T51n2087_大唐西域記
大正藏第 51 冊 No. 2087 大唐西域記
No. 2087
大唐西域記序
竊以穹儀方載之廣，蘊識懷靈之異，《談天》無以究其極，《括地》詎足辯其原？是知方誌所未傳，聲教所不暨者，豈可勝道哉！
詳夫天竺之為國也，其來尚矣。聖賢以之疊軫，仁義於焉成俗。然事絕於曩代，壤隔于中土，《山經》莫之紀，《王會》所不書。博望鑿空，徒置懷于印竹；昆明道閉，謬肆力于神池。遂使瑞表恒星，郁玄妙于千載；夢彰佩日，秘神光于萬里。暨于蔡愔訪道、摩騰入洛，經藏石室，未盡龍宮之奧，像畫涼臺，寧極鷲峰之美。自茲厥後，時政多虞。閹豎乘權，潰東京而鼎峙；母后成釁，剪中朝而幅裂。憲章泯于函、雒，烽燧警于關塞，四郊因而多壘，況茲邦之絕遠哉！然而釣奇之客，希世間至。頗存記注，寧盡物土之宜；徒采《神經》，未極真如之旨。有隋一統，寔務恢疆，尚且眷西海而咨嗟，望東雒而杼軸。揚旌玉門之表，信亦多人；利涉[葸-十+夕]嶺之源，蓋無足紀。曷能指雪山而長騖，望龍池而一息者哉！良由德不被物，威不及遠。我大唐之有天下也，辟寰宇而創帝圖，掃攙搶而清天步。功侔造化，明等照臨。人荷再生，肉骨豺狼之吻；家蒙錫壽，還魂鬼蜮
【現代漢語翻譯】 現代漢語譯本 竊以為天穹廣大，大地承載，萬物蘊含著不同的意識和靈性。《談天》一書也無法窮盡其奧秘，《括地誌》也難以辨明其本源。由此可知，地方誌沒有記載，教化沒有到達的地方，又怎麼能說得完呢？ 詳細地說，天竺（India）這個國家，其歷史由來已久。聖賢在那裡不斷涌現，仁義道德在那裡形成風俗。然而，由於過去時代交通斷絕，地域與中土相隔遙遠，《山海經》沒有記載它，《王會篇》也沒有記載它。張騫（Zhang Qian）開闢西域，只是空懷著對印竹（India）的嚮往；開通昆明池的道路被阻斷，只能徒勞地在昆明池（Kunming Pool）邊努力。於是，吉祥的星象，把玄妙隱藏了千年；夢見佩戴太陽，把神奇的光芒隱藏在萬里之外。等到蔡愔（Cai Yin）去訪求佛法，摩騰（Kasyapa Matanga）來到洛陽，經書藏在石室裡，未能窮盡龍宮（Dragon Palace）的奧妙，佛像畫在涼臺上，也未能極盡鷲峰（Vulture Peak）的美麗。從那以後，時局動盪不安。宦官掌握大權，攻破東京（Eastern Capital）而形成割據局面；太后引發禍端，分裂中朝（Central Dynasty）而使國土崩裂。戰火在函谷關（Hangu Pass）、洛陽（Luoyang）一帶蔓延，烽火在關塞要地報警，四郊因此到處都是戰爭，更何況是天竺（India）這樣遙遠的國家呢！然而，那些追求奇特事物的人，偶爾也有到達那裡的。他們所留下的記載，並沒有完全記載當地的風土人情；只是採摘一些《神經》，也沒有窮盡真如（Tathata）的宗旨。隋朝統一天下，確實致力於開拓疆域，尚且還對著西海（Western Sea）而嘆息，望著東洛（Eastern Luoyang）而感到憂慮。在玉門關（Jade Gate）之外揚起旗幟，相信也有很多人；順利渡過蔥嶺（Pamir Mountains）的源頭，大概沒有什麼值得記載的。怎麼能夠指望翻越雪山（Snow Mountain）而長途跋涉，希望一口氣到達龍池（Dragon Pool）呢！這實在是由於德行沒有普及萬物，威望沒有到達遠方。我們大唐（Great Tang Dynasty）擁有天下，開闢廣闊的疆域而開創帝業，掃除戰亂而使天下太平。功績堪比天地造化，光明如同日月照耀。人們承受著重生的恩德，從豺狼的口中死裡逃生；家家戶戶蒙受賜予壽命的恩惠，如同從鬼蜮中還魂。
【English Translation】 English version I humbly believe that the dome of the sky is vast, and the earth carries all things, containing diverse consciousness and spirituality. 'Discussions of the Heavens' cannot exhaust its mysteries, and 'Comprehensive Records of Lands' cannot fully discern its origins. Thus, what is not recorded in local chronicles and where teachings do not reach, how can one fully describe them? In detail, the country of India, its history is long-standing. Sages and virtuous people have continuously emerged there, and benevolence and righteousness have become customs. However, due to the interruption of communication in past eras and the vast distance separating it from the Central Lands, the 'Classic of Mountains and Seas' does not record it, nor does the 'Tribute of Yu.' Zhang Qian's opening of the Western Regions was merely harboring aspirations for India; the obstructed path to Kunming Pool only resulted in futile efforts by Kunming Pool. Consequently, auspicious celestial signs concealed profound mysteries for a thousand years; dreams manifesting the wearing of the sun concealed divine light tens of thousands of miles away. When Cai Yin went to seek Buddhist teachings and Kasyapa Matanga arrived in Luoyang, the scriptures were stored in stone chambers, failing to exhaust the mysteries of the Dragon Palace; the Buddha images painted on the Cool Terrace also failed to capture the beauty of Vulture Peak. Since then, the political situation has been turbulent. Eunuchs seized power, attacking the Eastern Capital and forming separatist regimes; empresses caused strife, dividing the Central Dynasty and causing the country to collapse. Warfare spread in the Hangu Pass and Luoyang area, beacon fires warned of danger in the strategic passes, and the suburbs were filled with war, let alone a distant country like India! However, those who sought strange and exotic things occasionally arrived there. The records they left behind did not fully record the local customs and conditions; they merely collected some 'divine scriptures' without exhausting the essence of True Thusness (Tathata). The Sui Dynasty unified the world and indeed devoted itself to expanding its territory, yet it still sighed at the Western Sea and worried about Eastern Luoyang. Raising flags beyond the Jade Gate, it is believed that there were many people; successfully crossing the source of the Pamir Mountains, there was probably nothing worth recording. How can one expect to traverse the Snow Mountains for a long journey and hope to reach Dragon Pool in one breath! This is truly because virtue has not spread to all things, and prestige has not reached distant lands. Our Great Tang Dynasty possesses the world, opening up vast territories and creating an imperial enterprise, sweeping away wars and making the world peaceful. Its achievements are comparable to the creation of heaven and earth, and its light is like the sun and moon shining. People bear the grace of rebirth, escaping death from the mouths of jackals and wolves; every household receives the grace of bestowed longevity, as if returning to life from the realm of ghosts.
之墟。總異類于藁街，掩遐荒于輿地。苑十洲而池環海，小五帝而鄙上皇。
法師幼漸法門，慨祇園之莫履；長懷真跡，仰鹿野而翹心。褰裳凈境，實惟素蓄。會淳風之西偃，屬候律之東歸，以貞觀三年，杖錫遵路。資皇靈而抵殊俗，冒重險其若夷；假冥助而踐畏涂，幾必危而已濟。暄寒驟徙，展轉方達。言尋真相，見不見於空有之間；博考精微，聞不聞于生滅之際。廓群疑于性海，啟妙覺于迷津。於是隱括眾經，無片言而不盡；傍稽聖蹟，無一物而不窺。周流多載，方始旋返。十九年正月，屆于長安。所獲經論六百五十七部，有詔譯焉。
親踐者一百一十國，傳聞者二十八國。或事見於前典，或名始於今代。莫不餐和飲澤，頓顙而知歸；請吏革音，梯山而奉贐。歡闕庭而相抃，襲冠帶而成群。爾其物產風土之差，習俗山川之異。遠則稽之於國典，近則詳之於故老，邈矣殊方，依然在目。無勞握槧，已詳油素。名為「大唐西域記」，一帙，十二卷。竊惟書事記言，固已緝于微婉；瑣詞小道，冀有補於遺闕。秘書著作佐郎敬播序之云爾。
大唐西域記敘
尚書左僕射燕國公張說制
若夫玉毫流照，甘露灑于大千；金鏡揚暉，薰風被于有截。故知示現三界，粵稱天下之尊；光宅四表，式標
【現代漢語翻譯】 現代漢語譯本： 那裡一片廢墟。總的來說，它與荒涼的街市沒有什麼不同，在地圖上也被視為偏遠荒涼之地。園林囊括了十洲，池水環繞著大海，（統治者）輕視五帝，鄙夷上皇。
法師（指玄奘）從小就逐漸接觸佛法，慨嘆自己未能親身前往祇園精舍（Jetavana，佛陀傳法之地）；長大后，他心中懷著追尋佛陀真跡的願望，仰慕鹿野苑（Sarnath，佛陀初轉法輪之地）而翹首期盼。他整理行裝前往清凈之地，這實際上是他一直以來的夙願。適逢淳厚的佛法之風向西傳播，又趕上朝廷制定曆法迴歸正朔，在貞觀三年，他拄著錫杖踏上了西行之路。憑藉皇家的庇佑抵達異域，冒著重重危險如同走在平坦的道路上；憑藉冥冥之中的幫助，走過令人畏懼的道路，幾次瀕臨危險最終得以渡過。經歷了氣候的驟然變化，輾轉跋涉才到達目的地。他說要尋找佛法的真相，（這真相）存在於空與有之間，又似乎不存在；廣泛考察精深微妙的道理，（這道理）存在於生滅之際，又似乎不被聽到。他廓清了人們對於佛性的疑惑，在迷途的津渡口開啟了妙覺的智慧。於是他概括總結了眾多佛經，沒有一句話不被他徹底理解；廣泛考察聖蹟，沒有一件物品不被他仔細觀察。他周遊各地多年，才開始返回。貞觀十九年正月，抵達長安。他所獲得的經論共有六百五十七部，朝廷下詔進行翻譯。
他親自經歷了一百一十個國家，通過傳聞了解了二十八個國家。有些事情記載在以前的典籍中，有些名稱是現在才出現的。沒有誰不享受和平的陽光雨露，叩拜額頭表示歸順；請求官員改變發音，翻山越嶺來進獻禮物。他們在朝廷歡呼雀躍，穿著中原的衣冠聚集在一起。至於各地的物產風土的差異，習俗山川的不同，遠的事情就查考各國的典籍，近的事情就詳細詢問當地的老人，遙遠異域的風光，仍然歷歷在目。無需再握著書寫的木板，就已經詳細地記錄在絹帛上。這本書名為《大唐西域記》，共一帙，十二卷。我私下認為，書寫事情記錄言論，本來就已經很精細委婉了；即使是瑣碎的言辭和細小的道理，也希望能對遺漏的方面有所補充。秘書著作佐郎敬播為之作序，就是這樣說的。
《大唐西域記敘》
尚書左僕射燕國公張說 撰
玉毫（佛的眉間白毫）流淌光芒，甘露灑向廣闊的世界；金鏡（比喻佛法）散發光輝，和煦的風吹拂著有形的事物。由此可知，佛示現在三界之中，堪稱天下最尊貴的；佛光照耀四方，正式標榜
【English Translation】 English version: It was a desolate ruin. In general, it was no different from a deserted street, and it was regarded as a remote and desolate place on the map. The gardens encompassed the Ten Continents, and the pools surrounded the sea. (The ruler) looked down upon the Five Emperors and despised the Supreme Emperors.
The Dharma Master (referring to Xuanzang) gradually came into contact with Buddhism from a young age, lamenting that he had not been able to personally visit Jetavana (the place where the Buddha preached); when he grew up, he cherished the desire to seek the true traces of the Buddha in his heart, and looked up to Sarnath (the place where the Buddha first turned the wheel of Dharma) with anticipation. He packed his bags and went to the pure land, which was actually his long-cherished wish. It coincided with the westward spread of the pure wind of Dharma, and it was also the time when the court formulated the calendar to return to the correct order. In the third year of the Zhenguan era, he set out on the westward journey with a tin staff. Relying on the protection of the imperial family, he arrived in foreign lands, braving many dangers as if walking on a flat road; relying on the help of the unseen, he passed through fearful roads, and several times he was on the verge of danger but was finally able to overcome it. After experiencing sudden changes in climate, he finally reached his destination after many detours. He said that he was looking for the truth of the Dharma, (this truth) exists between emptiness and existence, and yet it seems not to exist; he extensively examined profound and subtle principles, (this principle) exists at the moment of birth and death, and yet it seems not to be heard. He cleared up people's doubts about Buddha-nature, and opened up the wisdom of wonderful enlightenment at the ferry crossing of delusion. Therefore, he summarized and summarized many Buddhist scriptures, and there was not a single word that he did not thoroughly understand; he extensively examined the holy sites, and there was not a single item that he did not carefully observe. He traveled around for many years before he began to return. In the first month of the nineteenth year of Zhenguan, he arrived in Chang'an. He obtained a total of six hundred and fifty-seven scriptures and treatises, and the court issued an edict to translate them.
He personally experienced one hundred and ten countries, and learned about twenty-eight countries through hearsay. Some things are recorded in previous classics, and some names have only appeared now. There is no one who does not enjoy the sunshine and rain of peace, and kowtow to show their allegiance; they ask officials to change their pronunciation, and climb mountains and cross ridges to offer gifts. They cheered in the court, wearing the clothes of the Central Plains and gathered together. As for the differences in local products and customs, and the differences in customs and mountains, the distant things are checked in the classics of various countries, and the recent things are inquired in detail from the local elders. The scenery of the distant foreign land is still vivid in my mind. There is no need to hold the writing board anymore, it has already been recorded in detail on the silk. This book is called 'The Great Tang Records on the Western Regions', a set of twelve volumes. I privately think that writing things and recording words has already been very delicate and euphemistic; even trivial words and small principles, I hope to make up for the omissions.
'Preface to the Great Tang Records on the Western Regions'
Written by Zhang Shuo, Duke of Yan and Left Vice Director of the Department of State Affairs
The jade hair (the white hair between the eyebrows of the Buddha) flows with light, and the nectar sprinkles on the vast world; the golden mirror (a metaphor for the Dharma) emits light, and the warm wind blows on tangible things. From this we know that the Buddha appears in the Three Realms and is worthy of being the most noble in the world; the Buddha's light shines in all directions, formally marking
域中之大。是以慧日淪影，像化之跡東歸；帝猷宏闡，大章之步西極。
有慈恩道場三藏法師，諱玄奘，俗姓陳氏，其先穎川人也。帝軒提象，控華渚而開源；大舜賓門，基歷山而聳構。三恪照于姬載，六奇光于漢祀。書奏而承朗月，游道而聚德星。縱壑駢鱗，培風齊翼。世濟之美，郁為景胄。法師籍慶誕生，含和降德，結根深而[廿/(仁-二+(公/幾))]茂，道源浚而靈長。奇開之歲，霞軒月舉；聚沙之年，蘭薰桂馥。洎乎成立，藝殫墳素。九皋載響，五府交辟。以夫早悟真假，夙照慈慧，鏡真筌而延佇，顧生涯而永息。而朱紱紫纓，誠有界之徽網；寶車丹枕，寔出世之津途。由是擯落塵滓，言歸閑曠。令兄長捷法師，釋門之棟𠏉者也。擅龍象于身世，挺鹙鷺于當年。朝野挹其風猷，中外羨其聲彩。既而情深友愛，道睦天倫。法師服勤請益，分陰靡棄。業光上首，擢秀檀林；德契中庸，騰芬蘭室。抗策平道，包九部而吞夢；鼓枻玄津，俯四韋而小魯。自茲遍遊談肆，載移涼燠。功既成矣，能亦畢矣。至於泰初日月，燭曜靈臺；子云鞶悅，發揮神府。於是金文暫啟，佇秋駕而云趨；玉柄才撝，披霧市而波屬。若會斫輪之旨，猶知拜瑟之微。以瀉瓶之多聞，泛虛舟而獨遠。乃于轘轅之地，先摧鍱腹之夸；並
絡之鄉，遽表浮杯之異。遠邇宗挹，為之語曰：「昔聞荀氏八龍，今見陳門雙驥。」汝、穎多奇士，誠哉此言。
法師自幼迄長，游心玄理。名流先達，部執交馳，趨末忘本，摭華捐實，遂有南北異學，是非紛糾。永言於此，良用憮然。或恐傳譯踳駁，未能筌究，欲窮香象之文，將罄龍宮之目。以絕倫之德，屬會昌之期，杖錫拂衣，第如遐境。於是背玄㶚而延望，指蔥山而矯跡。川陸綿長，備嘗艱險。陋博望之非遠，嗤法顯之為局。游踐之處，畢究方言，鐫求幽賾，妙窮津會。於是詞發雌黃，飛英天竺；文傳貝葉，聿歸振旦。
太宗文皇帝金輪纂御，寶位居尊。載佇風徽，召見青蒲之上；乃眷通識，前膝黃屋之間。手詔綢繆，中使繼路。俯摛睿思，乃制《三藏聖教序》，凡七百八十言。今上昔在春闈，裁《述聖記》，凡五百七十九言。啟玄妙之津，書揄揚之旨。蓋非道映雞林，譽光鷲岳，豈能緬降神藻，以旌時秀。奉 詔翻譯梵本，凡六百五十七部。具覽遐方異俗，絕壤殊風，土著之宜，人備之序，正朔所暨，聲教所單，著《大唐西域記》，勒成一十二卷。編錄典奧，綜覈明審，立言不朽，其在茲焉。
大唐西域記卷第一(三十四國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰阿
【現代漢語翻譯】 現代漢語譯本： 在絡之鄉，就顯現出用杯子在水上漂浮的奇異景象。遠近的人都敬仰他，為他說了這樣的話：『過去聽說荀氏有八龍，現在見到陳門有雙驥。』汝、穎一帶多有奇才，這話真是沒錯。 法師自幼年到成年，都用心研究玄妙的道理。那些有名的學者和前輩，各自堅持自己的見解，爭論不休，追求細枝末節而忘記根本，重視浮華而拋棄實際，於是就有了南北方不同的學說，是非爭論紛繁複雜。每當想到這些，我總是感到悵然若失。或許是擔心翻譯有錯漏，不能完全理解，想要窮盡佛經的奧妙，將龍宮中的一切都看遍。憑藉著超凡的品德，正趕上會昌年間，他拄著錫杖，撣去衣上的塵土，前往遙遠的國度。於是，他背離玄灞，遙望西方，指向蔥嶺，奮力前行。路途漫長，嚐盡了各種艱難險阻。他認為張騫出使西域不算遙遠，嘲笑法顯的見識狹隘。每到一處，都徹底研究當地的語言，探求深奧的道理，精妙地把握事物的關鍵。於是，他的言辭像雌黃一樣能辨別真偽，他的文章傳到了天竺；佛經寫在貝葉上，最終傳回了大唐。 太宗文皇帝以金輪王的身份繼承帝位，尊貴無比。他一直關注著法師的風采，在青蒲之上召見了他；又因為他通達事理，在黃屋之下親自接見了他。皇帝的手詔情意深切，使者絡繹不絕。皇帝深思熟慮，於是寫下了《三藏聖教序》，共七百八十個字。當今皇上過去還是太子的時候，寫了《述聖記》，共五百七十九個字。開啟了玄妙的門徑，闡揚了佛法的宗旨。如果不是法師的道行照耀雞林（Gyerim，新羅古稱），聲譽光耀鷲峰（Gṛdhrakūṭa，靈鷲山），怎麼能降下神聖的文字，來表彰當代的俊傑呢？法師奉皇帝的詔令翻譯梵文佛經，共六百五十七部。詳細考察了遙遠地方的奇異風俗，以及不同地區的特殊風貌，當地的風土人情，人們的各種準備，政令所到達的地方，教化所普及的區域，撰寫了《大唐西域記》，共十二卷。編錄典籍，綜合考察，明確審慎，樹立了不朽的言論，就在於此。 《大唐西域記》卷第一（三十四國） 三藏法師玄奘（Xuánzàng，唐代高僧）奉詔翻譯 大總持寺沙門辯機（Biànjī，唐代僧人）撰
