T51n2085_高僧法顯傳
大正藏第 51 冊 No. 2085 高僧法顯傳
No. 2085
高僧法顯傳一卷
東晉沙門釋法顯自記游天竺事
法顯。昔在長安慨律藏殘缺。於是遂以弘始二年歲在己亥。與慧景道整慧應慧嵬等。同契至天竺尋求戒律。初發跡長安。度隴至干歸國夏坐。夏坐訖前至褥檀國。度養樓山至張掖鎮。張掖大亂道路不通。張掖王慇勤遂留為作檀越。於是與智嚴慧簡僧紹寶云僧景等相遇。欣于同志。便共夏坐。夏坐訖復進到燉煌。有塞東西可八十里。南北四十里。共停一月餘日。法顯等五人隨使先發。復與寶云等別燉煌。太守李浩供給度沙河。沙河中多有惡鬼熱風。遇則皆死無一全者。上無飛鳥下無走獸。遍望極目欲求度處則莫知所擬。唯以死人枯骨為幖幟耳。行十七日計可千五百里。得至鄯鄯國。其地崎嶇薄瘠。俗人衣服粗與漢地同。但以氈褐為異。其國王奉法。可有四千餘僧悉小乘學。諸國俗人及沙門盡行天竺法。但有精粗。從此西行所經諸國類皆如是。唯國國胡語不同。然出家人皆習天竺書天竺語。住此一月日。復西北行十五日到烏夷國。僧亦有四千餘人。皆小乘學。法則齊整。秦土沙門至彼都不預其僧例也。法顯得符行當公孫經理。住二月餘日。於是還與寶云等共合烏夷國
【現代漢語翻譯】 現代漢語譯本： 大正藏第 51 冊 No. 2085 高僧法顯傳
No. 2085
高僧法顯傳一卷
東晉沙門釋法顯自記游天竺（India）事
法顯，早年在長安，慨嘆律藏殘缺不全。於是在弘始二年，歲在己亥，與慧景、道整、慧應、慧嵬等人，一同立下誓約前往天竺（India）尋求戒律。最初從長安出發，渡過隴山到達干歸國，在那裡進行夏安居。夏安居結束后，繼續前進到達褥檀國，翻越養樓山到達張掖鎮。當時張掖發生大亂，道路不通。張掖王慇勤地挽留他們，併爲他們做檀越（patron）。於是法顯與智嚴、慧簡、僧紹、寶云、僧景等人相遇，欣喜于有志同道合的人，便一起在那裡進行夏安居。夏安居結束后，再次前進到達敦煌。那裡有東西長約八十里，南北寬四十里的沙漠。他們在那裡停留了一個多月。法顯等五人跟隨使者先行出發，與寶云等人告別敦煌。敦煌太守李浩供給他們渡過沙河。沙河中多有惡鬼和熱風，遇到就會死亡，沒有一個能倖免。上面沒有飛鳥，下面沒有走獸。放眼望去，想要尋找渡過的地方卻無從下手。只能用死人的枯骨作為路標。行走了十七天，估計有一千五百里，到達鄯善國。那裡的土地崎嶇貧瘠，當地人的衣服大致與漢地相同，只是用氈褐作為區別。他們的國王信奉佛法，有四千多僧人，都學習小乘佛法。各國的百姓和沙門（monk）都奉行天竺（India）的佛法，只是有精粗之分。從此向西所經過的各個國家大都如此，只是各國的語言不同。然而出家人都學習天竺（India）的文字和語言。在那裡住了一個月，又向西北方向行走了十五天到達烏夷國。那裡也有四千多僧人，都學習小乘佛法。法則整齊嚴肅。秦土的沙門（monk）到達那裡，都不被納入他們的僧團制度中。法顯得到符節，可以按照公孫的規章制度行事。在那裡住了兩個多月，於是又與寶云等人在烏夷國會合。
【English Translation】 English version: Taisho Tripitaka Volume 51, No. 2085, Biography of the Eminent Monk Faxian
No. 2085
Biography of the Eminent Monk Faxian, One Volume
Record by the Eastern Jin Dynasty Śrāmaṇa（monk）釋Faxian of His Travels in India
Faxian, formerly in Chang'an, lamented the incompleteness of the Vinaya-pitaka (Discipline Basket). Therefore, in the second year of Hongshi, in the year of Jihai, he, along with Huijing, Daozheng, Huiying, Huiwei, and others, made a pact to go to India to seek the monastic rules. Initially departing from Chang'an, they crossed the Long Mountains to the kingdom of Qian Gui, where they observed the summer retreat. After the summer retreat, they proceeded to the kingdom of Rutan, crossed the Yanglou Mountains to the town of Zhangye. Zhangye was in great turmoil, and the roads were impassable. The King of Zhangye earnestly requested them to stay and became their dānapati (patron). There, Faxian met Zhiyan, Huijian, Sengshao, Baoyun, Sengjing, and others, and rejoiced in finding like-minded companions. They then observed the summer retreat together. After the summer retreat, they advanced again to Dunhuang. There was a desert there, about eighty li (Chinese mile) from east to west and forty li from north to south. They stayed there for more than a month. Faxian and the other four departed first with the envoy, bidding farewell to Baoyun and the others at Dunhuang. The governor of Dunhuang, Li Hao, provided them with supplies to cross the Shamo (sand river). In the Shamo (sand river) there were many evil spirits and hot winds; those who encountered them would die, and none would survive. Above there were no flying birds, and below there were no running beasts. Looking around, wanting to find a place to cross, they knew not where to go. They could only use the dry bones of dead people as markers. After traveling for seventeen days, estimated to be about fifteen hundred li (Chinese mile), they arrived at the kingdom of Shanshan. The land there was rugged and barren. The clothing of the common people was roughly the same as in the Han lands, but they used felt and coarse cloth as a distinction. Their king revered the Dharma. There were more than four thousand monks, all studying Hinayana (Small Vehicle) Buddhism. The common people and śrāmaṇa（monk） of various countries all practiced the Dharma of India, but with varying degrees of refinement. From there westward, the countries they passed through were mostly like this, but the languages of the countries were different. However, the renunciants all learned the script and language of India. Staying there for a month, they traveled northwest for fifteen days to the kingdom of Wuyi. There were also more than four thousand monks there, all studying Hinayana (Small Vehicle) Buddhism. The rules were orderly and strict. The śrāmaṇa（monk） from the Qin lands who arrived there were not included in their monastic system. Faxian obtained a tally, allowing him to act according to the regulations of Gongsun. Staying there for more than two months, he then reunited with Baoyun and the others in the kingdom of Wuyi.
。人不修禮儀遇客甚薄。智嚴慧簡慧嵬遂返向高昌欲求行資。法顯等蒙符公孫供給。遂得直進西南。行路中無居民。涉行艱難。所經之苦人理莫比。在道一月五日得到于闐。其國豐樂人民殷盛。盡皆奉法。以法樂相娛。眾僧乃數萬人。多大乘學。皆有眾食。彼國人民星居。家家門前皆起小塔。最小者可高二丈許。作四方僧房供給客僧。及余所須國主安頓供給法顯等於僧伽藍。僧伽藍名瞿摩帝。是大乘寺。三千僧共揵捶食。入食堂時威儀齊肅次第而坐。一切寂然器缽無聲。凈人益食不得相喚。但以手指麾。慧景道整慧達先發向竭叉國。法顯等欲觀行像。停三月日。其國中有四大僧伽藍不數小者。從四月一日城裡便掃灑道路莊嚴巷陌。其城門上張大幃幕。事事嚴飾。王及夫人婇女皆住其中。瞿摩帝僧是大乘學。王所敬重。最先行像。離城二四里作四輪像車。高三丈餘。狀如行殿。七寶莊校。懸繒幡蓋。像立車中二菩薩侍。作諸天侍從。皆以金銀雕瑩懸于虛空像去門百步。王脫天冠易著新衣。徒跣持花香翼從出城。迎像頭面禮足散花燒香。像入城時。門樓上夫人婇女遙散眾花紛紛而下。如是莊嚴供具車車各異。一僧伽藍則一日行像。自月一日。為始至十四日行像乃訖。行像訖王及夫人乃還宮耳。其城西七八里有僧伽藍。名王
【現代漢語翻譯】 現代漢語譯本： 人不注重禮儀，對待客人非常怠慢。智嚴、慧簡、慧嵬於是返回高昌，想要籌集路費。法顯等人蒙受符公孫的供給，得以直接向西南方向前進。路途中沒有居民，跋涉行走非常艱難，所經歷的困苦難以用言語形容。在路上走了一個月零五天，到達于闐（Khotan，古代西域國名）。這個國家富饒快樂，人民興旺繁盛，都信奉佛法，以佛法的快樂互相娛樂。僧侶有數萬人，多數學習大乘佛法，都有公共食堂。這個國家的人民分散居住，家家戶戶門前都建有小塔，最小的也有二丈多高，建造四方僧房供給來往的僧人，以及其他所需的物品。國王安排法顯等人住在僧伽藍（Sangharama，寺院），寺院名叫瞿摩帝（Gomatī），是大乘寺院。三千僧人一起敲椎吃飯，進入食堂時威儀整齊嚴肅，依次而坐。一切寂靜無聲，器皿飯缽沒有響聲。負責添飯的凈人不能互相呼喚，只能用手指示意。慧景、道整、慧達先出發前往竭叉國（Krorän，古代西域國名）。法顯等人想要觀看行像（moving image of Buddha），停留了三個月。這個國家有四大僧伽藍，不包括那些小的。從四月一日開始，城裡便打掃道路，裝飾街巷。城門上張掛大的幃幕，事事都裝飾得很華麗。國王以及夫人、宮女都住在其中。瞿摩帝寺的僧人學習大乘佛法，受到國王的敬重，最先舉行行像儀式。離開城門二四里，製作四輪像車，高三丈多，形狀像移動的殿堂，用七寶裝飾，懸掛絲綢幡蓋。佛像立在車中，有兩位菩薩侍立，還有諸天作為侍從，都用金銀雕琢裝飾，懸掛在空中。佛像距離城門一百步時，國王脫下天冠，換上新衣，光著腳，手持鮮花香，跟從佛像出城，用頭面禮拜佛足，散花燒香。佛像進入城門時，門樓上的夫人宮女從遠處散下各種鮮花，紛紛而下。像這樣莊嚴的供奉器具，每輛車都不一樣。一個僧伽藍就有一天舉行行像儀式。從四月一日開始，到十四日行像才結束。行像結束后，國王和夫人才返回宮殿。城西七八里有一座僧伽藍，名叫王（King）。 English version: People do not value etiquette and treat guests very poorly. Zhi Yan, Hui Jian, and Hui Wei then returned to Gaochang, wanting to raise travel expenses. Faxian and others received supplies from Fu Gongsun, and were able to proceed directly southwest. There were no residents along the way, and the journey was very difficult. The hardships they experienced were beyond description. After traveling for one month and five days, they arrived in Khotan (于闐, an ancient kingdom in the Western Regions). The country was rich and happy, and the people were prosperous. They all revered the Dharma and entertained each other with the joy of the Dharma. There were tens of thousands of monks, most of whom studied Mahayana Buddhism, and they all had communal meals. The people of this country lived scattered, and every family built a small pagoda in front of their door, the smallest of which was more than two zhang (丈, a unit of length) high. They built square monk's quarters to provide for traveling monks and other necessities. The king arranged for Faxian and others to stay in a Sangharama (僧伽藍, monastery), named Gomatī (瞿摩帝), which was a Mahayana temple. Three thousand monks ate together by striking a gavel. When entering the dining hall, they were dignified and solemn, sitting in order. Everything was quiet and silent, and the utensils and bowls made no noise. The attendants who added food were not allowed to call out to each other, but could only gesture with their fingers. Hui Jing, Dao Zheng, and Hui Da set off first for Krorän (竭叉國, an ancient kingdom in the Western Regions). Faxian and others wanted to see the moving image of Buddha (行像), so they stayed for three months. There were four large Sangharamas in this country, not counting the smaller ones. Starting from the first day of the fourth month, the city was swept and cleaned, and the streets and alleys were decorated. Large canopies were hung over the city gates, and everything was decorated magnificently. The king, along with his consorts and palace women, all lived within them. The monks of Gomatī Temple studied Mahayana Buddhism and were respected by the king. They were the first to hold the moving image ceremony. Two or four li (里, a unit of length) away from the city gate, they made a four-wheeled image chariot, more than three zhang high, shaped like a mobile palace, decorated with seven treasures, and hung with silk banners and canopies. The Buddha image stood in the chariot, attended by two Bodhisattvas, and there were also devas (諸天, deities) as attendants, all carved and decorated with gold and silver, and hung in the air. When the image was one hundred paces away from the city gate, the king took off his heavenly crown, changed into new clothes, and walked barefoot, holding flowers and incense, following the image out of the city, prostrating with his head and face at the Buddha's feet, scattering flowers and burning incense. When the image entered the city gate, the consorts and palace women on the gate tower scattered various flowers from afar, falling like rain. The solemn offerings and implements were different for each chariot. One Sangharama held the moving image ceremony for one day. Starting from the first day of the month, the moving image ceremony lasted until the fourteenth day. After the moving image ceremony was over, the king and his consorts returned to the palace. Seven or eight li west of the city was a Sangharama named King (王).
【English Translation】 English translation line 1 English translation line 2
新寺。作來八十年經三王方成。可高二十五丈。雕文刻鏤金銀覆上眾寶合成。塔後作佛堂莊嚴妙好。樑柱戶扇窗牖皆以金薄。別作僧房亦嚴麗整飾。非言可盡。嶺東六國諸王所有上價寶物多作供養。人用者少。既過四月行像。僧韶一人隨胡道人向罽賓。法顯等進向子合國。在道二十五日。便到其國。國王精進有千餘僧。多大乘學。住此十五日已。於是南行四日至蔥嶺山。到于麾國安居。安居已山行二十五日到竭叉國。與慧景等合。值其國王作般遮越師。般遮越師漢言五年大會也。會時請四方沙門。皆來雲集。集已莊嚴眾僧坐處。懸繒幡蓋。作金銀蓮華著僧座后。鋪凈坐具。王及群臣如法供養。或一月二月。或三月。多在春時。王作會已復勸諸群臣設供供養。或一日二日三日五日乃至七日。供養都畢。王以所乘馬鞍勒自副使國中貴重臣騎之。並諸白㲲種種珍寶沙門所須之物。共諸群臣發願佈施眾僧。佈施僧已還從僧贖其地。山寒不生余谷。唯熟麥耳。眾僧受歲已其晨輒霜。故其王每請眾僧令麥熟。然後受歲。其國中有佛唾壺。以石作之。色似佛缽。又有佛一齒。其國中人為佛齒起塔。有千餘僧徒。盡小乘學。自山以東俗人被服類粗與秦土同。亦以氈褐為異。沙門法用轉勝不可具記。其國當蔥嶺之中。自蔥嶺已前草木果實
【現代漢語翻譯】 現代漢語譯本： 新寺建成歷時八十年，經過三位國王才完成。寺廟高約二十五丈，雕樑畫棟，用金銀覆蓋，並用各種珍寶裝飾。塔后建有佛堂，莊嚴而精妙。樑柱、門扇、窗戶都用金箔裝飾。另外建造的僧房也十分華麗整潔，難以用語言形容。嶺東六國的諸位國王將所有價值連城的寶物都拿來供養，很少有人使用。四月行像結束后，僧人韶獨自跟隨胡道人前往罽賓（Kashmir）。法顯（Faxian）等人則前往子合國（Ze-ha）。在路上走了二十五天，便到達了該國。國王虔誠精進，有一千多名僧人，大多學習大乘佛法。他們在此地住了十五天後，於是向南走了四天到達蔥嶺山（Pamir Mountains），在麾國（Hui country）安居。安居結束后，在山中行走了二十五天到達竭叉國（Khotan）。在那裡與慧景（Huijing）等人會合。正趕上國王舉行般遮越師（Panchavarsika），般遮越師用漢語來說就是五年一度的大會。大會時邀請四方僧人，都來聚集。聚集完畢后，莊嚴佈置僧人的座位，懸掛絲綢幡蓋，製作金銀蓮花放在僧座後面，鋪設乾淨的坐具。國王和群臣如法供養。供養的時間或一個月、兩個月，或三個月，大多在春季。國王舉行大會後，又勸說各位群臣設供供養，時間或一天、兩天、三天、五天，甚至七天。供養全部結束后，國王將自己乘坐的馬鞍和韁繩賞賜給國內德高望重的臣子騎乘，並將各種白氈和各種珍寶以及僧人所需的物品，與各位群臣一起發願佈施給眾僧。佈施給僧人後，又從僧人那裡贖回土地。山裡寒冷，不生長其他穀物，只成熟麥子。眾僧接受一年的供養后，每天早晨都有霜凍，所以國王每次都請眾僧祈福，讓麥子成熟，然後才接受一年的供養。這個國家有佛陀的唾壺，用石頭製作，顏色像佛缽。還有佛陀的一顆牙齒。該國人為佛牙建造了一座塔，有一千多名僧人，都學習小乘佛法。從蔥嶺以東，當地人的穿著打扮大致與秦地相同，也有用氈和粗布做成的衣服。僧人的法事活動非常興盛，無法一一記載。這個國家位於蔥嶺的中心。從蔥嶺往前，有草木果實。
【English Translation】 English version: The new monastery took eighty years to build, completed by three kings. It is about twenty-five 'zhang' (丈, a unit of length) high, with carvings and engravings, covered with gold and silver, and composed of various treasures. Behind the pagoda is a Buddha hall, solemn and exquisite. The beams, pillars, doors, and windows are all decorated with gold leaf. The separately built monks' quarters are also magnificent and well-arranged, beyond description. The kings of the six kingdoms east of the mountains offered all their priceless treasures as offerings, rarely used by anyone. After the image procession in the fourth month, the monk Shao followed the Hu (non-Chinese) Daoist towards Jibin (Kashmir). Faxian (Faxian) and others proceeded towards Ze-ha (Ze-ha) country. After twenty-five days on the road, they arrived at the country. The king was diligent and devout, with over a thousand monks, mostly studying Mahayana Buddhism. They stayed there for fifteen days, then traveled south for four days to the Pamir Mountains (Congling Mountains), where they settled in Hui country (Hui country). After the retreat, they traveled in the mountains for twenty-five days to reach Khotan (Khotan), where they met with Huijing (Huijing) and others. They arrived just as the king was holding the Panchavarsika (Panchavarsika) assembly, which in Chinese means a grand assembly every five years. During the assembly, monks from all directions were invited to gather. Once gathered, the monks' seats were solemnly arranged, with silk banners and canopies hung, and gold and silver lotuses placed behind the monks' seats, with clean mats laid out. The king and his ministers made offerings according to the Dharma, for one, two, or three months, mostly in the spring. After the king held the assembly, he encouraged his ministers to make offerings as well, for one, two, three, five, or even seven days. After all the offerings were completed, the king bestowed his own saddle and bridle upon a respected minister in the country to ride, along with various white felts, various treasures, and items needed by the monks, and together with his ministers, vowed to donate them to the monks. After donating to the monks, he redeemed the land from the monks. The mountains are cold and do not grow other grains, only wheat ripens. After the monks receive the annual offerings, there is frost every morning, so the king always invites the monks to pray for the wheat to ripen before accepting the annual offerings. In that country, there is a spittoon of the Buddha, made of stone, the color resembling the Buddha's bowl. There is also a tooth of the Buddha. The people of that country built a pagoda for the Buddha's tooth, with over a thousand monks, all studying Hinayana Buddhism. East of the Pamir Mountains, the clothing of the common people is roughly similar to that of Qin (China), with some differences in felt and coarse cloth. The monks' Dharma practices are very prosperous, impossible to describe in detail. That country is located in the center of the Pamir Mountains. Beyond the Pamir Mountains, there are plants and fruits.
