臨恐懼時善於籌劃。雖然功勞還沒有達到可以改變日影的程度，最終會有美好的結果。美好的結果是什麼呢？就是爲了求法而不顧惜自身，不把享樂當作享樂，不把親人當作親人，想要使眾生與自己平等，難道不是像對待芻狗一樣施行仁義嗎？到達佛逝（Fóshì）后，專心研究律藏（Lǜzàng），隨著翻譯隨著書寫，希望能夠傳承佛法。重新擦亮戒律的寶珠，達到極高的令人欽佩的程度。爲了求得寂滅的圓滿成就，捨棄迷途的重重障礙。完成我的大業，要依靠你這樣的小匠。慶幸你被提拔于有生之年，希望福報能夠資助無量眾生。年僅二十二歲啊。
【English Translation】 English version: Sī. Xībǐ left traces near the livestock's fodder. Moreover, he presented the translation work as a servant, being only seventeen years old.
Bhikkhu (Bìchú, monk) Dàohóng, whose Sanskrit name was Buddhatadeva (Fótuó Típó) (translated as Jué Tiān during the Tang Dynasty), was a native of Yōngqiū in Biànzhōu. His family name was Jìn. His father, early on, traveled south with a group of merchants, journeying far across the Three Rivers (Sānjiāng) and climbing the Five Ridges (Wǔlǐng). He then passed through Sháobù and later arrived at Xiáshān, where he beheld the clear and serene valleys and appreciated the tranquil streams. He encountered a wise teacher and shaved his head to become a monk. At that time, Dàohóng was still young, drifting like duckweed in the wind of karma, following his father and teacher in their travels. He entered Guìlín with longing and paused by secluded springs with sighs. His father, named Great Inspiration Chan Master (Dàgǎn Chánshī), studied the Secret Mind Barrier (Mìxīn Guān) under Chan Master Jì, gaining a slight understanding of its essence after many years, and returned to Xiáshān. Dàohóng followed his father and also became a monk, taking full ordination at the age of twenty. He traveled to and from Guǎngfǔ, entering and leaving the mountain gate. Although young, he possessed integrity. Upon hearing of Jìngzhì, he went to Zhuāngyán, inquiring about his residence, which was said to be at Zhìzhǐ. After one expression of reverence, he found accord with his practice of mind, and again thought of nourishing life, truly disregarding his own safety. He heard that the towering waves were insignificant compared to a small pond, and saw that the whales spanning the sea were like small fish. Soon after, he bid farewell to the mountain hermitage from Qīngyuǎn and returned to the prefecture with Teacher Zhēngù. There, he resolved to go to the South Sea (Nánhǎi) and together to the Golden Continent (Jīnzhōu), intending to translate the Tripiṭaka (Sānzàng) so that its virtue would be passed down for millennia. He was intelligent and insightful, with a gentle nature, skilled in cursive and clerical script, and fond of studying the doctrines of Zhuang Zhou, understanding the absurdity of the 'Treatise on the Equality of Things' (Qíwùlùn) and knowing that the saying 'a horse is not a horse' is far-reaching. He could cross without relying on a river and plan well in the face of fear. Although his merit had not yet reached the point of changing the sun's shadow, there would eventually be good fortune. What is this good fortune? It is seeking the Dharma without regard for oneself, not considering pleasure as pleasure, not treating relatives as relatives, wanting to equalize all beings with oneself, is it not like treating straw dogs with benevolence? Upon arriving at Fóshì, he devoted himself to the Vinaya (Lǜzàng), translating and writing, hoping to transmit the lamp of Dharma. He repolished the jewel of precepts, reaching a highly admirable level. In order to seek the perfect attainment of Nirvana, he abandoned the heavy obstacles of delusion. Completing my great work depends on a small craftsman like you. I rejoice that you have been promoted in this life, and hope that your blessings can benefit countless beings. He is only twenty-two years old.
苾芻法朗者。梵名達摩提婆(唐云法天)襄州襄陽人也。住靈集寺。俗姓安實。乃家傳禮義門襲冠纓。童年出家欽修是務。遂離桑梓游涉嶺南。凈至番禺報知行李。雖復學悟非遠而實希尚情深。意喜相隨同越滄海。未經一月屆乎佛逝。亦既至此業行是修。曉夜端心。習因明之秘冊。晨昏勵想。聽俱舍之幽宗。既而一簣已傾。庶罔隤於九仞。三藏虔念。擬克成乎五篇。弗憚劬勞性有聰識。復能志托弘益抄寫忘疲。乞食自濟但有三衣。袒膊涂跣遵修上儀。雖未成於角立。終有慕于囊錐。凡百徒侶咸希自樂。爾獨標心利生是恪。恪勤何始專思至理。若能弘廣愿于悲生。冀大明于慈氏。年二十四矣。
其僧貞固等四人。既而附舶俱至佛逝。學經三載梵漢漸通。法朗須往訶陵國。在彼經夏遇疾而卒。懷業戀居佛逝不返番禺。唯有貞固道宏相隨。俱還廣府。各並淹留且住更待后追。貞固遂於三藏道場敷揚律教。未終三載染患身亡。道宏獨在嶺南。爾來迥絕訊息。雖每顧問音信不通。嗟乎四子俱泛滄波。竭力盡誠思然法炬。誰知業有長短各阻去留。每一念來傷嘆無及。是知麟喻難就危命易虧。所有福田共相資濟。龍華初會俱出塵勞耳。
大唐西域求法高僧傳卷下