【English Translation】 English version: In the village of Luo, the extraordinary sight of cups floating on water was immediately apparent. People from far and near admired him, saying, 'In the past, we heard of the Eight Dragons of the Xun family; now we see the Twin Jilts of the Chen family.' Many talented individuals come from the Ru and Ying regions; this saying is indeed true. From his youth to adulthood, the Dharma Master devoted his mind to the study of profound principles. Renowned scholars and elders each held firmly to their own views, engaging in endless debates, pursuing trivial details while neglecting the fundamentals, valuing superficiality while discarding substance, resulting in differing schools of thought between the North and South, and complex disputes over right and wrong. Whenever I think of this, I feel a sense of loss. Perhaps fearing errors in translation and incomplete understanding, he wished to exhaust the mysteries of the Buddhist scriptures and see all that was in the Dragon Palace (Nāga-loka, the realm of the Nāgas). With extraordinary virtue, coinciding with the Huichang era, he carried his staff, brushed the dust from his robes, and set out for distant lands. Thus, he turned his back on the Xuan River and gazed westward, pointing towards the Pamir Mountains (Congling, ancient name for the Pamir Mountains) and pressing forward with determination. The journey was long and arduous, and he experienced all kinds of hardships. He considered Zhang Qian's mission to the Western Regions not far, and ridiculed Faxian's narrow-mindedness. Wherever he went, he thoroughly studied the local languages, explored profound principles, and skillfully grasped the essence of things. Thus, his words were like realgar (cihuang, a mineral used to distinguish truth from falsehood), able to distinguish truth from falsehood, and his writings were transmitted to India (Tianzhu, ancient name for India). The Buddhist scriptures were written on palm leaves and eventually returned to the Great Tang. Emperor Taizong (Tàizōng, Tang Dynasty Emperor) ascended the throne as a Chakravartin (Jinlun Wang, Wheel-Turning King), holding a position of supreme honor. He had long been attentive to the Dharma Master's demeanor and summoned him to an audience on the green mat; recognizing his comprehensive knowledge, he personally received him in the yellow-roofed palace. The Emperor's edicts were filled with deep affection, and messengers traveled continuously. The Emperor pondered deeply and composed the 'Preface to the Sacred Teachings of the Tripiṭaka' (Sānzàng Shèngjiào Xù), consisting of 780 words. The current Emperor, when he was still the Crown Prince, wrote the 'Record of Narrating the Sage' (Shù Shèng Jì), consisting of 579 words. It opened the gateway to the profound and subtle, and elucidated the principles of Buddhism. If the Dharma Master's virtue had not illuminated Gyerim (Jīlín, ancient name for Silla), and his reputation had not shone on Vulture Peak (Jiùfēng, another name for Gṛdhrakūṭa), how could the divine writings have been bestowed to commend the outstanding figures of the time? The Dharma Master, upon the Emperor's decree, translated Sanskrit Buddhist scriptures, totaling 657 works. He thoroughly investigated the strange customs of distant lands and the unique features of different regions, the local conditions, the preparations of the people, the areas where the government's decrees reached, and the regions where the teachings were spread, and wrote the 'Great Tang Records of the Western Regions' (Dà Táng Xīyù Jì), consisting of twelve volumes. The compilation of classics, comprehensive investigation, clear and careful examination, and the establishment of immortal words lie in this. The Great Tang Records of the Western Regions, Volume 1 (Thirty-Four Kingdoms) Translated by the Tripiṭaka Master Xuanzang (Xuánzàng, a famous Tang Dynasty monk) by Imperial Decree Composed by the Śrāmaṇa Bianji (Biànjī, a Tang Dynasty monk) of the Great General Holding Monastery
耆尼國屈支國跋祿迦國笯(奴故反)赤建國赭時國㤄(敷發反)捍國窣(蘇沒反)堵利瑟那國颯秣建國弭秣賀國劫布呾那國屈霜(去聲)爾伽國喝捍國捕喝國伐地國貨利習彌伽國羯霜(去聲)那國呾蜜國赤鄂衍那國忽露摩國愉(色俱反)漫國鞠和衍那國鑊沙國珂咄羅國拘謎(莫閉反)陀國縛伽浪國紇露悉泯健國忽懔國縛喝國銳秣陀國胡寔健國呾剌健國揭職國梵衍那國迦畢試國
歷選皇猷，遐觀帝錄，庖犧出震之初，軒轅垂衣之始，所以司牧黎元，所以疆畫分野。暨乎唐堯之受天運，光格四表，虞舜之納地圖，德流九土。自茲已降，空傳書事之冊，逖聽前修，徒聞記言之史。豈若時逢有道，運屬無為者歟。我 大唐御極則天，乘時握紀，一六合而光宅，四三皇而照臨。玄化滂流，祥風遐扇，同乾坤之覆載，齊風雨之鼓潤。與夫東夷入貢，西戎即敘，創業垂統，撥亂反正，固以跨越前王，囊括先代。同文共軌，至治神功，非載記無以贊大猷，非昭宣何以光盛業。玄奘輒隨游至，舉其風土，雖未考方辯俗，信已越五逾三。含生之疇，咸被凱澤；能言之類，莫不稱功。越自天府，暨諸天竺，幽荒異俗，絕域殊邦，咸承正朔，俱沾聲教。贊武功之績，諷成口實；美文德之盛，郁為稱首。詳觀載籍，所未嘗聞；緬惟圖牒，誠
無與二。不有所敘，何記化洽？今據聞見，於是載述。
然則索訶世界(舊曰娑婆世界，又曰娑訶世界，皆訛也)，三千大千國土，為一佛之化攝也。今一日月所照臨四天下者，據三千大千世界之中，諸佛世尊皆此垂化，現生現滅，導聖導凡。蘇迷盧山(唐言妙高山。舊曰須彌，又曰須彌，婁皆訛略也)，四寶合成，在大海中，據金輪上，日月之所照回，諸天之所游舍。七山七海，環峙環列；山間海水，具八功德。七金山外，乃鹹海也。海中可居者，大略有四洲焉。東毗提訶洲(舊曰弗婆提，又曰弗于逮，訛也)，南贍部洲(舊曰閻浮提洲，又曰剡浮洲，訛也)，西瞿陀尼洲(舊曰瞿耶尼，又曰的伽尼，訛也)，北拘盧洲(舊曰郁單越，又曰鳩樓。訛也)。金輪王乃化被四天下，銀輪王則政隔北拘盧，銅輪王除北拘盧及西瞿陀尼，鐵輪王則唯贍部洲。夫輪王者，將即大位，隨福所感，有大輪寶，浮空來應，感有金、銀、銅、鐵之異，境乃四、三、二、一之差，因其先瑞，即以為號。則贍部洲之中地者，阿那婆答多池也(唐言無熱惱。舊曰阿耨達池，訛也)。在香山之南，大雪山之北，周八百里矣。金、銀、琉璃、頗胝，飾其岸焉。金沙彌漫，清波皎鏡。八地菩薩以願力故，化為龍王，于中潛宅。出清冷水，給贍
【現代漢語翻譯】 現代漢語譯本： 沒有可以並列的事物。如果不記載，又如何記錄教化的普及呢？現在根據所見所聞，於是進行記載和描述。
如此說來，索訶世界（Sokaha World，舊譯娑婆世界，又譯娑訶世界，都是訛誤），一個三千大千國土，為一個佛所教化統攝。現在一個日月所照耀的四天下，位於三千大千世界之中，諸佛世尊都在這裡垂示教化，示現生滅，引導聖賢和凡人。蘇迷盧山（Sumeru Mountain，唐言妙高山，舊譯須彌，又譯須彌婁，都是訛略），由四寶合成，在大海中，位於金輪之上，是日月照耀迴旋之處，也是諸天遊樂居住之所。七山七海，環繞聳立；山間海水，具備八種功德。七金山之外，就是鹹海。海中可以居住的地方，大概有四大洲。東毗提訶洲（Purva-videha，舊譯弗婆提，又譯弗于逮，是訛誤），南贍部洲（Jambudvipa，舊譯閻浮提洲，又譯剡浮洲，是訛誤），西瞿陀尼洲（Apara-godaniya，舊譯瞿耶尼，又譯的伽尼，是訛誤），北拘盧洲（Uttarakuru，舊譯郁單越，又譯鳩樓，是訛誤）。金輪王能夠教化覆蓋四天下，銀輪王的政令則隔絕了北拘盧洲，銅輪王則除了北拘盧洲和西瞿陀尼洲，鐵輪王則僅僅統治贍部洲。所謂輪王，將要即位時，隨著福報所感應，有大輪寶，從空中浮現而來，感應有金、銀、銅、鐵的差異，統治的疆域也就有四、三、二、一的差別，因為這個先兆，就用它來作為稱號。那麼贍部洲的中心地帶，就是阿那婆答多池（Anavatapta，唐言無熱惱，舊譯阿耨達池，是訛誤）。它位於香山之南，大雪山之北，周圍八百里。用金、銀、琉璃、頗胝，來裝飾它的岸邊。金色的沙子瀰漫，清澈的波浪明亮如鏡。八地菩薩因為願力的緣故，化身為龍王，在其中潛藏居住。流出清涼的水，供給贍部洲使用。
【English Translation】 English version: There is nothing comparable. If there is no record, how can the pervasiveness of the teachings be recorded? Now, based on what has been seen and heard, I will record and describe it.
Thus, the Sokaha World (Sokaha World, formerly translated as Saha World, also translated as Soha World, all are corruptions), a three-thousand-great-thousandfold world-system, is governed and encompassed by the teachings of one Buddha. Now, the four continents illuminated by one sun and moon are located within the three-thousand-great-thousand world-system, where all the Buddhas and World-Honored Ones manifest their teachings, showing birth and death, guiding sages and ordinary beings. Mount Sumeru (Sumeru Mountain, Tang Dynasty translation: Mount Wonderful High, formerly translated as Sumeru, also translated as Sumeru Lou, all are abbreviated corruptions), composed of four treasures, is in the great ocean, located on the golden wheel, where the sun and moon illuminate and revolve, and where the devas roam and reside. Seven mountains and seven seas surround and stand in rows; the seawater between the mountains possesses eight qualities of merit. Beyond the seven golden mountains is the salty sea. The habitable places in the sea are roughly four continents: East Purva-videha (Purva-videha, formerly translated as Fupoti, also translated as Fuyudai, is a corruption), South Jambudvipa (Jambudvipa, formerly translated as Yanfuti Continent, also translated as Yanfu Continent, is a corruption), West Apara-godaniya (Apara-godaniya, formerly translated as Quye Ni, also translated as Diqie Ni, is a corruption), North Uttarakuru (Uttarakuru, formerly translated as Yudan Yue, also translated as Jiulou, is a corruption). The Golden Wheel-Turning King can teach and cover the four continents, the Silver Wheel-Turning King's rule is separated from North Uttarakuru, the Bronze Wheel-Turning King excludes North Uttarakuru and West Apara-godaniya, and the Iron Wheel-Turning King only rules Jambudvipa. The so-called Wheel-Turning King, when about to ascend the throne, in response to the merit and blessings, has a great wheel treasure that floats from the sky, responding with differences of gold, silver, bronze, and iron, and the territory ruled has differences of four, three, two, and one, and because of this omen, it is used as the title. Then the central area of Jambudvipa is Anavatapta Lake (Anavatapta, Tang Dynasty translation: No Hot Affliction, formerly translated as Anouta Lake, is a corruption). It is located south of Fragrant Mountain and north of Great Snow Mountain, with a circumference of eight hundred li. Gold, silver, lapis lazuli, and crystal adorn its shores. Golden sand is scattered, and the clear waves are bright as a mirror. Bodhisattvas of the Eighth Ground, due to their vows, transform into Dragon Kings and dwell hidden within it. It flows out cool water to supply Jambudvipa.
部洲。是以池東面銀牛口流出殑(巨勝反)伽河(舊曰恒河，又曰恒伽，訛也)，繞池一匝，入東南海；池南面金象口流出信度河(舊曰辛頭河，訛也)，繞池一匝，入西南海；池西面琉璃馬口流出縛芻河(舊曰博叉河，訛也)，繞池一匝，入西北海；池北面頗胝師子口流出徙多河(舊曰私陀河，訛也)，繞池一匝，入東北海，或曰潛流地下，出積石山，即徙多河之流，為中國之河源云。
時無輪王應運，贍部洲地有四主焉。南象主則暑濕宜象，西寶主乃臨海盈寶，北馬主寒勁宜馬，東人主和暢多人。故象主之國躁烈篤學，特閑異術，服則橫巾右袒，首則中髻四垂，族類邑居，室宇重閣。寶主之鄉，無禮義，重財賄，短制左衽，斷髮長髭，有城郭之居，務殖貨之利。馬主之俗，天資獷暴，情忍殺戮，毳帳穹廬，鳥居逐牧。人主之地，風俗機惠，仁義照明，冠帶右衽，車服有序，安土重遷，務資有類。三主之俗，東方為上，其居室則東辟其戶，旦日則東向以拜。人主之地，南面為尊。方俗殊風，斯其大概。至於君臣上下之禮，憲章文軌之儀，人主之地，無以加也。清心釋累之訓，出離生死之教，像主之國，其理優矣。斯皆著之經誥，問諸土俗，博關今古，詳考見聞。然則佛興西方，法流東國，通譯音訛，方言語謬
【現代漢語翻譯】 現代漢語譯本：部洲的情況是這樣的：從池塘東面的銀牛口流出殑伽河（Kiṅga River，舊稱恒河，又稱恒伽，是訛傳），環繞池塘一週，注入東南方的海；從池塘南面的金象口流出信度河（Siṅdhu River，舊稱辛頭河，是訛傳），環繞池塘一週，注入西南方的海；從池塘西面的琉璃馬口流出縛芻河（Vakṣu River，舊稱博叉河，是訛傳），環繞池塘一週，注入西北方的海；從池塘北面的頗胝師子口流出徙多河（Śītā River，舊稱私陀河，是訛傳），環繞池塘一週，注入東北方的海。也有人說這條河潛流於地下，從積石山流出，就是徙多河的支流，是中國的黃河源頭。
當世上沒有轉輪王應運而生時，贍部洲（Jambudvīpa）的土地上有四個統治者。南方的象主（Elephant Lord）統治的地區氣候炎熱潮濕，適合大象生存；西方的寶主（Treasure Lord）統治的地區靠近海洋，盛產寶物；北方的馬主（Horse Lord）統治的地區寒冷強勁，適合馬匹生存；東方的君主（Human Lord）統治的地區氣候溫和，人口眾多。因此，像主統治的國家民風急躁剛烈，重視學術，尤其精通各種奇異的法術。他們的服飾是橫裹頭巾，袒露右肩，髮型是頭頂梳成髮髻，四面垂下。他們聚族而居，房屋是重樓式的。寶主統治的地區，人民不講禮義，看重財物，衣服是短小的左衽，剪短頭髮，留著長長的鬍鬚。他們有城郭居住，致力於發展商業。馬主統治的地區，人民天性粗獷暴躁，心狠手辣，喜歡殺戮。他們居住在毛氈帳篷里，逐水草而居。
君主統治的地區，民風機敏聰慧，崇尚仁義，注重禮儀，衣冠整齊，車服有序，安於故土，重視農業。這三個地區的風俗，以東方為尊，他們的房屋都朝東開門，每天早上都面向東方禮拜。君主統治的地區，以南面為尊。各地的風俗習慣不同，這就是大概的情況。至於君臣上下的禮儀，**典章制度，君主統治的地區，沒有哪個地方能超過。清心寡慾、解除煩惱的教誨，脫離生死的教義，像主統治的地區，在這方面做得最好。這些都記載在經書典籍中，詢問當地的風俗習慣，廣泛地瞭解古今，詳細地考察所見所聞。然而，佛陀在西方興起，佛法流傳到東方，由於翻譯的音譯錯誤，以及方言的差異，導致了理解上的偏差。
【English Translation】 English version: The situation of the Jambudvīpa (continent) is as follows: From the silver ox mouth on the east side of the lake flows the Kiṅga River (formerly known as the Ganges, also called Gaṅgā, which is a corruption), encircling the lake once and flowing into the southeastern sea; from the golden elephant mouth on the south side of the lake flows the Siṅdhu River (formerly known as the Indus, which is a corruption), encircling the lake once and flowing into the southwestern sea; from the lapis lazuli horse mouth on the west side of the lake flows the Vakṣu River (formerly known as the Oxus, which is a corruption), encircling the lake once and flowing into the northwestern sea; from the crystal lion mouth on the north side of the lake flows the Śītā River (formerly known as the Sita, which is a corruption), encircling the lake once and flowing into the northeastern sea. Some say that this river flows underground, emerging from the Ji Shi Mountains, which is a branch of the Śītā River and the source of the Yellow River in China.
When there is no Cakravartin (wheel-turning king) appearing in the world, the land of Jambudvīpa has four rulers. The Elephant Lord (Elephant Lord) of the south rules a region with a hot and humid climate, suitable for elephants; the Treasure Lord (Treasure Lord) of the west rules a region near the sea, rich in treasures; the Horse Lord (Horse Lord) of the north rules a region that is cold and strong, suitable for horses; the Human Lord (Human Lord) of the east rules a region with a mild climate and a large population. Therefore, the country ruled by the Elephant Lord has a rash and ardent people who value learning and are particularly skilled in various strange arts. Their clothing consists of a horizontal turban and a bare right shoulder, and their hairstyle is a topknot with four hanging strands. They live in clans and their houses are multi-storied. In the region ruled by the Treasure Lord, people do not value etiquette but value wealth, their clothes are short and fastened on the left, they cut their hair short and wear long beards. They live in walled cities and devote themselves to developing commerce. In the region ruled by the Horse Lord, the people are naturally fierce and violent, cruel and murderous. They live in felt tents and move from place to place in search of pasture.
In the region ruled by the Human Lord, the people are clever and wise, value benevolence and righteousness, and emphasize etiquette. Their clothing is neat and orderly, and they are attached to their homeland and value agriculture. Among the customs of these three regions, the east is the most respected. Their houses all face east, and they worship facing east every morning. In the region ruled by the Human Lord, the south is the most respected. The customs and habits of each region are different, and this is a general overview. As for the etiquette between rulers and subjects, **the system of laws and regulations, no region can surpass the region ruled by the Human Lord. The teachings of purifying the mind and eliminating afflictions, and the doctrine of escaping from birth and death, are best practiced in the region ruled by the Elephant Lord. These are all recorded in the scriptures, and are based on inquiries into local customs, a broad understanding of the past and present, and a detailed examination of what has been seen and heard. However, because the Buddha arose in the West and the Dharma spread to the East, errors in transliteration and differences in dialects have led to misunderstandings.
，音訛則義失，語謬則理乖。故曰：「必也正名乎」，貴無乖謬矣。
夫人有剛柔異性，言音不同，斯則系風土之氣，亦習俗之致也。若其山川物產之異，風俗性類之差，則人主之地，國史詳焉；馬主之俗，寶主之鄉，史誥備載，可略言矣。至於象主之國，前古未詳，或書地多暑濕，或載俗好仁慈，頗存方誌，莫能詳舉，豈道有行藏之致，固世有推移之運矣。是知候律以歸化，飲澤而來賓，越重險而款玉門，貢方奇而拜絳闕者，蓋難得而言焉。由是之故，訪道遠遊，請益之隙，存記風土。黑嶺已來。莫非胡俗。雖戎人同貫，而族類群分，畫界封疆，大率土著。建城郭，務殖田畜；性重財賄，俗輕仁義；嫁娶無禮，尊卑無次；婦言是用，男位居下。死則焚骸，喪期無數；厘面截耳，斷髮裂裳，屠殺群畜，祀祭幽魂。吉乃素服，兇則皂衣。同風類俗，略舉條貫；異政殊制，隨地別敘。印度風俗，語在後記。
出高昌故地，自近者始，曰阿耆尼國(舊曰烏耆)。
阿耆尼國，東西六百餘里，南北四百餘里。國大都城週六七里。四面據山，道險易守。泉流交帶，引水為田。土宜穈、黍、宿麥、香棗、蒲萄、梨、柰諸果。氣序和暢，風俗質直。文字取則印度，微有繒絹。服飾氈褐，斷髮無巾。貨用金錢、銀錢
【現代漢語翻譯】 音 যদি發生錯誤，意義就會喪失；語言如果錯誤，道理就會謬誤。所以說：『一定要正名啊』，最重要的是沒有謬誤。
人的性格有剛強和柔弱的不同，語言語音也有差異，這是由於地域氣候的影響，也是風俗習慣造成的。至於山川物產的差異，風俗人情的不同，人主的史書，國史會詳細記載；馬主的風俗，寶主的鄉土，史書誥命也會詳細記載，可以簡略地說說。至於象主的國家，前代沒有詳細記載，或者書籍記載當地多暑濕，或者記載當地風俗愛好仁慈，多少儲存了一些地方誌，沒有能夠詳細列舉的，難道是道有顯現和隱藏的時候，本來世事就有推移變化的規律嗎？由此可知，等候音律來歸順，接受恩澤而來朝拜的賓客，越過重重險阻而進獻玉門關，進貢奇異的物產而拜見朝廷的，大概是難以說盡的。因為這個緣故，訪求真道而遠遊，請教學習的空閑，記錄風土人情。黑嶺以來的地方，沒有不是胡人的風俗的。雖然戎人都用繩子穿起來，但是族類眾多，劃分疆界，大都是當地土著。建造城郭，努力種植田地和畜牧；看重錢財，輕視仁義；嫁娶沒有禮節，尊卑沒有次序；聽從婦人的話，男人的地位低下。死了就焚燒屍體，喪期沒有規定；在臉上劃痕，割耳朵，剪頭髮，撕裂衣裳，屠殺牲畜，祭祀鬼魂。吉慶的時候穿白色衣服，兇喪的時候穿黑色衣服。相同的風俗習慣，簡略地列舉一些條目；不同的政治制度，隨著地方的不同分別敘述。印度的風俗，在後面的記載中說明。
從高昌故地出發，從最近的地方開始，叫做阿耆尼國（Agnidesa）（舊稱烏耆）。
阿耆尼國（Agnidesa），東西六百多里，南北四百多里。國家的大都城周長六七里。四面環山，道路險峻易於防守。泉水交錯，引水灌溉田地。土地適宜種植穈、黍、宿麥、香棗、葡萄、梨、柰等各種水果。氣候溫和舒暢，風俗淳樸正直。文字取法印度，稍微有一些繒絹。服裝是氈褐，剪髮不戴帽子。貨物使用金錢、銀錢。
【English Translation】 If the pronunciation is corrupted, the meaning is lost; if the language is erroneous, the principle goes astray. Therefore, it is said: 'What is necessary is to rectify names,' valuing the absence of errors.