皆異。唯竹及安石榴甘蔗三物與漢地同耳。從此西行向北天竺國。在道一月得度蔥嶺。蔥嶺山冬夏有雪。又有毒龍。若失其意則吐毒風。雨雪飛沙礫石。遇此難者萬無一全。彼土人即名為雪山也。度嶺已到北天竺。始入其境。有一小國名陀歷。亦有眾僧皆小乘學。其國昔有羅漢。以神足力將一巧匠。上兜率天觀彌勒菩薩長短色貌。還下刻木作像。前後三上觀。然後乃成像。長八丈足趺八尺。齋日常有光明。諸國王競興供養。今故現在於此。順嶺西南行十五日。其道艱岨崖岸險絕。其山唯石壁立千仞。臨之目眩。欲進則投。足無所下。有水名新頭河。昔人有鑿石通路。施傍梯者凡度七百。度梯已躡懸絙過河。河兩岸相去減八十步。九譯所記。漢之張驀甘英皆不至此。
眾僧問法顯。佛法東過其始可知耶。顯云。訪問彼土人。皆云。古老相傳。自立彌勒菩薩像。后便有天竺沙門。赍經律過此河者。像立在佛泥洹后三百許年。計于周氏平王時。由茲而言。大教宣流始自此像。非夫彌勒大士繼軌釋迦。孰能令三寶宣通邊人識法。固知冥運之開本非人事。則漢明帝之夢有由而然矣。度河便到烏長國。其烏長國是正北天竺也。盡作中天竺語。中天竺所謂中國。俗人衣服飲食亦與中國同。佛法甚盛。名眾僧止住處為僧伽藍。凡
【現代漢語翻譯】 現代漢語譯本： 都各不相同。只有竹子、安石榴、甘蔗這三樣東西與漢地相同。從這裡向西走，前往北天竺國。在路上走了一個月，才翻過蔥嶺（Pamir Mountains）。蔥嶺山冬夏都有雪。還有毒龍。如果觸怒了它，就會吐出毒風，降下夾雜著沙礫的雨雪。遇到這種災難的人，幾乎沒有能活下來的。當地人就稱之為雪山。翻過蔥嶺后，就到了北天竺，開始進入它的境內。有一個小國名叫陀歷（Darel）。那裡也有許多僧人，都學習小乘佛法。這個國家過去有一位羅漢（Arhat，已證得阿羅漢果位的修行者），用神通力將一位巧匠帶到兜率天（Tushita Heaven，彌勒菩薩居住的凈土）觀看彌勒菩薩（Maitreya Bodhisattva，未來佛）的身材高矮和容貌。回來后，工匠就雕刻木像。前後三次上去觀看，然後才雕刻完成。佛像高八丈，腳底長八尺。齋戒日經常有光明。各國王爭相供養。現在仍然存在於此。沿著山嶺向西南方向走十五天，道路艱難險峻，懸崖峭壁非常險峻。山都是石壁，高達千仞，往下看令人頭暈目眩。想要前進，卻無處落腳。有一條河名叫新頭河（Sindhu River，印度河）。以前有人開鑿石頭修路，設定在旁邊的梯子總共有七百個。過了梯子后，再踩著懸空的繩索過河。河流兩岸相距約八十步。據九譯館的記載，漢朝的張騫、甘英都沒有到達這裡。
眾僧問法顯（Faxian，東晉僧人）。佛法向東傳播，最初是從什麼時候開始的？法顯說：『我詢問當地人，他們都說，古老的傳說中，自從立了彌勒菩薩像之後，就有天竺的沙門（Shramana，出家修道者）帶著經律從此河經過。佛像立在佛陀涅槃（Parinirvana，圓寂）后三百年左右，大約是周朝周平王時期。由此看來，佛教的傳播是從這座佛像開始的。如果不是彌勒大士繼承釋迦牟尼佛（Sakyamuni Buddha）的遺志，誰能讓三寶（佛、法、僧）傳播，讓邊遠地區的人民認識佛法呢？由此可知，冥冥之中的運勢開啟，本來就不是人為的力量。那麼漢明帝（Emperor Ming of Han）的夢，也是有原因的。』過了河，就到了烏長國（Udyana）。烏長國是真正的北天竺。都說中天竺的語言。中天竺就是中國，當地人的衣服飲食也和中國相同。佛法非常興盛。僧眾居住的地方叫做僧伽藍（Sangharama，寺院）。
【English Translation】 English version: Everything is different. Only bamboo, pomegranates, and sugarcane are the same as in the Han lands. From here, traveling westward towards North India, it takes a month to cross the Pamir Mountains (Congling). The Pamir Mountains have snow in both winter and summer. There are also poisonous dragons. If they are displeased, they will exhale poisonous winds, and rain snow mixed with sand and gravel. Those who encounter this difficulty rarely survive. The local people call it the Snow Mountain. After crossing the mountains, one arrives in North India, entering its territory. There is a small kingdom called Darel (Tuoli). There are also many monks there, all studying Hinayana Buddhism (Small Vehicle). In the past, this kingdom had an Arhat (Luohan, enlightened being), who used his supernatural powers to take a skilled craftsman to Tushita Heaven (Doushuaitian, Maitreya Bodhisattva's abode) to observe Maitreya Bodhisattva's (Mile Pusa, future Buddha) height and appearance. Upon returning, the craftsman carved a wooden statue. He went up to observe three times before completing the statue. It is eight zhang (approximately 24 meters) tall, with eight-chi (approximately 2.4 meters) long feet. On fast days, it often emits light. Various kings compete to make offerings. It still exists there today. Traveling southwest along the mountains for fifteen days, the road is difficult and the cliffs are extremely steep. The mountains are all stone walls, thousands of ren (ancient unit of length) high, causing dizziness when looking down. One wants to advance, but there is nowhere to place one's feet. There is a river called the Sindhu River (Xintou He, Indus River). In the past, people carved stone to build roads, setting up a total of seven hundred ladders alongside. After passing the ladders, one steps on suspended ropes to cross the river. The two banks of the river are about eighty paces apart. According to the records of the Nine Interpreters' Office, neither Zhang Qian nor Gan Ying of the Han Dynasty reached this place.
The monks asked Faxian (Faxian, Eastern Jin Dynasty monk), 'When did the eastward transmission of Buddhism begin?' Faxian said, 'I asked the local people, and they all said that, according to ancient legends, since the statue of Maitreya Bodhisattva was erected, there have been Shramanas (Shamen, monks) from India carrying scriptures and precepts across this river. The statue was erected about three hundred years after the Buddha's Parinirvana (Nihuan, passing away), approximately during the reign of King Ping of the Zhou Dynasty. From this, it can be seen that the propagation of Buddhism began with this statue. If it were not for the great Bodhisattva Maitreya continuing the legacy of Sakyamuni Buddha (Shijiamouni Fo), who could have allowed the Three Jewels (Sanbao, Buddha, Dharma, Sangha) to spread and allowed the people of remote areas to understand the Dharma? It can be known that the opening of the hidden destiny was not due to human effort. Then the dream of Emperor Ming of Han (Han Mingdi) had a reason.' After crossing the river, one arrives in Udyana (Wuchang Guo). Udyana is the true North India. They all speak the language of Central India. Central India is like China, and the local people's clothing and food are also the same as in China. Buddhism is very prosperous. The place where the monks reside is called Sangharama (Sengjialan, monastery).
有五百僧伽藍。皆小乘學。若有客比丘到悉供養三日。三日過已乃令自求所安。常傳言。佛至北天竺。即到此國也。佛遺足跡於此。或長或短在人心念。至今猶爾。及曬衣石度惡龍處悉亦現在。石高丈四尺。闊二丈許。一邊平。慧景慧達道整三人先發向佛影那竭國。法顯等住此國夏坐。坐訖南下到宿呵多國。其國佛法亦盛。昔天帝釋試菩薩化作鷹鴿割肉貿鴿處。佛既成道與諸弟子游行。語云。此本是吾割肉貿鴿處。國人由是得知。於此處起塔金銀挍飾。從此東下五日行到揵陀衛國。是阿育王子法益所治處。佛為菩薩時。亦於此國以眼施人。其處亦起大塔金銀挍飾。此國人多小乘學。自此東行七日。有國名竺剎尸羅。竺剎尸羅漢言截頭也。佛為菩薩時。於此處以頭施人。故因以為名。復東行二日至投身喂餓虎處。此二處亦起大塔。皆眾寶挍飾。諸國王臣民競興供養。散華然燈相繼不絕。通上二塔彼方人亦名為四大塔也。從揵陀衛國南行四日到弗樓沙國。佛昔將諸弟子游行此國。語阿難云。吾般泥洹后當有國王名罽膩伽。於此處起塔。后罽膩伽王出世。出行遊觀時。天帝釋欲開發其意。化作牧牛小兒。當道起塔。王問言。汝作何等。答言。作佛塔。王言大善。於是王即于小兒塔上起塔。高四十餘丈眾寶挍飾。凡所經見塔廟
【現代漢語翻譯】 現代漢語譯本 有五百座僧伽藍（寺院）。都學習小乘佛法。如果有外來的比丘到達，都供養他們三天。三天過後，就讓他們自己尋找安身之處。常有人傳說，佛陀曾經到過北天竺（古印度北部），也就是到過這個國家。佛陀遺留下來的足跡在這裡，或長或短，取決於人心中的念頭。至今仍然如此。還有曬衣石和度化惡龍的地方，現在都還在。曬衣石高一丈四尺，寬二丈左右，一邊是平的。慧景、慧達、道整三人先出發前往佛影那竭國（古印度地名）。法顯等人留在這個國家過夏安居。安居結束后，向南到達宿呵多國（古印度地名）。那個國家的佛法也很興盛。過去天帝釋（佛教護法神）爲了試探菩薩，化作老鷹追逐鴿子，菩薩割下自己的肉來換鴿子的地方就在這裡。佛陀成道后，與眾弟子一起來到這裡，說道：『這裡就是我過去割肉換鴿子的地方。』國人因此得知此事，於是在這裡建造佛塔，用金銀裝飾。從這裡向東走五天，到達揵陀衛國（古印度地名），是阿育王（孔雀王朝國王）的兒子法益所治理的地方。佛陀作為菩薩時，也曾在這個國家挖出自己的眼睛佈施給他人。那個地方也建造了一座大塔，用金銀裝飾。這個國家的人大多學習小乘佛法。從這裡向東走七天，有一個國家名叫竺剎尸羅（古印度地名）。竺剎尸羅翻譯成漢語就是『截頭』的意思。佛陀作為菩薩時，曾在這裡把自己的頭佈施給他人，因此就用這個名字命名。再向東走兩天，到達投身喂餓虎的地方。這兩個地方也建造了佛塔，都用各種珍寶裝飾。各國的國王、大臣和百姓爭相供養，獻花點燈，絡繹不絕。連同上面的兩座塔，當地人也稱之為四大塔。從揵陀衛國向南走四天，到達弗樓沙國（古印度地名）。佛陀過去曾帶領眾弟子來到這個國家，告訴阿難（佛陀的十大弟子之一）說：『我涅槃（佛教術語，指死亡）之後，當有一位國王名叫罽膩伽（貴霜王朝國王），會在這裡建造佛塔。』後來罽膩伽王出世，出行遊覽時，天帝釋啓發他的心意，化作牧牛的小孩，在路邊堆砌佛塔。國王問道：『你做什麼呢？』回答說：『做佛塔。』國王說：『太好了。』於是國王就在小孩堆砌的塔上建造了一座塔，高四十多丈，用各種珍寶裝飾。凡是所經過見到的塔廟
【English Translation】 English version There were five hundred Sangharamas (monasteries). All studied Hinayana (Small Vehicle) Buddhism. If guest Bhikkhus (monks) arrived, they would be provided with offerings for three days. After three days, they would be left to find their own place of rest. It was often said that the Buddha had come to North India, that is, to this country. The Buddha's footprints remain here, sometimes long, sometimes short, depending on the thoughts in people's minds. It is still so to this day. Also, the stone for drying clothes and the place where the evil dragon was converted are still present. The stone is fourteen feet high and about twenty feet wide, with one side flat. Hui Jing, Hui Da, and Dao Zheng set off first for the country of Buddha's Shadow Nagara. Fa Xian and the others stayed in this country for the summer retreat. After the retreat, they went south to the country of Sukahata. Buddhism was also flourishing in that country. In the past, Indra (the lord of gods) tested the Bodhisattva (an enlightened being) by transforming into a hawk chasing a dove, and the place where the Bodhisattva cut off his own flesh to exchange for the dove was there. After the Buddha attained enlightenment, he came here with his disciples and said, 'This is the place where I used to cut off my flesh to exchange for the dove.' The people of the country learned of this and built a pagoda (stupa) here, decorated with gold and silver. From here, they traveled east for five days to the country of Gandhara, which was ruled by Dharma-vardhana, the son of King Ashoka (Mauryan Emperor). When the Buddha was a Bodhisattva, he also gouged out his eyes in this country to give to others. A large pagoda was also built at that place, decorated with gold and silver. Most of the people in this country study Hinayana Buddhism. From here, they traveled east for seven days to a country called Takshashila. Takshashila in Chinese means 'severed head'. When the Buddha was a Bodhisattva, he gave his head to others in this place, hence the name. Traveling east for another two days, they arrived at the place where he threw himself to feed the starving tiger. Pagodas were also built at these two places, all decorated with various treasures. Kings, ministers, and people from various countries competed to make offerings, scattering flowers and lighting lamps in an endless stream. Including the two pagodas above, the locals also call them the Four Great Pagodas. Traveling south from Gandhara for four days, they arrived at the country of Purushapura. The Buddha once led his disciples to this country and told Ananda (one of the ten great disciples of the Buddha), 'After my Parinirvana (final passing away), there will be a king named Kanishka (Kushan king) who will build a pagoda here.' Later, King Kanishka was born. When he went out for a tour, Indra inspired his mind, transforming into a cowherd boy building a pagoda by the roadside. The king asked, 'What are you doing?' He replied, 'Building a Buddha pagoda.' The king said, 'Excellent.' So the king built a pagoda on top of the pagoda built by the boy, over forty feet high, decorated with various treasures. All the pagodas and temples that were seen
壯麗威嚴都無此比。傳云。閻浮提塔唯此塔為上。王作塔成已小塔即自傍出大塔南。高三尺許。佛缽即在此國。昔月氏王大興兵眾。來伐此國欲取佛缽。既伏此國已。月氏王等篤信佛法。欲持缽去。故大興供養。供養三寶畢。乃挍飾大象置缽其上。像便伏地不能得前。更作四輪車載缽。八象共牽復不能進。王知與缽緣未至。深自愧嘆即於此處起塔及僧伽藍。並留鎮守種種供養。可有七百餘僧。日將欲中眾僧則出缽與。白衣等種種供養。然後中食。至暮燒香時復爾。可容二斗許。雜色而黑多四際分明。厚可二分甚光澤。貧人以少華投中便滿。有大富者欲以多華供養。正復百千萬斛終不能滿。寶云僧景止供養佛缽便還。慧景慧達道整先向那竭國。供養佛影佛齒及頂骨。慧景病道整住看。慧達一人還於弗樓沙國相見。而慧達寶云僧景遂還秦土。慧景在佛缽寺無常。由是法顯獨進向佛頂骨所。西行十六由延至那竭國界醯羅城。城中有佛頂骨精舍。盡以金薄七寶挍飾。國王敬重頂骨。慮人抄奪。乃取國中豪姓八人。人持一印。印封守護。清晨八人俱到各視其印。然後開戶。開戶已以香汁洗手。出佛頂骨置精舍外高座上以七寶圓砧。砧下琉璃鐘覆上皆珠璣挍飾。骨黃白色。方圓四寸。其上隆起。每日出后精舍人則登高樓擊大鼓吹䗍
敲銅缽。王聞已則詣精舍。以華香供養。供養已次第頂戴而去。從東門入西門出。王朝朝如是供養禮拜。然後聽國政。居士長者亦先供養乃修家事。日日如是初無懈倦。供養都訖乃還頂骨于精舍中。有七寶解脫塔。或開或閉。高五尺許。以盛之。精舍門前朝朝恒有賣華香人。凡欲供養者種種買焉。諸國王亦恒遣使供養。精舍處方三十步雖復天震地裂此處不動。從此北行一由延到那竭國城。是菩薩本以銀錢貿五莖華供養定光佛處。城中亦有佛齒塔。供養如頂骨法。城東北一由延。到一谷口有佛錫杖。亦起精舍供養。杖以牛頭旃檀作。長丈六七許。以木筒盛之。正復百千人舉不能移。入谷口西行有佛僧伽梨。亦起精舍供養。彼國土俗亢旱。時國人相率出衣禮拜供養。天即大雨。那竭城南半由延有石室博山。西南向佛留影。此中去十餘步觀之如佛真形。金色相好光明炳著。轉近轉微彷彿如有。諸方國王遣工畫師摹寫莫能及。彼國人傳云。千佛盡當於此留影。影西四百步許。佛在時剃髮剪爪。佛自與諸弟子共造塔。高七八丈以為將來塔法。今猶在。邊有寺。寺中有七百餘僧。此處有諸羅漢辟支佛塔乃千數。住此冬三月。法顯等三人南度小雪山。雪山冬夏積雪。山北陰中遇寒風暴起人皆噤戰。慧景一人不堪復進。口出白沫語法顯
【現代漢語翻譯】 現代漢語譯本： 敲響銅缽。國王聽到后就前往精舍（Vihāra，佛教寺院）。用鮮花和香供養，供養完畢后依次頂禮膜拜后離開。從東門進入，西門出去。國王每天早上都這樣供養禮拜，然後處理國家政事。居士和長者也先供養，然後處理家事。每天如此，從不懈怠。供養完畢后，才將頂骨送回精舍中。那裡有一座七寶解脫塔，有時打開，有時關閉，高約五尺，用來存放頂骨。精舍門前每天早上都有賣鮮花和香的人，凡是想要供養的人都可以在那裡購買。各國的國王也經常派遣使者前來供養。精舍所在的地方有三十步見方，即使天崩地裂，這裡也不會動搖。從這裡向北走一由延（Yojana，古印度長度單位，約7-9英里）到達那竭國（Nagarahara，古代地名）的都城。這裡是菩薩（Bodhisattva，佛教中追求覺悟的人）過去用銀錢購買五莖鮮花供養定光佛（Dīpankara Buddha，過去佛之一）的地方。城中也有一座佛牙塔，供養的方式和頂骨塔一樣。從城東北方向走一由延，到達一個山谷口，那裡有佛的錫杖（Khakkhara，僧侶使用的手杖）。人們也建造了精舍來供養它。錫杖是用牛頭旃檀（Gośīrṣa-candana，一種珍貴的檀香木）製成的，長約一丈六七尺。用木筒裝著它，即使成百上千的人也無法移動它。進入谷口向西走，有佛的僧伽梨（Saṃghāṭī，僧侶穿的大衣），人們也建造了精舍來供養它。那個國家的風俗是如果遇到旱災，全國人民就一起拿出僧伽梨禮拜供養，天就會下大雨。在那竭城南半由延的地方，有一間石室，面對著博山（山名）的西南方向，佛陀（Buddha，佛教創始人）在那裡留下了身影。從距離石室十多步的地方觀看，佛像如同真身一樣，金色的光芒和美好的相好（Lakṣaṇa，佛陀的身體特徵）非常明顯。越靠近，佛像就越模糊，彷彿存在一樣。各國的國王派遣工匠和畫師來摹寫，但都無法達到佛像的逼真程度。當地人傳說，所有的千佛（Thousand Buddhas，未來將出現的佛）都會在這裡留下身影。在佛影西邊四百步左右的地方，是佛陀在世時剃髮剪指甲的地方。佛陀親自和弟子們一起建造了一座塔，高七八丈，作為未來建造佛塔的榜樣。現在這座塔還在。旁邊有一座寺廟，寺廟裡有七百多名僧人。這裡還有許多阿羅漢（Arhat，已證悟者）和辟支佛（Pratyekabuddha，獨自證悟者）的塔，數量有數千座。法顯（Faxian，東晉僧人）等三人在這裡住了三個月，然後向南翻越小雪山。小雪山冬夏都有積雪，山北陰面寒風肆虐，人們都凍得瑟瑟發抖。慧景（Huijing，人名）一個人無法繼續前進，口吐白沫，告訴法顯 English version: He struck the copper bowl. Upon hearing this, the king went to the Vihāra (Buddhist monastery). He made offerings of flowers and incense, and after the offerings, he prostrated himself in reverence and departed. He entered through the east gate and exited through the west gate. The king made such offerings and obeisances every morning before attending to state affairs. Lay devotees and elders also made offerings before attending to their household affairs. They did this daily without any weariness. After completing the offerings, they returned the skull to the Vihāra. There was a seven-jeweled liberation tower, sometimes open, sometimes closed, about five feet high, in which it was kept. In front of the Vihāra gate, there were always people selling flowers and incense every morning. Those who wished to make offerings could buy various items there. Various kings also frequently sent envoys to make offerings. The area where the Vihāra was located was thirty paces square, and even if the heavens shook and the earth cracked, this place would not move. From there, going north for one Yojana (ancient Indian unit of distance, approximately 7-9 miles), one reached the city of Nagarahara (ancient place name). This was the place where the Bodhisattva (one who seeks enlightenment) had once used silver coins to buy five stems of flowers to offer to Dīpankara Buddha (one of the past Buddhas). There was also a Buddha tooth tower in the city, and the offerings were made in the same way as for the skull tower. One Yojana northeast of the city, one reached a valley entrance where the Buddha's Khakkhara (staff used by monks) was located. A Vihāra was also built to make offerings to it. The staff was made of Gośīrṣa-candana (a precious sandalwood), about sixteen or seventeen feet long. It was kept in a wooden tube, and even hundreds or thousands of people could not move it. Entering the valley entrance and going west, there was the Buddha's Saṃghāṭī (monk's outer robe), and a Vihāra was also built to make offerings to it. The custom of that country was that if there was a drought, the people of the country would together take out the robe, worship it, and make offerings, and then it would rain heavily. Half a Yojana south of Nagarahara, there was a stone chamber facing the southwest of Mount Bosa (mountain name), where the Buddha left his shadow. When viewed from a distance of ten or more paces from this chamber, the Buddha's image appeared like his true form, with golden light and beautiful Lakṣaṇa (physical characteristics of the Buddha) clearly visible. The closer one got, the more blurred the image became, as if it were there. Kings from various countries sent artisans and painters to copy it, but none could achieve the likeness of the Buddha's image. The local people said that all the Thousand Buddhas (future Buddhas) would leave their shadows here. About four hundred paces west of the Buddha's shadow was the place where the Buddha shaved his head and cut his nails when he was alive. The Buddha himself and his disciples built a tower, seven or eight feet high, as a model for future tower construction. This tower still exists today. Next to it is a temple with more than seven hundred monks. There are also thousands of towers of Arhats (enlightened beings) and Pratyekabuddhas (solitary Buddhas) here. Faxian (Eastern Jin Dynasty monk) and the other two stayed here for three months and then crossed the Little Snow Mountain to the south. The Little Snow Mountain was covered with snow in winter and summer, and the north side of the mountain was exposed to severe cold winds, causing people to shiver. Huijing (personal name) alone could not continue, foaming at the mouth, and told Faxian