【現代漢語翻譯】 現代漢語譯本：苾芻法朗（Bhikkhu Dharma Deva，唐朝時稱為法天），是襄州襄陽人，住在靈集寺。他的俗家姓安，世代都是講究禮義的官宦人家。他從小就出家，一心修行。於是離開家鄉，遊歷嶺南。到達番禺后，告知了行程。雖然學習領悟並非深遠，但實在是因為仰慕佛法的情感深厚，心中歡喜，於是跟隨他人一同渡過滄海。不到一個月就到達了佛逝（現今的蘇門答臘島）。既然已經到了這裡，就以修行作為事業，日夜專心致志。學習因明（Hetu-vidya，古印度邏輯學）的秘籍，早晚努力思考，聽聞俱舍論（Abhidharma-kosa，佛教論著）的深奧宗旨。不久之後，就像堆土成山，只差最後一筐土，希望不要功虧一簣。虔誠地學習三藏（Tripiṭaka，佛教經典），想要完成五篇（可能是指某種著作或修行階段）。不害怕辛勞，天性聰慧有見識，又能立志弘揚佛法，抄寫經文忘記疲倦。靠乞食維持生活，只有三衣（Tricīvara，佛教僧侶的服裝）。袒露身體，赤腳行走，遵循上等的儀軌。雖然還沒有達到出類拔萃的程度，但終究有像錐子放在口袋裡一樣，終會顯露出來的那一天。所有的同伴都希望自己快樂，唯獨你以利益眾生為己任。你恪盡職守是從什麼時候開始的呢？專心思考最深的道理。如果能夠弘揚佛法，希望能夠為悲憫眾生而生。期望能夠大放光明，像慈氏菩薩（Maitreya，彌勒菩薩）一樣。那時你才二十四歲。 僧人貞固等四人，後來也乘船來到佛逝。學習佛經三年，梵文和漢文逐漸精通。法朗需要前往訶陵國（Kalinga，古印度地區）。在那裡過了一個夏天，因病去世。懷業留戀佛逝，沒有返回番禺。只有貞固、道宏跟隨他，一同返回廣州。各自都停留居住，等待後來的人。貞固於是在三藏道場宣揚律教。不到三年，染病身亡。道宏獨自留在嶺南。從那以後就斷絕了訊息。雖然經常打聽，但音信不通。唉，這四個人都漂洋過海，竭盡全力想要點燃法炬。誰知道每個人的業力有長短，各自阻礙了去留。每當想起這些，都傷心嘆息，無濟於事。由此可知，麒麟這樣的賢才難以成就，危難的生命容易夭折。所有修來的福田，共同互相資助。希望在彌勒菩薩的龍華初會（Nāga-puṣpa，彌勒菩薩成佛時舉行的盛會）上，都能脫離塵世的煩惱。 《大唐西域求法高僧傳》卷下
【English Translation】 English version: Bhikshu Dharma Deva (in Tang Dynasty called Fa Tian), was a native of Xiangyang, Xiangzhou, residing in Lingji Temple. His secular surname was An, and his family was a lineage of officials who valued propriety and righteousness. He became a monk in his childhood, dedicated to cultivation. Thus, he left his hometown and traveled to Lingnan. Upon arriving in Panyu, he reported his journey. Although his learning and understanding were not profound, his deep admiration for the Dharma led him to joyfully cross the ocean with others. In less than a month, he arrived in Srivijaya (present-day Sumatra). Having arrived, he devoted himself to cultivation, focusing his mind day and night. He studied the secret texts of Hetu-vidya (ancient Indian logic), and diligently contemplated the profound principles of the Abhidharma-kosa (Buddhist treatise) morning and evening. Soon, like building a mountain with earth, only one basket remained, hoping not to fail at the last step. He devoutly studied the Tripiṭaka (Buddhist scriptures), aiming to complete the five sections (possibly referring to a certain work or stage of practice). Not fearing hardship, he was naturally intelligent and knowledgeable, and also aspired to propagate the Dharma, copying scriptures tirelessly. He sustained himself by begging for food, possessing only the Tricīvara (Buddhist monk's robes). Bare-bodied and barefoot, he followed the superior rituals. Although he had not yet achieved outstanding status, he would eventually reveal his talents like an awl in a bag. All his companions hoped for their own happiness, but you alone took benefiting sentient beings as your duty. From what did your diligence begin? You focused on contemplating the deepest truths. If you could propagate the Dharma widely, you hoped to be born for the sake of compassion for sentient beings. You hoped to shine brightly, like Maitreya (the future Buddha). At that time, you were only twenty-four years old. The monks Zhengu and three others later also traveled by ship to Srivijaya. After studying the scriptures for three years, they gradually became proficient in Sanskrit and Chinese. Dharma Deva needed to go to Kalinga (ancient Indian region). He fell ill and died there after spending a summer. Huaiye was attached to Srivijaya and did not return to Panyu. Only Zhengu and Daohong followed him, returning to Guangzhou together. Each stayed and resided there, waiting for others to follow later. Zhengu then propagated the Vinaya teachings at the Tripiṭaka monastery. Before three years had passed, he contracted an illness and died. Daohong remained alone in Lingnan. Since then, there has been no news. Although inquiries were often made, no information was received. Alas, these four all crossed the vast ocean, striving to ignite the lamp of Dharma. Who knew that each person's karma had its length and limitations, hindering their departure and stay. Every time I think of this, I am saddened and sigh, but it is of no use. From this, we know that it is difficult to achieve the virtue of a Qilin, and a precarious life is easily lost. May all the fields of merit cultivated be mutually supportive. May we all be liberated from worldly afflictions at the first assembly of Nāga-puṣpa (the assembly held when Maitreya becomes a Buddha). The Biography of Eminent Monks Who Sought the Dharma in the Great Tang Dynasty, Volume Two