People have different natures, some are strong and others are gentle, and their speech sounds vary. This is due to the influence of the local climate and also the result of customs. As for the differences in mountains, rivers, and products, and the variations in customs and human nature, the histories of the rulers and the national histories will record them in detail. The customs of the lords of horses, and the homelands of the lords of treasures, are all recorded in historical edicts, and can be briefly mentioned. As for the countries of the lords of elephants (Gajapati), the ancient times did not record them in detail. Some books record that the land is mostly hot and humid, or that the customs are benevolent and kind. Some local chronicles are preserved, but none can list them in detail. Could it be that the Way has times of manifestation and concealment, and that the world has the fate of shifting and changing? From this, we know that waiting for the musical pitch to submit, and receiving the grace to come as guests, crossing dangerous obstacles to offer jade at the Jade Gate (Yumen), and presenting exotic products to pay homage to the court, are probably difficult to fully describe. Because of this, when traveling far to seek the Way and taking the opportunity to learn, I recorded the local customs. From Black Ridge (Heiling) onwards, there is no place that does not have the customs of the Hu people. Although the Rong people are connected by ropes, the tribes are numerous, and they divide their borders, mostly being local natives. They build cities and towns, and strive to cultivate fields and raise livestock; they value wealth and despise benevolence and righteousness; marriages have no etiquette, and there is no order between superiors and inferiors; they listen to the words of women, and the position of men is low. When they die, they cremate the corpses, and there is no fixed mourning period; they cut marks on their faces, cut off their ears, cut their hair, tear their clothes, slaughter livestock, and sacrifice to the spirits. They wear white clothes for auspicious occasions and black clothes for funerals. Similar customs and habits are briefly listed; different political systems are described separately according to the place. The customs of India are described in the later records.
Leaving the old territory of Gaochang, starting from the nearest place, it is called the country of Agni (Agnidesa) (formerly called Wuqi).
The country of Agni (Agnidesa) is more than six hundred li from east to west and more than four hundred li from north to south. The capital city of the country is six or seven li in circumference. It is surrounded by mountains on all sides, and the roads are dangerous and easy to defend. Springs flow in a crisscross pattern, and water is drawn to irrigate the fields. The land is suitable for growing millet, sorghum, wheat, fragrant dates, grapes, pears, and various fruits. The climate is mild and pleasant, and the customs are simple and honest. The writing is based on India, and there is a small amount of silk. The clothing is felt and coarse cloth, and they cut their hair and do not wear hats. They use gold and silver coins as currency.
、小銅錢。王，其國人也，勇而寡略，好自稱伐，國無綱紀，法不整肅。伽藍十餘所，僧徒二千餘人，習學小乘教說一切有部，經教律儀，既遵印度，諸習學者，即其文而玩之。戒行律儀，潔清勤勵。然食雜三凈，滯于漸教矣。
從此西南行二百餘里，逾一小山，越二大河，西得平川，行七百餘里，至屈(居勿反)支國(舊曰龜茲)。
屈支國，東西千餘里，南北六百餘里。國大都城周十七八里，宜穈、麥，有粳稻，出蒲萄、石榴，多梨、柰、桃、杏。土產黃金、銅、鐵、鉛、錫。氣序和，風俗質。文字取則印度，粗有改變。管絃伎樂，特善諸國。服飾錦褐，斷髮巾帽。貨用金錢、銀錢、小銅錢。王，屈支種也，智謀寡昧，迫於強臣。其俗生子以木押頭，欲其遍遞也。伽藍百餘所，僧徒五千餘人，習學小乘教說一切有部。經教律儀，取則印度，其習讀者，即本文矣。尚拘漸教，食雜三凈。潔清耽玩，人以功競。
國東境城北天祠前，有大龍池。諸龍易形，交合牝馬，遂生龍駒，𢤱戾難馭。龍駒之子，方乃馴駕，所以此國多出善馬。聞諸先志曰：近代有王，號曰金花，政教明察，感龍馭乘。王欲終沒，鞭觸其耳，因即潛隱，以至於今。城中無井，取彼池水。龍變為人，與諸婦會，生子驍勇，走及奔馬
【現代漢語翻譯】 現代漢語譯本：小銅錢。國王是該國人，勇敢但缺乏謀略，喜歡自誇征伐，國家沒有綱紀，法令不嚴明。有伽藍（寺院）十餘所，僧徒二千餘人，學習小乘教說一切有部（Sarvastivada），經書教義和戒律儀式，都遵循印度，學習的人只是研究經文的字面意思。戒律行為清凈勤勉，但食物混雜三凈肉（tircivara-parisuddha-mamsa），拘泥於漸教（逐漸修行的教義）了。
從這裡向西南走二百餘里，翻過一座小山，渡過兩條大河，向西到達平原，走七百餘里，到達屈支國（Kucha，舊稱龜茲）。
屈支國，東西長一千餘里，南北寬六百餘里。國家的大都城周長十七八里，適宜種植穈（一種穀物）、麥，有粳稻，出產葡萄、石榴，很多梨、柰（沙果）、桃、杏。土產黃金、銅、鐵、鉛、錫。氣候溫和，風俗淳樸。文字取法印度，略有改變。管絃樂器演奏，特別擅長於各國。服裝是錦褐，剪短頭髮，戴著頭巾帽子。貨物使用金錢、銀錢、小銅錢。國王是屈支人，智慧謀略淺薄，受制於強大的臣子。當地的風俗是，生了孩子用木板壓頭，希望他們的頭扁平。有伽藍（寺院）一百餘所，僧徒五千餘人，學習小乘教說一切有部（Sarvastivada）。經書教義和戒律儀式，取法印度，學習的人只是研究經文的原文。仍然拘泥於漸教（逐漸修行的教義），食物混雜三凈肉（tircivara-parisuddha-mamsa）。清凈地沉溺於享樂，人們在功德方面互相競爭。
在屈支國東境城北的天祠前，有一個大龍池。龍經常變化形態，與母馬交合，於是生下龍駒，兇暴難以駕馭。龍駒的後代，才能被馴服駕馭，因此這個國家多出產好馬。聽先輩們說：近代有一位國王，名叫金花，政治教化英明，感動了龍來為他駕車。國王將要去世時，用鞭子觸碰龍的耳朵，龍就此潛藏隱沒，直到現在。城中沒有水井，取用龍池裡的水。龍變成人，與婦女交合，生下的兒子驍勇善戰，奔跑速度能趕上奔馬。
【English Translation】 English version: Small copper coins. The king was a native of that country, brave but lacking in strategy, fond of boasting about conquests, the country had no laws or regulations, and the laws were not strict. There were more than ten monasteries (Gharama), with more than two thousand monks, studying the Sarvastivada of Hinayana Buddhism, the scriptures, doctrines, and precepts all followed India, and the learners only studied the literal meaning of the scriptures. The precepts and conduct were pure, diligent, and assiduous, but the food was mixed with the three pure meats (tircivara-parisuddha-mamsa), and they were stuck in the gradual teachings (teachings of gradual practice).
From here, travel southwest for more than two hundred li, cross a small mountain, cross two large rivers, reach the plains to the west, and travel seven hundred li to reach the country of Kucha (formerly known as Qiuci).
The country of Kucha is more than a thousand li from east to west and six hundred li from north to south. The capital city of the country is seventeen or eighteen li in circumference, suitable for growing millet and wheat, with japonica rice, producing grapes and pomegranates, and many pears, crabapples, peaches, and apricots. The land produces gold, copper, iron, lead, and tin. The climate is mild and the customs are simple. The writing is based on India, with slight changes. The performance of wind and stringed instruments is particularly good in all countries. The clothing is brocade and brown cloth, with short hair and turbans. Goods are traded with gold coins, silver coins, and small copper coins. The king is of the Kucha people, with shallow wisdom and strategy, and is controlled by powerful ministers. The local custom is to press the heads of newborns with wooden boards, hoping that their heads will be flat. There are more than one hundred monasteries (Gharama), with more than five thousand monks, studying the Sarvastivada of Hinayana Buddhism. The scriptures, doctrines, and precepts are based on India, and the learners only study the original text of the scriptures. They are still stuck in the gradual teachings (teachings of gradual practice), and the food is mixed with the three pure meats (tircivara-parisuddha-mamsa). They indulge in pleasure in purity, and people compete with each other in merit.
In front of the Tian Temple in the north of the city in the eastern border of the country of Kucha, there is a large dragon pool. Dragons often change their forms and mate with mares, thus giving birth to dragon foals, which are fierce and difficult to tame. The offspring of dragon foals can be tamed and ridden, so this country produces many good horses. It is said by the elders: In modern times, there was a king named Jinhua, whose politics and teachings were wise and enlightened, and he moved the dragon to drive for him. When the king was about to die, he touched the dragon's ear with a whip, and the dragon hid and disappeared until now. There are no wells in the city, and the water from the dragon pool is used. The dragon transforms into a human and mates with women, and the sons born are brave and good at fighting, and their running speed can catch up with galloping horses.
；如是漸染，人皆龍種，恃力作威，不恭王命。王乃引構突厥，殺此城人，少長俱戮，略無噍類。城今荒蕪，人煙斷絕。
荒城北四十餘里，接山阿，隔一河水，有二伽藍，同名照怙厘，而東西隨稱。佛像莊飾，殆越人工。僧徒清齋，誠為勤勵。東照怙厘佛堂中有玉石，面廣二尺餘，色帶黃白，狀如海蛤。其上有佛足履之跡，長尺有八寸，廣餘六寸矣。或有齋日，照燭光明。
大城西門外，路左右各有立佛像，高九十餘尺。於此像前，建五年一大會處。每歲秋分數十日間，舉國僧徒皆來會集。上自君王，下至士、庶，捐廢俗務，奉持齋戒，受經聽法，渴日忘疲。諸僧伽藍莊嚴佛像，瑩以珍寶，飾之錦綺，載諸輦輿，謂之行像，動以千數，雲集會所。常以月十五日、晦日，國王、大臣謀議國事，訪及高僧，然後宣佈。
會場西北渡河，至阿奢理貳伽藍(唐言奇特)。庭宇顯敞，佛像工飾。僧徒肅穆，精勤匪怠，並是耆艾宿德，碩學高才，遠方俊彥，慕義至止。國王、大臣、士、庶、豪右，四事供養，久而彌敬。聞諸先志曰：昔此國先王，崇敬三寶，將欲遊方，觀禮聖蹟，乃命母弟，攝知留事。其弟受命，竊自割勢，防未萌也。封之金函，持以上王。王曰：「斯何謂也？」對曰：「回駕之日，乃可開發
【現代漢語翻譯】 現代漢語譯本：像這樣逐漸被污染，人們都變成了龍的後代，依仗武力作威作福，不尊敬國王的命令。國王於是勾結突厥，屠殺了這個城裡的人，無論老少全部殺光，幾乎沒有留下活口。這座城現在荒蕪，人煙斷絕。
荒城以北四十多里，連線山腳，隔著一條河，有兩座伽藍（寺廟），同名叫照怙厘，只是在東西方向上加以區分。佛像的裝飾莊嚴華麗，幾乎超越了人工的技藝。僧侶們清心寡慾，齋戒精進，確實非常勤奮努力。東照怙厘佛堂中有一塊玉石，表面寬二尺多，顏色呈黃白色，形狀像海蛤。上面有佛的足跡，長一尺八寸，寬六寸多。有時在齋戒的日子，會發出光芒。
大城西門外，道路兩旁各有一尊站立的佛像，高九十多尺。在這佛像前，建造了一個五年舉行一次大會的場所。每年秋分前後幾十天，全國的僧侶都來這裡集會。上自國王，下至士人、百姓，都放下世俗事務，奉行齋戒，接受經文，聽聞佛法，即使口渴疲憊也不在意。各個僧伽藍（寺廟）都莊嚴地裝飾佛像，用珍寶點綴，用錦緞裝飾，把佛像放在輦車上，稱為行像，數量多達數千，像云一樣聚集。通常在每月十五日、月末，國王、大臣商議國家大事，諮詢高僧的意見，然後向全國宣佈。
從會場西北方向渡河，到達阿奢理貳伽藍（唐朝話的意思是奇特）。庭院寬敞明亮，佛像製作精美。僧侶們莊嚴肅穆，精進勤奮，沒有絲毫懈怠，他們都是年長的有德之人，學識淵博，才華出衆，遠方的俊傑賢才，仰慕道義而來。國王、大臣、士人、百姓、富豪權貴，用四事供養他們，時間越長越恭敬。聽先輩們說：過去這個國家的先王，崇敬佛法僧三寶，將要到各地遊歷，觀禮聖蹟，於是命令他的弟弟，代理朝政。他的弟弟接受命令后，偷偷地自己閹割了，防止出現不該有的想法。把閹割的器具封在金盒子裡，呈獻給國王。國王問：『這是什麼意思？』他回答說：『等您回朝之日，才可以打開。』
【English Translation】 English version: Thus gradually defiled, the people all became descendants of dragons, relying on their strength to act tyrannically and disrespecting the king's commands. The king then colluded with the Turks and massacred the people of this city, killing everyone, young and old, leaving almost no survivors. The city is now desolate, and human habitation has ceased.
More than forty li north of the desolate city, connecting to the foothills and separated by a river, are two monasteries (伽藍, qiélán), both named Zhaohuli, distinguished by their eastern and western locations. The Buddha images are adorned with such splendor that it almost surpasses human craftsmanship. The monks are pure and disciplined, diligently observing their vows and truly striving. In the Buddha hall of the eastern Zhaohuli monastery, there is a jade stone, more than two chi (尺, chǐ, a unit of length) wide, with a yellowish-white color and a shape resembling a sea clam. On it are the footprints of the Buddha, one chi and eight cun (寸, cùn, another unit of length) long and more than six cun wide. Sometimes, on fasting days, it emits light.
Outside the west gate of the great city, on both sides of the road, stand Buddha statues, each over ninety chi tall. In front of these statues, a place is built for a grand assembly held every five years. Every year, around the autumnal equinox, monks from all over the country gather here. From the king down to the scholars and common people, they abandon worldly affairs, observe fasting and precepts, receive scriptures, and listen to the Dharma, forgetting fatigue even when thirsty. The monasteries (僧伽藍, sēngqiélán) elaborately decorate the Buddha images, adorning them with jewels and brocade, and placing them on palanquins, called 'walking images,' numbering in the thousands, gathering like clouds. Usually, on the fifteenth and last day of each month, the king and ministers discuss state affairs, consult with eminent monks, and then announce their decisions to the country.
Crossing the river northwest of the assembly site, one reaches the Asheli Er monastery (阿奢理貳伽藍, Āshēlǐ Èr qiélán, meaning 'unique' or 'special' in Tang Dynasty language). The courtyards are spacious and bright, and the Buddha images are exquisitely crafted. The monks are solemn and respectful, diligent and tireless, all of them elders of virtue, with profound knowledge and outstanding talent, and brilliant individuals from afar who admire righteousness and come to stay. The king, ministers, scholars, common people, and wealthy nobles offer them the four requisites (四事供養, sìshì gòngyǎng), and their respect increases over time. According to past records, the former king of this country, who revered the Three Jewels (三寶, sānbǎo), was about to travel to various places to visit sacred sites, so he ordered his younger brother to take charge of affairs during his absence. His brother, upon receiving the order, secretly castrated himself to prevent any improper thoughts. He sealed the instruments of castration in a golden box and presented it to the king. The king asked, 'What does this mean?' He replied, 'It can only be opened upon your return.'
。」即付執事，隨軍掌護。王之還也，果有構禍者，曰：「王令監國，淫亂中宮。」王聞震怒，欲置嚴刑。弟曰：「不敢逃責，愿開金函。」王遂發而視之，乃斷勢也。曰：「斯何異物？欲何發明？」對曰：「王昔遊方，命知留事，懼有讒禍，割勢自明。今果有徴，愿垂照覽。」王深驚異，情愛彌隆，出入後庭，無所禁礙。王弟於後，行遇一夫，擁五百牛，欲事形腐。見而惟念，引類增懷：「我今形虧，豈非宿業？」即以財寶，贖此群牛。以慈善力，男形漸具。以形具故，遂不入宮。王怪而問之，乃陳其始末。王以為奇特也，遂建伽藍，式旌美跡，傳芳後葉。
從此西行六百餘里，經小沙磧，至跋祿迦國(舊謂姑黑，又曰亟黑)。
跋祿迦國，東西六百餘里，南北三百餘里。國大都城週五六里。土宜氣序，人性風俗，文字法則同屈支國，語言少異。細氈細褐，鄰國所重。伽藍數十所，僧徒千餘人，習學小乘教說一切有部。
國西北行三百餘里，度石磧，至凌山。此則蔥嶺北原，水多東流矣。山谷積雪，春夏合凍，雖時消泮，尋復結冰。經途險阻，寒風慘烈。多暴龍難，凌犯行人。由此路者，不得赭衣持瓠，大聲叫喚。微有違犯，災禍目睹。暴風奮發，飛沙雨石，遇者喪沒，難以全生。
山行
【現代漢語翻譯】 現代漢語譯本：於是（國王）立即委派執事，跟隨軍隊掌管護衛。國王返回時，果然有人構陷禍事，說：『國王命令（您的）弟弟監國，（是想霸佔）中宮（王后）。』國王聽聞后震怒，想要施以嚴刑。弟弟說：『不敢逃避責任，希望打開金函。』國王於是打開觀看，竟然是（弟弟）自宮之物。國王說：『這是什麼異物？想要說明什麼？』（弟弟）回答說：『國王您以前巡遊四方時，命令我知道留守之事，我害怕有讒言禍患，所以割去（男根）以表明心跡。如今果然應驗，希望您能明察。』國王深感驚異，情愛更加深厚，（弟弟）出入王宮，沒有任何禁忌。國王的弟弟後來，行走時遇到一個人，擁有五百頭牛，想要進行閹割。看見後心中思念，引發同類之感：『我如今形體有虧，難道不是前世的業報？』於是用財寶，贖回這群牛。憑藉慈善的力量，男性的形體逐漸完備。因為形體完備的緣故，於是沒有再入宮。國王感到奇怪而詢問他，（弟弟）於是陳述了事情的始末。國王認為這是奇特的事情，於是建造伽藍（寺廟），用來表彰美好的事蹟，流傳給後世。
從此向西行走六百多里，經過小沙磧（沙漠），到達跋祿迦國（Bā lù jiā guó）（舊時稱為姑黑，又叫亟黑）。
跋祿迦國（Bā lù jiā guó），東西六百多里，南北三百多里。國家的大都城周圍五六里。土地物產、氣候時令、人性風俗、文字法則與屈支國（Qū zhī guó）相同，語言略有不同。精細的毛氈和粗布，是鄰國所看重的。有伽藍（寺廟）數十所，僧徒一千多人，學習小乘教說一切有部。
從該國向西北行走三百多里，越過石磧（沙漠），到達凌山。這裡是蔥嶺（Cōng lǐng）的北邊，水大多向東流。山谷中積雪，春夏時節也凍結在一起，即使有時融化，很快又會結冰。經過的道路險阻，寒風悽慘猛烈。經常有暴龍（指惡劣天氣）的災難，侵犯行人。從這條路經過的人，不得穿紅色衣服，拿著葫蘆，大聲叫喊。稍微有違犯，災禍就會立刻顯現。暴風猛烈地颳起，飛沙走石，遇到的人喪命，難以保全性命。
在山中行走……
【English Translation】 English version: Immediately, (the king) appointed an attendant to follow the army and take charge of protection. When the king returned, someone indeed fabricated a disaster, saying, 'The king ordered (your) younger brother to oversee the country, (intending to seize) the central palace (the queen).' The king was furious upon hearing this and wanted to impose severe punishment. The younger brother said, 'I dare not evade responsibility; I wish to open the golden box.' The king then opened it and looked, and it was actually (the younger brother's) castrated organ. The king said, 'What is this strange object? What do you want to explain?' (The younger brother) replied, 'When you, the king, traveled in all directions in the past, you ordered me to know about staying behind, and I feared that there would be slanderous disasters, so I cut off (my manhood) to show my sincerity. Now it has indeed come to pass; I hope you will examine it clearly.' The king was deeply astonished, and his affection grew even stronger. (The younger brother) entered and exited the palace without any restrictions. Later, the king's younger brother encountered a man who owned five hundred oxen and wanted to castrate them. Upon seeing this, he thought and felt a sense of kinship: 'My body is now flawed; isn't this the result of past karma?' So he used treasures to redeem this group of oxen. Through the power of charity, his male form gradually became complete. Because his form was complete, he no longer entered the palace. The king was surprised and asked him, and (the younger brother) then recounted the beginning and end of the matter. The king thought this was a strange and special thing, so he built a Sangharama (monastery) to commend the beautiful deeds and pass them on to future generations.
From here, traveling west for more than six hundred li, passing through the small sandy desert (Shā qì), one arrives at the country of Baluka (Bā lù jiā guó) (formerly called Guhei, also called Jihei).
The country of Baluka (Bā lù jiā guó) is more than six hundred li from east to west and more than three hundred li from north to south. The capital city of the country is five or six li in circumference. The land products, climate, human nature, customs, writing rules are the same as the country of Kucha (Qū zhī guó), and the language is slightly different. Fine felt and coarse cloth are valued by neighboring countries. There are dozens of Sangharamas (monasteries), with more than a thousand monks, studying the Sarvastivada (Shuō yīqiè yǒu bù) of the Hinayana (Xiǎo chéng) teachings.