【English Translation】 English version: He struck the copper bowl. Upon hearing this, the king went to the Vihāra (Buddhist monastery). He made offerings of flowers and incense, and after the offerings, he prostrated himself in reverence and departed. He entered through the east gate and exited through the west gate. The king made such offerings and obeisances every morning before attending to state affairs. Lay devotees and elders also made offerings before attending to their household affairs. They did this daily without any weariness. After completing the offerings, they returned the skull to the Vihāra. There was a seven-jeweled liberation tower, sometimes open, sometimes closed, about five feet high, in which it was kept. In front of the Vihāra gate, there were always people selling flowers and incense every morning. Those who wished to make offerings could buy various items there. Various kings also frequently sent envoys to make offerings. The area where the Vihāra was located was thirty paces square, and even if the heavens shook and the earth cracked, this place would not move. From there, going north for one Yojana (ancient Indian unit of distance, approximately 7-9 miles), one reached the city of Nagarahara (ancient place name). This was the place where the Bodhisattva (one who seeks enlightenment) had once used silver coins to buy five stems of flowers to offer to Dīpankara Buddha (one of the past Buddhas). There was also a Buddha tooth tower in the city, and the offerings were made in the same way as for the skull tower. One Yojana northeast of the city, one reached a valley entrance where the Buddha's Khakkhara (staff used by monks) was located. A Vihāra was also built to make offerings to it. The staff was made of Gośīrṣa-candana (a precious sandalwood), about sixteen or seventeen feet long. It was kept in a wooden tube, and even hundreds or thousands of people could not move it. Entering the valley entrance and going west, there was the Buddha's Saṃghāṭī (monk's outer robe), and a Vihāra was also built to make offerings to it. The custom of that country was that if there was a drought, the people of the country would together take out the robe, worship it, and make offerings, and then it would rain heavily. Half a Yojana south of Nagarahara, there was a stone chamber facing the southwest of Mount Bosa (mountain name), where the Buddha left his shadow. When viewed from a distance of ten or more paces from this chamber, the Buddha's image appeared like his true form, with golden light and beautiful Lakṣaṇa (physical characteristics of the Buddha) clearly visible. The closer one got, the more blurred the image became, as if it were there. Kings from various countries sent artisans and painters to copy it, but none could achieve the likeness of the Buddha's image. The local people said that all the Thousand Buddhas (future Buddhas) would leave their shadows here. About four hundred paces west of the Buddha's shadow was the place where the Buddha shaved his head and cut his nails when he was alive. The Buddha himself and his disciples built a tower, seven or eight feet high, as a model for future tower construction. This tower still exists today. Next to it is a temple with more than seven hundred monks. There are also thousands of towers of Arhats (enlightened beings) and Pratyekabuddhas (solitary Buddhas) here. Faxian (Eastern Jin Dynasty monk) and the other two stayed here for three months and then crossed the Little Snow Mountain to the south. The Little Snow Mountain was covered with snow in winter and summer, and the north side of the mountain was exposed to severe cold winds, causing people to shiver. Huijing (personal name) alone could not continue, foaming at the mouth, and told Faxian
云。我亦不復活。便可時去勿得俱死。於是遂終。法顯撫之悲號。本圖不果命也奈何。復自力前得過嶺南到羅夷國。近有三千僧兼大小乘學。住此夏坐。坐訖南下。行十日到跋那國。亦有三千許僧。皆小乘學。從此東行三日復渡新頭河。兩岸皆平地。過河有國名毗荼。佛法興盛兼大小乘學。見秦道人往乃大憐愍。作是言。如何邊地人能知出家為道遠求佛法。悉供給所須。待之如法。從此東南行減八十由延。經歷諸寺甚多僧眾萬數。過是諸處已到一國。國名摩頭羅。又經蒱那河。河邊左右有二十僧伽藍。可有三千僧。佛法轉盛。凡沙河已西天竺諸國。國王皆篤信佛法供養眾僧。時則脫天冠。共諸宗親群臣手自行食。行食已鋪氈于地。對上座前坐于眾僧前。不敢坐床。佛在世時。諸王供養法式相傳至今。從是以南名為中國。中國寒暑調和無霜雪。人民殷樂無戶籍官法。唯耕王地者乃輸地利。欲去便去欲住便住。王治不用刑斬。有罪者但罰其錢。隨事輕重。雖復謀為惡逆。不過截右手而已。王之侍衛左右皆有供祿。舉國人民悉不殺生。不飲酒不食蔥蒜。唯除旃荼羅。旃荼羅名為惡人。與人別居。若入城市則擊木以自異。人則識而避之不相搪揬。國中不養豬雞不賣生口。市無屠店及沽酒者。貨易則用貝齒。唯旃荼羅漁獵師賣肉
耳。自佛般泥洹后。諸國王長者居士為眾僧起精舍。供給田宅園圃民戶牛犢鐵券書錄。后王王相傳無敢廢者。至今不絕。眾僧住止房舍。床蓐飲食衣服都無闕乏。處處皆爾。眾僧常以作功德為業。及誦經坐禪。客僧往到舊僧迎逆。代擔衣缽給洗足水。涂足油與非時漿。須臾息已復問其臘數。次第得房舍臥具。種種如法。眾僧住處作舍利弗塔目連阿難塔並阿毗曇律經塔。安居后一月諸希福之家勸化供養。僧行非時漿。眾僧大會說法。說法已供養舍利弗塔。種種華香通夜然燈。使伎樂人作舍利弗大婆羅門時詣佛求出家。大目連大迦葉亦如是。諸比丘尼多供養阿難塔。以阿難請世尊聽女人出家故。諸沙彌多供養羅云。阿毗曇師者供養阿毗曇。律師者供養律。年年一供養。各自有日。摩訶衍人則供養般若波羅蜜文殊師利觀世音等。眾僧受歲竟。長者居士婆羅門等。各將種種衣物沙門所須以用佈施眾僧。僧受亦自各各佈施。佛泥洹已來。聖眾所行。威儀法則。相承不紀。自度新頭河至南天竺。迄于南海四五萬里。海平坦無大山川。正有河水耳。從此東南行十八由延。有國名僧迦施。佛上忉利天三月為母說法來下處。佛上忉利天。以神通力都不使諸弟子知來。滿七日乃放神足。阿那律以天眼遙見世尊。即語尊者大目連。汝可往問訊
【現代漢語翻譯】 現代漢語譯本： 關於『耳』。自從佛陀般涅槃（Nirvana，指佛陀的逝世）之後，各國王、長者（Gentry，指有地位的富人）、居士（Lay Buddhist，指在家修行的佛教徒）為僧眾建造精舍（Vihara，指寺院），供給田地、住宅、園圃、民戶、牛犢，並有鐵券（Iron Certificate，古代一種憑證，表示特權）書錄，後來的國王們互相傳告，沒有誰敢廢止這些。直到現在，這種傳統也沒有斷絕。僧眾居住的房舍，床鋪、飲食、衣服都一應俱全，處處都是這樣。僧眾常常以行善積德為事業，以及誦經、坐禪。有客僧來到，舊有的僧人會迎接，替他們挑擔衣缽，給他們洗腳水，塗抹腳的油，並提供非時漿（Non-time Juice，指下午以後提供的飲料）。稍作休息后，又會詢問他們的戒臘（Monastic Age，指受戒的年數），依次安排房舍和臥具，種種都如法如律。僧眾居住的地方會建造舍利弗塔（Sariputra Stupa，舍利弗的舍利塔）、目連塔（Maudgalyayana Stupa，目連的舍利塔）、阿難塔（Ananda Stupa，阿難的舍利塔）以及阿毗曇（Abhidhamma，論藏）律經塔。安居（Rain Retreat，指雨季期間僧侶的閉關修行）結束后一個月，那些希望獲得福報的人家會勸募供養，僧眾會行非時漿。僧眾大會說法，說法完畢后供養舍利弗塔，用各種鮮花香料，通宵點燈，讓樂師演奏。舍利弗大婆羅門（Sariputra Great Brahmin，舍利弗出家前的身份）曾前往佛陀處請求出家，大目連（Mahamaudgalyayana，佛陀的弟子）和大迦葉（Mahakasyapa，佛陀的弟子）也是如此。諸位比丘尼（Bhikkhuni，女性出家人）大多供養阿難塔，因為阿難曾請求世尊允許女人出家。諸位沙彌（Sramanera，小沙彌）大多供養羅云（Rahula，佛陀的兒子）。阿毗曇師（Abhidhamma Master，精通論藏的法師）供養阿毗曇，律師（Vinaya Master，精通戒律的法師）供養律。每年供養一次，各自有固定的日子。摩訶衍（Mahayana，大乘佛教）的人則供養般若波羅蜜（Prajnaparamita，般若波羅蜜多）、文殊師利（Manjusri，文殊菩薩）、觀世音（Avalokitesvara，觀音菩薩）等。僧眾受歲（Receiving the Year，指安居結束）后，長者、居士、婆羅門等，各自帶著各種衣物和沙門（Sramana，出家人）所需的物品來佈施給僧眾。僧眾接受后，也各自進行佈施。自從佛陀涅槃以來，聖眾所行的威儀法則，代代相傳，無法一一記錄。我從度過新頭河（Sindhu River，印度河）到南天竺（South India，南印度），直到南海，有四五萬里之遙。海面平坦，沒有大的山川，只有河流。從這裡向東南方向走十八由延（Yojana，古印度長度單位），有一個國家名叫僧迦施（Sankasya，古印度城市）。佛陀曾到忉利天（Trayastrimsa Heaven，佛教的三十三天）三個月為母親說法，然後從那裡下來。佛陀到忉利天，用神通力沒有讓諸位弟子知道他要來。滿了七天，才放出神足（Divine Feet，指佛陀的神通）。阿那律（Aniruddha，佛陀的弟子）用天眼遙遙看見世尊，就告訴尊者大目連，你可以去問候他。
【English Translation】 English version: Regarding 『ear』. Since the Buddha's Parinirvana (Nirvana, referring to the Buddha's passing away), various kings, Gentry (Gentry, referring to wealthy people with status), and Lay Buddhists (Lay Buddhist, referring to Buddhist practitioners at home) have built Viharas (Vihara, referring to monasteries) for the Sangha (Sangha, the monastic community), providing land, residences, gardens, households, calves, and Iron Certificates (Iron Certificate, an ancient certificate indicating privileges) and records. Subsequent kings have passed this down, and no one dares to abolish it. This tradition continues to this day. The Sangha's residences, bedding, food, and clothing are all complete, everywhere. The Sangha often engages in meritorious deeds, as well as reciting scriptures and meditating. When guest monks arrive, the resident monks welcome them, carry their robes and bowls, provide water for washing their feet, oil for anointing their feet, and offer Non-time Juice (Non-time Juice, referring to drinks provided after noon). After resting briefly, they inquire about their Monastic Age (Monastic Age, referring to the number of years since ordination), and arrange residences and bedding accordingly, all in accordance with the Dharma (Dharma, the teachings of the Buddha) and Vinaya (Vinaya, the monastic rules). In the places where the Sangha resides, Sariputra Stupas (Sariputra Stupa, stupas containing Sariputra's relics), Maudgalyayana Stupas (Maudgalyayana Stupa, stupas containing Maudgalyayana's relics), Ananda Stupas (Ananda Stupa, stupas containing Ananda's relics), and Abhidhamma (Abhidhamma, the collection of philosophical treatises) Vinaya Sutra stupas are built. One month after the Rain Retreat (Rain Retreat, referring to the monks' retreat during the rainy season), those who wish to gain blessings will solicit offerings, and the Sangha will offer Non-time Juice. The Sangha holds a great Dharma assembly, and after the Dharma talk, they make offerings to the Sariputra Stupa, using various flowers and incense, lighting lamps throughout the night, and having musicians perform. Sariputra Great Brahmin (Sariputra Great Brahmin, Sariputra's identity before ordination) once went to the Buddha to request ordination, as did Mahamaudgalyayana (Mahamaudgalyayana, the Buddha's disciple) and Mahakasyapa (Mahakasyapa, the Buddha's disciple). The Bhikkhunis (Bhikkhuni, female monastics) mostly make offerings to the Ananda Stupa, because Ananda requested the World Honored One to allow women to be ordained. The Sramaneras (Sramanera, novice monks) mostly make offerings to Rahula (Rahula, the Buddha's son). The Abhidhamma Masters (Abhidhamma Master, Dharma masters proficient in the Abhidhamma) make offerings to the Abhidhamma, and the Vinaya Masters (Vinaya Master, Dharma masters proficient in the Vinaya) make offerings to the Vinaya. They make offerings once a year, each on a fixed day. The Mahayana (Mahayana, the Great Vehicle of Buddhism) practitioners make offerings to Prajnaparamita (Prajnaparamita, the Perfection of Wisdom), Manjusri (Manjusri, the Bodhisattva Manjusri), Avalokitesvara (Avalokitesvara, the Bodhisattva Avalokitesvara), etc. After the Sangha finishes Receiving the Year (Receiving the Year, referring to the end of the Rain Retreat), the Gentry, Lay Buddhists, Brahmins, etc., each bring various items of clothing and necessities for the Sramanas (Sramana, renunciates) to donate to the Sangha. After the Sangha accepts them, they also make donations themselves. Since the Buddha's Nirvana, the dignified conduct and rules followed by the Sangha have been passed down through generations and cannot be fully recorded. I traveled from crossing the Sindhu River (Sindhu River, the Indus River) to South India (South India, South India), all the way to the South Sea, a distance of forty to fifty thousand miles. The sea is flat, with no large mountains or rivers, only rivers. From there, traveling southeast for eighteen Yojanas (Yojana, an ancient Indian unit of length), there is a country called Sankasya (Sankasya, an ancient Indian city). The Buddha went to Trayastrimsa Heaven (Trayastrimsa Heaven, the Buddhist Heaven of the Thirty-three) for three months to preach the Dharma to his mother, and then descended from there. The Buddha went to Trayastrimsa Heaven, using his supernatural powers to prevent his disciples from knowing he was coming. After seven days, he released his Divine Feet (Divine Feet, referring to the Buddha's supernatural powers). Aniruddha (Aniruddha, the Buddha's disciple) saw the World Honored One from afar with his divine eye, and told the Venerable Mahamaudgalyayana, 'You can go and greet him.'
世尊。目連即往頭面禮足共相問訊。問訊已佛語目連。吾卻後七日當下閻浮提。目連既還。於時八國大王及諸臣民不見佛久。咸皆渴仰。雲集此國以待世尊。時優缽羅比丘尼。即自心念。今日國王臣民皆當迎佛。我是女人。何由得先見佛。即以神足化作轉輪聖王。最前禮佛。佛從忉利天上來向下。下時化作三道寶階。佛在中道七寶階上行。梵天王亦化作白銀階。在右邊執白拂而侍。天帝釋化作紫金階。在左邊執七寶蓋而侍。諸天無數從佛來下。佛既下三階俱沒于地。余有七級而現。后阿育王欲知其根際。遣人掘看。下至黃泉根猶不盡。王益敬信。即于階上起精舍。當中階作丈六立像。精舍后立石柱。高二十肘。上作師子。柱內四邊有佛像。內外映徹凈若琉璃。有外道論師與沙門諍此住處。時沙門理屈。於是共立誓言。此處若是沙門住處者。今當有靈驗。作是言已。柱頭師子乃大鳴吼見驗。於是外道懾怖心伏而退。佛以受天食三月故。身作天香不同世人。即便浴身後人於此處起浴室。浴室猶在優缽羅比丘尼初禮佛處今亦起塔。佛在世時有剪髮爪作塔。及過去三佛並釋迦文佛坐處經行處。及作諸佛形像處。盡有塔。今悉在。天帝釋梵天王從佛下處亦起塔。此處僧及尼可有千人。皆同眾食。雜大小乘學。住處有一白耳龍。與
【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，指佛陀）。目連（Maudgalyayana，佛陀的著名弟子）立即前往佛陀處，以頭面禮拜佛足，並互相問候。問候完畢后，佛陀告訴目連：『我將在七日後降臨閻浮提（Jambudvipa，人世間）。』目連返回后，當時的八國國王以及各位臣民，因為很久沒有見到佛陀，都非常渴望瞻仰佛容，於是聚集在這個國家等待世尊的到來。 當時，優缽羅比丘尼（Utpalavarna，一位著名的比丘尼）心中想：『今天國王和臣民都將迎接佛陀，但我身為女子，如何能夠先見到佛陀呢？』於是她運用神通，化作轉輪聖王（Chakravartin，理想的統治者），最先禮拜佛陀。佛陀從忉利天（Trayastrimsa，三十三天）降臨，化作三道寶階。佛陀行走在中間的七寶階上，梵天王（Brahma，創造之神）也化作白銀階，在右邊手執白拂侍奉，天帝釋（Indra，眾神之王）化作紫金階，在左邊手執七寶蓋侍奉。無數天人跟隨佛陀降臨。佛陀降下後，三道寶階都沉入地下，只留下七級臺階顯現。後來阿育王（Ashoka，印度孔雀王朝的國王）想要知道臺階的根源，派人挖掘檢視，一直挖到黃泉（地下的泉水），仍然沒有挖到盡頭。阿育王更加敬信佛法，於是在臺階上建造精舍（Vihara，寺廟），在中間的臺階上塑造了一丈六尺高的立像。精舍後方立了一根石柱，高二十肘（約十米），上面雕刻著獅子。柱子內部四面都有佛像，內外通透，像琉璃一樣清澈。有外道論師（Tirthika，非佛教的修行者）與沙門（Sramana，佛教修行者）爭論這個住處的所有權，當時沙門在辯論中處於劣勢，於是共同立下誓言：『如果此處是沙門居住的地方，現在應當有靈驗。』說完之後，柱頭上的獅子發出巨大的吼聲，顯現了靈驗。於是外道感到恐懼，心悅誠服地退走了。佛陀因為接受了天上的食物三個月，身上散發著天上的香氣，與世人不同，於是沐浴身體，後來人們在此處建造了浴室，浴室仍然存在。優缽羅比丘尼最初禮拜佛陀的地方，現在也建起了塔（Stupa，佛塔）。佛陀在世時，有剪下的頭髮和指甲建造的塔，以及過去三佛（過去的三位佛陀）和釋迦文佛（Sakyamuni Buddha，現在的佛陀）的坐處、經行處，以及塑造諸佛形像的地方，都建有塔，現在都還在。天帝釋、梵天王跟隨佛陀降臨的地方也建起了塔。這個地方的僧人和尼姑可能有上千人，都一起用餐，學習大小乘佛法。住處有一條白耳龍（Naga，龍），與僧人一起居住。
【English Translation】 English version Bhagavan (the Blessed One, referring to the Buddha). Maudgalyayana (one of the Buddha's foremost disciples) immediately went to the Buddha, bowed his head to his feet, and exchanged greetings. After the greetings, the Buddha said to Maudgalyayana, 'I will descend to Jambudvipa (the human world) in seven days.' After Maudgalyayana returned, the kings of the eight countries and their subjects, having not seen the Buddha for a long time, were eager to see him. They gathered in this country to await the arrival of the Blessed One. At that time, Utpalavarna Bhikkhuni (a well-known bhikkhuni) thought to herself, 'Today, the king and his subjects will welcome the Buddha, but I am a woman. How can I be the first to see the Buddha?' So she used her supernatural powers to transform herself into a Chakravartin (ideal ruler) and was the first to pay homage to the Buddha. The Buddha descended from Trayastrimsa Heaven (the Heaven of the Thirty-Three), transforming into three jeweled stairways. The Buddha walked on the middle stairway of seven jewels, Brahma (the creator god) also transformed into a silver stairway, attending on the right side holding a white whisk, and Indra (the king of the gods) transformed into a purple gold stairway, attending on the left side holding a seven-jeweled canopy. Countless devas (gods) followed the Buddha down. After the Buddha descended, all three stairways sank into the ground, leaving only seven steps visible. Later, King Ashoka (an Indian Mauryan emperor) wanted to know the origin of the stairways, so he sent people to dig and see. They dug all the way to the Yellow Springs (underground springs), but still did not reach the end. King Ashoka became even more respectful and faithful to the Dharma. So he built a Vihara (monastery) on the stairways, and on the middle stairway, he sculpted a sixteen-foot-tall standing statue. Behind the Vihara, he erected a stone pillar, twenty cubits (about ten meters) high, with a lion carved on top. Inside the pillar, there were Buddha images on all four sides, transparent inside and out, like crystal. Some Tirthikas (non-Buddhist practitioners) argued with the Sramanas (Buddhist practitioners) about the ownership of this place. At that time, the Sramanas were at a disadvantage in the debate, so they made a vow together: 'If this place is where the Sramanas should live, there should be a miracle now.' After saying this, the lion on the top of the pillar roared loudly, showing a miracle. So the Tirthikas were frightened and retreated with sincere conviction. Because the Buddha had received heavenly food for three months, his body emitted a heavenly fragrance, different from ordinary people, so he bathed. Later, people built a bathroom at this place, and the bathroom still exists. The place where Utpalavarna Bhikkhuni first paid homage to the Buddha is now also built with a Stupa (Buddhist shrine). When the Buddha was alive, there were Stupas built with cut hair and nails, as well as the sitting places and walking places of the past three Buddhas (past Buddhas) and Sakyamuni Buddha (the current Buddha), and the places where Buddha images were sculpted, all of which have Stupas, and they are all still there. The places where Indra and Brahma followed the Buddha down are also built with Stupas. There may be thousands of monks and nuns in this place, all eating together, studying both Hinayana and Mahayana Buddhism. There is a white-eared Naga (dragon) living with the monks.