Traveling northwest from this country for more than three hundred li, crossing the stony desert (Shí qì), one arrives at Ling Mountain. This is the northern origin of the Pamir Mountains (Cōng lǐng), and most of the water flows eastward. Snow accumulates in the valleys, and it freezes together in spring and summer. Even if it sometimes melts, it quickly freezes again. The roads are dangerous and difficult, and the cold wind is bleak and fierce. There are often disasters of violent dragons (referring to bad weather), which violate pedestrians. Those who pass through this road must not wear red clothes, hold gourds, or shout loudly. If there is a slight violation, disaster will appear immediately. Violent winds blow fiercely, with flying sand and stones, and those who encounter them will die and it is difficult to save their lives.
Traveling in the mountains...
四百餘里，至大清池(或名熱海，又謂鹹海)。周千餘里，東西長，南北狹。四面負山，眾流交湊，色帶青黑，味兼咸苦，洪濤浩汗，驚波汩淴。龍魚雜處，靈怪間起，所以往來行旅，禱以祈福，水族雖多，莫敢漁捕。
清池西北行五百餘里，至素葉水城。城週六七里，諸國商胡雜居也。土宜糜、麥、蒲萄，林樹稀疏。氣序風寒，人衣氈褐。
素葉已西數十孤城，城皆立長，雖不相稟命，然皆役屬突厥。
自素葉水城，至羯霜那國，地名窣利，人亦謂焉。文字語言，即隨稱矣。字源簡略，本二十餘言，轉而相生，其流浸廣，粗有書記，豎讀其文，遞相傳授，師資無替。服氈褐，衣皮㲲，裳服褊急。齊發露頂，或總剪剃，繒彩絡額，形容偉大，志性恇怯，風俗澆訛，多行詭詐，大抵貪求，父子計利，財多為貴，良賤無差。雖富巨萬，服食粗弊。力田逐利者雜半矣。
素葉城西行四百餘里，至千泉。千泉者，地方二百餘里，南面雪山，三陲平陸。水土沃潤，林樹扶疏，暮春之月，雜花若綺。泉池千所，故以名焉。突厥可汗每來避暑。中有群鹿，多飾鈴镮，馴狎於人，不甚驚走。可汗愛賞，下命群屬，敢加殺害，有誅無赦。故此群鹿，得終其壽。
千泉西行百四五十里，至呾邏私城。城周八
【現代漢語翻譯】 現代漢語譯本 四百餘里，到達大清池（或名熱海，又稱鹹海）。周長一千餘里，東西長，南北窄。四面環山，眾多河流匯聚於此，水色呈現青黑色，味道兼具咸和苦，巨大的波濤浩瀚洶涌，令人驚歎。龍和魚等各種水族生物混雜其中，奇異的景象時有發生，因此來往的行人和旅客，都會在此祈禱以求得福祉。水裡的生物雖然很多，但沒有人敢於捕撈。
從大清池向西北方向走五百餘里，到達素葉水城。城池周長六七里，各個國家的商人和胡人雜居於此。土地適宜種植糜子、麥子、葡萄，林木稀疏。氣候寒冷，人們穿著氈制的粗布衣服。
素葉以西有幾十座孤立的城池，每個城池都設立首領，雖然彼此不互相隸屬，但都臣服於突厥。
從素葉水城到羯霜那國，當地的地名叫窣利，人們也這樣稱呼它。文字和語言也隨之改變。文字的源頭很簡單，原本只有二十多個字母，經過演變和發展，逐漸變得豐富。人們粗略地用文字記錄事物，採用豎向書寫的方式，一代一代地傳授，師承關係沒有斷絕。人們穿著氈制的粗布衣服和毛皮衣物，下身的服裝短小緊身。他們剪短頭髮，露出頭頂，或者全部剃光，用彩色的絲帶纏繞在額頭上，體格高大，但性格膽怯，風俗輕浮虛偽，大多喜歡使用欺騙的手段，普遍貪婪，父子之間也互相算計利益，認為財富多的人最尊貴，良賤之間沒有差別。即使富可敵國，吃穿用度也很簡陋。努力耕田和追逐利益的人各佔一半。
從素葉城向西走四百餘里，到達千泉。千泉這個地方，方圓二百餘里，南面是雪山，其餘三面是平地。水土肥沃濕潤，樹木茂盛，暮春時節，各種花朵競相開放，像美麗的錦緞一樣。這裡有一千多個泉眼和水池，因此得名千泉。突厥可汗經常來這裡避暑。其中有一群鹿，身上裝飾著很多鈴鐺和圓環，它們被馴養得非常溫順，不怕人。可汗非常喜愛它們，下令給所有部下，如果有人膽敢殺害這些鹿，一定嚴懲不貸。因此這群鹿得以安享天年。
從千泉向西走一百四五十里，到達呾邏私城。城池周長八里
【English Translation】 English version After traveling over four hundred li, one arrives at Daqing Lake (also known as Rehai, or Xianhai). It is over a thousand li in circumference, long from east to west and narrow from north to south. Surrounded by mountains on all sides, numerous streams converge here. The water is bluish-black in color and has a salty and bitter taste. The vast and turbulent waves are astonishing. Dragons and fish mingle, and strange phenomena occasionally occur. Therefore, travelers and merchants pray here for blessings. Although there are many aquatic creatures, no one dares to fish.
Traveling northwest from Daqing Lake for over five hundred li, one arrives at Suyab Water City. The city is six or seven li in circumference, inhabited by merchants and foreigners from various countries. The land is suitable for growing millet, wheat, and grapes, and the forests are sparse. The climate is cold, and people wear felt and coarse cloth.
West of Suyab are dozens of isolated cities, each with its own leader. Although they are not subordinate to each other, they are all subject to the Turkic Khaganate.
From Suyab Water City to the country of Jieshuangna, the local name is Suli, and people also call it that. The writing and language also change accordingly. The origin of the writing is simple, originally with only twenty-odd letters, which gradually became richer through evolution and development. People roughly record things with writing, using a vertical writing style, passing it down from generation to generation, with an unbroken lineage of teachers. They wear felt and fur clothing, with short and tight-fitting lower garments. They cut their hair short, exposing the top of their heads, or shave it all off, and wrap colorful ribbons around their foreheads. They are tall and strong, but timid in character. Their customs are frivolous and deceitful, and they often resort to trickery. They are generally greedy, and even fathers and sons calculate their own interests. They consider those with more wealth to be the most honorable, and there is no difference between the noble and the lowly. Even if they are immensely wealthy, their food and clothing are simple and crude. Those who diligently farm and those who pursue profit each account for about half.
Traveling west from Suyab for over four hundred li, one arrives at Qianquan (Thousand Springs). Qianquan covers an area of over two hundred li, with snow mountains to the south and plains on the other three sides. The soil is fertile and moist, and the trees are lush. In the late spring, various flowers bloom in profusion, like beautiful brocade. There are over a thousand springs and pools, hence the name Qianquan. The Turkic Khagan often comes here to escape the summer heat. Among them is a herd of deer, adorned with many bells and rings, which are tamed and not afraid of people. The Khagan loves them very much and orders all his subordinates that anyone who dares to kill these deer will be severely punished without pardon. Therefore, this herd of deer is able to live out its natural lifespan.
Traveling west from Qianquan for one hundred forty or fifty li, one arrives at Talas City. The city is eight li in circumference.
九里，諸國商胡雜居也。土宜氣序，大同素葉。
南行十餘里，有小孤城，三百餘戶，本中國人也，昔為突厥所掠，后遂鳩集同國，共保此城，于中宅居。衣服去就，遂同突厥；言辭儀範，猶存本國。
從此西南行二百餘里，至白水城。城週六七里。土地所產，風氣所宜，逾勝呾邏私。
西南行二百餘里，至恭御城。城週五六里。原隰膏腴，樹林蓊鬱。
從此南行四五十里，至笯(奴故反)赤建國。
笯赤建國，周千餘里。地沃壤，備稼穡，草木郁茂，華果繁盛，多蒲萄，亦所貴也。城邑百數，各別君長，進止往來，不相稟命。雖則畫野區分，總稱笯赤建國。
從此西行二百餘里，至赭時國(唐言石國)。
赭時國，周千餘里。西臨葉河。東西狹、南北長。土宜氣序，同笯赤建國。城邑數十，各別君長，既無總主，役屬突厥。
從此東南千餘里，至㤄(敷發反)捍國。
㤄捍國，週四千餘里，山週四境。土地膏腴，稼穡滋盛，多花果，宜羊馬。氣序風寒，人性剛勇，語異諸國，形貌醜弊。自數十年，無大君長，酋豪力競，不相賓伏，依川據險，畫野分都。
從此西行千餘里，至窣堵利瑟那國。
窣堵利瑟那國，周千四、五百里。東臨葉河。葉河
【現代漢語翻譯】 現代漢語譯本 九里，是各國商人和胡人雜居的地方。這裡的土地物產和氣候條件，與素葉基本相同。
向南走十餘里，有一個小孤城，大約有三百多戶人家，原本都是中國人。過去被突厥人掠奪到這裡，後來他們聚集同鄉，共同保衛這座城池，並在其中居住。他們的服飾和生活習慣，逐漸與突厥人相同；但言語和禮儀規範，還保留著本國的風俗。
從這裡向西南方向走二百餘里，到達白水城。城池周長六七里。這裡的土地物產和氣候條件，比呾邏私（Talos）還要好。
繼續向西南方向走二百餘里，到達恭御城。城池周長五六里。這裡的原野肥沃，樹林茂盛。
從這裡向南走四五十里，到達笯（nú）赤建國（Nujiantuo）。
笯赤建國（Nujiantuo），周長一千餘里。土地肥沃，適宜耕種，草木茂盛，花果繁盛，盛產葡萄，當地人也十分珍視葡萄。這裡有一百多座城邑，各自有自己的君長，行動往來互不統屬。雖然劃分了區域，但總的來說都稱為笯赤建國（Nujiantuo）。
從這裡向西走二百餘里，到達赭時國（Zheshi）（唐朝時稱為石國）。
赭時國（Zheshi），周長一千餘里。西邊靠近葉河（Yeh River）。東西狹窄，南北狹長。這裡的土地物產和氣候條件，與笯赤建國（Nujiantuo）相同。這裡有數十座城邑，各自有自己的君長，沒有總的統治者，受突厥的管轄。
從這裡向東南方向走一千餘里，到達㤄（fū）捍國（Fuhan）。
㤄捍國（Fuhan），周長四千餘裡，四周環山。土地肥沃，適宜耕種，花果繁多，適宜養羊和馬。這裡的氣候寒冷，民風彪悍，語言與各國不同，相貌醜陋。近幾十年以來，沒有大的君長，各個酋長憑藉武力相互爭鬥，互不服從，依靠河流和險要地勢，劃分區域各自為政。
從這裡向西走一千餘里，到達窣堵利瑟那國（Sudilishina）。
窣堵利瑟那國（Sudilishina），周長一千四五百里。東邊靠近葉河（Yeh River）。 葉河
【English Translation】 English version Jiuli is a place where merchants and Hu people from various countries reside. The land's products and climate conditions are largely the same as Suyeh.
Traveling south for more than ten li, there is a small Gucheng (small isolated city), with more than three hundred households, originally all Chinese. In the past, they were plundered here by the Tujue (Turks), and later they gathered their fellow countrymen to jointly defend this city and live in it. Their clothing and living habits gradually became the same as the Tujue; but their language and etiquette still retain the customs of their own country.
From here, traveling southwest for more than two hundred li, you will reach Baishui City (White Water City). The city is six or seven li in circumference. The land's products and climate conditions here are even better than Talos (呾邏私).
Continuing southwest for more than two hundred li, you will reach Gongyu City. The city is five or six li in circumference. The fields here are fertile, and the forests are lush.
From here, traveling south for forty or fifty li, you will reach Nujiantuo (笯赤建國).
Nujiantuo (笯赤建國) is more than a thousand li in circumference. The land is fertile and suitable for cultivation, the vegetation is lush, and the flowers and fruits are abundant. Grapes are abundant, and the locals also cherish grapes very much. There are more than a hundred cities here, each with its own ruler, and their actions are not subordinate to each other. Although the areas are divided, they are collectively called Nujiantuo (笯赤建國).
From here, traveling west for more than two hundred li, you will reach Zhesiguo (赭時國) (known as Shiguo (石國) in the Tang Dynasty).
Zhesiguo (赭時國) is more than a thousand li in circumference. It borders the Yeh River (葉河) to the west. It is narrow from east to west and long from north to south. The land's products and climate conditions here are the same as Nujiantuo (笯赤建國). There are dozens of cities here, each with its own ruler, and there is no overall ruler, subject to the Tujue.
From here, traveling southeast for more than a thousand li, you will reach Fuhan (㤄捍國).
Fuhan (㤄捍國) is more than four thousand li in circumference, surrounded by mountains on all sides. The land is fertile and suitable for cultivation, there are many flowers and fruits, and it is suitable for raising sheep and horses. The climate here is cold, the people are fierce, the language is different from other countries, and the appearance is ugly. In recent decades, there has been no major ruler, and the chiefs have fought each other with force, refusing to submit to each other, relying on rivers and dangerous terrain, dividing areas and governing themselves.
From here, traveling west for more than a thousand li, you will reach Sudilishina (窣堵利瑟那國).
Sudilishina (窣堵利瑟那國) is one thousand four to five hundred li in circumference. It borders the Yeh River (葉河) to the east. Yeh River (葉河)
出蔥嶺北原，西北而流，浩汗渾濁汩淴漂急。土宜風俗，同赭時國。自有王，附突厥。
從此西北入大沙磧，絕無水草。途路瀰漫，疆境難測，望大山，尋遺骨，以知所指，以記經途。行五百餘里，至颯秣建國(唐言康國)。
颯秣建國，周千六七百里，東西長，南北狹。國大都城週二十餘里，極險固，多居人。異方寶貨，多聚此國。土地沃壤，稼穡備植，林樹蓊鬱，花果滋茂，多出善馬。機巧之技，特工諸國。氣序和暢，風俗猛烈。凡諸胡國，此為其中，進止威儀，近遠取則。其王豪勇，鄰國承命。兵馬強盛，多諸赭羯。赭羯之人，其性勇烈，視死如歸，戰無前敵。
從此東南至弭秣賀國(唐言米國)。
弭秣賀國，週四五百里。據川中，東西狹，南北長。土宜風俗，同颯秣建國。從此北至劫布呾那國(唐言曹國)。
劫布呾那國，周千四五百里，東西長，南北狹。土宜風俗，同颯秣建國。從此國西三百餘里，至屈(居勿反)霜(去聲)爾迦國(唐言何國)。
屈霜爾迦國，周千四五百里，東西狹，南北長。土宜風俗，同颯秣建國。從此國西二百餘里，至喝捍國(唐言東安國)。
喝捍國，周千餘里。土宜風俗，同颯秣建國。從此國西四百餘里，至捕喝國(唐言守安國
【現代漢語翻譯】 現代漢語譯本： 從蔥嶺（Pamir Mountains）以北的源頭出發，向西北流去，河水浩大渾濁，水流湍急。這裡的土地物產和風俗習慣，與赭時國（Chach，位於今塔什干一帶）相同。這裡有自己的國王，依附於突厥（Turk）。 從這裡向西北進入大沙漠，完全沒有水草。道路漫長而難以辨認，疆界也難以測量，只能望見大山，尋找遺留的骸骨，以此來辨別方向，記錄經過的道路。行走五百多里，到達颯秣建國（Samarkand，唐朝時稱為康國）。 颯秣建國，周圍一千六七百里，東西長，南北窄。國家的大都城周圍二十餘里，極其險要堅固，居住著很多人。各地的珍寶貨物，大多聚集在這個國家。土地肥沃，各種莊稼都能種植，林木茂盛，花果繁茂，出產很多良馬。機械技巧方面，特別擅長於其他國家。氣候溫和，風俗勇猛。所有胡人國家中，這裡是中心，人們的舉止威儀，遠近都以此為標準。他們的國王豪邁勇猛，鄰國都聽從他的命令。兵馬強盛，有很多赭羯（戰士）。赭羯人，天性勇猛剛烈，視死如歸，作戰時沒有敵人能擋住他們。 從這裡向東南到達弭秣賀國（Maimargh，唐朝時稱為米國）。 弭秣賀國，周圍四五百里。位於河川之中，東西窄，南北長。土地物產和風俗習慣，與颯秣建國相同。從這裡向北到達劫布呾那國（Kabudhan，唐朝時稱為曹國）。 劫布呾那國，周圍一千四五百里，東西長，南北窄。土地物產和風俗習慣，與颯秣建國相同。從這個國家向西三百多里，到達屈霜爾迦國（Kushania，唐朝時稱為何國）。 屈霜爾迦國，周圍一千四五百里，東西窄，南北長。土地物產和風俗習慣，與颯秣建國相同。從這個國家向西二百多里，到達喝捍國（Kaghaniyan，唐朝時稱為東安國）。 喝捍國，周圍一千多里。土地物產和風俗習慣，與颯秣建國相同。從這個國家向西四百多里，到達捕喝國（Bukhara，唐朝時稱為守安國）。
【English Translation】 English version: Starting from the northern source of the Congling Mountains (Pamir Mountains), flowing northwest, the river is vast and turbid, with rapid currents. The land products and customs here are the same as those of Chach (located in the area of present-day Tashkent). There is a king here, who is subordinate to the Turks (Turk). From here, heading northwest into the great desert, there is absolutely no water or grass. The roads are long and difficult to discern, and the borders are difficult to measure. One can only look at the great mountains and search for abandoned bones to identify directions and record the roads traveled. Traveling more than five hundred li, one arrives at Samarkand (Tang Dynasty called Kang country). Samarkand is about sixteen or seventeen hundred li in circumference, long from east to west and narrow from north to south. The country's capital city is more than twenty li in circumference, extremely dangerous and solid, and inhabited by many people. Treasures and goods from various places mostly gather in this country. The land is fertile, all kinds of crops can be planted, the forests are lush, the flowers and fruits are abundant, and many good horses are produced. In terms of mechanical skills, they are particularly skilled compared to other countries. The climate is mild, and the customs are fierce. Among all the Hu countries, this is the center, and people's behavior and demeanor are taken as the standard by those near and far. Their king is heroic and brave, and neighboring countries obey his orders. The soldiers and horses are strong and prosperous, and there are many Zheji (warriors). The Zheji people are brave and fierce by nature, regard death as returning home, and no enemy can stop them in battle. From here, heading southeast, one arrives at Maimargh (Tang Dynasty called Mi country). Maimargh is about four or five hundred li in circumference. It is located in the river valley, narrow from east to west and long from north to south. The land products and customs are the same as those of Samarkand. From here, heading north, one arrives at Kabudhan (Tang Dynasty called Cao country). Kabudhan is about fourteen or fifteen hundred li in circumference, long from east to west and narrow from north to south. The land products and customs are the same as those of Samarkand. From this country, heading west for more than three hundred li, one arrives at Kushania (Tang Dynasty called He country). Kushania is about fourteen or fifteen hundred li in circumference, narrow from east to west and long from north to south. The land products and customs are the same as those of Samarkand. From this country, heading west for more than two hundred li, one arrives at Kaghaniyan (Tang Dynasty called Dong'an country). Kaghaniyan is more than a thousand li in circumference. The land products and customs are the same as those of Samarkand. From this country, heading west for more than four hundred li, one arrives at Bukhara (Tang Dynasty called Shou'an country).
)。
捕喝國，周千六七百里，東西長，南北狹。土宜風俗，同颯秣建國。從此國西四百餘里，至伐地國(唐言西安國)。
伐地國，週四百餘里，土宜風俗，同颯秣建國。從此西南五百餘里，至貨利習彌伽國。
貨利習彌伽國，順縛芻河兩岸，東西二三十里，南北五百餘里。土宜風俗，同伐地國，語言少異。從颯秣建國西南行三百餘里，至羯霜(去聲)那國(唐言史國)。
羯霜那國，周千四五百里。土宜風俗，同颯秣建國。從此西南行二百餘里，入山。山路崎嶇，溪徑危險，既絕人里，又少水草。東南山行三百餘里，入鐵門。
鐵門者，左右帶山，山極峭峻，雖有狹徑，加之險阻，兩傍石壁，其色如鐵。既設門扉，又以鐵鋦，多有鐵鈴，懸諸戶扇，因其險固，遂以為名。
出鐵門，至睹貨邏國(舊曰吐火羅國，訛也)。其地南北千餘里，東西三千餘里。東厄蔥嶺，西接波剌斯，南大雪山，北據鐵門，縛芻大河中境西流。自數百年，王族絕嗣，酋豪力競，各擅君長，依川據險，分為二十七國。雖畫野區分，總役屬突厥。氣序既溫，疾疫亦眾。冬末春初，霖雨相繼。故此境已南，濫波已北，其國風土，並多溫疾。而諸僧徒以十二月十六日入安居，三月十五日解安居，斯乃據其多
【現代漢語翻譯】 現代漢語譯本 捕喝國（Buhuo country），周長一千六七百里，東西長，南北窄。土地物產風俗，與颯秣建國（Samarkand）相同。從這個國家向西四百多里，到達伐地國（Fadi country，唐朝時稱為西安國（Xi'an country）） 伐地國（Fadi country），周長四百多里，土地物產風俗，與颯秣建國（Samarkand）相同。從這個國家向西南五百多里，到達貨利習彌伽國（Huo lixi miji country）。 貨利習彌伽國（Huo lixi miji country），順著縛芻河（Vakshu River，即阿姆河）兩岸，東西二三十里，南北五百多里。土地物產風俗，與伐地國（Fadi country）相同，語言略有不同。從颯秣建國（Samarkand）西南方向走三百多里，到達羯霜那國（Jieshuangna country，唐朝時稱為史國（Shi country））。 羯霜那國（Jieshuangna country），周長一千四五百里。土地物產風俗，與颯秣建國（Samarkand）相同。從這個國家向西南方向走二百多里，進入山區。山路崎嶇，溪流小路危險，既沒有人煙，又缺少水草。向東南方向在山中行走三百多里，進入鐵門（Iron Gate）。 鐵門（Iron Gate），左右都是山，山勢極其陡峭險峻，即使有狹窄的小路，也更加危險難行，兩旁都是石壁，顏色像鐵一樣。這裡設定了門，還用鐵箍加固，有很多鐵鈴鐺，懸掛在門扇上，因為它的險要堅固，所以就用這個來命名。 出了鐵門（Iron Gate），就到了睹貨邏國（Du huo luo country，舊時稱為吐火羅國（Tuhuo luo country），是訛傳）。這片土地南北長一千多里，東西長三千多里。東邊靠近蔥嶺（Pamir Mountains），西邊連線波剌斯（Persia），南邊是大雪山（Hindu Kush Mountains），北邊依靠鐵門（Iron Gate），縛芻大河（Vakshu River）從中間流過。自從幾百年前，王族斷絕後嗣，各個酋長豪強爭奪權力，各自稱王稱霸，依靠河流佔據險要之地，分成了二十七個國家。雖然劃分了區域，但總的來說都隸屬於突厥（Turks）。氣候溫暖，疾病也很多。冬末春初，連綿陰雨不斷。所以這個地區以南，濫波（Lampaka）以北，這些國家的風土人情，大多是溫暖多病的。而僧侶們在十二月十六日開始安居（retreat），三月十五日結束安居（retreat），這是根據當地多雨的情況而定的。
【English Translation】 English version The Buhuo country has a circumference of sixteen to seventeen hundred li, long from east to west and narrow from north to south. The land, products, and customs are the same as those of Samarkand (Sa mo jian guo). From this country, going west for more than four hundred li, one reaches the Fadi country (Fa di guo, known as Xi'an country (Tang yan Xi'an guo) during the Tang Dynasty). The Fadi country has a circumference of more than four hundred li. The land, products, and customs are the same as those of Samarkand. From this country, going southwest for more than five hundred li, one reaches the Huo lixi miji country (Huo li xi mi jia guo). The Huo lixi miji country follows the banks of the Vakshu River (Shun fu chu he, i.e., the Amu Darya River), extending twenty to thirty li from east to west and more than five hundred li from north to south. The land, products, and customs are the same as those of the Fadi country, with slight differences in language. From Samarkand, going southwest for more than three hundred li, one reaches the Jieshuangna country (Jie shuang na guo, known as Shi country (Tang yan Shi guo) during the Tang Dynasty). The Jieshuangna country has a circumference of fourteen to fifteen hundred li. The land, products, and customs are the same as those of Samarkand. From this country, going southwest for more than two hundred li, one enters the mountains. The mountain roads are rugged, and the streams and paths are dangerous, with few inhabitants and little water or grass. Traveling southeast through the mountains for more than three hundred li, one enters the Iron Gate (Tie men). The Iron Gate has mountains on both sides, which are extremely steep and precipitous. Even the narrow paths are treacherous and difficult to traverse, with stone walls on both sides that are the color of iron. Gates have been installed and reinforced with iron hoops, and many iron bells are hung on the door panels. It is named for its perilous and fortified nature. Exiting the Iron Gate, one arrives at the Du huo luo country (Du huo luo guo, formerly known as Tuhuo luo guo, which is a corruption). This land is more than a thousand li from north to south and more than three thousand li from east to west. It borders the Pamir Mountains (Cong ling) to the east, Persia (Bo la si) to the west, the Hindu Kush Mountains (Da xue shan) to the south, and relies on the Iron Gate to the north. The Vakshu River (Fu chu da he) flows westward through the middle of the territory. Since the royal family became extinct several hundred years ago, the chieftains and powerful figures have competed for power, each claiming to be a ruler, relying on the rivers and occupying strategic locations, dividing the land into twenty-seven countries. Although they have divided territories, they are generally subordinate to the Turks (Tu jue). The climate is warm, and there are many diseases. From the end of winter to the beginning of spring, there is continuous rain. Therefore, south of this region and north of Lampaka (Lan bo), the customs and conditions of these countries are mostly warm and prone to disease. The monks begin their retreat (an ju) on the sixteenth day of the twelfth month and end it on the fifteenth day of the third month, based on the local rainy conditions.
雨，亦是設教隨時也。其俗則志性恇怯；容貌鄙陋，粗知信義，不甚欺詐。語言去就，稍異諸國。字源二十五言，轉而相生，用之備物，書以橫讀，自左向右，文記漸多，逾廣窣利。多衣㲲，少服褐。貨用金、銀等錢，模樣異於諸國。
順縛芻河北下流至呾蜜國。
呾蜜國，東西六百餘里，南北四百餘里。國大都城週二十餘里。東西長，南北狹。伽藍十餘所，僧徒千餘人。諸窣堵波，即舊所謂浮圖也，又曰鍮婆，又曰塔婆，又曰私鍮簸，又曰藪斗波，皆訛也。及佛尊像，多神異，有靈鑒。
東至赤鄂衍那國。
赤鄂衍那國，東西四百餘里，南北五百餘里。國大都城周十餘里。伽藍五所，僧徒鮮少。
東至忽露摩國。
忽露摩國，東西百餘里，南北三百餘里。國大都城周十餘里。其王奚素突厥也。伽藍二所，僧徒百餘人。
東至愉(朔俱反)漫國。
愉漫國，東西四百餘里，南北百餘里。國大都城周十六七里。其王奚素突厥也。伽藍二所，僧徒寡少。
西南臨縛芻河，至鞠和衍那國。
鞠和衍那國，東西二百餘里，南北三百餘里。國大都城周十餘里。伽藍三所，僧徒百餘人。
東至鑊沙國。
鑊沙國，東西三百餘里，南北五百餘里。國大都
【現代漢語翻譯】 現代漢語譯本： 雨水，也是爲了隨時隨地教化眾生而設的方便法門。當地的風俗是，人們的性格膽小怯懦；容貌醜陋，但大致懂得信義，不怎麼欺詐。語言的表達方式，跟其他國家稍有不同。文字的源頭是二十五個字母，循環相生，用它們來指代萬物，書寫方式是從左向右橫著寫，記載的文字逐漸增多，超過了窣利（Susli）。多數人穿毛織品，很少穿粗布衣服。交易使用金、銀等貨幣，樣式跟其他國家不同。
順著縛芻河（Vaksu River）河北向下游走，就到了呾蜜國（Tarmita）。
呾蜜國（Tarmita），東西長約六百多里，南北寬約四百多里。國家的大都城周長二十多里。東西長，南北窄。有伽藍（monastery）十多所，僧侶一千多人。各種窣堵波（stupa），就是以前所說的浮圖（buddha shrine），也叫做鍮婆（thūpa），又叫做塔婆（tāpasa），又叫做私鍮簸（sīthūpa），又叫做藪斗波（sūdupa），這些都是訛傳的說法。以及佛的尊像，大多有神異之處，顯現靈驗。
向東到達赤鄂衍那國（Cik-akanayana）。
赤鄂衍那國（Cik-akanayana），東西長約四百多里，南北寬約五百多里。國家的大都城周長十多里。有伽藍（monastery）五所，僧侶很少。
向東到達忽露摩國（Kholm）。
忽露摩國（Kholm），東西長約一百多里，南北寬約三百多里。國家的大都城周長十多里。這裡的國王是奚素突厥（Xisu Turk）。有伽藍（monastery）二所，僧侶一百多人。
向東到達愉漫國（Yuman）。
愉漫國（Yuman），東西長約四百多里，南北寬約一百多里。國家的大都城周長十六七里。這裡的國王是奚素突厥（Xisu Turk）。有伽藍（monastery）二所，僧侶很少。
西南靠近縛芻河（Vaksu River），到達鞠和衍那國（Kuhayana）。
鞠和衍那國（Kuhayana），東西長約二百多里，南北寬約三百多里。國家的大都城周長十多里。有伽藍（monastery）三所，僧侶一百多人。
向東到達鑊沙國（Hvasha）。
鑊沙國（Hvasha），東西長約三百多里，南北寬約五百多里。國家的大都
【English Translation】 English version: Rain, is also a convenient teaching method set up at any time. The customs there are that people are timid and fearful in nature; their appearance is crude and ugly, but they generally understand trust and righteousness, and do not engage in much fraud. The way they speak is slightly different from other countries. The origin of their writing is twenty-five letters, which generate each other in a cycle, and they use them to represent all things. They write horizontally from left to right, and the written records gradually increase, exceeding those of Susli. Most people wear woolen fabrics, and few wear coarse cloth. They use gold, silver, and other coins for trade, and the styles are different from other countries.
Following the Vaksu River downstream from the north, one arrives at Tarmita.
Tarmita is about six hundred li (Chinese mile) from east to west and about four hundred li from north to south. The capital city of the country is more than twenty li in circumference. It is long from east to west and narrow from north to south. There are more than ten monasteries (伽藍, Gālán), with more than a thousand monks. The various stupas (窣堵波, sūdupo), which were formerly called buddha shrines (浮圖, fútú), are also called thūpa (鍮婆), tāpasa (塔婆), sīthūpa (私鍮簸), and sūdupa (藪斗波), all of which are corruptions. And the revered images of the Buddha mostly have miraculous qualities and manifest spiritual efficacy.
To the east, one reaches Cik-akanayana.
Cik-akanayana is about four hundred li from east to west and about five hundred li from north to south. The capital city of the country is more than ten li in circumference. There are five monasteries (伽藍, Gālán), with very few monks.
To the east, one reaches Kholm.
Kholm is about one hundred li from east to west and about three hundred li from north to south. The capital city of the country is more than ten li in circumference. The king here is Xisu Turk (奚素突厥). There are two monasteries (伽藍, Gālán), with more than a hundred monks.
To the east, one reaches Yuman.
Yuman is about four hundred li from east to west and about one hundred li from north to south. The capital city of the country is sixteen or seventeen li in circumference. The king here is Xisu Turk (奚素突厥). There are two monasteries (伽藍, Gālán), with very few monks.
To the southwest, near the Vaksu River, one reaches Kuhayana.
Kuhayana is about two hundred li from east to west and about three hundred li from north to south. The capital city of the country is more than ten li in circumference. There are three monasteries (伽藍, Gālán), with more than a hundred monks.
To the east, one reaches Hvasha.
Hvasha is about three hundred li from east to west and about five hundred li from north to south. The country's capital
城周十六七里。
東至珂咄羅國。
珂咄羅國，東西千餘里，南北千餘里。國大都城週二十餘里。
東接蔥嶺，至拘謎(莫閉反)陀國。
拘謎陀國，東西二千餘里，南北二百餘里。據大蔥嶺中。國大都城週二十餘里。西南鄰縛芻河，南接尸棄尼國。南渡縛芻河，至達摩悉鐵帝國、缽鐸創那國、淫薄健國、屈浪拏國、呬(火利反)摩呾羅國、缽利曷國、訖栗瑟摩國、曷邏胡國、阿利尼國、瞢健國。自活國東南至闊悉多國、安呾羅縛國，事在回記。
活國西南至縛伽浪國。
縛伽浪國，東西五十餘里，南北二百餘里。國大都城周十餘里。
南至紇露悉泯健國。
紇露悉泯健國，周千餘里。國大都城周十四五里。
西北至忽懔國。
忽懔國，周八百餘里。國大都城週五六里。伽藍十餘所，僧徒五百餘人。
西至縛喝國。
縛喝國，東西八百餘里，南北四百餘里。北臨縛芻河。國大都城週二十餘里，人皆謂之小王舍城也。其城雖固，居人甚少。土地所產，物類尤多，水陸諸花，難以備舉。伽藍百有餘所，僧徒三千餘人，並皆習學小乘法教。城外西南有納縛(唐言新)僧伽藍，此國先王之所建也。大雪山北作論諸師，唯此伽藍美業不替。其佛像則
【現代漢語翻譯】 現代漢語譯本： 城墻周圍十六七里。 向東到達珂咄羅國（Kotula）。 珂咄羅國（Kotula），東西長一千多里，南北長一千多里。國家的大都城周圍二十多里。 向東連線蔥嶺，到達拘謎陀國（Kumita）。 拘謎陀國（Kumita），東西長二千多里，南北長二百多里。佔據蔥嶺中部。國家的大都城周圍二十多里。西南鄰近縛芻河（Vaksu River），南接尸棄尼國（Sikini）。向南渡過縛芻河（Vaksu River），到達達摩悉鐵帝國（Dharmasthiti Empire）、缽鐸創那國（Bhadraksana）、淫薄健國（Yimogian）、屈浪拏國（Kulana）、呬摩呾羅國（Himatalo）、缽利曷國（Parigraha）、訖栗瑟摩國（Krismas）、曷邏胡國（Harla Hu）、阿利尼國（Arini）、瞢健國（Mengjian）。從活國（Huoguo）東南到達闊悉多國（Kuosiduo）、安呾羅縛國（Antaluo），情況記載在回記中。 活國（Huoguo）西南到達縛伽浪國（Vagalan）。 縛伽浪國（Vagalan），東西長五十多里，南北長二百多里。國家的大都城周圍十多里。 向南到達紇露悉泯健國（Hilusiminjian）。 紇露悉泯健國（Hilusiminjian），周圍一千多里。國家的大都城周圍十四五里。 向西北到達忽懔國（Hulin）。 忽懔國（Hulin），周圍八百多里。國家的大都城周圍五六里。有伽藍（Sangharama）十多所，僧侶五百多人。 向西到達縛喝國（Balkh）。 縛喝國（Balkh），東西長八百多里，南北長四百多里。北部靠近縛芻河（Vaksu River）。國家的大都城周圍二十多里，人們都稱它為小王舍城。這座城雖然堅固，但居民很少。土地所產的物產種類很多，水陸各種花卉，難以一一列舉。有伽藍（Sangharama）一百多所，僧侶三千多人，都學習小乘佛教。城外西南有納縛僧伽藍（Navasangharama，意為新僧伽藍），是這個國家先王所建造的。大雪山（Great Snow Mountain）以北的論師們，只有這個伽藍（Sangharama）的美好事業沒有衰退。其中的佛像...
【English Translation】 English version: The city wall's circumference is sixteen or seventeen li. To the east, it reaches Kotula (珂咄羅國). Kotula (珂咄羅國) is over a thousand li from east to west and over a thousand li from north to south. The capital city of the country has a circumference of over twenty li. To the east, it connects to the Pamir Mountains (蔥嶺), reaching Kumita (拘謎陀國). Kumita (拘謎陀國) is over two thousand li from east to west and over two hundred li from north to south. It is located in the middle of the Pamir Mountains (蔥嶺). The capital city of the country has a circumference of over twenty li. It borders the Vaksu River (縛芻河) to the southwest and Sikini (尸棄尼國) to the south. Crossing the Vaksu River (縛芻河) to the south, it reaches the Dharmasthiti Empire (達摩悉鐵帝國), Bhadraksana (缽鐸創那國), Yimogian (淫薄健國), Kulana (屈浪拏國), Himatalo (呬摩呾羅國), Parigraha (缽利曷國), Krismas (訖栗瑟摩國), Harla Hu (曷邏胡國), Arini (阿利尼國), and Mengjian (瞢健國). From Huoguo (活國) southeast to Kuosiduo (闊悉多國) and Antaluo (安呾羅縛國), the details are recorded in the chronicles. To the southwest of Huoguo (活國) lies Vagalan (縛伽浪國). Vagalan (縛伽浪國) is over fifty li from east to west and over two hundred li from north to south. The capital city of the country has a circumference of over ten li. To the south, it reaches Hilusiminjian (紇露悉泯健國). Hilusiminjian (紇露悉泯健國) has a circumference of over a thousand li. The capital city of the country has a circumference of fourteen or fifteen li. To the northwest, it reaches Hulin (忽懔國). Hulin (忽懔國) has a circumference of over eight hundred li. The capital city of the country has a circumference of five or six li. There are over ten Sangharamas (伽藍), with over five hundred monks. To the west, it reaches Balkh (縛喝國). Balkh (縛喝國) is over eight hundred li from east to west and over four hundred li from north to south. It borders the Vaksu River (縛芻河) to the north. The capital city of the country has a circumference of over twenty li, and people call it 'Little Rajagriha'. Although the city is fortified, there are very few residents. The land produces many kinds of goods, and the various flowers on land and in water are too numerous to list. There are over a hundred Sangharamas (伽藍), with over three thousand monks, all of whom study the teachings of the Hinayana. Outside the city to the southwest is Navasangharama (納縛僧伽藍, meaning 'New Sangharama'), which was built by the former king of this country. Among the teachers who write treatises north of the Great Snow Mountain (大雪山), only the fine work of this Sangharama (伽藍) has not declined. The Buddha images within...
瑩以名珍，堂宇乃飾之奇寶。故諸國君長，利之以攻劫。此伽藍素有毗沙門天像，靈鑒可恃，冥加守衛。近突厥葉護可汗子肆葉護可汗，傾其部落，率其戎旅，奄襲伽藍，欲圖珍寶。去此不遠，屯軍野次，其夜夢見毗沙門天曰：「汝有何力，敢壞伽藍？」因以長戟，貫徹胸背。可汗驚悟，便苦心痛，遂告群屬所夢咎徴，馳請眾僧，方申懺謝，未及返命，已從殞歿。
伽藍內南佛堂中有佛澡罐，量可斗余；雜色炫耀，金石難名。又有佛牙，其長寸餘，廣八九分，色黃白，質光凈。又有佛掃帚，迦奢草作也，長餘二尺，圍可七寸，其把以雜寶飾之。凡此三物，每至六齋，法俗咸會，陳設供養，至誠所感，或放光明。
伽藍北有窣堵波，高二百餘尺，金剛泥塗，眾寶廁飾。中有舍利，時燭靈光。
伽藍西南有一精廬，建立已來，多歷年所。遠方輻湊，高才類聚，證四果者，難以詳舉。故諸羅漢將入涅槃，示現神通，眾所知識，乃有建立，諸窣堵波基跡相鄰，數百餘矣。雖證聖果，終無神變，蓋亦千計，不樹封記。今僧徒百餘人，夙夜匪懈，凡聖難測。
大城西北五十餘里至提謂城，城北四十餘里有波利城。城中各有一窣堵波，高餘三丈。昔者如來初證佛果，起菩提樹，方詣鹿園。時二長者遇被威光
【現代漢語翻譯】 現代漢語譯本： 瑩以名貴著稱，寺廟殿宇用奇異的珍寶裝飾。因此，各國的君主首領，都想通過攻打劫掠來獲取這些珍寶。這座伽藍（Sangharama，寺院）向來供奉著毗沙門天（Vaiśravaṇa，佛教護法神）的雕像，其神靈的庇佑可以依賴，暗中守護著寺院。最近，突厥的葉護可汗（Yabgu Khagan，突厥首領稱號）之子肆葉護可汗（Tardu Shad Khagan），傾盡他的部落兵力，率領軍隊，突然襲擊伽藍，想要奪取珍寶。他們的軍隊駐紮在離這裡不遠的郊外，當天晚上，肆葉護可汗夢見毗沙門天對他說：『你有什麼力量，竟敢破壞伽藍？』隨即用長戟刺穿了他的胸膛和後背。可汗驚醒后，便感到劇烈的心痛，於是告訴部下他所夢見的預兆，並趕緊請來眾僧，想要表達懺悔和謝罪，還沒等僧人回覆，就已經氣絕身亡。 伽藍內的南佛堂中有一個佛澡罐，容量有一斗多；顏色多樣而耀眼，材質珍貴，難以用金石來形容。還有一顆佛牙，長一寸多，寬八九分，顏色黃白，質地光潔。還有一把佛掃帚，用迦奢草（Kusha grass，一種草）製作而成，長兩尺多，周長約七寸，掃帚把用各種珍寶裝飾。每到六齋日（uposatha，佛教齋戒日），僧人和信徒都會聚集在一起，陳設供品進行供養，由於至誠的感應，有時會放出光明。 伽藍的北面有一座窣堵波（stupa，佛塔），高二百多尺，用金剛泥（vajra-lepa，一種堅固的泥）塗抹，用各種珍寶裝飾。塔中藏有舍利（śarīra，佛教聖物，通常指佛陀或高僧的遺骨），時常閃耀著靈光。 伽藍的西南方有一座精廬（精舍，修行場所），自建立以來，已經歷了許多年。遠方的人們紛紛前來，有才能的人們聚集在這裡，證得四果（四大修行階段）的修行者，難以一一列舉。因此，當諸位羅漢（Arhat，已證悟的聖者）將要進入涅槃（Nirvana，寂滅）時，會示現神通，為眾人所知，於是人們就為他們建立窣堵波，這些窣堵波的基址相鄰，有數百座之多。雖然證得聖果，但最終沒有示現神通變化的修行者，大概也有數千人，就沒有樹立墓碑或標記。現在寺廟裡的僧人有一百多人，日夜勤奮修行，他們的凡俗與聖潔難以測度。 從大城向西北走五十多里就到了提謂城（Tevari City），從提謂城向北走四十多里有波利城（Bari City）。這兩個城中各有一座窣堵波，高三丈多。過去，如來（Tathagata，佛陀的稱號）最初證得佛果（Buddhahood，成佛）后，從菩提樹（Bodhi tree，覺悟之樹）下起身，前往鹿野苑（Deer Park）。當時有兩位長者（householder，在家修行者）遇到了佛陀，被佛陀的威光所照耀。
【English Translation】 English version: Famed for its brilliance, the monastery's halls and chambers were adorned with extraordinary treasures. Consequently, rulers and chieftains of various countries coveted them, seeking to seize them through attack and plunder. This Sangharama (monastery) has always enshrined an image of Vaiśravaṇa (Guardian King of the North), whose divine protection is reliable, secretly guarding the monastery. Recently, Tardu Shad Khagan, son of Yabgu Khagan (Turkic title), emptied his tribal forces, leading his army in a surprise attack on the Sangharama, seeking to seize the treasures. Their army was stationed not far from here in the countryside. That night, Tardu Shad Khagan dreamed of Vaiśravaṇa, who said to him, 'What power do you have, daring to destroy the Sangharama?' Thereupon, he pierced his chest and back with a long halberd. The Khagan awoke in terror, feeling a sharp pain in his heart. He then told his subordinates of the ominous dream and hastily summoned the monks, intending to express repentance and apology, but before the monks could respond, he had already breathed his last. Within the southern Buddha hall of the Sangharama is a Buddha's bathing vessel, with a capacity of more than a斗 (dou, a unit of dry volume); its colors are diverse and dazzling, its material precious and difficult to describe with mere gold and stone. There is also a Buddha's tooth, more than an inch long and eight or nine 分 (fen, a unit of length) wide, yellowish-white in color, and with a pure and lustrous texture. There is also a Buddha's broom, made of Kusha grass, more than two feet long, with a circumference of about seven inches, its handle adorned with various treasures. Whenever the six uposatha (days of observance) arrive, monks and laypeople gather together, arranging offerings for worship. Due to their sincere devotion, light is sometimes emitted. To the north of the Sangharama is a stupa (Buddhist monument), more than two hundred feet high, coated with vajra-lepa (diamond-like plaster), and adorned with various treasures. Within it are śarīra (relics), which often shine with spiritual light. To the southwest of the Sangharama is a hermitage, which has stood for many years since its establishment. People from afar flock here, and talented individuals gather, making it difficult to enumerate those who have attained the four stages of enlightenment (four fruits of the path). Therefore, when the Arhats (enlightened beings) are about to enter Nirvana (liberation), they manifest supernatural powers, becoming known to all. Thus, stupas are built for them, their foundations adjacent to each other, numbering several hundred. Although some attained enlightenment, they ultimately did not manifest supernatural transformations, numbering perhaps thousands, and no tombstones or markers were erected for them. Now there are more than a hundred monks in the monastery, diligently practicing day and night, their mundane and sacred qualities difficult to fathom. Traveling fifty li (Chinese mile) northwest from the great city, one reaches Tevari City. Forty li north of Tevari City is Bari City. In each of these cities is a stupa, more than thirty feet high. In the past, after the Tathagata (Buddha) first attained Buddhahood (enlightenment), he arose from the Bodhi tree (tree of awakening) and proceeded to the Deer Park. At that time, two householders (lay practitioners) encountered the Buddha, and were illuminated by his majestic light.