此眾僧作檀越。令國內豐熟雨澤以時無諸災害。使眾僧得安。眾僧感其惠。故為作龍舍敷置坐處。又為龍設福食供養。眾僧日日眾中別差三人到龍舍中食。每至夏坐訖龍輒化形作一小蛇。兩耳邊白。眾僧識之。銅盂盛酪以龍置中。從上座至下座行之。伏若問訊。遍便化去。每年一出。其國豐饒人民熾盛。最樂無比。諸國人來無不經理供給所須。寺西北五十由延有一寺。名大墳。大墳者惡鬼名也。佛本化是惡鬼。後人於此處起精舍。佈施阿羅漢以水灌手。水瀝滴地。其處故在。正復掃除常現不滅。此處別有佛塔。善鬼神常掃灑。初不須人功。有邪見國王言。汝能如是者。我當多將兵眾住此益積糞穢。汝復能除不。鬼神即起大風吹之令凈此處。有百枚小塔。人終日數之不能得知。若至意欲知者。便一塔邊置一人已復計數。人人或多或少其不可得知。有一僧伽藍可六七百僧。此中有辟支佛食處泥地。大如車輪。余處生草此處獨不生。及曬衣地處亦不生草。衣條著地跡今故現在。法顯在龍精舍夏坐。坐訖東南行七由延到罽饒夷城。城接恒水有二僧伽藍。盡小乘學。去城西六七里。恒水北岸佛為諸弟子說法處。傳云。說無常苦空說身如泡沫等。此處起塔猶在。度恒水南行三由延到一村。名呵梨。佛於此中說法經行坐處盡起塔。從
【現代漢語翻譯】 現代漢語譯本 這些僧侶作為施主，使得國內風調雨順，沒有各種災害，使僧侶們能夠安居樂業。僧侶們感念他們的恩惠，所以為龍建造房屋，鋪設座位，又為龍準備食物供養。僧侶們每天在僧眾中特別挑選三人到龍舍中吃飯。每到夏季安居結束，龍就變化成一條小蛇，兩耳邊是白色的。僧侶們認得它，用銅盂盛著乳酪，把龍放在裡面，從上座到下座傳遞，龍像是在問訊一樣，遍及之後就變化消失。每年出現一次，國家就豐饒，人民就興盛，無比快樂。其他國家的人來，沒有不得到妥善安排和供給所需物品的。 寺廟西北五十由延（Yojana，印度古代長度單位）有一座寺廟，名叫大墳。大墳（Mahasmasana）是惡鬼的名字。佛陀最初度化了這個惡鬼，後來人們在這裡建造精舍。佈施給阿羅漢時用水灌手，水滴落在地上，那個地方仍然存在。即使打掃乾淨，也常常顯現而不消失。這裡另有一座佛塔，善良的鬼神常常打掃，最初不需要人工。有一個持邪見的國王說：『如果你們能像這樣，我就多帶兵眾住在這裡，堆積糞穢，你們還能清除嗎？』鬼神立刻颳起大風，把糞穢吹乾凈。這裡有上百座小塔，人們整天數也數不清。如果誠心想知道，就在每一座塔邊安置一個人，然後再計數，每個人數出的數目或多或少，無法得知。 有一座僧伽藍（Sangharama，僧院）大約有六七百僧人。這裡有辟支佛（Pratyekabuddha，緣覺）吃飯的地方，泥地上有一個像車輪一樣大的痕跡。其他地方都長草，唯獨這裡不長。以及晾曬衣服的地方也不長草，衣條落在地上的痕跡現在還存在。 法顯（Fa-hsien）在龍精舍（Naga-samghata）安居過夏。安居結束后，向東南走七由延到達罽饒夷城（Kanishka）。城連線著恒河（Ganges），有兩座僧伽藍，都學習小乘佛法。從城西走六七里，恒河北岸是佛陀為弟子們說法的地方。傳說佛陀在這裡說了無常、苦、空，說了身體像泡沫等。這裡建造的塔仍然存在。 渡過恒河南行三由延到一個村莊，名叫呵梨（Ho-li）。佛陀在這裡說法、經行、坐過的地方都建造了塔。
【English Translation】 English version These monks, acting as benefactors, caused the country to have abundant harvests and timely rain, free from all disasters, enabling the monks to live in peace and contentment. The monks, grateful for their kindness, built a house for the Naga (Dragon), laid out seats, and prepared blessed food for the Naga's offerings. Every day, the monks specially selected three people from the Sangha (monastic community) to eat in the Naga's house. Every time the summer retreat ended, the Naga would transform into a small snake with white markings on both sides of its ears. The monks recognized it, placed it in a copper bowl filled with milk, and passed it from the senior monk to the junior monk. The Naga, as if paying respects, would then transform and disappear. This happened once every year, and the country would be prosperous, the people would thrive, and there would be unparalleled happiness. People from other countries came and were all well taken care of and provided with their needs. Fifty Yojana (ancient Indian unit of distance) northwest of the temple, there is a temple called Mahasmasana (Great Cemetery). Mahasmasana is the name of an evil spirit. The Buddha originally converted this evil spirit, and later people built a monastery here. When alms were given to Arhats (enlightened beings), water was poured over their hands, and the water dripped onto the ground. That place still exists. Even if it is cleaned, it often appears and does not disappear. There is another pagoda here, which is often cleaned by benevolent spirits, initially without the need for human labor. A king with wrong views said, 'If you can do this, I will bring many soldiers to live here and pile up filth. Can you still remove it?' The spirits immediately raised a great wind and blew the filth clean. There are hundreds of small pagodas here, which people cannot count even all day long. If one sincerely wants to know, one person is placed next to each pagoda, and then they are counted. Each person counts a different number, more or less, and it is impossible to know. There is a Sangharama (monastery) with about six or seven hundred monks. Here, there is a place where a Pratyekabuddha (Solitary Buddha) ate, with a mark on the muddy ground as large as a cartwheel. Grass grows everywhere else, but not here. And grass also does not grow in the place where clothes are dried, and the marks of the clothes lying on the ground are still present today. Fa-hsien (Buddhist monk) spent the summer retreat at the Naga-samghata (Dragon Monastery). After the retreat, he traveled seven Yojana southeast to the city of Kanishka. The city is connected to the Ganges River, and there are two Sangharamas, both of which study Hinayana (Smaller Vehicle) Buddhism. Six or seven Li (Chinese mile) west of the city, on the north bank of the Ganges River, is the place where the Buddha preached to his disciples. It is said that the Buddha spoke here of impermanence, suffering, emptiness, and that the body is like a bubble. The pagoda built here still exists. Crossing the Ganges River and traveling three Yojana south, one reaches a village called Ho-li. Pagodas have been built in all the places where the Buddha preached, walked, and sat.
此東南行十由延。到沙祇大國出沙祇城。南門道東佛本在此嚼楊枝已刺土中。即生長七尺。不增不減。諸外道婆羅門嫉妒或斫或拔遠棄之。其處續生如故。此中亦有四佛經行坐處。起塔故在。從此南行八由延。到拘薩羅國舍衛城。城內人民希曠都有二百餘家。即波斯匿王所治城也。大愛道故精舍處。須達長者井壁及鴦掘魔得道般泥洹燒身處。後人起塔皆在此城中。諸外道婆羅門生嫉妒心欲毀壞之。天即雷電霹靂終不能得壞。出城南門千二百步道西。長者須達起精舍。精舍東向開門門戶兩邊有二石柱。左柱上作輪形右柱上作牛形精舍左右池流清凈樹林尚茂。眾華異色。蔚然可觀。即所謂祇洹精舍也。佛上忉利天為母說法九十日。波斯匿王思見佛即刻牛頭栴檀作佛像置佛坐。處佛后還入精舍像即避出迎佛。佛言。還坐。吾般泥洹后可為四部眾作法式。像即還坐。此像最是眾像之始。後人所法者也。佛於是移住南邊小精舍。與像異處。相去二十步。祇洹精舍本有七層。諸國王人民競興供養。懸繒幡蓋散華燒香燃燈續明日日不絕。鼠含燈炷燒幡。蓋遂及精舍七重都盡。諸國王人民皆大悲惱。謂栴檀像已燒。卻後四五日開東邊小精舍戶忽見本像。皆大歡喜。共治精舍得作兩重。還移像本處。法顯道整初到祇洹精舍。念昔世尊住此
【現代漢語翻譯】 現代漢語譯本 從這裡向東南方向走十由延（yóu yán，長度單位，一說為40里或45里），到達沙祇（Shā Qí）大國，出沙祇城南門，道路東邊就是佛陀曾經嚼楊枝后插在土中的地方。楊枝立刻生長到七尺高，不再增高也不再降低。許多外道和婆羅門（Bó Luó Mén，古印度僧侶階層）嫉妒，有的砍伐，有的拔起，遠遠地丟棄它，但那裡又會像原來一樣生長出來。這裡也有四佛（Sì Fó）經行和坐過的地方，建造的佛塔至今還在。從這裡向南走八由延，到達拘薩羅（Jū Sà Luó）國的舍衛（Shè Wèi）城。城內人民稀少，總共有二百多家，是波斯匿王（Bō Sī Nì Wáng）所統治的城市。這裡有大愛道（Dà Ài Dào）以前居住的精舍，須達長者（Xū Dá Zhǎng Zhě）的水井壁，以及鴦掘魔（Yāng Jué Mó）得道並般泥洹（bān ní huán，佛教術語，指涅槃）后燒身的地方。後人建造的佛塔都在這座城中。許多外道和婆羅門心生嫉妒，想要毀壞它們，但天神降下雷電霹靂，始終無法毀壞。出城南門一千二百步，道路西邊是長者須達建造的精舍。精舍朝東開門，門戶兩邊有兩根石柱，左邊的石柱上雕刻著輪形，右邊的石柱上雕刻著牛形。精舍左右的池水清澈，樹林依然茂盛，各種顏色的花朵，非常茂盛，景色宜人，這就是所謂的祇洹精舍（Qí Huán Jīng Shè）。佛陀上升到忉利天（Dāo Lì Tiān，佛教用語，六慾天之一）為母親說法九十天，波斯匿王思念佛陀，就用牛頭栴檀（Niú Tóu Zhān Tán，一種名貴的木材）雕刻佛像，放置在佛陀的座位上。佛陀回來後進入精舍，佛像就避開出來迎接佛陀。佛陀說：『還坐回去吧。我般泥洹后，你可以為四部眾（Sì Bù Zhòng，佛教用語，指比丘、比丘尼、優婆塞、優婆夷）作法式。』佛像就坐回去了。這座佛像是最早的佛像，後人所傚法的。佛陀於是移住到南邊的小精舍，與佛像分開，相距二十步。祇洹精舍原本有七層，各國王和人民爭相供養，懸掛絲綢幡蓋，散花燒香，點燃燈火，日夜不停。老鼠咬斷燈炷，燒了幡蓋，最終導致精舍七層全部燒燬。各國王和人民都非常悲傷，認為栴檀佛像已經被燒燬。過了四五天後，打開東邊的小精舍的門，忽然看見原來的佛像，大家都非常高興，共同修復精舍，建造了兩層，又將佛像移回原來的地方。法顯（Fǎ Xiǎn）和道整（Dào Zhěng）初次到達祇洹精舍，想到過去世尊住在這裡
【English Translation】 English version From here, going southeast for ten yojanas (yojana, a unit of distance, said to be 40 or 45 li), you arrive at the great kingdom of Shachi (Shā Qí). Leaving the south gate of Shachi city, on the east side of the road is where the Buddha once chewed a willow branch and planted it in the ground. The willow branch immediately grew to a height of seven feet, neither increasing nor decreasing. Many heretics and Brahmins (Bó Luó Mén, the priestly class in ancient India) were jealous, some cutting it down, some uprooting it and throwing it far away, but it would grow back as before. Here also are the places where the four Buddhas (Sì Fó) walked and sat, and the pagodas built there still exist. From here, going south for eight yojanas, you arrive at Shravasti (Shè Wèi) in the kingdom of Kosala (Jū Sà Luó). The population within the city is sparse, with only over two hundred families, and it is the city ruled by King Prasenajit (Bō Sī Nì Wáng). Here are the former residence of Mahaprajapati (Dà Ài Dào), the well wall of Sudatta (Xū Dá Zhǎng Zhě), and the place where Angulimala (Yāng Jué Mó) attained enlightenment and entered parinirvana (bān ní huán, a Buddhist term referring to nirvana) and burned his body. The pagodas built by later generations are all in this city. Many heretics and Brahmins became jealous and wanted to destroy them, but the gods sent down thunder and lightning, and they were never able to destroy them. Leaving the south gate of the city for one thousand two hundred paces, on the west side of the road is the monastery built by the elder Sudatta. The monastery faces east, and on either side of the entrance are two stone pillars, with a wheel carved on the left pillar and an ox carved on the right pillar. The ponds on either side of the monastery are clear, the forests are still lush, and the flowers of various colors are very lush and pleasing to the eye. This is the so-called Jetavana Monastery (Qí Huán Jīng Shè). When the Buddha ascended to Trayastrimsa Heaven (Dāo Lì Tiān, a Buddhist term, one of the six desire heavens) to preach to his mother for ninety days, King Prasenajit missed the Buddha and carved a Buddha image from sandalwood (Niú Tóu Zhān Tán, a precious wood) and placed it on the Buddha's seat. When the Buddha returned and entered the monastery, the image moved aside to greet the Buddha. The Buddha said, 'Sit back down. After my parinirvana, you can serve as a model for the fourfold assembly (Sì Bù Zhòng, a Buddhist term referring to monks, nuns, laymen, and laywomen).' The image sat back down. This image is the earliest Buddha image, and it is what later generations have emulated. The Buddha then moved to the small monastery on the south side, separated from the image by twenty paces. The Jetavana Monastery originally had seven stories, and the kings and people competed to make offerings, hanging silk banners and canopies, scattering flowers, burning incense, and lighting lamps day and night. A rat bit through a lamp wick, burning the banners and canopies, eventually causing all seven stories of the monastery to be burned down. The kings and people were all very sad, thinking that the sandalwood Buddha image had been burned. After four or five days, they opened the door of the small monastery on the east side and suddenly saw the original Buddha image. Everyone was very happy and jointly repaired the monastery, building two stories, and moved the image back to its original place. When Faxian (Fǎ Xiǎn) and Daozheng (Dào Zhěng) first arrived at the Jetavana Monastery, they thought of how the World-Honored One had lived here in the past.
二十五年。自傷生在邊地。共諸同志遊歷諸國。而或有還者。或有無常者。今日乃見佛空處愴然心悲。彼眾僧出問法顯等言。汝等從何國來。答曰。從漢地來。彼眾僧嘆曰。奇哉邊國之人乃能求法至此。自相謂言。我等諸師和上相承以來未見漢道人來到此也。精舍西北四里有林。名曰得眼。本有五百盲人依精舍住此。佛為說法盡還得眼。盲人歡喜刺杖著地頭面作禮。杖遂生長大。世人重之無敢伐者。遂成為林是故以得眼為名。祇洹眾僧中食后多往彼林中坐禪。祇洹精舍東北六七里。毗舍佉母作精舍請佛及僧。此處故在。祇洹精舍大院各有二門。一門東向一門北向。此園即須達長者布金錢買地處。精舍當中央。佛住此處最久。說法度人經行坐處。亦盡起塔。皆有名字。及孫陀利殺身謗佛處。出祇洹東門北行七十步道西。佛昔共九十六種外道論議。國王大臣居士人民皆雲集而聽。時外道女。名旃遮摩那起嫉妒心。乃懷衣著腹前似若妊身。于眾會中謗佛以非法。於是天帝釋即化作白鼠嚙其腰帶。帶斷所懷衣墮地。地即裂生入地獄。及調達毒爪欲害佛生入地獄處。後人皆幖幟之。又于論議處起精舍高六丈許。中有坐佛像。其道東有外道天寺。名曰影覆。與論議處精舍夾道相對。亦高六丈許。所以名影覆者日在西時。世尊精舍影
【現代漢語翻譯】 現代漢語譯本： 二十五年了。我感傷自己出生在邊遠地區，和各位同道一起遊歷各國。其中有人已經回國，也有人已經去世。今天我看到佛陀空寂的地方，心中感到悲傷。那裡的眾僧出來問法顯等人說：『你們從哪個國家來？』回答說：『從漢地來。』眾僧感嘆道：『真稀奇啊，邊遠國家的人竟然能來這裡求法。』他們互相說道：『我們各位師父和和尚相傳以來，從未見過漢地的僧人來到這裡。』精舍西北四里路的地方有一片樹林，名叫『得眼』（Netra-vana，意為『獲得眼睛的』）。原本有五百個盲人依靠精舍住在這裡。佛陀為他們說法，他們都恢復了視力。盲人們歡喜地把手杖刺入地下，頭面朝地行禮。手杖於是生長變大，世人敬重它，沒有人敢砍伐，於是成爲了樹林，因此得名為『得眼』。祇洹（Jetavana-vihara）的眾僧中午吃飯後經常去那片樹林里坐禪。祇洹精舍東北六七里路的地方，毗舍佉母（Visakha-mata）建造了精舍，邀請佛陀和僧眾。這個地方仍然存在。祇洹精舍的大院各有兩扇門，一扇門朝東，一扇門朝北。這個園林就是須達長者（Sudatta）鋪金錢購買土地的地方。精舍位於正中央。佛陀住在這裡的時間最長，說法度人、經行坐臥的地方，都建起了佛塔，都有名字。還有孫陀利（Sundari）殺身誹謗佛陀的地方，從祇洹東門向北走七十步，在道路西邊。佛陀過去曾與九十六種外道辯論，國王、大臣、居士、人民都聚集來聽。當時有個外道女子，名叫旃遮摩那（Cincha-manavika），心生嫉妒，就用衣服裹住肚子，裝作懷孕的樣子，在眾人面前誹謗佛陀，說他做了不合法的事情。於是天帝釋（Sakka）就化作白鼠咬斷她的腰帶，腰帶斷裂，所懷的衣服掉在地上，地面立刻裂開，她墮入地獄。還有調達（Devadatta）用毒爪想要傷害佛陀，死後墮入地獄的地方。後來人們都做了標記。又在辯論的地方建起精舍，高約六丈，裡面有坐佛像。道路東邊有外道的天寺，名叫『影覆』，與辯論處的精舍隔道相對，也高約六丈。之所以名叫『影覆』，是因為太陽在西邊的時候，世尊精舍的影子 English version: Twenty-five years have passed. I grieve that I was born in a border region, and together with my companions, I have traveled through various countries. Some have returned home, and some have passed away. Today, seeing the empty place of the Buddha, my heart is filled with sorrow. The monks there came out and asked Faxian (Dharma-master Hsien) and the others, 'From which country do you come?' They replied, 'We come from the land of Han.' The monks exclaimed, 'How extraordinary that people from a remote country are able to come here seeking the Dharma!' They said to each other, 'Since the time of our teachers and preceptors, we have never seen monks from the land of Han come here.' Four li (Chinese mile) northwest of the Jetavana-vihara (Jetavana Monastery) is a forest called 'Netra-vana' (Forest of Eyes, meaning 'obtained eyes'). Originally, five hundred blind people lived here, relying on the monastery. The Buddha preached the Dharma to them, and they all regained their sight. The blind people joyfully thrust their staffs into the ground and prostrated themselves. The staffs then grew tall and large, and the people revered them, and no one dared to cut them down, so they became a forest, hence the name 'Netra-vana'. The monks of Jetavana-vihara often went to that forest to meditate after lunch. Six or seven li northeast of the Jetavana-vihara, Visakha-mata (Visakha's mother) built a monastery and invited the Buddha and the Sangha. This place still exists. The Jetavana-vihara's great courtyard has two gates, one facing east and one facing north. This garden is where Sudatta (Anathapindika) spread gold coins to buy the land. The monastery is located in the very center. The Buddha stayed here the longest, and stupas have been erected at the places where he preached the Dharma, converted people, walked, and sat, all with names. Also, there is the place where Sundari (Sundari) was killed and slandered the Buddha. Seventy paces north from the east gate of Jetavana, on the west side of the road, is where the Buddha once debated with ninety-six kinds of heretics. Kings, ministers, laymen, and people all gathered to listen. At that time, a heretical woman named Cincha-manavika (Chincha), out of jealousy, wrapped clothes around her belly, pretending to be pregnant, and slandered the Buddha in the assembly, accusing him of unlawful conduct. Thereupon, Sakka (Indra), the Lord of the Devas, transformed into a white rat and gnawed through her belt. The belt broke, and the clothes she was wearing fell to the ground. The ground immediately split open, and she fell into hell. Also, there is the place where Devadatta (Devadatta) tried to harm the Buddha with poisoned claws and fell into hell after death. Later, people marked these places. Furthermore, a monastery about six zhang (Chinese measurement unit) high was built at the debate site, with a seated Buddha statue inside. To the east of the road is a heretical temple called 'Shadow Cover', facing the monastery at the debate site across the road, also about six zhang high. The reason it is called 'Shadow Cover' is that when the sun is in the west, the shadow of the World Honored One's monastery
【English Translation】 Twenty-five years have passed. I grieve that I was born in a border region, and together with my companions, I have traveled through various countries. Some have returned home, and some have passed away. Today, seeing the empty place of the Buddha, my heart is filled with sorrow. The monks there came out and asked Faxian (Dharma-master Hsien) and the others, 'From which country do you come?' They replied, 'We come from the land of Han.' The monks exclaimed, 'How extraordinary that people from a remote country are able to come here seeking the Dharma!' They said to each other, 'Since the time of our teachers and preceptors, we have never seen monks from the land of Han come here.' Four li (Chinese mile) northwest of the Jetavana-vihara (Jetavana Monastery) is a forest called 'Netra-vana' (Forest of Eyes, meaning 'obtained eyes'). Originally, five hundred blind people lived here, relying on the monastery. The Buddha preached the Dharma to them, and they all regained their sight. The blind people joyfully thrust their staffs into the ground and prostrated themselves. The staffs then grew tall and large, and the people revered them, and no one dared to cut them down, so they became a forest, hence the name 'Netra-vana'. The monks of Jetavana-vihara often went to that forest to meditate after lunch. Six or seven li northeast of the Jetavana-vihara, Visakha-mata (Visakha's mother) built a monastery and invited the Buddha and the Sangha. This place still exists. The Jetavana-vihara's great courtyard has two gates, one facing east and one facing north. This garden is where Sudatta (Anathapindika) spread gold coins to buy the land. The monastery is located in the very center. The Buddha stayed here the longest, and stupas have been erected at the places where he preached the Dharma, converted people, walked, and sat, all with names. Also, there is the place where Sundari (Sundari) was killed and slandered the Buddha. Seventy paces north from the east gate of Jetavana, on the west side of the road, is where the Buddha once debated with ninety-six kinds of heretics. Kings, ministers, laymen, and people all gathered to listen. At that time, a heretical woman named Cincha-manavika (Chincha), out of jealousy, wrapped clothes around her belly, pretending to be pregnant, and slandered the Buddha in the assembly, accusing him of unlawful conduct. Thereupon, Sakka (Indra), the Lord of the Devas, transformed into a white rat and gnawed through her belt. The belt broke, and the clothes she was wearing fell to the ground. The ground immediately split open, and she fell into hell. Also, there is the place where Devadatta (Devadatta) tried to harm the Buddha with poisoned claws and fell into hell after death. Later, people marked these places. Furthermore, a monastery about six zhang (Chinese measurement unit) high was built at the debate site, with a seated Buddha statue inside. To the east of the road is a heretical temple called 'Shadow Cover', facing the monastery at the debate site across the road, also about six zhang high. The reason it is called 'Shadow Cover' is that when the sun is in the west, the shadow of the World Honored One's monastery
則映外道天寺。日在東時外道天寺影則北映。終不能得映佛精舍也。外道常遣人守其天寺。掃灑燒香然燈供養。至明旦其燈輒移在佛精舍中。婆羅門恚言。諸沙門取我燈自供養佛為爾不止。婆羅門於是夜自伺候見其所事天神將燈繞佛精舍三匝供養。供養佛已忽然不見。婆羅門乃知佛神大。即舍家入道。傳云。近有此事繞祇洹精舍。有十八僧伽藍。盡有僧住。唯一處空此中國有九十六種外道。皆知今世後世。各有徒眾亦皆乞食。但不持缽。亦復求福于曠路側。立福德舍。屋宇床臥飲食供給行路人及出家人來去客。但所期異耳。調達亦有眾在常供養過去三佛。唯不供養釋迦文佛。舍衛城東南四里琉璃王欲伐舍夷國。世尊當道側立立處起塔。城西五十里到一邑名都維。是迦葉佛本生處。父子相見處。般泥洹處。皆悉起塔。迦葉如來全身舍利亦起大塔。從舍衛城東南行十二由延到一邑名那毗伽。是拘樓秦佛所生處。父子相見處。般泥洹處。亦皆起塔。從此北行減一由延到一邑。是拘那含牟尼佛所生處。父子相見處。般泥洹處。亦皆起塔。從此東行減一由延到迦維羅衛城。城中都無王民甚丘荒。止有眾僧民戶數十家而已。白凈王故宮處。作太子母形像。及太子乘白象入母胎時太子出城東門見病人。回車還處皆起塔。阿夷相太子處
。與難陀等撲象捅射處。箭東南去三十里入地令泉水出。後世人治作井令行人飲。佛得道還見父王處。五百釋子出家向優波離作禮地六種震動處。佛為諸天說法四天王等守四門父王不得入處。佛在尼拘律樹下東向坐大愛道佈施佛僧伽梨處。此樹猶在。琉璃王殺釋種。釋種死盡得須陀洹立塔今亦在。城東北數里有王田太子坐樹下觀耕者處。城東五十里有王園。園名論民。夫人入池洗浴出池。北岸二十步舉手攀樹枝東向生太子。太子墮地行七步。二龍王浴太子。身浴處遂作井。及上洗浴池。今眾僧常取飲之。凡諸佛有四處常定。一者成道處。二者轉法輪處。三者說法論議伏外道處。四者上忉利天為母說法來下處。餘者則隨時示現焉。迦維羅衛國大空荒人民希疏道路怖畏。白象師子不可妄行。從佛生處東行五由延有國名藍莫。此國王得佛一分舍利。還歸起塔。即名藍莫塔。塔邊有池池中有龍常守護此塔晝夜供養。阿育王出世欲破八塔。作八萬四千塔。破七塔已次欲破此塔。龍便現身將阿育王入其宮中。觀諸供養具已語王言。汝供養若能勝是便可壞之持去。吾不與汝諍。阿育王知其供養具非世之所有。於是便還此中荒蕪無人灑掃。常有群像以鼻取水灑地。取雜花香而供養塔。諸國有道人來欲禮拜塔。遇象大怖依樹自翳。見象如
【現代漢語翻譯】 現代漢語譯本 在難陀（Nanda）等人用武器刺傷大象的地方，箭向東南方向飛了三十里，射入地下，使泉水涌出。後人在這裡修了一口井，供行人飲用。 佛陀得道后回到父王（凈飯王，Śuddhodana）所在的地方。五百位釋迦族子弟出家，向優波離（Upāli）行禮，地面發生六種震動。 佛陀為諸天說法，四大天王（Cāturmahārājika）等守護四門，不讓父王進入。 佛陀在尼拘律樹（Nyagrodha）下向東而坐，大愛道（Mahāprajāpatī Gautamī）佈施佛陀和僧團僧伽梨（saṃghāṭī，袈裟）的地方。這棵樹仍然存在。 琉璃王（Virūḍhaka）殺害釋迦族人，釋迦族人死後證得須陀洹（Srotaāpanna，入流果），並建立佛塔，至今仍然存在。 在城東北幾里處，有國王的田地，太子（悉達多，Siddhārtha）曾坐在樹下觀看農夫耕作的地方。 城東五十里處，有國王的花園，名叫論民（Lumminī）。摩耶夫人（Māyādevī）進入池中洗浴，從池中出來，在北岸二十步的地方，舉手攀住樹枝，向東生下太子。太子墮地後走了七步。兩條龍王（Nāga-rāja）為太子洗浴。洗浴的地方就形成了一口井，以及上面的洗浴池。現在的僧眾經常取水飲用。 一般來說，諸佛有四個地方是固定的：一是成道的地方，二是轉法輪的地方，三是說法論議降伏外道的地方，四是上升到忉利天（Trāyastriṃśa）為母親說法後下來的地方。其餘的地方則是隨時示現的。 迦維羅衛國（Kapilavastu）非常空曠荒涼，人民稀少，道路令人恐懼。白象和獅子不能隨意行走。從佛陀出生的地方向東走五由延（Yojana，印度長度單位）有一個國家名叫藍莫（Rāmagrāma）。這個國王得到佛陀的一份舍利，帶回去建造佛塔，就叫做藍莫塔（Rāmagrāma Stūpa）。佛塔旁邊有一個池塘，池塘里有龍（Nāga）經常守護這座佛塔，日夜供養。 阿育王（Aśoka）出世后，想要破壞八座佛塔，建造八萬四千座佛塔。破壞了七座佛塔后，接著想要破壞這座佛塔。龍就顯現出身形，將阿育王帶入它的宮殿中，觀看各種供養器具后對阿育王說：『如果你的供養能夠勝過這些，就可以破壞它拿走，我不會和你爭辯。』阿育王知道它的供養器具不是世間所有的。於是就回去了。這裡荒蕪無人灑掃，經常有象群用鼻子取水灑地，取各種花香來供養佛塔。各國有修行人來想要禮拜佛塔，遇到大象非常害怕，躲在樹后，看到大象這樣。
【English Translation】 English version At the place where Nanda and others pierced the elephant with weapons, the arrow flew thirty li (Chinese mile) southeast, entered the ground, causing a spring to emerge. Later generations built a well here for travelers to drink from. After the Buddha attained enlightenment, he returned to the place where his father, King Śuddhodana, was. Five hundred Śākya clan members renounced their homes and paid homage to Upāli, causing the earth to shake in six ways. The Buddha preached to the devas (gods), and the Four Heavenly Kings (Cāturmahārājika) guarded the four gates, preventing the father king from entering. The Buddha sat facing east under the Nyagrodha tree, and Mahāprajāpatī Gautamī offered the Buddha and the Saṃgha (monastic community) a saṃghāṭī (robe). This tree still exists. King Virūḍhaka killed the Śākya people, and after the Śākyas died, they attained Srotaāpanna (stream-enterer) and built a stupa, which still exists today. Several li northeast of the city, there is the king's field where the prince (Siddhārtha) once sat under a tree watching the farmers plowing. Fifty li east of the city, there is the king's garden called Lumminī. Queen Māyādevī entered the pond to bathe, and upon emerging from the pond, twenty steps north of the bank, she raised her hand to grasp a tree branch and gave birth to the prince facing east. The prince fell to the ground and walked seven steps. Two Nāga-rājas (dragon kings) bathed the prince. The place of bathing became a well, and above it, a bathing pond. The monastic community often takes water from it to drink. Generally speaking, there are four fixed places for all Buddhas: one is the place of enlightenment, two is the place of turning the Dharma wheel, three is the place of preaching and debating to subdue non-Buddhists, and four is the place of ascending to Trāyastriṃśa Heaven to preach to his mother and then descending. The remaining places are manifested at will. The country of Kapilavastu is very empty and desolate, with few people and frightening roads. White elephants and lions cannot roam freely. Five yojana (Indian unit of distance) east of the place where the Buddha was born is a country called Rāmagrāma. This king obtained a portion of the Buddha's relics and returned to build a stupa, which is called the Rāmagrāma Stūpa. Next to the stupa is a pond, and in the pond, a Nāga (dragon) constantly guards this stupa, making offerings day and night. When King Aśoka appeared in the world, he wanted to destroy the eight stupas and build eighty-four thousand stupas. After destroying seven stupas, he then wanted to destroy this stupa. The dragon then manifested its form and took King Aśoka into its palace. After observing the various offering implements, it said to King Aśoka, 'If your offerings can surpass these, then you can destroy it and take it away. I will not argue with you.' King Aśoka knew that its offering implements were not of this world. So he returned. This place is desolate and no one sweeps or cleans it. Often, herds of elephants use their trunks to take water and sprinkle the ground, and take various flowers and incense to make offerings to the stupa. Monks from various countries come wanting to pay homage to the stupa, but are very frightened when they encounter the elephants, hiding behind the trees, seeing the elephants like this.
法供養。道人大自悲感。此中無有僧伽藍可供養此塔。乃令象灑掃。道人即舍大戒還作沙彌。自挽草木平治處所使得凈潔。勸化國王作僧住處。已為寺主。今現有僧住。此事在近。自爾相承至今恒以沙彌為寺主。從此東行三由延太子遣車匿白馬還處亦起塔。從此東行四由延到炭塔。亦有僧伽藍。復東行十二由延到拘夷那竭城。城北雙樹間希連禪河邊。世尊於此北首而般泥洹。及須跋最後得道處。以金棺供養世尊七日處。金剛力士放金杵處。八王分舍利處。此諸處皆起塔。有僧伽藍今悉現在。其城中人民亦希曠。止有眾僧民戶。從此東南行十二由延到諸梨車欲逐佛般泥洹處。而佛不聽戀佛不肯去。佛化作大深塹不得度。佛與缽作信遣還其家處立石柱。上有銘題。自此東行十由延到毗舍離國。毗舍離城北大林重閣精舍。佛住處及阿難半身塔。其城裡本庵婆羅女家。為佛起塔。今故現在。城南三里道西庵婆羅女以園施佛作佛住處。佛將般泥洹與諸弟子出毗舍離城西門。回身右轉顧看毗舍離城告諸弟子。是吾最後所行處。後人於此處起塔。城西北三里有塔名放弓仗。以名此者恒水流有一國王。王小夫人生一肉胎。大夫人妒之言。汝生不祥之徴。即盛以木函擲恒水中。下流有國王遊觀。見水上木函。開看見千小兒端正殊特。王即
取養之。遂便長大甚勇健。所往征伐無不摧伏。次伐父王本國。王大愁憂。小夫人問王。何故愁憂。王曰。彼國王有千子勇健無比。欲來伐吾國。是以愁耳。小夫人言。王勿愁憂。但于城東作高樓。賊來時置我樓上。則我能卻之。王如其言。至賊來時小夫人于樓上語賊言。汝是我子。何故作反逆事。賊曰。汝是何人。云是我母。小夫人曰。汝等若不信者盡仰向張口。小夫人即以兩手構兩乳。乳作五百道俱墮千子口中。賊知是其母即放弓仗。二父王於是思惟皆得辟支佛。二辟支佛塔猶在。後世尊成道告諸弟子。是吾昔時放弓仗處。後人得知於此處立塔。故以名焉。千小兒者即賢劫千佛是也。佛于放弓仗塔邊舍壽。佛告阿難言。我卻後三月當般泥洹。魔王嬈固阿難使不得請佛住世。從此東行三四里有塔。佛般泥洹后百年有毗舍離比丘。錯行戒律。十事證言。佛說如是。爾時諸羅漢及持律比丘。凡有七百僧。更撿挍律藏。後人於此處起塔今亦現在。從此東行四由延到五河合口。阿難從摩竭國向毗舍離欲般泥洹。諸天告阿阇世王。阿阇世王即自嚴駕將士眾追到河上。毗舍離諸梨車聞阿難來。亦復來迎。俱到河上。阿難思惟。前則阿阇世王致恨。還則梨車復怨。即于河中央入火光三昧燒身而般泥洹。分身作二分。一分在一岸邊。
於是二王各得半身。舍利還歸起塔。度河南下一由延到摩竭提國巴連弗邑。巴連弗邑是阿育王所治城。城中王宮殿皆使鬼神作累石起墻闕。雕文刻鏤非世所造。今故現在。阿育王弟得羅漢道。常住耆阇崛山。志樂閑靜。王敬心欲請於家供養。以樂山靜不肯受請。王語弟言。但受我請當爲汝于城裡作山。王乃具飲食召諸鬼神而告之曰明日悉受我請。無座席各自赍來。明日諸大鬼神各赍大石來。壁方四五步坐訖。即使鬼神累作大石山。又于山底以五大方石作一石室。可長三丈廣二丈高一丈餘。有一大乘婆羅門子名羅汰私迷。住此城裡。爽悟多智事無不達。以清凈自居。國王宗敬師事。若往問訊不敢並坐。王設以愛敬心執手。執手已婆羅門輒自灌洗。年可五十餘。舉國瞻仰。賴此一人弘宣佛法。外道不能得加陵眾僧。于阿育王塔邊造摩訶衍僧伽藍甚嚴麗。亦有小乘寺。都合六七百僧眾威儀庠序可觀。四方高德沙門及學問人。欲求義理皆詣此寺。婆羅門子師亦名文殊師利。國內大德沙門諸大乘比丘皆宗仰焉。亦住此僧伽藍。凡諸中國唯此國城邑為大。民人富盛競行仁義。年年常以建卯月八日行像。作四輪車縛竹作五層。有承攎椻戟高二丈許。其狀如塔。以白㲲纏上。然後彩畫作諸天形像。以金銀琉璃莊挍其上。懸繒幡蓋四邊作
龕。皆有坐佛菩薩立侍。可有二十車。車車莊嚴各異。當此日境內道俗皆集作倡伎樂。華香供養。婆羅門子來請佛。佛次第入城。入城內再宿。通夜然燈伎樂供養。國國皆爾。其國長者居士各于城內立福德醫藥舍。凡國中貧窮孤獨殘跛一切病人。皆詣此舍種種供給。醫師看病隨宜飲食及湯藥皆令得安。差者自去。阿育王壞七塔作八萬四千塔。最初所作大塔在城南三里餘。此塔前有佛跡起精舍。戶北向塔。南有一石柱。圍丈四五高三丈餘。上有銘題。云阿育王以閻浮提佈施四方僧。還以錢贖。如是三反塔北三四百步阿育王本於此作泥梨城泥梨城中有石柱。亦高三丈餘。上有師子。柱上有銘記作泥梨城因緣及年數日月。從此東南行九由延至一心孤石山。山頭有石室。石室南向佛坐其中。天帝釋將天樂般遮彈琴樂佛處。帝釋以四十二事問佛一一以指畫石。畫跡故在。此中亦有僧伽藍。從此西南行一由延到那羅聚落。是舍利弗本生村。舍利弗還於此中般泥洹。即此處起塔。今現在。從此西行一由延到王舍新城。新城者是阿阇世王所造中有二僧伽藍。出城西門三百步阿阇世王得佛一分舍利起塔。高大嚴麗。出城南四里南向入谷至五山裡。五山周圍狀若城郭。即是蓱沙王舊城。城東西可五六里南北七八里。舍利弗目連初見頞鞞處。
【現代漢語翻譯】 現代漢語譯本：佛龕里都有坐著的佛像和站立侍奉的菩薩。大約有二十輛車，每輛車上的裝飾莊嚴各不相同。每到這一天，國內的僧人和俗人都會聚集在一起，表演歌舞音樂，用鮮花和香火供養。婆羅門子前來迎請佛陀，佛陀依次進入城中。在城內住了兩夜，整夜點燈，用歌舞音樂供養。各個國家都是如此。那些國家的長者和居士各自在城內設立福德醫藥舍，凡是國內貧窮、孤獨、殘疾、跛腳的一切病人，都到這些醫藥舍來，得到各種供給。醫生給他們看病，根據情況提供飲食和湯藥，讓他們都得到安寧。病好的人就自己離開。阿育王（Ayuwang，印度孔雀王朝國王）拆毀了七座舊塔，建造了八萬四千座新塔。最初建造的大塔在城南三里多路的地方。這座塔前有佛陀的足跡，建有精舍，門朝北對著塔。塔的南面有一根石柱，周長一丈四五，高三丈多，上面有銘文，說阿育王將閻浮提（Yanfuti，佛教傳說中的四大部洲之一，通常指我們所居住的世界）佈施給四方僧眾，後來又用錢贖回，像這樣做了三次。塔的北面三四百步的地方，是阿育王最初建造泥梨城（Nilicheng，地獄之城）的地方，泥梨城中有一根石柱，也高三丈多，上面有一個獅子。柱子上有銘文，記載了建造泥梨城的因緣和年數日月。從這裡向東南走九由延（Youyan，古印度長度單位）到一心孤石山。山頭有一個石室，石室朝南，佛陀坐在其中。天帝釋（Tianshishi，佛教中的護法神）帶著天上的樂隊般遮彈琴（Banzhetanqin，一種樂器）為佛陀演奏音樂。帝釋用四十二件事請問佛陀，佛陀一一用手指在石頭上畫出來。畫的痕跡還在。這裡也有僧伽藍（Sengqielan，寺院）。從這裡向西南走一由延到那羅聚落（Naluojuluo），是舍利弗（She lifu，佛陀十大弟子之一，以智慧著稱）的出生村。舍利弗在這裡圓寂，就在這裡建造了塔，現在還在。從這裡向西走一由延到王舍新城（Wangshexincheng）。新城是阿阇世王（A sheshi wang，古印度摩揭陀國國王）建造的，城中有兩座僧伽藍。出城西門三百步，阿阇世王得到佛陀的一份舍利，建造了塔，高大而華麗。出城南四里，朝南進入山谷，到達五山裡。五山周圍的形狀像城郭，就是蓱沙王（Pingsha wang，古印度摩揭陀國國王，頻婆娑羅王）的舊城。城的東西大約五六里，南北七八里。舍利弗和目連（Muliang，佛陀十大弟子之一，以神通著稱）最初見到頞鞞（Epi）的地方。
【English Translation】 English version: In the niches, there are seated Buddhas and standing Bodhisattvas attending. There are about twenty carriages, each decorated differently and solemnly. On this day, monks and laypeople within the territory gather to perform songs and music, offering flowers and incense. A Brahmin son comes to invite the Buddha, and the Buddha enters the city in sequence. He stays in the city for two nights, with lamps lit throughout the night and music offered. This is the case in every country. The elders and laypeople of those countries each establish merit and medicine houses within the city. All the poor, lonely, crippled, and lame patients in the country come to these houses to receive various provisions. Doctors examine them, providing suitable food, drink, and medicine to ensure their well-being. Those who recover leave on their own. King Ashoka (Ayuwang, King of the Mauryan Empire in India) destroyed seven old stupas and built eighty-four thousand new ones. The first large stupa built is located more than three miles south of the city. In front of this stupa are the Buddha's footprints, and a monastery (精舍) is built, with its door facing north towards the stupa. To the south of the stupa is a stone pillar, about fourteen or fifteen spans in circumference and more than thirty spans high, with an inscription stating that King Ashoka donated Jambudvipa (Yanfuti, one of the four continents in Buddhist cosmology, usually referring to the world we live in) to the monks of the four directions and later redeemed it with money, doing so three times. Three or four hundred steps north of the stupa is where King Ashoka initially built the Niraya City (Nilicheng, City of Hell). In the Niraya City, there is a stone pillar, also more than thirty spans high, with a lion on top. The pillar has an inscription recording the causes and conditions, years, months, and days of building the Niraya City. From here, traveling southeast for nine yojanas (Youyan, an ancient Indian unit of length) reaches the One-Mind Solitary Stone Mountain. At the top of the mountain is a stone chamber, facing south, where the Buddha sits. Indra (Tianshishi, a protective deity in Buddhism) brings celestial musicians playing the Panchatantra harp (Banzhetanqin, a musical instrument) to make music for the Buddha. Indra asks the Buddha forty-two questions, and the Buddha draws them one by one on the stone with his finger. The traces of the drawings are still there. There is also a sangharama (Sengqielan, monastery) here. From here, traveling southwest for one yojana reaches the Nala village (Naluojuluo), which is the birthplace of Shariputra (She lifu, one of the Buddha's ten great disciples, known for his wisdom). Shariputra attained Nirvana here, and a stupa was built at this location, which still exists today. From here, traveling west for one yojana reaches the New City of Rajagriha (Wangshexincheng). The new city was built by King Ajatashatru (A sheshi wang, King of Magadha in ancient India), and there are two sangharamas in the city. Three hundred steps outside the west gate of the city, King Ajatashatru obtained a portion of the Buddha's relics and built a stupa, which is tall, grand, and magnificent. Four miles south of the city, entering the valley facing south, reaches the Five Mountains. The surrounding shape of the Five Mountains resembles a city wall, which is the old city of King Bimbisara (Pingsha wang, King of Magadha in ancient India). The city is about five or six miles east-west and seven or eight miles north-south. This is where Shariputra and Maudgalyayana (Muliang, one of the Buddha's ten great disciples, known for his supernatural powers) first saw Ashvajit (Epi).