，隨其行路之資，遂獻麨蜜，世尊為說人天之福，最初得聞五戒十善也。既聞法誨，請所供養，如來遂授其發、爪焉。二長者將還本國，請禮敬之儀式。如來以僧伽胝(舊曰僧祇梨，訛也)，方疊佈下，次郁多羅僧，次僧卻崎(舊曰僧祇支，訛也)，又覆缽，豎錫杖，如是次第，為窣堵波。二人承命，各還其城，擬儀聖旨，式修崇建，斯則釋迦法中最初窣堵波也。
城西七十餘里有窣堵波，高餘二丈，昔迦葉波佛時之所建也。
從大城西南入雪山阿，至銳秣陀國。
銳秣陀國，東西五六十里，南北百餘里。國大都城周十餘里。
西南至胡寔健國。
胡寔健國，東西五百餘里，南北千餘里。國大都城。週二十餘里。多山川，出善馬。
西北至呾剌健國。
呾剌健國，東西五百餘里，南北五六十里。國大都城周十餘里。西接波剌斯國界。
從縛喝國南行百餘里，至揭職國。
揭職國，東西五百餘里，南北三百餘里。國大都城週四五里，土地磽確陵阜連屬。少花果，多菽、麥。氣序寒烈，風俗剛猛。伽藍十餘所，僧徒三百餘人，並學小乘教說一切有部。
東南入大雪山，山谷高深，峯巖危險，風雪相繼，盛夏合凍，積雪彌谷，蹊徑難涉。山神鬼魅，暴縱妖祟
【現代漢語翻譯】 現代漢語譯本： 他們帶著路上的乾糧，於是獻上炒麵和蜂蜜。世尊為他們宣說了人天福報，他們最初聽聞了五戒十善。聽聞佛法教誨后，他們請求供養之物。如來於是將自己的頭髮和指甲授予他們。這兩位長者準備返回自己的國家，請求禮敬的儀式。如來用僧伽胝（Samghati，舊譯僧祇梨，是錯誤的），像疊布一樣放下，其次是郁多羅僧（Uttarasanga），再次是僧卻崎（Samkakshika，舊譯僧祇支，是錯誤的），又覆上缽，豎起錫杖，像這樣依次排列，作為窣堵波（Stupa，塔）。二人接受佛的指示，各自返回自己的城池，按照佛的旨意，修建佛塔。這就是釋迦牟尼佛法中最初的窣堵波。
城西七十多里處有一座窣堵波，高二丈多，是過去迦葉波佛（Kasyapa Buddha）時期建造的。
從大城西南進入雪山，到達銳秣陀國（Ruimoda）。
銳秣陀國，東西五六十里，南北一百多里。國家的大都城周長十多里。
西南到達胡寔健國（Hushijian）。
胡寔健國，東西五百多里，南北一千多里。國家的大都城周長二十多里。多山川，出產良馬。
西北到達呾剌健國（Tarkian）。
呾剌健國，東西五百多里，南北五六十里。國家的大都城周長十多里。西邊與波剌斯國（波斯）接壤。
從縛喝國（Balkh）向南走一百多里，到達揭職國（Kiechak）。
揭職國，東西五百多里，南北三百多里。國家的大都城周長四五里，土地貧瘠，丘陵連綿。缺少花果，多豆類和麥子。氣候寒冷，民風剛烈。有伽藍（僧伽藍，寺廟）十多所，僧侶三百多人，都學習小乘教說一切有部。
向東南進入大雪山，山谷高深，山峯巖石險峻，風雪交加，盛夏也結冰，積雪覆蓋山谷，道路難以通行。山神鬼怪，橫行作祟。
【English Translation】 English version: Taking with them provisions for their journey, they offered roasted flour and honey. The World-Honored One preached to them the blessings of humans and gods, and they initially heard the Five Precepts and the Ten Virtues. After hearing the Dharma teachings, they requested something to worship. Thereupon, the Tathagata (如來) granted them his hair and nails. The two elders prepared to return to their own country, requesting a ritual for veneration. The Tathagata, using the Samghati (僧伽胝, outer robe, formerly translated as 'Sengqili,' which is incorrect), laid it down like folded cloth, followed by the Uttarasanga (郁多羅僧, upper robe), and then the Samkakshika (僧卻崎, undergarment, formerly translated as 'Sengqizhi,' which is incorrect), and then covered it with a bowl, and erected a staff, arranging them in this order, as a Stupa (窣堵波, pagoda). The two men accepted the Buddha's instructions and returned to their respective cities, planning to build and venerate according to the holy decree. This is the first Stupa in Shakyamuni Buddha's (釋迦牟尼佛) Dharma.
More than seventy li (里, Chinese mile) west of the city is a Stupa, over two zhang (丈, Chinese unit of measurement) in height, which was built during the time of Kasyapa Buddha (迦葉波佛).
From the great city, going southwest into the Snowy Mountains, one arrives at the country of Ruimoda (銳秣陀國).
The country of Ruimoda is fifty or sixty li from east to west, and over a hundred li from north to south. The country's great capital city is over ten li in circumference.
Southwest one arrives at the country of Hushijian (胡寔健國).
The country of Hushijian is over five hundred li from east to west, and over a thousand li from north to south. The country's great capital city is over twenty li in circumference. It has many mountains and rivers, and produces fine horses.
Northwest one arrives at the country of Tarkian (呾剌健國).
The country of Tarkian is over five hundred li from east to west, and fifty or sixty li from north to south. The country's great capital city is over ten li in circumference. To the west it borders the country of Paras (波剌斯國, Persia).
Traveling south from the country of Balkh (縛喝國) for over a hundred li, one arrives at the country of Kiechak (揭職國).
The country of Kiechak is over five hundred li from east to west, and over three hundred li from north to south. The country's great capital city is four or five li in circumference. The land is barren and the hills are continuous. There are few flowers and fruits, but many beans and wheat. The climate is severely cold, and the customs are fierce. There are over ten Sangharamas (伽藍, monasteries), with over three hundred monks, all studying the Sarvastivada (說一切有部) of the Hinayana (小乘教).
Entering the great Snowy Mountains to the southeast, the valleys are high and deep, the peaks and rocks are dangerous, wind and snow follow one another, it freezes even in high summer, accumulated snow covers the valleys, and the paths are difficult to traverse. Mountain gods and demons run rampant and cause calamities.
，群盜橫行，殺害為務。
行六百餘里，出都貨邏國境，至梵衍那國。
梵衍那國，東西二千餘里，南北三百餘里，在雪山之中也。人依山谷，逐勢邑居。國大都城據崖跨谷，長六七里，北背高巖，有宿麥，少花果，宜畜牧，多羊馬。氣序寒烈，風俗剛獷，多衣皮褐，亦其所宜。文字、風教，貨幣之用，同都貨邏國。語言少異，儀貌大同。淳信之心，特甚鄰國。上自三寶，下至百神，莫不輸誠，竭心宗敬。商估往來者，天神現徴祥，示祟變，求福德。伽藍數十所，僧徒數千人，宗學小乘說出世部。
王城東北山阿有立佛石像，高百四五十尺，金色晃曜，寶飾煥爛。東有伽藍，此國先王之所建也。伽藍東有鍮石釋迦佛立像，高百餘尺，分身別鑄，總合成立。
城東二三里伽藍中有佛入涅槃臥像，長千餘尺。其王每此設無遮大會，上自妻子，下至國珍，府庫既傾，復以身施，群官僚佐就僧酬贖，若此者以為所務矣。
臥像伽藍東南行二百餘里，度大雪山，東至小川澤，泉池澄鏡，林樹青蔥。有僧伽藍，中有佛齒及劫初時獨覺齒，長餘五寸，廣減四寸；復有金輪王齒，長三寸，廣二寸；商諾迦縛娑(舊曰商那和修，訛也)大阿羅漢所持鐵缽，量可八九升。凡三賢聖遺物，並以黃金緘封。又有
【現代漢語翻譯】 現代漢語譯本：盜匪成羣結夥，四處橫行，以殺人為業。
走了六百多里路，出了都貨邏國（Tukharistan）的國境，到達梵衍那國（Bamiyan）。
梵衍那國（Bamiyan），東西長二千多里，南北寬三百多里，位於雪山之中。人們依山傍谷，順著地勢聚整合村落。國家的大都城依著山崖，跨越山谷，長六七里，北面靠著高高的巖石，有冬小麥，少花果，適宜畜牧，多羊和馬。氣候寒冷，民風剛強粗獷，大多穿皮衣和粗布衣，這也是當地的適宜穿著。文字、風俗習慣、貨幣的使用，與都貨邏國（Tukharistan）相同。語言略有不同，儀容相貌大致相同。淳樸誠信之心，特別超過鄰國。上至佛法僧三寶（Buddha, Dharma, Sangha），下至各種神靈，沒有不真心誠意，竭盡心力去尊敬的。商人們來來往往，天神會顯現徵兆，示現災禍變異，以求得福德。這裡有伽藍（monastery）數十所，僧侶數千人，宗教學的是小乘佛教的說出世部（Lokottaravada）。
王城東北面的山坡上，有一尊站立的佛像石雕，高一百四五十尺，金光閃耀，珠寶裝飾燦爛奪目。東邊有一座伽藍（monastery），是這個國家先王建造的。伽藍（monastery）東邊有一尊用鍮石（brass）鑄造的釋迦牟尼佛（Sakyamuni Buddha）立像，高一百多尺，身體各部分分別鑄造，然後組合而成。
在城東二三里的伽藍（monastery）中，有一尊佛陀進入涅槃（Parinirvana）的臥像，長一千多尺。這裡的國王每次都舉辦無遮大會（Pancavarsika），從妻子兒女開始，到國家的珍寶，府庫中的財物全部施捨一空，然後又用自己的身體佈施，群臣僚佐就用錢來把國王從僧侶那裡贖回，像這樣的事情被認為是重要的事務。
從臥像的伽藍（monastery）向東南方向走二百多里，翻越大雪山，向東到達小川澤，泉水池塘清澈如鏡，樹林茂盛青翠。這裡有一座僧伽藍（monastery），裡面有佛牙以及劫初時獨覺佛的牙齒，長五寸多，寬不到四寸；還有金輪王（cakravarti）的牙齒，長三寸，寬二寸；商諾迦縛娑（Sanakavasa）（舊譯為商那和修，是錯誤的）大阿羅漢（Arhat）所使用的鐵缽，容量大約八九升。這三位賢聖的遺物，都用黃金匣子密封起來。還有
【English Translation】 English version: Bandits roamed in groups, rampant everywhere, making killing their business.
After traveling more than six hundred li, they exited the border of Tukharistan (都貨邏國) and arrived at Bamiyan (梵衍那國).
Bamiyan (梵衍那國) is over two thousand li from east to west and three hundred li from north to south, located in the midst of the snow mountains. People live by the mountains and valleys, settling in villages according to the terrain. The country's capital city is built on cliffs and spans valleys, six or seven li in length, with high rocks to the north. There is winter wheat, few flowers and fruits, suitable for animal husbandry, and many sheep and horses. The climate is cold and harsh, and the customs are fierce and rugged. Most people wear leather and coarse cloth, which is suitable for the local conditions. The writing, customs, and use of currency are the same as in Tukharistan (都貨邏國). The language is slightly different, but the appearance is largely the same. The sincerity of faith is especially greater than neighboring countries. From the Three Jewels (三寶) of Buddha, Dharma, and Sangha to the hundreds of deities, all are sincere and wholeheartedly respectful. Merchants come and go, and the gods manifest omens, showing calamities and changes, seeking blessings and virtue. There are dozens of monasteries (伽藍), with thousands of monks, studying the Lokottaravada (說出世部) school of Hinayana Buddhism.
On the northeastern hillside of the royal city, there is a standing stone statue of the Buddha, one hundred forty to fifty feet tall, with golden light shining and adorned with brilliant jewels. To the east is a monastery (伽藍), built by the former king of this country. To the east of the monastery (伽藍) is a standing statue of Sakyamuni Buddha (釋迦牟尼佛) made of brass (鍮石), over one hundred feet tall, with the body cast in separate parts and then assembled.
Two or three li east of the city, in a monastery (伽藍), there is a reclining statue of the Buddha entering Parinirvana (涅槃), over a thousand feet long. Every time, the king holds an Unrestricted Assembly (無遮大會), donating everything from his wives and children to the country's treasures, emptying the treasury. Then, he donates his own body, and the officials redeem the king from the monks with money. Such matters are considered important duties.
Traveling two hundred li southeast from the monastery (伽藍) with the reclining statue, crossing the great snow mountain, and heading east to a small river and marsh, the springs and ponds are as clear as mirrors, and the forests are lush and green. There is a Sangharama (僧伽藍) here, containing a tooth of the Buddha and a tooth of a Pratyekabuddha (獨覺佛) from the beginning of the kalpa, more than five inches long and less than four inches wide; there is also a tooth of a cakravarti (金輪王), three inches long and two inches wide; and the iron bowl used by the great Arhat (阿羅漢) Sanakavasa (商諾迦縛娑) (formerly translated as Sanavasa, which is incorrect), with a capacity of about eight or nine sheng. These relics of the three sages are all sealed in golden boxes. There are also
商諾迦縛娑九條僧伽胝衣，絳赤色，設諾迦草皮之所績成也。商諾迦縛娑者，阿難弟子也，在先身中，以設諾迦草衣，于解安居日，持施眾僧。承茲福力，於五百身中陰、生陰，恒服此衣。以最後身，從胎俱出，身既漸長，衣亦隨廣；及阿難之度出家也，其衣變為法服；及受具戒，更變為九條僧伽胝。將證寂滅，入邊際定，發智願力，留此袈裟，盡釋迦遺法。法盡之後，方乃變壞。今已少損，信有徴矣。
從此東行入雪山，逾越黑嶺，至迦畢試國。
迦畢試國，週四千餘里，北背雪山，三陲黑嶺。國大都城周十餘里。宜谷、麥、多果、木，出善馬、鬱金香。異方奇貨，多聚此國。氣序風寒，人性暴獷，言辭鄙[廿/執/衣]，婚姻雜亂。文字大同睹貨邏國。習俗、語言、風教頗異。服用毛㲲，衣兼皮褐。貨用金錢、銀錢及小銅錢，規矩模樣異於諸國。王，剎利種也，有智略，性勇烈，威懾鄰境，統十餘國。愛育百姓，敬崇三寶，歲造丈八尺銀佛像，兼設無遮大會，周給貧窶，惠施鰥寡。伽藍百餘所，僧徒六千餘人，並多習學大乘法教。窣堵波、僧伽藍崇高弘敞，廣博嚴凈。天祠數十所，異道千餘人，或露形，或涂灰，連絡髑髏，以為冠鬘。
大城東三四里北山下有大伽藍，僧徒三百餘人，並學小乘
法教。聞諸先志曰：昔健馱邏國迦膩色迦王威被鄰國，化洽遠方，治兵廣地，至蔥嶺東，河西蕃維畏威送質。迦膩色迦王既得質子，特加禮命，寒暑改館，冬居印度諸國，夏還迦畢試國，春、秋止健馱邏國。故質子三時住處，各建伽藍；今此伽藍即夏居之所建也。故諸屋壁，圖畫質子，容貌服飾，頗同中夏。其後得還本國，心存故居，雖阻山川，不替供養。故今僧眾，每至入安居、解安居，大興法會，為諸質子祈福樹善，相繼不絕，以至於今。
伽藍佛院東門南大神王像右足下，坎地藏寶，質子之所藏也。故其銘曰：「伽藍朽壞，取以修治。」近有邊王，貪婪兇暴，聞此伽藍多藏珍寶，驅逐僧徒。方事發掘，神王冠中鸚鵡鳥像乃奮羽驚鳴，地為震動，王及軍人辟易僵仆，久而得起，謝咎以歸。
伽藍北嶺上有數石室，質子習定之處也。其中多藏雜寶，其側有銘，藥叉守衛。有欲開發取中寶者，此藥叉神變現異形，或作師子，或作蟒蛇、猛獸、毒蟲，殊形震怒，以故無人敢得攻發。
石室西二三里大山嶺上有觀自在菩薩像，有人至誠愿見者，菩薩從其像中出妙色身，安慰行者。
大城東南三十餘里至曷邏怙羅僧伽藍，傍有窣堵波，高百餘尺，或至齋日，時燭光明。覆缽勢上石隙間流出黑香油，
【現代漢語翻譯】 現代漢語譯本：法教。聽先輩們說：從前健馱邏國（Gandhāra，古印度北部地區）的迦膩色迦王（Kaniṣka）的威望傳遍鄰國，教化遠及遠方。他率領軍隊擴張領土，到達蔥嶺（Pamir Mountains）以東。河西（Hexi，中國甘肅省的河西走廊）的藩屬國因畏懼他的威勢而送來人質。迦膩色迦王得到人質后，特別給予優待，隨著寒暑變化而更換住所。冬天住在印度諸國，夏天回到迦畢試國（Kapisa，古印度地區），春秋兩季則住在健馱邏國。因此，人質在三個季節居住的地方，各自建造伽藍（Saṃghārāma，寺院）；現在這個伽藍就是夏天居住的地方所建的。所以各個房屋的墻壁上，都畫著人質的畫像，容貌服飾，很像中原地區的漢人。後來人質得以返回自己的國家，心中仍然懷念以前居住的地方，雖然被山川阻隔，但從未停止供養。因此，現在的僧眾，每到入安居（Vassa，雨季安居）和解安居（Pravāraṇā，安居結束）的時候，都會舉行盛大的法會，為各位人質祈福，培植善根，世代相傳，一直延續到現在。 伽藍佛寺東門南邊的大神王像的右腳下，有個地窖藏著寶物，是人質所藏的。所以那裡的銘文寫著：『伽藍朽壞的時候，可以取出這些寶物來修繕。』最近有個邊境的國王，貪婪兇暴，聽說這個伽藍藏有很多珍寶，就驅逐僧人，開始挖掘寶藏。這時，神王頭冠中的鸚鵡鳥像就奮力扇動翅膀，發出驚叫，大地也隨之震動，國王和士兵們驚慌失措，倒地不起。過了很久才起身，向神靈謝罪后逃回去了。 伽藍北邊的山嶺上有幾個石室，是人質習禪入定的地方。其中藏有很多雜寶，旁邊有銘文，藥叉（Yakṣa，一種守護神）守護著。有人想要打開石室取出寶物，這個藥叉神就會變現出各種奇異的形象，有時變成獅子，有時變成蟒蛇、猛獸、毒蟲，以各種憤怒的形象出現，因此沒有人敢去攻打。 石室西邊二三里的大山嶺上，有一尊觀自在菩薩（Avalokiteśvara）像，有人如果至誠懇切地希望見到菩薩，菩薩就會從佛像中顯現出美妙的身相，安慰修行者。 大城東南三十多里處，有個曷邏怙羅僧伽藍（曷邏怙羅 Saṃghārāma，羅睺羅寺），旁邊有個窣堵波（Stūpa，佛塔），高一百多尺，每到齋戒日，就會發出光亮。覆缽形的塔頂上的石縫間會流出黑色的香油。
【English Translation】 English version: The Dharma teachings. I heard from the elders that in the past, King Kaniṣka of Gandhāra (ancient northern Indian region) had his authority spread to neighboring countries and his teachings reached distant lands. He led troops to expand his territory, reaching east of the Pamir Mountains. The vassal states of Hexi (Hexi Corridor in Gansu Province, China) sent hostages out of fear of his power. King Kaniṣka, having received the hostages, treated them with special courtesy, changing their residences with the seasons. In winter, they resided in various Indian countries, in summer they returned to Kapisa (ancient Indian region), and in spring and autumn they stayed in Gandhāra. Therefore, monasteries (Saṃghārāma) were built in each of the three seasonal residences of the hostages; this monastery was built for their summer residence. Thus, on the walls of the buildings, portraits of the hostages were painted, their appearances and attire resembling those of the Han Chinese from the Central Plains. Later, when the hostages were able to return to their own country, they still cherished the places where they had lived before, and despite being separated by mountains and rivers, they never ceased their offerings. Therefore, the monks now, every time they enter the Vassa (rain retreat) and Pravāraṇā (end of retreat), hold grand Dharma assemblies to pray for the hostages and cultivate good roots, passing down through generations to this day. Under the right foot of the great divine king statue south of the east gate of the monastery, there is a cellar containing treasures, which were hidden by the hostages. Therefore, the inscription there reads: 'When the monastery becomes dilapidated, these treasures can be taken out for repairs.' Recently, a greedy and violent border king, hearing that this monastery contained many treasures, drove away the monks and began to excavate the treasures. At this time, the parrot bird image in the crown of the divine king vigorously flapped its wings and cried out in alarm, and the earth shook. The king and his soldiers were terrified, falling to the ground. After a long time, they got up, apologized to the deities, and fled back. On the northern ridge of the monastery, there are several stone chambers where the hostages practiced meditation. Many miscellaneous treasures are hidden within, and there is an inscription beside them, guarded by a Yakṣa (a type of guardian deity). If anyone tries to open the stone chambers and take the treasures, this Yakṣa deity will manifest various strange forms, sometimes turning into a lion, sometimes into a python, fierce beasts, or poisonous insects, appearing in various angry forms, so no one dares to attack it. Two or three li west of the stone chambers, on a large mountain ridge, there is an image of Avalokiteśvara (the Bodhisattva of Compassion). If anyone sincerely wishes to see the Bodhisattva, the Bodhisattva will manifest a wonderful form from the image, comforting the practitioner. More than thirty li southeast of the great city, there is the Hè Là Hù Là Saṃghārāma (Rāhula Monastery), beside which there is a Stūpa (Buddhist monument), more than a hundred feet high, which emits light on fasting days. Black fragrant oil flows out from the stone crevices on the inverted bowl-shaped top of the stupa.
靜夜中時聞音樂之聲。聞諸先志曰：昔此國大臣遏邏怙邏之所建也。功既成已，于夜夢中有人告曰：「汝所建立窣堵波未有舍利，明旦有獻上者，宜從王請。」旦入朝進請曰：「不量庸昧，敢有愿求。」王曰：「夫何所欲？」對曰：「今有先獻者，愿垂恩賜。」王曰：「然。」遏邏怙羅佇立宮門，瞻望所至。俄有一人持舍利瓶，大臣問曰：「欲何獻上？」曰：「佛舍利。」大臣曰：「吾為爾守，宜先白王。」遏邏怙羅恐王珍貴舍利，追悔前恩，疾往伽藍，登窣堵波，至誠所感，其石覆缽自開，安置舍利，已而疾出，尚拘衣襟。王使逐之，石已掩矣。故其隙間，流黑香油。
城南四十餘里至霫(𦙃立反)蔽多伐剌祠城。凡地大震，山崖崩墜，周此城界，無所動搖。
霫蔽多伐剌祠城南三十餘里，至阿路猱(奴高反)山，崖嶺峭峻，巖谷杳冥。其峰每歲增高數百尺，與漕矩吒國䅳(士句反，下同)那呬羅山彷彿相望，便即崩墜。聞諸土俗曰：初，䅳那天神自遠而至，欲止此山。山神震怒，搖盪溪谷。天神曰：「不欲相舍，故此傾動。少垂賓主，當盈財寶。吾今往漕矩吒國䅳那呬羅山，每歲至我受國王、大臣祀獻之時，宜相屬望。」故阿路猱山增高既已，尋即崩墜。
王城西北二百餘里至大雪山。山頂有
【現代漢語翻譯】 現代漢語譯本： 靜夜中時常能聽到音樂的聲音。聽當地老人們說：『過去這是這個國家的大臣遏邏怙邏（大臣名）建造的。』工程完成之後，在夜裡的夢中有人告訴他：『你所建立的窣堵波（佛塔）里沒有舍利，明天會有人獻上舍利，你應該去向國王請求。』第二天，遏邏怙邏上朝進見國王，請求說：『我不衡量自己的平庸和愚昧，斗膽有所請求。』國王問：『你想要什麼？』他回答說：『現在如果有人獻上東西，希望您能恩賜給我。』國王說：『可以。』遏邏怙邏站在宮門，觀望等待。不久，有一個人拿著舍利瓶來了，大臣問他說：『你想獻上什麼？』那人說：『佛舍利。』大臣說：『我為你守著，你應該先稟告國王。』遏邏怙邏擔心國王珍視舍利，反悔之前的恩諾，趕緊前往伽藍（寺廟），登上窣堵波，由於他至誠的心意所感應，那石製的覆缽（倒扣的缽狀物）自己打開了，他將舍利安放進去，然後迅速出來，衣服的下襬還被拘住了。國王派人追趕他，但石頭已經閉合了。所以那個縫隙間，流出黑色的香油。
從王城向南四十多里，到達霫（xí）蔽多伐剌祠城（地名）。凡是發生大地震時，山崖崩塌墜落，但這個城界周圍，卻不會有任何動搖。
從霫蔽多伐剌祠城向南三十多里，到達阿路猱山（山名），山崖陡峭險峻，巖石山谷幽深昏暗。這座山峰每年都會增高數百尺，與漕矩吒國（國名）的䅳（sōu）那呬羅山（山名）彷彿遙遙相望，然後就會崩塌墜落。聽當地人說：當初，䅳那天神（神名）從遠方而來，想要在此山停留。山神震怒，搖動溪谷。天神說：『我不是要捨棄你，所以才這樣搖動。稍微給予我賓主之禮，我將給你帶來財富珍寶。我現在前往漕矩吒國的䅳那呬羅山，每年到我接受國王、大臣祭祀的時候，我們應該互相遙望。』所以阿路猱山增高之後，很快就會崩塌墜落。
從王城向西北二百多里，到達大雪山。山頂有
【English Translation】 English version: In the quiet night, the sound of music is often heard. I heard from the elders that: 'In the past, this was built by the minister E Luo Hu Luo (name of the minister) of this country.' After the project was completed, someone told him in a dream at night: 'The stupa (pagoda) you built does not have relics. Tomorrow someone will offer relics. You should ask the king.' The next day, E Luo Hu Luo went to court to see the king and requested: 'I do not measure my mediocrity and ignorance, and dare to ask for something.' The king asked: 'What do you want?' He replied: 'If someone offers something now, I hope you can bestow it to me.' The king said: 'Okay.' E Luo Hu Luo stood at the palace gate, watching and waiting. Soon, a person came with a relic bottle. The minister asked him: 'What do you want to offer?' The man said: 'Buddha's relics.' The minister said: 'I will guard it for you. You should report to the king first.' E Luo Hu Luo was worried that the king would cherish the relics and regret his previous promise, so he hurried to the Garan (temple), climbed the stupa, and due to the response of his sincere heart, the stone inverted bowl (inverted bowl-shaped object) opened by itself. He placed the relics in it, and then quickly came out, and the hem of his clothes was still restrained. The king sent someone to chase him, but the stone had already closed. Therefore, black fragrant oil flows from that gap.
More than forty li south of the royal city, you will arrive at the city of Xi (xí) Bi Duo Fa La Temple (place name). Whenever there is a major earthquake, the cliffs collapse and fall, but the area around this city will not shake at all.
More than thirty li south of the city of Xi Bi Duo Fa La Temple, you will arrive at Mount A Lu Nao (mountain name), where the cliffs are steep and the rocks and valleys are deep and dark. This peak increases by hundreds of feet every year, and seems to look at Mount Su (sōu) Na Xi Luo of the country of Cao Ju Zha (mountain name) from afar, and then it will collapse and fall. According to the locals: In the beginning, the god Su (name of the god) came from afar and wanted to stay on this mountain. The mountain god was furious and shook the streams and valleys. The god said: 'I don't want to abandon you, so I shake like this. Give me a little courtesy as a guest, and I will bring you wealth and treasures. I am now going to Mount Su Na Xi Luo in the country of Cao Ju Zha. Every year when I receive sacrifices from the king and ministers, we should look at each other from afar.' Therefore, after Mount A Lu Nao increases in height, it will soon collapse and fall.
More than two hundred li northwest of the royal city, you will arrive at the Great Snow Mountain. There is a
池，請雨祈晴，隨求果愿。聞諸先志曰：昔健馱邏國有阿羅漢，常受此池龍王供養。每至中食，以神通力，並坐繩床，凌虛而往。侍者沙彌密于繩床之下，攀援潛隱，而阿羅漢時至便往，至龍宮乃見沙彌，龍王因請留食。龍王以天甘露飯阿羅漢，以人間味而饌沙彌。阿羅漢飯食已訖，便為龍王說諸法要。沙彌如常為師滌器，器有餘粒，駭其香味，即起惡愿，恨師忿龍：「愿諸福力，於今悉現，斷此龍命，我自為王。」沙彌發是愿時，龍王已覺頭痛矣。羅漢說法誨喻，龍王謝咎責躬；沙彌懷忿，未從誨謝。既還伽藍，至誠發願，福力所致，是夜命終，為大龍王，威猛奮發，遂來入池，殺龍王，居龍宮，有其部屬，總其統命。以宿願故，興暴風雨，摧拔樹木，欲壞伽藍。時迦膩色迦王怪而發問，其阿羅漢具以白王。王即為龍于雪山下立僧伽藍，建窣堵波，高百餘尺。龍懷宿忿，遂發風雨。王以弘濟為心，龍乘瞋毒作暴，僧伽藍、窣堵波六壞七成。迦膩色迦王恥功不成，欲填龍池，毀其居室，即興兵眾，至雪山下。時彼龍王深懷震懼，變作老婆羅門，叩王象而諫曰：「大王宿殖善本，多種勝因，得為人王，無思不服。今日何故與龍交爭？夫龍者，畜也，卑下惡類，然有大威，不可力競。乘雲馭風，蹈虛履水，非人力所制，豈
王心所怒哉？王今舉國興兵，與一龍鬥，勝則王無伏遠之威，敗則王有非敵之恥。為王計者，宜可歸兵。」迦膩色迦王未之從也。龍即還池，聲震雷動，暴風拔木，沙石如雨，雲霧晦冥，軍馬驚駭。王乃歸命三寶，請求加護，曰：「宿殖多福，得為人王，威懾強敵，統贍部洲，今為龍畜所屈，誠乃我之薄福也。愿諸福力，於今現前。」即于兩肩起大煙焰，龍退風靜，霧捲雲開。王令軍眾人擔一石，用填龍池。龍王還作婆羅門，重請王曰：「我是彼池龍王，懼威歸命，唯王悲愍，赦其前過。王以含育，覆燾生靈，如何於我獨加惡害？王若殺我，我之與王，俱墮惡道，王有斷命之罪，我懷怨仇之心，業報皎然，善惡明矣。」王遂與龍明設要契，后更有犯，必不相赦。龍曰：「我以惡業，受身為龍，龍性猛惡，不能自持，瞋心或起，當忘所制。王今更立伽藍，不敢摧毀。每遣一人候望山嶺，黑雲若起，急擊揵槌，我聞其聲，噁心當息。」其王於是更修伽藍，建窣堵波，候望雲氣，於今不絕。
聞諸先志曰：窣堵波中有如來骨肉舍利，可一升余，神變之事，難以詳述。一時中窣堵波內忽有煙起，少間便出猛焰，時人謂窣堵波已從火燼，瞻仰良久，火滅煙消，乃見舍利如白珠幡，循環表柱，宛轉而上，升高雲際，縈旋而下
【現代漢語翻譯】 現代漢語譯本：大王您為何如此憤怒？大王您現在要舉全國的兵力，與一條龍爭鬥，勝了，大王您也沒有懾服遠方的威名；敗了，大王您會有被非人類的生物打敗的恥辱。為大王您考慮，應該班師回朝。』" 迦膩色迦王沒有聽從他的建議。龍立刻回到池中，發出震耳欲聾的聲響，狂風拔起樹木，沙石像雨一樣落下，雲霧昏暗，軍隊和馬匹都驚恐萬分。國王於是歸順三寶（佛、法、僧），請求加持庇護，說：『我前世積了很多福德，才能成為人王，威懾強大的敵人，統治贍部洲（世界的中心）。現在卻被龍這種畜生所屈服，實在是我福德淺薄啊。愿我所有的福德力量，現在顯現出來。』 隨即從兩肩升起巨大的火焰，龍退去，風平浪靜，霧氣消散，雲朵散開。國王命令士兵每人扛一塊石頭，用來填龍池。龍王又變成婆羅門（印度教祭司），再次請求國王說：『我是那個池塘的龍王，害怕您的威嚴，所以歸順聽命，希望大王您能慈悲憐憫，赦免我之前的過錯。大王您以寬容之心，覆蓋養育眾生，為什麼唯獨對我施加惡害？大王您如果殺了我，我和大王您，都會墮入惡道，大王您有斷命的罪過，我懷有怨恨之心，業報是分明的，善惡是很清楚的。』" 國王於是和龍王明確地訂立盟約，以後再有冒犯，一定不會寬恕。龍說：『我因為惡業，受報成為龍身，龍的本性兇猛惡劣，不能自我控制，嗔恨心如果生起，就會忘記所立下的盟約。大王您現在再建立一座伽藍（寺廟），我不敢摧毀。並且每天派一個人在山嶺上瞭望，如果黑雲升起，就趕緊敲擊揵槌（寺廟中的報警裝置），我聽到這個聲音，惡念就會平息。』" 於是國王重新修建伽藍，建造窣堵波（佛塔），派人瞭望雲氣，直到今天也沒有停止。
聽前輩們說：窣堵波中藏有如來佛的骨肉舍利，大約有一升多，神奇變化的事情，難以詳細描述。有一次，窣堵波內忽然冒起煙霧，不久就出現猛烈的火焰，當時的人們認為窣堵波已經被燒成灰燼，仰望了很久，火焰熄滅，煙霧消散，才看到舍利像白色的珠幡一樣，圍繞著表柱，盤旋而上，升到雲霄，又盤旋而下。
【English Translation】 English version: 'Why are you so angry, O King? Now you are mobilizing the entire nation's army to fight a dragon. If you win, you will not have the prestige to subdue those far away; if you lose, you will have the shame of being defeated by a non-human creature. My advice for you, O King, is to withdraw your troops.'" King Kanishka did not heed his advice. The dragon immediately returned to the pond, making a thunderous sound, with a violent wind uprooting trees, sand and stones falling like rain, and clouds and mist darkening the sky, causing the army and horses to panic. The king then took refuge in the Three Jewels (Buddha, Dharma, Sangha), requesting protection and blessing, saying: 'I have accumulated much merit in past lives to become a human king, intimidating powerful enemies and ruling Jambudvipa (the center of the world). Now, I am subdued by a dragon, a mere animal; truly, my merit is shallow. May all my meritorious power manifest now.' Immediately, great flames arose from both shoulders, the dragon retreated, the wind calmed, the mist dissipated, and the clouds cleared. The king ordered each soldier to carry a stone to fill the dragon pond. The dragon king transformed back into a Brahmin (Hindu priest) and pleaded with the king again, saying: 'I am the dragon king of that pond, fearing your majesty, so I submit to your command. I hope you, O King, will have compassion and forgive my previous transgressions. You, O King, with a tolerant heart, cover and nurture all living beings; why do you inflict harm solely upon me? If you kill me, both you and I will fall into evil realms. You will have the sin of taking a life, and I will harbor resentment. The retribution of karma is clear, and good and evil are distinct.'" The king then made a clear covenant with the dragon king, stating that any further offense would not be forgiven. The dragon said: 'Because of my evil karma, I am reborn as a dragon. The nature of a dragon is fierce and evil, unable to control itself. If anger arises, I will forget the covenant I have made. Now, O King, build another monastery (vihara), which I dare not destroy. And send someone to watch on the mountain ridge every day. If black clouds rise, quickly strike the ghanda (a warning device in the temple). When I hear this sound, my evil thoughts will subside.'" Thereupon, the king rebuilt the monastery, constructed a stupa, and sent people to watch for clouds, which continues to this day.
It is said by the elders: Within the stupa are relics of the Tathagata's (Buddha's) bones and flesh, amounting to more than one sheng (a unit of volume), and the miraculous events are difficult to describe in detail. Once, smoke suddenly rose from within the stupa, and soon fierce flames appeared. People at the time thought the stupa had been burned to ashes. After gazing for a long time, the flames extinguished and the smoke dissipated, and then they saw the relics like white pearl banners, circling the pillar, spiraling upwards, rising into the clouds, and then spiraling down.