尼犍子作火坑毒飯請佛處。阿阇世王酒飲黑象欲害佛處。城東北角曲中耆舊于庵婆羅園中起精舍。請佛及千二百五十弟子供養處。今故在。其城中空荒無人住。入谷搏山東南上十五里到耆阇崛山。未至頭三里有石窟南向。佛本於此坐禪。西北三十步復有一石窟。阿難於中坐禪。天魔波旬化作雕鷲住窟前恐阿難。佛以神足力隔石舒手摩阿難肩。怖即得止。鳥跡手孔今悉在。故曰雕鷲窟山。窟前有四佛坐處。又諸羅漢各各有石窟坐禪處。動有數百。佛在石室前東西經行。調達于山北險巇間橫擲石傷佛足指處。石猶在。佛說法堂已毀壞。止有磚壁基在。其山峰秀端嚴。是五山中最高。法顯于新城中買香華油燈。倩二舊比丘送法顯到耆阇崛山。華香供養然燈續明。慨然悲傷抆淚而言。佛昔於此說首楞嚴。法顯生不值佛。但見遺蹟處所而已。即于石窟前誦首楞嚴。停止一宿。還向新城。出舊城北。行三百餘步道西。迦蘭陀竹園精舍今現在。眾僧掃灑精舍。北二三里有尸磨賒那。尸磨賒那者。漢言棄死人墓田。搏南山西行三百步有一石室名賓波羅窟。佛食后常於此坐禪。又西行五六里山北陰中有一石室名車帝。佛泥洹后五百阿羅漢結集經處。出經時鋪三高座莊嚴挍飾。舍利弗在左。目連在右。五百數中少一阿羅漢。大迦葉為上座。
時阿難在門外不得入。其處起塔今亦在。搏山亦有諸羅漢坐禪石窟甚多。出舊城北東下三里。有調達石窟。離此五十步有大方黑石窟。昔有比丘在上經行。思惟是身無常苦空。得不凈觀厭患是身。即捉刀欲自殺。復念世尊制戒不得自殺。又念雖爾我今但欲殺三毒賊。便以刀自刎。始傷肉得須陀洹。既半得阿那含。斷已成阿羅漢果般泥洹從此西行四由延到伽耶城。城內亦空荒。復南行二十里到菩薩本苦行六年處。處有林木。從此西行三里到佛入水洗浴天案樹枝得攀出池處。又北行二里得彌家女奉佛乳糜處。從此北行二里。佛於一大樹下石上東向坐食糜。樹石今悉在。石可廣長六尺高二尺許。中國寒暑均調。樹木或數千歲乃至萬歲。從此東北行半由延到一石窟。菩薩入中西向結加趺坐。心念若我成道當有神驗。石壁上即有佛影現。長三尺許。今猶明亮。時天地大動。諸天在空中白言。此非是過去當來諸佛成道處。去此西南行減半由延到貝多樹下。是過去當來諸佛成道處。諸天說是語已即便在前唱導。導引而去。菩薩起行離樹三十步。天授吉祥草。菩薩受之。復行十五步五百青雀飛來繞菩薩三匝而去菩薩前到貝多樹下。敷吉祥草。東向而坐。時魔王遣三玉女從北來試。魔王自從南來試。菩薩以足指案地。魔兵退散三
女變成老母。自上苦行六年處。及此諸處。後人皆于中起塔立像。今皆在。佛成道已七日觀樹受解脫樂處。佛于貝多樹下東西經行七日處。諸天化作七寶堂供養佛七日處。文鱗盲龍七日繞佛處。佛于尼拘律樹下方石上東向坐。梵天來請佛處。四天王奉缽處。五百賈人授麨蜜處。度迦葉兄弟師徒千人處此諸處亦盡起塔。佛得道處有三僧伽藍。皆有僧住。眾僧民戶供給饒足無所乏少。戒律嚴峻威儀坐起入眾之法。佛在世時聖眾所行以至於今。佛泥洹已來四大塔處相承不絕。四大塔者。佛生處。得道處。轉法輪處。般泥洹處。阿育王昔作小兒時。當道戲過迦葉佛行乞食。小兒歡喜。即以一掬土施佛。佛持還泥經行地。因此果報作鐵輪王王閻浮提。乘鐵輪案行閻浮提。見鐵圍兩山間地獄治罪人。即問群臣此是何等。答言。是鬼王閻羅王治罪人。王自念言。鬼王尚能作地獄治罪人。我是人主。何不作地獄治罪人耶。即問臣等誰能為我作地獄主治罪人者。臣答言。唯有極惡人能作耳。王即遣臣遍求惡人。見池水邊有一人長壯黑色發黃目青。以腳鉤魚口呼禽獸。禽獸來便射殺無得脫者。得此人已將來與王。王密敕之。汝作四方高墻。內植種種華果作好浴池。莊嚴挍飾令人渴仰。牢作門戶。有人入者。輒捉種種治罪莫使得出。設使我入
【現代漢語翻譯】 女變成老母：女人變成了老婦人。 自上苦行六年處。及此諸處。後人皆于中起塔立像。今皆在：從他開始苦修六年的地方，以及這些地方，後人都在那裡建造佛塔和佛像。現在都還在。 佛成道已七日觀樹受解脫樂處：佛陀成道后七天，觀看著菩提樹，感受解脫之樂的地方。 佛于貝多樹下東西經行七日處：佛陀在貝多樹下東西方向來回行走七天的地方。 諸天化作七寶堂供養佛七日處：眾天神變化出七寶堂，供養佛陀七天的地方。 文鱗盲龍七日繞佛處：有文彩鱗片的盲龍，圍繞佛陀七天的地方。 佛于尼拘律樹下方石上東向坐。梵天來請佛處：佛陀在尼拘律樹下的方石上，面向東方坐著，梵天前來邀請佛陀說法的地方。 四天王奉缽處：四大天王向佛陀奉獻缽的地方。 五百賈人授麨蜜處：五百位商人向佛陀供養炒麵和蜂蜜的地方。 度迦葉兄弟師徒千人處此諸處亦盡起塔：度化迦葉兄弟及其一千名弟子的各個地方，也都建造了佛塔。 佛得道處有三僧伽藍。皆有僧住。眾僧民戶供給饒足無所乏少。戒律嚴峻威儀坐起入眾之法。佛在世時聖眾所行以至於今：佛陀得道的地方有三座僧伽藍（寺廟）。都有僧人居住。僧眾和百姓的供給充足，沒有什麼缺乏的。戒律嚴格，威儀莊重，坐立行走都遵循佛陀在世時的聖眾所行的規矩，一直延續至今。 佛泥洹已來四大塔處相承不絕。四大塔者。佛生處。得道處。轉法輪處。般泥洹處：佛陀涅槃以來，四大聖地（佛塔）的傳承從未斷絕。四大聖地是：佛陀出生地、得道地、初轉法輪地、涅槃地。 阿育王昔作小兒時。當道戲過迦葉佛行乞食。小兒歡喜。即以一掬土施佛。佛持還泥經行地。因此果報作鐵輪王王閻浮提。乘鐵輪案行閻浮提。見鐵圍兩山間地獄治罪人。即問群臣此是何等。答言。是鬼王閻羅王治罪人。王自念言。鬼王尚能作地獄治罪人。我是人主。何不作地獄治罪人耶。即問臣等誰能為我作地獄主治罪人者。臣答言。唯有極惡人能作耳。王即遣臣遍求惡人。見池水邊有一人長壯黑色發黃目青。以腳鉤魚口呼禽獸。禽獸來便射殺無得脫者。得此人已將來與王。王密敕之。汝作四方高墻。內植種種華果作好浴池。莊嚴挍飾令人渴仰。牢作門戶。有人入者。輒捉種種治罪莫使得出。設使我入：阿育王（Asoka）小時候，在路邊玩耍，正好迦葉佛（Kasyapa Buddha）來乞食。小阿育王很高興，就用雙手捧了一捧土供養佛陀。佛陀把土帶回去塗抹在經行的地方。因為這個善報，阿育王后來成爲了統治閻浮提（Jambudvipa，指我們所居住的這個世界）的鐵輪王。他乘坐鐵輪巡視閻浮提，看到鐵圍山（Cakravada，環繞世界的山脈）之間的地獄裡正在懲罰罪人。他問大臣們這是什麼地方。大臣回答說：『這是鬼王閻羅王（Yama）懲罰罪人的地方。』阿育王心想：『鬼王尚且能建造地獄懲罰罪人，我作為人間的君主，為什麼不能建造地獄懲罰罪人呢？』於是他問大臣們：『誰能為我建造地獄，做地獄的主人來懲罰罪人呢？』大臣回答說：『只有極其邪惡的人才能做。』阿育王就派大臣四處尋找惡人。大臣們在池塘邊發現一個人，身材高大強壯，面板黝黑，頭髮發黃，眼睛發青。他用腳鉤住魚的嘴，用嘴呼喚禽獸。禽獸來了，他就射殺，沒有能逃脫的。大臣們抓住了這個人，把他帶到阿育王面前。阿育王秘密地命令他：『你建造四面高墻，裡面種植各種花果，建造漂亮的浴池，裝飾得非常華麗，讓人嚮往。把門窗造得非常堅固。有人進來，你就用各種刑罰懲罰他們，不要讓他們出去。如果我進來了……』
【English Translation】 女變成老母: The woman became an old mother. 自上苦行六年處。及此諸處。後人皆于中起塔立像。今皆在: From the place where he practiced asceticism for six years, and at these various places, later generations built pagodas and erected statues. They are all still there today. 佛成道已七日觀樹受解脫樂處: The place where the Buddha, after attaining enlightenment, spent seven days observing the Bodhi tree and experiencing the joy of liberation. 佛于貝多樹下東西經行七日處: The place where the Buddha walked back and forth east and west under the Betta tree for seven days. 諸天化作七寶堂供養佛七日處: The place where the gods transformed into a seven-jeweled hall to make offerings to the Buddha for seven days. 文鱗盲龍七日繞佛處: The place where a blind dragon with patterned scales circled the Buddha for seven days. 佛于尼拘律樹下方石上東向坐。梵天來請佛處: The place where the Buddha sat facing east on a square stone under the Nigrodha tree, and where Brahma (the creator god) came to invite the Buddha to teach. 四天王奉缽處: The place where the Four Heavenly Kings offered bowls to the Buddha. 五百賈人授麨蜜處: The place where five hundred merchants offered parched grain and honey to the Buddha. 度迦葉兄弟師徒千人處此諸處亦盡起塔: At all these places where the Buddha converted the Kasyapa (Kassapa) brothers and their one thousand disciples, pagodas were also built. 佛得道處有三僧伽藍。皆有僧住。眾僧民戶供給饒足無所乏少。戒律嚴峻威儀坐起入眾之法。佛在世時聖眾所行以至於今: At the place where the Buddha attained enlightenment, there are three Sangharamas (monasteries). All have monks residing there. The monks and the people are provided for abundantly, lacking nothing. The precepts are strict, and the deportment is dignified. The rules for sitting, standing, and entering the assembly are those practiced by the holy assembly when the Buddha was alive, and they continue to this day. 佛泥洹已來四大塔處相承不絕。四大塔者。佛生處。得道處。轉法輪處。般泥洹處: Since the Nirvana (Parinirvana) of the Buddha, the tradition of the Four Great Stupas (shrines) has never been interrupted. The Four Great Stupas are: the place of the Buddha's birth, the place of enlightenment, the place of the first turning of the Dharma wheel, and the place of Nirvana. 阿育王昔作小兒時。當道戲過迦葉佛行乞食。小兒歡喜。即以一掬土施佛。佛持還泥經行地。因此果報作鐵輪王王閻浮提。乘鐵輪案行閻浮提。見鐵圍兩山間地獄治罪人。即問群臣此是何等。答言。是鬼王閻羅王治罪人。王自念言。鬼王尚能作地獄治罪人。我是人主。何不作地獄治罪人耶。即問臣等誰能為我作地獄主治罪人者。臣答言。唯有極惡人能作耳。王即遣臣遍求惡人。見池水邊有一人長壯黑色發黃目青。以腳鉤魚口呼禽獸。禽獸來便射殺無得脫者。得此人已將來與王。王密敕之。汝作四方高墻。內植種種華果作好浴池。莊嚴挍飾令人渴仰。牢作門戶。有人入者。輒捉種種治罪莫使得出。設使我入: When King Asoka (Asoka) was a child, he was playing by the roadside as the Kasyapa Buddha (Kasyapa Buddha) was walking by begging for alms. The child was delighted and offered the Buddha a handful of dirt. The Buddha took the dirt back and spread it on the ground where he walked. As a result of this good deed, Asoka later became an Iron Wheel King (Chakravartin) ruling Jambudvipa (Jambudvipa, referring to the world we live in). He rode the iron wheel to inspect Jambudvipa and saw the people being punished in hell between the Iron Mountain Ranges (Cakravada, the mountains surrounding the world). He asked his ministers what this place was. The ministers replied, 'This is where the ghost king Yama (Yama) punishes sinners.' The king thought to himself, 'Even the ghost king can build a hell to punish sinners. I am the ruler of men, why can't I build a hell to punish sinners?' So he asked his ministers, 'Who can build a hell for me and be the master of hell to punish sinners?' The ministers replied, 'Only an extremely evil person can do it.' The king then sent his ministers to search for an evil person. The ministers found a man by a pond, tall and strong, with black skin, yellow hair, and blue eyes. He used his feet to hook the mouths of fish and called out to birds and beasts. When they came, he shot and killed them, and none could escape. The ministers caught this man and brought him before the king. The king secretly ordered him, 'Build high walls on all four sides, plant various flowers and fruits inside, build beautiful bathing pools, decorate them magnificently to make people yearn for them. Build the doors and windows very strong. When people enter, seize them and punish them with all kinds of tortures, and do not let them out. If I enter...'
亦治罪莫放。今拜汝作地獄主。時有比丘次第乞食入其門。獄卒見之便欲治罪。比丘惶怖。求請須臾聽我中食。俄頃復有人入。獄卒內建碓臼中搗之赤沫出。比丘見已思惟。此身無常苦空如泡如沫。即得阿羅漢果。既而獄卒捉內鑊湯中。比丘心顏欣悅。火滅湯冷。中生蓮華。比丘坐上。爾時獄卒即往白王。獄中有奇怪。愿王往看。王言。我前有要今不敢往。獄卒言。此非小事。王宜疾往。更改先要。王即隨入。比丘為王說法。王得信解。即壞地獄悔前所作眾惡。由是信重三寶。常至貝多樹下悔過自責受八戒齋。王夫人問王。常游何處。群臣答言。恒在貝多樹下。夫人伺王不在時。遣人伐其樹倒。王來見之迷悶躄地。諸臣以水灑面良久乃蘇。王即以磚累四邊。以百罌牛乳灌樹根。身四枝布地作是誓言。若樹不生我終不起。作是誓已樹便即根上而生。以至於今。高減十丈。從此南三里行到一山名雞足。大迦葉今在此山中。擘山下入入處不容。人下入極遠有旁孔。迦葉全身在此中住。孔外有迦葉本洗手土。彼方人若頭痛者。以此土涂之即差。此山中即日故有諸羅漢住彼。諸國道人年年往供養迦葉。心濃至者夜即有羅漢來共言。論釋其疑已忽然不現。此山榛木茂盛。又多師子虎狼。不可妄行。法顯還向巴連弗邑。順恒水西下十
由延得一精舍。名曠野。佛所住處。今現有僧。復順恒水西行十二由延到迦尸國波羅㮈城。城東北十里許得仙人鹿野苑精舍。此苑本有辟支佛住。常有野鹿棲宿。世尊將成道。諸天于空中唱言。白凈王子出家學道。卻後七日當成佛。辟支佛聞已即取泥洹。故名此處為仙人鹿野苑。世尊成道已后。人於此處起精舍。佛欲度拘驎等五人。五人相謂言。此瞿曇沙門六年苦行。日食一麻一米尚不得道。況入人間恣身口意。何道之有。今日來者慎勿與語。佛到五人皆起作禮處。復北行六十步。佛於此東向坐始轉法輪度拘驎等五人處。其北二十步佛為彌勒授記處。其南五十步翳羅缽龍問佛我何時得免此龍身。此處皆起塔見在。中有二僧伽藍悉有僧住。自鹿野苑精舍西北行十三由旬有國名拘睒彌。其精舍名瞿師羅園。佛昔住處。今故有眾僧。多小乘學。從是東行八由延。佛本於此度惡鬼處。亦常在此住經行坐處。皆起塔。亦有僧伽藍。可百餘僧。從此南行二百由延有國名達嚫。是過去迦葉佛僧伽藍。穿大石山作之。凡有五重。最下重作象形。有五百間石室。第二層作師子形。有四百間。第三層作馬形。有三百間。第四層作牛形。有二百間。第五層作鴿形。有一百間。最上有泉水循石室前繞房而流。周圍回曲。如是乃至下重順房流從戶
【現代漢語翻譯】 現代漢語譯本 從延得一精舍（Venuvana Vihara），名叫曠野，是佛陀曾經居住的地方。現在還有僧侶居住。再沿著恒河向西走十二由延（Yojana，古印度長度單位，約合7-9英里）到達迦尸國（Kasi）的波羅㮈城（Varanasi）。在城東北十里左右的地方，有仙人鹿野苑精舍（Isipatana Mrigadaya）。這個苑原本有辟支佛（Pratyekabuddha）居住，經常有野鹿棲息。世尊（釋迦牟尼佛）將要成道時，諸天在空中唱言：『凈飯王的王子出家學道，七日之後將成佛。』辟支佛聽到后，就入泥洹（Nirvana，涅槃）。所以這裡被稱為仙人鹿野苑。世尊成道之後，人們在這裡建造精舍。佛陀想要度化拘鄰（Kaundinya）等五人，五人互相說道：『這位瞿曇（Gautama）沙門（Sramana，修行者）六年苦行，每天只吃一麻一米，尚且不能得道，何況進入人間放縱身口意，有什麼道可言？今天他如果來，千萬不要和他說話。』佛陀到達后，五人都起身向他作禮。再向北走六十步，是佛陀面向東方坐著開始轉法輪（Dharmacakra Pravartana，初轉法輪），度化拘鄰等五人的地方。那裡向北二十步，是佛陀為彌勒（Maitreya）授記（Vyakarana，預言未來成佛）的地方。那裡向南五十步，是翳羅缽龍（Elapatra Naga）問佛陀自己何時才能脫離龍身的地方。這些地方都建有佛塔，至今還在。其中有兩座僧伽藍（Sangharama，僧院），都有僧侶居住。從鹿野苑精舍向西北走十三由旬，有一個國家名叫拘睒彌（Kaushambi）。那裡的精舍名叫瞿師羅園（Ghoshitarama），是佛陀過去居住的地方。現在還有僧眾，大多學習小乘佛教。從這裡向東走八由延，是佛陀過去度化惡鬼的地方，也經常在這裡居住、經行、坐禪。這些地方都建有佛塔，也有一座僧伽藍，大約有一百多名僧侶。從這裡向南走二百由延，有一個國家名叫達嚫（Dakshina），那裡是過去迦葉佛（Kasyapa Buddha）的僧伽藍。它是在巨大的石山中開鑿而成，共有五層。最下面一層做成象的形狀，有五百間石室。第二層做成獅子的形狀，有四百間石室。第三層做成馬的形狀，有三百間石室。第四層做成牛的形狀，有二百間石室。第五層做成鴿子的形狀，有一百間石室。最上面有泉水沿著石室前繞著房間流淌，周圍迴環曲折，一直流到最下面一層，順著房間流出戶
【English Translation】 English version From the Venuvana Vihara (Bamboo Grove Monastery), named 'Wilderness', the place where the Buddha once resided. There are still monks living there now. Traveling twelve yojanas (an ancient Indian unit of distance, approximately 7-9 miles) west along the Ganges River, one arrives at the city of Varanasi in the Kasi Kingdom. About ten li (Chinese mile, approximately 0.3 miles) northeast of the city is the Isipatana Mrigadaya (Deer Park Monastery of the Rishis). This park was originally inhabited by Pratyekabuddhas (Solitary Buddhas) and was a frequent dwelling place for wild deer. When the World-Honored One (Sakyamuni Buddha) was about to attain enlightenment, the devas (gods) chanted in the sky, 'The prince of Suddhodana has renounced the world to study the Way, and in seven days he will become a Buddha.' Upon hearing this, the Pratyekabuddhas immediately entered Nirvana (extinction). Therefore, this place is called the Deer Park of the Rishis. After the World-Honored One attained enlightenment, people built a monastery here. When the Buddha wanted to liberate Kaundinya and the other five, the five said to each other, 'This Gautama Sramana (ascetic) practiced asceticism for six years, eating only one sesame seed and one grain of rice each day, and still could not attain the Way. How can he attain the Way by indulging his body, speech, and mind in the human world? If he comes today, be careful not to speak to him.' When the Buddha arrived, the five all rose to greet him. Walking sixty steps further north, one reaches the place where the Buddha sat facing east and began to turn the Wheel of Dharma (Dharmacakra Pravartana), liberating Kaundinya and the other five. Twenty steps north of there is the place where the Buddha gave a prophecy (Vyakarana) to Maitreya (the future Buddha). Fifty steps south of there is the place where the Elapatra Naga (a dragon king) asked the Buddha when he would be freed from his dragon body. Stupas (reliquary mounds) have been built in all these places, and they still exist today. Among them are two Sangharamas (monasteries), both of which are inhabited by monks. Traveling thirteen yojanas northwest from the Deer Park Monastery, there is a country called Kaushambi. The monastery there is called Ghoshitarama, the place where the Buddha used to live. There are still monks there now, mostly studying Hinayana Buddhism (Theravada Buddhism). Traveling eight yojanas east from there, one reaches the place where the Buddha used to liberate evil spirits, and he often stayed, walked, and meditated here. Stupas have been built in all these places, and there is also a Sangharama with about one hundred monks. Traveling two hundred yojanas south from there, there is a country called Dakshina, where the Sangharama of the past Kasyapa Buddha is located. It is carved out of a huge stone mountain and has five levels. The lowest level is shaped like an elephant and has five hundred stone rooms. The second level is shaped like a lion and has four hundred rooms. The third level is shaped like a horse and has three hundred rooms. The fourth level is shaped like a bull and has two hundred rooms. The fifth level is shaped like a pigeon and has one hundred rooms. At the top, there is a spring that flows along the front of the stone rooms, winding around, all the way down to the lowest level, flowing out of the rooms through the doors.
而出。諸僧室中處處穿石作窗牖通明。室中朗然都無幽闇。其室四角穿石作梯蹬。上處今人形小緣梯上正得至昔人一腳。躡處。因名此寺為波羅越。波羅越者天竺名鴿也。其寺中常有羅漢住。此土丘荒無人民居。去山極遠方有村。皆是邪見不識佛法。沙門婆羅門及諸異學。彼國人民常見飛人來入此寺。於時諸國道人慾來禮此寺者。彼村人則言。汝何以不飛耶。我見此間道人皆飛。道人方便答言。翅未成耳。達嚫國幽險道路艱難。難知處欲往者。要當赍錢貨施彼國王。王然後遣人送展轉相付示其逕路。法顯竟不得往。承彼土人言故說之耳。從彼波羅㮈國東行還到巴連弗邑。法顯本求戒律。而北天竺諸國。皆師師口傳無本可寫。是以遠涉乃至中天竺。於此摩訶衍僧伽藍得一部律。是摩訶僧祇眾律。佛在世時最初大眾所行也。于祇洹精舍傳其本。自餘十八部各有師資。大歸不異。然小小不同。或用開塞但此最。是廣說備悉者。復得一部抄律。可七千偈。是薩婆多眾律。即此秦地眾僧所行者也。亦皆師師口相傳授不書之於文字。復於此眾中得雜阿毗曇心。可六千偈。又得一部經。二千五百偈。又得一卷方等般泥洹經。可五千偈。又得摩訶僧祇阿毗曇故。法顯住此三年。學梵書梵語。寫律道整既到中國。見沙門法則。眾僧威儀觸
【現代漢語翻譯】 現代漢語譯本： 從那裡出來。各個僧房中都鑿石為窗，使之通透明亮。房間里非常明亮，沒有一絲黑暗。房間的四個角都鑿石為梯，上面的地方現在人形很小，勉強能通過梯子到達以前的人一腳踩的地方。因此將此寺命名為波羅越（Pālarak，意為鴿子）。波羅越是天竺語中鴿子的意思。這座寺廟中常有羅漢居住。這片土地荒涼，沒有人居住。距離山非常遠的地方才有村莊，那裡的人們都持有邪見，不認識佛法。沙門（Śrāmaṇa，出家求道者）、婆羅門（Brahmana，印度教祭司）以及各種其他學派的人。那個國家的人民經常看見會飛的人來到這座寺廟。當時，各地的道人想要來禮拜這座寺廟，那些村民就會說：『你為什麼不會飛呢？我看見這裡的道人都會飛。』道人就方便地回答說：『翅膀還沒有長成罷了。』到達嚈噠（Hephthalite）國非常危險，道路艱難，難以知道地點，想要去的人，一定要帶著錢財施捨給那個國王，國王然後派人護送，輾轉相付，指示道路。法顯最終沒能前往。只是聽當地人說的，所以這樣敘述。從那個波羅㮈（Pāṭaliputra）國向東走，回到巴連弗邑（Pāṭaliputra）。法顯本來是尋求戒律的，但是北天竺（Uttara Bharata）各國的戒律，都是師父口頭相傳，沒有書本可以抄寫。因此遠行跋涉，一直到中天竺（Madhya Bharata）。在這裡的摩訶衍僧伽藍（Mahāyāna Saṃghārāma，大乘僧院）得到一部律，是摩訶僧祇眾律（Mahāsaṃghika Vinaya），是佛在世時最初大眾所奉行的。在祇洹精舍（Jetavana Vihara）傳抄其原本。其餘十八部派各有師承，大體上沒有差異，然而細微之處有所不同，或者在開合取捨上有所不同，但這部律是最為廣博詳盡的。又得到一部抄律，大約七千偈（śloka，梵文詩歌的計量單位），是薩婆多眾律（Sarvāstivāda Vinaya），就是這秦地（指中國）的眾僧所奉行的。也都是師父口頭相傳，不寫在文字上。又從這些僧眾中得到雜阿毗曇心（Saṃyukta Abhidharma Hṛdaya），大約六千偈。又得到一部經，二千五百偈。又得到一卷方等般泥洹經（Vaipulya Parinirvana Sutra），大約五千偈。又得到摩訶僧祇阿毗曇（Mahāsaṃghika Abhidharma）。法顯在這裡住了三年，學習梵文梵語。抄寫戒律。道整既然到達中國，見到沙門的法則，眾僧的威儀，觸
【English Translation】 English version: Emerging from there. In each of the monks' rooms, windows were carved into the stone to allow light to pass through. The rooms were bright and free from any darkness. At each of the four corners of the rooms, stone steps were carved, and the space at the top was now small, barely enough for a person to reach where the ancients had placed their feet. Therefore, this temple was named Pālarak (meaning 'pigeon'). Pālarak is the name for 'pigeon' in the language of India. Arhats (enlightened beings) often resided in this temple. This land was desolate, with no inhabitants. Villages were located far from the mountains, and the people there held wrong views and did not understand the Buddha's teachings. Śrāmaṇas (ascetics), Brahmanas (Hindu priests), and various other schools of thought were present. The people of that country often saw flying people coming to this temple. At that time, monks from various regions wanted to come and pay homage to this temple, and the villagers would say, 'Why can't you fly? I have seen monks here all fly.' The monks would conveniently reply, 'My wings have not yet grown.' Reaching the country of the Hephthalites was very dangerous, the roads were difficult, and the location was hard to know. Those who wished to go had to bring money and goods to give to the king, who would then send people to escort them, passing them from one to another, showing them the way. Faxian (法顯) ultimately could not go. He only heard about it from the locals, so he described it in this way. Traveling east from that country of Pāṭaliputra, he returned to Pāṭaliputra. Faxian originally sought the monastic rules, but in the countries of Uttara Bharata, the rules were passed down orally from teacher to student, with no written texts to copy. Therefore, he traveled far and wide, all the way to Madhya Bharata. Here, at the Mahāyāna Saṃghārāma (Mahayana Monastery), he obtained a set of monastic rules, the Mahāsaṃghika Vinaya, which was practiced by the original community during the Buddha's lifetime. He transcribed the original text at Jetavana Vihara. The other eighteen schools each had their own lineages, and while they were generally the same, there were minor differences, or differences in what was included or excluded, but this set of rules was the most extensive and detailed. He also obtained a copy of the monastic rules, about seven thousand ślokas (verses), which was the Sarvāstivāda Vinaya, practiced by the monks in this land of Qin (China). These were also passed down orally from teacher to student, not written down. From these monks, he also obtained the Saṃyukta Abhidharma Hṛdaya, about six thousand ślokas. He also obtained a sutra, two thousand five hundred ślokas. He also obtained a scroll of the Vaipulya Parinirvana Sutra, about five thousand ślokas. He also obtained the Mahāsaṃghika Abhidharma. Faxian stayed here for three years, learning Sanskrit. Copying the monastic rules. When Dao Zheng (道整) arrived in China and saw the rules for śrāmaṇas (monks) and the deportment of the monastic community, he was touched.
事可觀。乃追嘆秦土邊地眾僧戒律殘缺。誓言自今已去至得佛愿不生邊地。故遂停不歸。法顯本心欲令戒律流通漢地。於是獨還。順恒水東下十八由延。其南岸有瞻波大國佛精舍經行處及四佛坐處。悉起塔。現有僧住。從此東行近五十由延到摩梨帝國。即是海口。其國有二十四僧伽藍盡有僧住。佛法亦興。法顯住此二年寫經及畫像。於是載商人大舶泛海。西南行得冬初信風晝夜十四日到師子國。彼國人云。相去可七百由延。其國本在洲上。東西五十由延。南北三十由延。左右小洲乃有百數。其間相去。或十里二十里。或二百里。皆統屬大洲。多出珍寶珠璣有出摩尼珠地方可十里。王使人守護。若有采者十分取三。其國本無人民。正有鬼神及龍居之。諸國商人共市易。市易時鬼神不自現身。但出寶物題其價直。商人則依價雇直取物。因商人來往住。故諸國人聞其土樂悉亦復來。於是遂成大國。其國和適無冬夏之異。草木常茂田種隨人無有時節。佛至其國欲化惡龍。以神足力一足躡王城北。一足躡山頂。兩跡相去十五由延。王于城北跡上起大塔。高四十丈。金銀莊挍眾寶合成。塔邊復起一僧伽藍。名無畏。山有五千僧。起一佛殿金銀刻鏤悉以眾寶。中有一青玉像。高三丈許。通身七寶焰光威相嚴顯。非言所載。右掌中有一
無價寶珠。法顯去漢地積年所與交接。悉異域人。山川草木舉目無舊。又同行分披。或流或亡。顧影唯己心常懷悲。忽於此玉像邊見商人。以一白絹扇供養。不覺悽然淚下滿目。其國前王遣使中國取貝多樹子。于佛殿傍種之。高可二十丈。其樹東南傾。王恐倒故以八九圍柱柱樹。樹當柱處心生遂穿柱而下入地成根。大可四圍許。柱雖中裂猶裹其外。人亦不去。樹下起精舍。中有坐像道俗敬仰無倦。城中又起佛齒精舍。皆七寶作。王凈修梵行。城內人敬信之情亦篤。其國立治已來無有饑喪荒亂。眾僧庫藏多有珍寶無價摩尼。其王入僧庫遊觀。見摩尼珠即生貪心。欲奪取之。三日乃悟。即詣僧中稽首悔前罪心。因白僧言。愿僧立制。自今已后勿聽王入庫看。比丘滿四十臘。然後得入。其城中多居士長者薩薄商人。屋宇嚴麗巷陌平整。四衢道頭皆作說法堂。月八日十四日十五日鋪施高座。道俗四眾皆集聽法。其國人云。都可六萬僧。悉有眾食。王別於城內供養五六千人。眾食須者則持大缽往取。隨器所容皆滿而還。佛齒常以三月中出之。未出前十日。王莊挍大象。使一辯說人著王衣服騎象上擊鼓唱言。菩薩從三阿僧祇劫作行不惜身命。以國城妻子及挑眼與人割肉貿鴿截頭佈施投身餓虎不吝髓腦。如是種種苦行為眾生故成佛。
在世四十五年說法教化。令不安者安。不度者度。眾生緣盡乃般泥洹。泥洹已來一千四百九十七歲。世間眼滅眾生長悲。卻後十日佛齒當出至無畏山精舍。國內道俗欲殖福者。各各平治道路嚴飾巷陌。辨眾華香供養之具。如是唱已王便夾道兩邊作菩薩五百身已來種種變現。或作須大拏。或作睒變。或作象王。或作鹿馬。如是形像皆彩畫莊挍。狀若生人。然後佛齒乃出中道而行。隨路供養到無畏精舍佛堂上道俗雲集燒香然燈。種種法事晝夜不息。滿九十日乃還城內精舍。城內精舍至齋日則開門戶禮敬如法。無畏精舍東四十里有一山中有精舍名支提。可有二千僧。僧中有一大德沙門。名達摩瞿諦。其國人民皆共宗仰。住一石室中四十許年。常行慈心能感蛇鼠。使同止一室而不相害。城南七里有一精舍名摩訶毗可羅。有三千僧住。有一高德沙門戒行清潔。國人咸疑是羅漢。臨終之時王來省視。依法集僧而問。比丘得道耶。其便以實答言。是羅漢。既終王即按經律以羅漢法葬之。于精舍東四五里積好大薪。縱廣可三丈餘。高亦爾近。上著栴檀沉水諸香木。四邊作階。上持凈好白㲲周匝蒙積作大輿。床似此間轜車。但無龍魚耳。當阇維時王及國人四眾咸集以華香供養。從輿至墓所。王自華香供養。供養訖舉著𧂐上。以酥油遍灌。
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛在世四十五年說法教化，使心神不安的人得到安定，未能得度的人得到度化。待到與眾生的緣分已盡，便入般泥洹（涅槃）。自佛陀涅槃至今已有一千四百九十七年，世間的明眼熄滅，眾生為此深感悲痛。預告十日之後，佛齒將出現在無畏山精舍（Abhayagiri Vihara）。國內的僧侶和信徒，想要培植福德的人，各自平整道路，裝飾街巷，準備各種鮮花香料和供養的物品。如此宣告之後，國王便在道路兩旁塑造了五百尊菩薩像，以及須大拏（Sudāna，意為樂善好施者）、睒（Śyāma，意為孝子）的化身，或者象王、鹿馬等各種形象，這些形象都用彩繪裝飾，栩栩如生。然後佛齒便在道路中央被迎請出來，人們沿路供養，最終到達無畏精舍的佛堂上，僧侶和信徒雲集，燒香點燈，舉行各種法事，日夜不停。滿了九十天後，佛齒才被迎回城內的精舍。城內的精舍在齋日會開放門戶，人們如法禮敬。無畏精舍以東四十里處有一座山，山中有一座精舍名為支提（Cetiyagiri Vihara），大約有兩千名僧人。僧人中有一位大德沙門（śrāmaṇa，意為出家求道者），名叫達摩瞿諦（Dharmaguptaka），受到全國人民的共同尊敬和仰慕。他居住在一間石室中四十多年，常行慈悲之心，能感化蛇鼠，使它們同處一室而不互相傷害。城南七里處有一座精舍名為摩訶毗可羅（Mahavihara），有三千名僧人居住。有一位高德沙門戒行清凈，全國人民都懷疑他是羅漢（Arhat，意為斷絕煩惱，證得解脫的聖者）。臨終之時，國王親自前來探望，依法召集僧眾詢問他是否已得道。這位沙門如實回答說，自己是羅漢。圓寂之後，國王便按照經律，以羅漢的葬禮安葬他。在精舍東面四五里處，堆積了上好的巨大柴薪，縱橫大約三丈多，高度也差不多。上面放置著栴檀、沉水等各種香木，四邊設有臺階。上面覆蓋著潔凈美好的白色氈毯，像此地的轜車（出殯時載棺材的車子），只是沒有龍魚的裝飾。在焚燒遺體時，國王和全國四眾弟子都聚集在一起，用鮮花香料供養。從停放遺體的車子到墓地，國王親自用鮮花香料供養。供養完畢后，將遺體抬到柴堆上，用酥油遍灑。
【English Translation】 English version: For forty-five years, Śākyamuni Buddha taught and transformed, bringing peace to the restless and liberating those who were not yet liberated. When his karmic connection with sentient beings was exhausted, he entered Parinirvana (complete Nirvana). It has been one thousand four hundred and ninety-seven years since the Buddha's Parinirvana. The eye of the world has been extinguished, and sentient beings are filled with sorrow. It is foretold that in ten days, the Buddha's tooth will emerge at the Abhayagiri Vihara (Fearless Mountain Monastery). Monks and laypeople throughout the country, desiring to cultivate merit, are each preparing the roads, decorating the streets, and arranging various flowers, incense, and offerings. After this announcement, the king had five hundred Bodhisattva figures created on both sides of the road, as well as various transformations of Sudāna (generous giver), Śyāma (devoted son), or elephant kings, deer, and horses. These figures were all painted and decorated, appearing as if they were alive. Then, the Buddha's tooth was brought out and proceeded along the middle of the road, with people making offerings along the way until it reached the Buddha hall of the Abhayagiri Vihara. Monks and laypeople gathered, burning incense and lighting lamps, performing various Dharma ceremonies day and night without ceasing. After ninety days, the tooth was returned to the monastery within the city. The monastery within the city would open its doors on fasting days, and people would pay their respects according to the Dharma. Forty li (ancient Chinese unit of distance) east of the Abhayagiri Vihara, there is a mountain with a monastery called Cetiyagiri Vihara, with about two thousand monks. Among the monks was a great virtuous śrāmaṇa (ascetic), named Dharmaguptaka, who was revered and admired by all the people of the country. He lived in a stone chamber for over forty years, constantly practicing loving-kindness, which enabled him to influence snakes and rats to live together in the same room without harming each other. Seven li south of the city, there is a monastery called Mahavihara, where three thousand monks reside. There was a highly virtuous śrāmaṇa with pure precepts, whom the people of the country suspected to be an Arhat (one who has attained liberation). At the time of his death, the king came to visit and, according to the Dharma, gathered the Sangha (community of monks) and asked if the bhikkhu (monk) had attained enlightenment. He truthfully replied that he was an Arhat. After his passing, the king, according to the sutras and vinaya (monastic rules), buried him according to the Arhat's funeral rites. Four or five li east of the monastery, a large pile of excellent firewood was stacked, about three zhang (ancient Chinese unit of measurement) in length and width, and about the same in height. On top were placed sandalwood, agarwood, and various fragrant woods, with steps made on all four sides. A clean and beautiful white felt was placed on top, covering the pile like a large hearse, similar to the coffins here, but without the dragon and fish decorations. At the time of cremation, the king and the fourfold assembly of the country gathered, offering flowers and incense. From the hearse to the burial site, the king personally made offerings of flowers and incense. After the offerings were completed, the body was lifted onto the pyre and sprinkled with ghee (clarified butter).
然後燒之。火然時人人敬心各脫上服及羽儀傘蓋遙擲火中以助阇維。阇維已收斂取骨即以起塔。法顯至不及其生存唯見葬。時王篤信佛法。欲為眾僧作新精舍。先設大會飯食供養已。乃選好上牛一雙。金銀寶物莊挍角上。作好金犁王。自耕頃墾規郭四邊。然後割給民戶田宅書以鐵券。自是已後代代相承無敢廢易。法顯在此國聞天竺道人。于高座上誦經云。佛缽本在毗舍離。今在揵陀衛。竟若干百年(法顯聞誦時有定歲數。但今忘耳)當復至西月氏國。若干百年當至於闐國。住若干百年當至屈茨國。若干百年當復至師子國。若干百年當復來到漢地。若干百年當還中天竺已。當上兜術天上。彌勒菩薩見而嘆曰。釋迦文佛缽至。即共諸天華香供養七日。七日已還閻浮提。海龍王將入龍宮。至彌勒將成道時。缽還分為四複本頞那山上。彌勒成道已。四天王當復應唸佛如先佛法。賢劫千佛共用一缽。缽去已佛法漸滅。佛法滅後人壽轉短。乃至五歲。五歲之時粳米酥油皆悉化滅。人民極惡捉草木則變成刀杖共相傷割。其中有福者逃避入山。惡人相殺盡已還復來出。共相謂言。昔人壽極長。但為惡甚作非法故。我等壽命遂爾短促。乃至五歲。我今共行諸善起慈悲心修行信義。如是各行信義。展轉壽倍乃至八萬歲彌勒出世初轉法輪時。
【現代漢語翻譯】 現代漢語譯本：然後焚燒遺體。火燃起時，人們都懷著敬畏之心，各自脫下身上的衣服以及儀仗、傘蓋，遠遠地投向火中，以幫助荼毗（dú pí，焚燒）。荼毗完畢后，收拾遺骨，就用來建造佛塔。法顯到達時，沒有趕上他（指佛缽）還在的時候，只看到了安葬的地方。當時的國王非常篤信佛法，想要為眾僧建造新的精舍（jīng shè，寺廟）。先舉行盛大的齋會，供養飯食，然後挑選一雙上好的牛，用金銀珠寶裝飾牛角，製作精美的金犁，國王親自耕地，開墾規劃寺廟四周的土地，然後把土地和房屋分給百姓，用鐵券（tiě quàn，一種憑證）記錄下來。從此以後，世代相傳，沒有人敢廢除或更改。法顯在這個國家聽到天竺（tiān zhú，古代印度的稱謂）的道人（dào rén，僧侶）在高座上誦經說，佛缽（fó bō，佛陀的食器）原本在毗舍離（pí shě lí，古印度城市名），現在在揵陀衛（qián tuó wèi，古印度地名），經過若干百年（法顯聽到誦經時有確定的年數，但現在忘記了），將再次到達西月氏國（xī yuè zhī guó，古代中亞國家名），經過若干百年將到達于闐國（yú tián guó，古代西域國家名），住留若干百年將到達屈茨國（qū cí guó，古代西域國家名），經過若干百年將再次到達師子國（shī zi guó，古代斯里蘭卡的稱謂），經過若干百年將再次來到漢地（hàn dì，中國），經過若干百年將返回中天竺（zhōng tiān zhú，古印度中部地區），之後將上升到兜術天（dōu shù tiān，佛教欲界第四天），彌勒菩薩（mí lè pú sà，未來佛）見到佛缽會讚歎說：『釋迦文佛（shì jiā wén fó，佛教創始人）的佛缽到了！』然後與諸天神用鮮花香料供養七日。七日之後，佛缽將返回閻浮提（yán fú tí，佛教用語，指我們所居住的世界），海龍王（hǎi lóng wáng，海中的龍王）將迎入龍宮。到彌勒菩薩將要成道時，佛缽將再次分為四份，回到本來的頞那山（è nà shān，山名）上。彌勒菩薩成道之後，四大天王（sì dà tiān wáng，佛教護法神）將再次應唸佛法，如同過去的佛一樣。賢劫（xián jié，佛教用語，指現在這個時代）的千佛共同使用一個佛缽。佛缽離去之後，佛法將逐漸衰滅。佛法衰滅之後，人的壽命會越來越短，甚至只有五歲。五歲的時候，粳米（jīng mǐ，一種稻米）、酥油（sū yóu，一種乳製品）都將全部消失。人們極其邪惡，拿起草木就會變成刀杖，互相傷害殘殺。其中有福報的人逃避到山裡。惡人互相殘殺殆盡之後，逃避的人又返回出來，共同商議說：『以前人的壽命極長，但因為作惡太多，做了不符合法的事情，所以我們的壽命才如此短促，甚至只有五歲。我們現在共同行善，發起慈悲之心，修行信義。』像這樣各自修行信義，壽命逐漸增長，甚至達到八萬歲，彌勒菩薩出世，初次轉法輪（zhuǎn fǎ lún，佛教用語，指宣講佛法）的時候。
【English Translation】 English version: Then they burned the body. When the fire started, everyone respectfully took off their upper garments, ceremonial decorations, umbrellas, and canopies, and threw them into the fire from afar to assist in the cremation (荼毗, dú pí). After the cremation, they collected the bones and used them to build a stupa. Faxian (法顯) arrived too late to see it while it was still there; he only saw the burial site. At that time, the king deeply believed in Buddhism and wanted to build a new monastery (精舍, jīng shè) for the monks. First, he held a grand assembly and offered food and drink. Then, he selected a pair of excellent oxen, adorned their horns with gold, silver, and jewels, and made a fine golden plow. The king himself plowed and cultivated the land, marking out the four sides of the monastery. Then, he divided the land and houses among the people, recording it with iron certificates (鐵券, tiě quàn). From then on, generation after generation, no one dared to abolish or change it. While in this country, Faxian heard an Indian (天竺, tiān zhú) monk (道人, dào rén) reciting a sutra from a high seat, saying, 'The Buddha's bowl (佛缽, fó bō) was originally in Vaishali (毗舍離), and now it is in Gandhara (揵陀衛). After several hundred years (Faxian remembered the exact number of years when he heard the recitation, but he has now forgotten), it will again reach the Western Yuezhi Kingdom (西月氏國). After several hundred years, it will reach the Kingdom of Khotan (于闐國). After residing there for several hundred years, it will reach the Kingdom of Kucha (屈茨國). After several hundred years, it will again reach the Lion Kingdom (師子國). After several hundred years, it will again come to the Han lands (漢地). After several hundred years, it will return to Central India (中天竺), and then ascend to the Tushita Heaven (兜術天). Maitreya Bodhisattva (彌勒菩薩), seeing the bowl, will exclaim, 'The bowl of Shakyamuni Buddha (釋迦文佛) has arrived!' Then, together with the devas, he will make offerings of flowers and incense for seven days. After seven days, the bowl will return to Jambudvipa (閻浮提), and the Dragon King of the Sea (海龍王) will take it into the Dragon Palace. When Maitreya Bodhisattva is about to attain enlightenment, the bowl will again divide into four parts and return to Mount Anavatapta (頞那山). After Maitreya Bodhisattva attains enlightenment, the Four Heavenly Kings (四大天王) will again respond to the Buddha's teachings, as the Buddhas of the past did. The thousand Buddhas of the Bhadrakalpa (賢劫) will share one bowl. After the bowl departs, the Buddha's teachings will gradually decline. After the Buddha's teachings decline, people's lifespans will become shorter and shorter, even to the point of only five years. At the age of five, rice (粳米) and ghee (酥油) will all disappear. People will be extremely evil, and when they pick up grass and trees, they will turn into knives and weapons, and they will harm and kill each other. Those who have merit will escape into the mountains. After the evil people have killed each other, the escapees will return and say to each other, 'In the past, people's lifespans were very long, but because they did so much evil and acted unlawfully, our lifespans have become so short, even to the point of only five years. Now, let us all do good deeds, generate compassion, and cultivate faith and righteousness.' In this way, each person cultivates faith and righteousness, and their lifespans gradually increase, even to eighty thousand years. When Maitreya Bodhisattva appears in the world and turns the Wheel of Dharma (轉法輪) for the first time.'
先度釋迦遺法中弟子。出家人及受三歸五戒八齋法供養三寶者。第二第三次度有緣者。法顯爾時欲寫此經。其人云。此無經本我心口誦耳。
法顯住此國二年。更求得彌沙塞律藏本。得長阿含雜阿含。復得一部雜藏。此悉漢土所無者。得此梵本已即載商人大舶上可有二百餘人。后系一小舶海行艱險。以備大舶毀壞。得好信風東下。三日便值大風舶漏水入。商人慾趣小舶。小舶上人恐人來多。即斫絙斷。商人大怖命在須臾。恐舶水滿。即取粗財貨擲著水中。法顯亦以君墀及澡罐並余物棄擲海中。但恐商人擲去經像。唯一心念觀世音及歸命漢地眾僧。我遠行求法。愿威神歸流得到所止。如是大風晝夜十三日到一島邊。潮退之後見船漏處即補塞之。於是復前。海中多有抄賊。遇輒無全。大海瀰漫無邊不識。東西唯望日月星宿而進。若陰雨時為逐風去亦無所準。當夜闇時。但見大浪相搏晃若火色。黿鼉水性怪異之屬。商人荒懅不知那向。海深無底。又無下石住處。至天晴已乃知東西。還復望正而進。若值伏石則無活路。如是九十許日。乃到一國。名耶婆提。其國外道婆羅門興盛。佛法不足言。停此國五月日。復隨他商人大舶上亦二百許人。赍五十日糧。以四月十六日發。法顯于舶上安居。東北行趣廣州。一月餘日夜鼓二
時遇黑風暴雨。商人賈客皆悉惶怖。法顯爾時亦一心念觀世音及漢地眾僧蒙威神祐。得至天曉。曉已諸婆羅門議言。坐載此沙門。使我不利遭此大苦。當下比丘置海島邊。不可為一人令我等危險。法顯檀越言。汝若下此比丘亦並下我。不爾便當殺我。如其下此沙門。吾到漢地當向國王言汝也。漢地王亦敬信佛法重比丘僧。諸商人躊躇不敢便下。於時天多連陰海師相望僻誤。遂經七十餘日。糧食水漿欲盡。取海鹹水作食。分好水人可得二升。遂便欲盡。商人議言。常行時政可五十日便到廣州。今已過期多日將無僻耶。即便西北行求岸。晝夜十二日到長廣郡界牢山南岸。便得好水菜。但經涉險難憂懼積日。忽得至此岸見藜藿菜依然。知是漢地。然不見人民及行跡。未知是何許。或言未至廣州。或言已過。莫知所定。即乘小舶入浦覓人慾問其處。得兩獵人即將歸令法顯譯語問之。法顯先安慰之。徐問。汝是何人。答言。我是佛弟子。又問。汝入山何所求。其便詭言。明當七月十五日。欲取桃臘佛。又問。此是何國。答言。此青州長廣郡界統屬晉家。聞已商人歡喜。即乞其財物遣人往長廣郡。太守李嶷敬信佛法。聞有沙門持經像乘舶泛海而至。即將人從來至海邊。迎接經像。歸至郡治。商人於是還向揚州到青州。請法顯一冬一
【現代漢語翻譯】 現代漢語譯本 當時遇到了黑色的風暴雨，商人們都非常害怕。法顯這時也一心念誦觀世音菩薩以及漢地的眾僧，祈求他們的威神保佑，才得以等到天亮。天亮之後，一些婆羅門商議說：『因為載了這個沙門（指和尚），才使我們不利，遭遇這樣的大苦難。不如把這個比丘（和尚）放在海島邊上，不能因為一個人讓我們大家都陷入危險。』法顯施主說：『如果你們放下這個比丘，也把我一起放下。不然就殺了我。如果你們放下這個沙門，我到了漢地，一定會向國王告發你們的。漢地的國王也敬信佛法，尊重比丘僧。』商人們猶豫不決，不敢隨便放下他們。當時，天空連續陰沉，船上的航海師也迷失了方向。就這樣經過了七十多天，糧食和水都快用完了。只能取海水煮鹽來吃，每人分到的好水只有二升。眼看就要用盡了，商人們商議說：『通常航行五十天就能到達廣州，現在已經過了這麼久，難道是迷路了嗎？』於是就向西北方向航行尋找海岸。經過晝夜十二天的航行，到達了長廣郡（地名）境內的牢山（地名）南岸。在那裡找到了好的水和蔬菜。但是因為經歷了長時間的危險和憂慮，突然到達這片海岸，看到藜藿（野菜名）依然存在，就知道是漢地了。然而沒有看到人民和他們的軌跡，不知道這是什麼地方。有人說還沒有到達廣州，有人說已經過了廣州，莫衷一是。於是就乘坐小船進入港灣尋找人，想要問問這裡是什麼地方。找到了兩個獵人，就把他們帶回來，讓法顯翻譯他們的語言來詢問他們。法顯先安慰了他們，然後慢慢地問：『你們是什麼人？』獵人回答說：『我們是佛弟子。』又問：『你們進山是來求什麼的？』獵人就撒謊說：『明天是七月十五日，想要採摘桃子來祭拜佛。』又問：『這是什麼國家？』獵人回答說：『這是青州（地名）長廣郡（地名）的境內，歸晉朝管轄。』聽到這些，商人們非常高興。就請求獵人提供一些財物，派人前往長廣郡。太守李嶷（人名）敬信佛法，聽說有沙門帶著經書和佛像乘船從海上而來，就帶著人從郡里來到海邊，迎接經書和佛像，把它們帶回郡里安置。商人們於是返回揚州（地名），到達青州，邀請法顯在那裡過一個冬天。
【English Translation】 English version At that time, they encountered a black storm and heavy rain. The merchants were all terrified. At that moment, Faxian (name) single-mindedly recited the name of Avalokiteśvara (Guanshiyin, Bodhisattva of Compassion) and the monks of Han (ancient China), praying for their divine protection, and they were able to wait until dawn. After dawn, some Brahmins discussed, 'It is because we carried this Shramana (monk) that we have been so unlucky and encountered such great suffering. Let's put this Bhikshu (monk) on the shore of an island. We cannot let one person put us all in danger.' The donor Faxian said, 'If you put down this Bhikshu, put me down as well. Otherwise, just kill me. If you put down this Shramana, when I get to Han, I will report you to the king. The king of Han also reveres the Buddha Dharma and respects the Bhikshu Sangha (monk community).' The merchants hesitated and dared not put them down casually. At that time, the sky was continuously overcast, and the ship's navigator lost his way. Thus, more than seventy days passed, and the food and water were almost exhausted. They could only take seawater to make salt for food, and each person was allocated only two sheng (a unit of volume) of good water. Seeing that it was about to run out, the merchants discussed, 'Normally, it takes fifty days to reach Guangzhou (city name). Now it has been so long, could it be that we are lost?' So they sailed northwest to find the shore. After twelve days and nights of sailing, they reached the south shore of Laoshan (mountain name) in the territory of Changguang Commandery (place name). There they found good water and vegetables. But because they had experienced a long time of danger and worry, they suddenly arrived at this shore and saw the Chenopodium album (wild vegetable) still there, they knew it was Han land. However, they did not see people or their traces, and did not know where this was. Some said they had not yet reached Guangzhou, some said they had passed Guangzhou, and no one knew for sure. So they took a small boat into the bay to find people, wanting to ask where this was. They found two hunters and brought them back, asking Faxian to translate their language to question them. Faxian first comforted them, and then slowly asked, 'Who are you?' The hunters replied, 'We are Buddhist disciples.' He also asked, 'What are you seeking in the mountains?' The hunters lied, 'Tomorrow is the fifteenth day of the seventh month, and we want to pick peaches to worship the Buddha.' He also asked, 'What country is this?' The hunters replied, 'This is the territory of Changguang Commandery in Qingzhou (province name), under the jurisdiction of the Jin Dynasty.' Hearing this, the merchants were very happy. They asked the hunters for some goods and sent someone to Changguang Commandery. The governor Li Yi (person name) revered the Buddha Dharma. Hearing that a Shramana had arrived by sea with scriptures and Buddha images, he led people from the commandery to the seaside to welcome the scriptures and Buddha images, and brought them back to the commandery to enshrine them. The merchants then returned to Yangzhou (city name) and arrived in Qingzhou, inviting Faxian to spend a winter there.
夏。夏坐訖法顯離諸師久欲趣長安。但所營事重。遂便南下向都。就禪師出經律藏。法顯髮長安六年到中印國。停經六年。還經三年達青州。凡所游履減三十國。沙河已西迄于天竺。眾僧威儀法化之美。不可詳說。竊惟諸師未得備聞。是以不顧微命凈海而還。艱難具更。幸蒙三尊威靈。危而得濟。故將竹帛疏所經歷。欲令賢者同其聞見。是歲甲寅晉義熙十二年矣。歲在壽星。夏安居末迎法顯。道人既至留共冬齋。因講集之餘重問遊歷。其人恭順言輒依實。由是先所略者勸令詳載。顯復具敘始末。自云。顧尋所經不覺心動汗流。所以乘危履險不惜此形者。蓋是志有所存專其愚直。故投命于必死之地。以達萬一之冀。於是感嘆。斯人以為古今罕有。自大教東流。未有忘身求法如顯之比。然後知誠之所感無窮否而不通。志之所將無功業而不成。成夫功業者。豈不由忘夫所重重夫所忘者哉。
法顯傳一卷
【現代漢語翻譯】 現代漢語譯本： 夏天。夏天坐禪結束后，法顯因為離開各位師父很久，很想去長安（當時的首都）。但因為所負責的事情很重要，於是就南下前往都城（建康，今南京）。在那裡向禪師請教經律藏。法顯從長安出發，六年到達中印度，停留了六年，返回經過三年到達青州。總共遊歷了將近三十個國家。沙河（指塔克拉瑪干沙漠）以西到天竺（印度）一帶，僧眾的威儀和佛法的教化之美，無法詳細描述。我私下認為各位師父沒有能夠詳細聽到這些情況，因此不顧惜自己微薄的性命，像凈化大海一樣的心情返回。艱難困苦都經歷過了，幸虧蒙受佛、法、僧三寶的威靈保佑，在危難中得以渡過。所以將所經歷的事情用竹簡和絲帛記錄下來，希望賢者們能夠和我一樣聞見這些事情。那年是甲寅年，晉義熙十二年。太歲在壽星的位置。夏天安居結束的時候迎接法顯。道人（指法顯）到達后，留下他一起過冬天的齋戒。因為講經集會的空閑時間，再次詳細詢問他的遊歷經歷。這個人恭敬順從，說的話都依據事實。因此先前省略的地方，勸他詳細記載。法顯又詳細敘述了事情的始末，自己說：『回顧所經歷的事情，不覺得心驚動搖，汗流浹背。之所以冒著危險，不惜自己的生命，是因為心中有志向，專一而愚直。所以將生命投入到必死之地，以達到萬分之一的希望。』於是感嘆，這個人認為是古今罕見的。自從佛教大教東傳以來，沒有像法顯這樣不顧惜自己的生命去尋求佛法的。然後才知道真誠所感動的力量是無窮的，否則就不會通達。志向所引導的，沒有功業不能成功。成就功業的人，難道不是因為忘記了所看重的東西，而看重了所忘記的東西嗎？ 《法顯傳》一卷
【English Translation】 English version: Summer. After the summer retreat, Fa Xian, having been separated from his teachers for a long time, greatly desired to go to Chang'an (the capital at the time). However, due to the importance of the matters he was engaged in, he then went south to the capital (Jiankang, present-day Nanjing). There, he consulted with meditation masters on the Tripitaka. Fa Xian departed from Chang'an, reached Central India in six years, stayed for six years, and returned through Qingzhou in three years. In all, he traveled to nearly thirty countries. West of the Sand River (referring to the Taklamakan Desert) to Tianzhu (India), the beauty of the monks' demeanor and the transformative power of the Dharma cannot be described in detail. I privately believe that the teachers have not been able to hear these things in detail, therefore, disregarding my own insignificant life, I returned with a mind as pure as the ocean. I have experienced hardships and difficulties, and fortunately, I have been protected by the majestic power of the Three Jewels (Buddha, Dharma, Sangha), and was able to overcome dangers. Therefore, I have recorded my experiences on bamboo and silk, hoping that the wise ones can hear and see these things as I have. That year was the year Jia Yin, the twelfth year of the Jin Dynasty's Yixi era. The Jupiter was in the position of Longevity Star. At the end of the summer retreat, Fa Xian was welcomed. After the Daoist (referring to Fa Xian) arrived, he was invited to stay for the winter retreat. Taking advantage of the time between lectures and gatherings, he was asked again in detail about his travels. This person was respectful and obedient, and his words were based on facts. Therefore, he was encouraged to record in detail the places that had been previously omitted. Fa Xian then narrated the whole story in detail, saying himself: 'Looking back on what I have experienced, I cannot help but feel my heart tremble and sweat pour down. The reason why I risked danger and did not cherish my life was because I had an aspiration in my heart, single-minded and simple. Therefore, I threw my life into a place of certain death, in order to achieve one in ten thousand hopes.' Therefore, it is lamented that this person is considered rare in ancient and modern times. Since the great teaching of Buddhism flowed eastward, there has been no one like Fa Xian who disregarded his own life to seek the Dharma. Then I realized that the power of sincerity is infinite, otherwise it would not be accessible. What the aspiration leads to, no achievement cannot be accomplished. Those who achieve accomplishments, is it not because they have forgotten what they valued, and valued what they had forgotten? The Biography of Fa Xian, one volume