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王城西北大河南岸舊王伽藍內，有釋迦菩薩弱齡齠齔，長餘一寸。其伽藍東南有一伽藍，亦名舊王，有如來頂骨一片，面廣寸餘，其色黃白，發孔分明。又有如來發，髮色青紺，螺旋右縈，引長尺餘，卷可半寸。凡此三事，每至六齋，王及大臣散花供養。
頂骨伽藍西南有舊王妃伽藍，中有金銅窣堵波，高百餘尺。聞諸土俗曰：其窣堵波中有佛舍利升余，每月十五日，其夜便放圓光，燭耀露盤，聯暉達曙，其光漸斂，入窣堵波。
城西南有比羅娑洛山(唐言象堅)。山神作象形，故曰象堅也。昔如來在世，像堅神奉請世尊及千二百大阿羅漢，山巔有大盤石，如來即之，受神供養。其後無憂王即盤石上起窣堵波，高百餘尺，今人謂之象堅窣堵波也。亦云中有如來舍利，可一升余。
像堅窣堵波北山巖下有一龍泉，是如來受神飯已，及阿羅漢于中漱口嚼楊枝，因即種根，今為茂林。後人於此建立伽藍，名鞞鐸佉(唐言嚼楊枝)。
自此東行六百餘里，山谷接連，峯巖峭峻，越黑嶺，入北印度境，至濫波國(北印度境)。
大唐西域記卷第一 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第二(三國)
三藏法師玄奘奉 詔譯
大總
【現代漢語翻譯】 現代漢語譯本
王城西北大河南岸的舊王伽藍內，有一尊釋迦菩薩的像，年幼稚嫩，身高一寸多。那伽藍的東南方還有一座伽藍，也叫舊王伽藍，裡面有一片如來的頂骨，面寬一寸多，顏色黃白，發孔清晰可見。還有如來的頭髮，髮色青黑色，呈螺旋狀向右盤繞，拉直有一尺多長，捲起來大約半寸。每到六齋日，國王和大臣們都會散花供養這三件聖物。 頂骨伽藍的西南方有一座舊王妃伽藍，裡面有一座金銅製成的窣堵波（stupa，佛塔），高一百多尺。聽當地人說，這座窣堵波里藏有佛舍利一升多。每個月十五日的夜晚，它會放出圓光，照亮塔頂的露盤，光輝連線到黎明。之後，光芒會逐漸收斂，回到窣堵波里。 城西南方有一座比羅娑洛山（Pi-lo-so-lo Mountain）（唐代意譯為象堅山）。山神呈現出大象的形狀，所以叫做象堅。過去如來在世時，像堅神曾邀請世尊和一千二百位大阿羅漢，到山頂的一塊大盤石上，接受他的供養。後來，阿育王在那塊盤石上建造了一座窣堵波，高一百多尺，現在人們稱它為象堅窣堵波。據說裡面也藏有如來舍利，大約一升多。 象堅窣堵波北邊的山巖下有一處龍泉，是如來接受山神供養后，和阿羅漢們在那裡漱口、嚼楊枝的地方。他們將楊枝種在那裡，後來長成了茂密的樹林。後人在這裡建立了一座伽藍，名叫鞞鐸佉（Bhidraksha）（唐代意譯為嚼楊枝）。 從這裡向東走六百多里，山谷連綿，山峰陡峭險峻，越過黑嶺，就進入了北印度的境內，到達濫波國（Lampaka）（北印度境內）。 《大唐西域記》卷第一 《大正藏》第51冊 No. 2087 《大唐西域記》 《大唐西域記》卷第二(三國) 三藏法師玄奘奉 詔譯 大總
【English Translation】 English version
Within the old King's monastery (monastery) on the north bank of the great river, northwest of the royal city, there is an image of Shakyamuni Bodhisattva (Shakyamuni Bodhisattva) at a tender age, just over an inch tall. To the southeast of that monastery is another monastery, also named old King's, which contains a fragment of the Tathagata's (Tathagata's) skull, a little over an inch wide, yellowish-white in color, with clearly defined hair follicles. There is also hair of the Tathagata, dark blue in color, spiraling to the right, extending over a foot long, and curling to about half an inch. Every six fast days, the king and ministers scatter flowers in offering to these three sacred objects. To the southwest of the skull monastery is the old Queen's monastery, which contains a stupa (stupa) made of gold and copper, over a hundred feet tall. It is said by the local people that this stupa contains over a pint of Buddha's relics (Buddha's relics). On the night of every fifteenth day of the month, it emits a round light, illuminating the dew plate on top of the stupa, with the radiance connecting until dawn. Afterward, the light gradually retracts, returning into the stupa. To the southwest of the city is Pi-lo-so-lo Mountain (Pi-lo-so-lo Mountain) (translated in the Tang Dynasty as Elephant Firm Mountain). The mountain deity takes the form of an elephant, hence the name Elephant Firm. In the past, when the Tathagata was in the world, the Elephant Firm deity invited the World Honored One (World Honored One) and twelve hundred great Arhats (great Arhats) to a large flat rock on the mountain peak to receive his offerings. Later, King Ashoka (King Ashoka) built a stupa on that rock, over a hundred feet tall, which people now call the Elephant Firm Stupa. It is also said to contain over a pint of the Tathagata's relics. North of the Elephant Firm Stupa, below the mountain cliff, is a Dragon Spring, where the Tathagata, after receiving the deity's meal, and the Arhats rinsed their mouths and chewed willow twigs. They planted the twigs there, and later they grew into a dense forest. Later generations built a monastery here, named Bhidraksha (Bhidraksha) (translated in the Tang Dynasty as Chewing Willow Twigs). From here, traveling east for over six hundred li, through continuous valleys and steep peaks, crossing the Black Ridge, one enters the territory of North India, arriving at the country of Lampaka (Lampaka) (within North India). The Great Tang Records on the Western Regions, Volume 1 Taisho Tripitaka Volume 51, No. 2087, The Great Tang Records on the Western Regions The Great Tang Records on the Western Regions, Volume 2 (Three Kingdoms) Translated by Tripitaka Master Xuanzang under Imperial Decree Great Total
持寺沙門辯機撰濫波國那揭羅曷國健馱邏國
詳夫天竺之稱，異議糾紛，舊云身毒，或曰賢豆，今從正音，宜云印度。印度之人，隨地稱國，殊方異俗，遙舉總名，語其所美，謂之印度。印度者，唐言月。月有多名，斯其一稱。言諸群生輪迴不息，無明長夜莫有司晨，其猶白日既隱，宵燭斯繼，雖有星光之照，豈如朗月之明。茍緣斯致，因而譬月。良以其土聖賢繼軌，導凡御物，如月照臨。由是義故，謂之印度。印度種姓族類群分，而婆羅門特為清貴，從其雅稱，傳以成俗，無雲經界之別，總謂婆羅門國焉。
若其封疆之域，可得而言。五印度之境，周九萬餘里。三垂大海，北背雪山。北廣南狹，形如半月，畫野區分，七十餘國。時特暑熱，地多泉濕。北乃山阜隱軫，丘陵舄鹵；東則川野沃潤，疇壟膏腴；南方草木榮茂；西方土地磽確。斯大概也，可略言焉。
夫數量之稱，謂逾繕那(舊曰由旬。又曰逾阇那，又曰由延，皆訛略也)。逾繕那者，自古聖王一日軍行也。舊傳一逾繕那四十里矣；印度國俗乃三十里；聖教所載唯十六里。窮微之數，分一逾繕那為八拘盧舍。拘盧舍者，謂大牛鳴聲所極聞，稱拘盧舍。分一拘盧舍為五百弓，分一弓為四肘，分一肘為二十四指，分一指節為七宿麥，乃至虱、
【現代漢語翻譯】 現代漢語譯本： 持寺沙門辯機撰寫了關於濫波國（Lampa country），那揭羅曷國（Nagarahara country），健馱邏國（Gandhara country）的記載。
詳細來說，關於天竺（Tianzhu，印度的古稱）的稱謂，存在著各種不同的說法。舊時稱之為身毒（Shendu），或者賢豆（Xiandu），現在按照正確的發音，應該稱之為印度（Yindu）。印度之人，根據所居住的地方來稱呼自己的國家，各個地方的風俗習慣也不同，遙遠地用一個總的名稱來稱呼，讚美它的美好，稱之為印度。印度，在唐語中是月亮的意思。月亮有很多名稱，這是其中的一個稱謂。意思是說，一切眾生輪迴不止，在無明的長夜裡沒有報曉的，就像白日已經隱沒，夜晚的蠟燭接著點燃一樣，即使有星光照耀，又怎麼比得上明月的皎潔。如果是因為這個緣故，因而用月亮來比喻。實在是由於這片土地上聖賢輩出，繼承傳統，引導凡人，駕馭萬物，就像月亮照耀一樣。因為這個意義，所以稱之為印度。印度種姓族類眾多，婆羅門（Brahman）尤其顯得清高尊貴，按照他們高雅的稱謂，流傳下來成為習俗，沒有經界之分，總稱為婆羅門國。
至於它的疆域，是可以說一說的。五印度（Five Indias）的範圍，周長九萬多里。三面環海，北面背靠雪山。北部寬廣，南部狹窄，形狀像半月，劃分區域，有七十多個國家。這裡時常酷熱，土地多泉水潮濕。北部是山丘連綿起伏，丘陵鹽堿地；東部是河流平原肥沃，田地豐饒；南方草木茂盛；西方土地貧瘠。這些大概的情況，可以簡略地說一說。
關於數量的稱謂，有逾繕那（yushena，舊時叫做由旬（youxun），又叫做逾阇那（yushena），又叫做由延（youyan），都是訛誤省略的說法）。逾繕那，是古代聖王一天行軍的路程。舊時傳說一逾繕那有四十里；印度當地的風俗是三十里；聖教記載的只有十六里。窮盡細微的計算，將一逾繕那分為八拘盧舍（julushe）。拘盧舍，是指大牛鳴叫的聲音所能聽到的最遠距離，稱為拘盧舍。將一拘盧舍分為五百弓，將一弓分為四肘，將一肘分為二十四指，將一指節分為七宿麥，乃至虱子。
【English Translation】 English version: The monastic scholar Bianji of Chi Temple wrote about Lampa country, Nagarahara country, and Gandhara country.
In detail, regarding the name Tianzhu (ancient name for India), there are various different opinions. In the past, it was called Shendu or Xiandu. Now, according to the correct pronunciation, it should be called Yindu (India). The people of India, according to the place where they live, call their own country, and the customs of each place are different. They remotely use a general name to call it, praising its beauty, and call it India. India, in the Tang language, means 'moon'. The moon has many names, and this is one of them. It means that all living beings are constantly reincarnating, and in the long night of ignorance, there is no one to announce the dawn, just like the white day has disappeared, and the candle of the night is lit. Even if there is starlight, how can it compare to the brightness of the bright moon? If it is for this reason, then the moon is used as a metaphor. It is really because in this land, sages and virtuous people emerge one after another, inheriting the tradition, guiding ordinary people, and controlling all things, just like the moon shines. Because of this meaning, it is called India. There are many castes and ethnic groups in India, and the Brahmans (Brahman) especially appear noble and distinguished. According to their elegant name, it has been passed down as a custom, without the distinction of boundaries, and is generally called the Brahman country.
As for its territory, it can be said. The scope of the Five Indias is more than 90,000 li in circumference. It is surrounded by the sea on three sides and backed by the snow mountain in the north. The north is wide and the south is narrow, shaped like a crescent moon, dividing the area into more than seventy countries. It is often hot here, and the land is mostly springy and humid. The north is a continuous series of hills, and the hills are saline-alkali land; the east is a fertile river plain, and the fields are rich; the south is lush with vegetation; the west is barren land. These are the general situations, which can be briefly described.
Regarding the designation of quantity, there is yojana (yushena, formerly called youxun, also called yushena, also called youyan, all of which are erroneous abbreviations). Yojana is the distance traveled by an ancient sage king in one day of marching. In the past, it was said that one yojana was forty li; the local custom in India is thirty li; the sacred teachings record only sixteen li. To exhaust the subtle calculations, one yojana is divided into eight krosa (julushe). Krosa refers to the farthest distance that the sound of a large cow's cry can be heard, and is called krosa. One krosa is divided into five hundred bows, one bow is divided into four cubits, one cubit is divided into twenty-four fingers, and one finger joint is divided into seven barleycorns, and even lice.
蟣、隙塵、牛毛、羊毛兔毫、金、水，次第七分，以至細塵，細塵七分，為極細塵。極細塵者，不可復析，析即歸空，故曰極微也。
若乃陰陽曆運，日月次舍，稱謂雖殊，時候無異，隨其星建，以標月名。時極短者，謂剎那也。百二十剎那為一呾剎那，六十呾剎那為一臘縛，三十臘縛為一牟呼栗多，五牟呼栗多為一時，六時合成一日一夜(晝三夜三)。居俗日夜分為八時(晝四夜四，於一一時各有四分)。月盈至滿謂之白分，月虧至晦謂之黑分，黑分或十四日、十五日，月有小大故也。黑前白后，合為一月。六月合為一行。日遊在內，北行也；日遊在外，南行也。總此二行，合為一歲。又分一歲以為六時：正月十六日至三月十五日，漸熱也；三月十六日至五月十五日，盛熱也；五月十六日至七月十五日，雨時也；七月十六日至九月十五日，茂時也；九月十六日至十一月十五日，漸寒也；十一月十六日至正月十五日，盛寒也。如來聖教歲為三時：正月十六日至五月十五日，熱時也；五月十六日至九月十五日，雨時也；九月十六日至正月十五日，寒時也。或為四時，春、夏、秋、冬也。春三月謂制呾羅月、吠舍佉月、逝瑟吒月，當此從正月十六日至四月十五日。夏三月謂頞沙荼月、室羅伐拏月、婆羅缽陀月，當此
【現代漢語翻譯】 現代漢語譯本 蟣、隙塵、牛毛、羊毛兔毫、金、水，依次分成七份，直到細塵，細塵再分成七份，成為極細塵。極細塵，是不可再分的，再分就歸於空無，所以叫做極微。
至於陰陽曆的執行，日月所處的星宿位置，名稱雖然不同，時間節點沒有差異，根據星宿的建立，來標示月份的名稱。時間極短的，叫做剎那（ksana）。一百二十剎那為一呾剎那（tatksana），六十呾剎那為一臘縛（lava），三十臘縛為一牟呼栗多（muhurta），五個牟呼栗多為一時，六個時辰合成一日一夜（白天三個時辰，夜晚三個時辰）。世俗將一日一夜分為八個時辰（白天四個時辰，夜晚四個時辰，每一個時辰又分為四份）。月亮由虧轉盈到滿月，叫做白分；月亮由盈轉虧到消失，叫做黑分。黑分有時是十四日，有時是十五日，因為月亮有大有小。黑分在前，白分在後，合為一個月份。六個月合為一行。太陽在內執行，是北行；太陽在外執行，是南行。總共這兩行，合為一歲。又將一歲分為六個時節：正月十六日至三月十五日，漸漸炎熱；三月十六日至五月十五日，非常炎熱；五月十六日至七月十五日，是雨季；七月十六日至九月十五日，草木茂盛；九月十六日至十一月十五日，漸漸寒冷；十一月十六日至正月十五日，非常寒冷。如來聖教中，一年分為三個時節：正月十六日至五月十五日，是熱季；五月十六日至九月十五日，是雨季；九月十六日至正月十五日，是寒季。或者分為四個時節，即春、夏、秋、冬。春季三個月是制呾羅月（Caitra）、吠舍佉月（Vaisakha）、逝瑟吒月（Jyestha），相當於從正月十六日至四月十五日。夏季三個月是頞沙荼月（Asadha）、室羅伐拏月（Sravana）、婆羅缽陀月（Bhadrapada），相當於
【English Translation】 English version 'Lice, dust in cracks, cow hair, sheep wool rabbit hair, gold, water, successively divide into seven parts, until fine dust; fine dust divided into seven parts becomes extremely fine dust. Extremely fine dust cannot be further divided; dividing it returns to emptiness, hence it is called the ultimate minute particle (paramanu).'
'As for the movement of the Yin and Yang calendar, the positions of the sun and moon in the constellations, although the names are different, the time points are the same. According to the establishment of the constellations, the names of the months are marked. The extremely short time is called a ksana (moment). One hundred and twenty ksanas make a tatksana, sixty tatksanas make a lava, thirty lavas make a muhurta, five muhurtas make a time period, and six time periods make a day and night (three time periods during the day and three at night). Common people divide a day and night into eight time periods (four during the day and four at night, each time period further divided into four parts). The moon waxing to full is called the white portion; the moon waning to disappearance is called the dark portion. The dark portion is sometimes fourteen days, sometimes fifteen days, because the moon is sometimes large and sometimes small. The dark portion precedes the white portion, together forming a month. Six months together form a movement. The sun moving inward is northward movement; the sun moving outward is southward movement. These two movements together form a year. A year is further divided into six seasons: from the sixteenth day of the first month to the fifteenth day of the third month, it gradually becomes hot; from the sixteenth day of the third month to the fifteenth day of the fifth month, it is very hot; from the sixteenth day of the fifth month to the fifteenth day of the seventh month, it is the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the ninth month, vegetation is lush; from the sixteenth day of the ninth month to the fifteenth day of the eleventh month, it gradually becomes cold; from the sixteenth day of the eleventh month to the fifteenth day of the first month, it is very cold. In the holy teachings of the Tathagata, a year is divided into three seasons: from the sixteenth day of the first month to the fifteenth day of the fifth month, it is the hot season; from the sixteenth day of the fifth month to the fifteenth day of the ninth month, it is the rainy season; from the sixteenth day of the ninth month to the fifteenth day of the first month, it is the cold season. Or it is divided into four seasons: spring, summer, autumn, and winter. The three months of spring are Caitra, Vaisakha, and Jyestha, corresponding to the period from the sixteenth day of the first month to the fifteenth day of the fourth month. The three months of summer are Asadha, Sravana, and Bhadrapada, corresponding to'
從四月十六日至七月十五日。秋三月謂頞濕縛庾阇月、迦剌底迦月、末伽始羅月，當此從七月十六日至十月十五日。冬三月謂報沙月、磨袪月、頗勒窶拏月，當此從十月十六日至正月十五日。故印度僧徒依佛聖教坐兩安居，或前三月，或后三月。前三月當此從五月十六日至八月十五日，后三月當此從六月十六日至九月十五日。前代譯經律者，或云坐夏，或云坐臘，斯皆邊裔殊俗，不達中國正音，或方言未融，而傳譯有謬。又推如來入胎、初生、出家、成佛、涅槃日月，皆有參差，語在後記。
若夫邑里閭閻，方城廣峙；街衢巷陌，曲徑盤迂，阛阓當塗，旗亭夾路。屠、釣、倡、優、魁膾、除糞，旌厥宅居，斥之邑外，行里往來，僻于路左。至於宅居之制，垣郭之作，地勢卑濕，城多壘磚，暨諸墻壁，或編竹木，室宇臺觀，板屋平頭，泥以石灰，覆以磚墼。諸異崇構，制同中夏。苫茅苫草，或磚或板，壁以石灰為飾，地涂牛糞為凈，時花散佈，斯其異也。諸僧伽藍，頗極奇制。隅樓四起，重閣三層，榱梠棟樑，奇形雕鏤，戶牖垣墻，圖畫眾彩。黎庶之居，內侈外儉。隩室中堂，高廣有異，層臺重閣，形制不拘。門辟東戶，朝座東面。至於坐止，咸用繩床。王族、大人、士、庶、豪右，莊飾有殊，規矩無異。君王朝
【現代漢語翻譯】 現代漢語譯本 從四月十六日至七月十五日是雨季安居期。秋季的三個月被稱為頞濕縛庾阇月（Aśvayuja，意為馬月）、迦剌底迦月（Kārttika，意為燈月）、末伽始羅月（Mārgaśīrṣa，意為頭月），相當於公曆的七月十六日至十月十五日。冬季的三個月被稱為報沙月（Pauṣa，意為霜月）、磨袪月（Māgha，意為喜月）、頗勒窶拏月（Phālguna，意為花月），相當於公曆的十月十六日至正月十五日。因此，印度的僧侶們依照佛陀的教誨，進行兩次安居，或者選擇前三個月，或者選擇后三個月。前三個月相當於公曆的五月十六日至八月十五日，后三個月相當於公曆的六月十六日至九月十五日。前代的譯經師和律師，有的說『坐夏』，有的說『坐臘』，這些都是邊遠地區的特殊習俗，不瞭解中國的正確發音，或者因為方言沒有融合，導致翻譯出現錯誤。另外，關於如來佛入胎、初生、出家、成佛、涅槃的日期，也存在差異，具體內容在後面的記錄中說明。
至於城鎮鄉村，四方城墻高高聳立；街道小巷，彎彎曲曲，迂迴盤旋；市場道路，旗幟亭臺，夾道而立。屠夫、漁夫、藝人、戲子、劊子手、清潔工，都在自己的住所上標明身份，居住在城外，在道路左側往來行走。至於住宅的建造，圍墻的設定，地勢低窪潮濕，城墻大多用磚頭壘砌，墻壁有的用竹木編織，房屋臺榭，都是平頂的板屋，用石灰塗抹，用磚瓦覆蓋。各種不同的高大建築，形制與中原地區相同。屋頂用茅草或稻草覆蓋，有的用磚或木板，墻壁用石灰裝飾，地面塗抹牛糞以示潔凈，時常散佈鮮花，這就是它們的特點。各個僧伽藍（Saṃghārāma，意為僧院）的建造，都非常奇特。四角建有角樓，重疊的樓閣有三層，屋檐棟樑，雕刻著奇特的形狀，門窗墻壁，繪製著各種色彩。普通百姓的住所，內部奢華，外部簡樸。內室中堂，高大寬敞，各有不同，層臺重閣，形制不拘一格。大門朝東開啟，座位也朝向東面。至於坐臥，都使用繩床。王族、大人、士人、百姓、豪門貴族，裝飾各有不同，但規矩大致相同。君主王朝
【English Translation】 English version From April 16th to July 15th is the rainy season retreat. The three months of autumn are called Aśvayuja (meaning 'horse month'), Kārttika (meaning 'light month'), and Mārgaśīrṣa (meaning 'head month'), corresponding to July 16th to October 15th in the Gregorian calendar. The three months of winter are called Pauṣa (meaning 'frost month'), Māgha (meaning 'joy month'), and Phālguna (meaning 'flower month'), corresponding to October 16th to January 15th in the Gregorian calendar. Therefore, Indian monks, according to the Buddha's teachings, observe two retreats, either choosing the first three months or the last three months. The first three months correspond to May 16th to August 15th in the Gregorian calendar, and the last three months correspond to June 16th to September 15th. Previous translators of scriptures and Vinaya texts sometimes referred to it as 'sitting in summer' or 'sitting in winter,' but these are special customs of remote regions, not understanding the correct pronunciation of Chinese, or because dialects were not integrated, leading to errors in translation. Furthermore, there are discrepancies regarding the dates of the Tathāgata's (Tathāgata, meaning 'the thus-gone one') entering the womb, birth, renunciation, enlightenment, and Nirvana (Nirvāṇa, meaning 'cessation'), which will be explained in the subsequent records.
As for towns and villages, square city walls stand tall; streets and alleys are winding and circuitous; market roads and flag pavilions stand along the roads. Butchers, fishermen, performers, actors, executioners, and cleaners mark their residences and live outside the city, traveling back and forth on the left side of the road. As for the construction of houses, the setting of walls, the terrain is low and humid, and the city walls are mostly built of bricks. Some walls are woven with bamboo and wood, and the houses and terraces are flat-roofed board houses, plastered with lime and covered with bricks. Various different tall buildings have the same shape as those in the Central Plains. The roofs are covered with thatch or straw, some with bricks or boards, the walls are decorated with lime, and the ground is smeared with cow dung to show cleanliness, and flowers are often scattered, which is their characteristic. The construction of various Saṃghārāmas (Saṃghārāma, meaning 'monastery') is very unique. Corner towers are built on the four corners, and the overlapping pavilions have three floors. The eaves and beams are carved with strange shapes, and the doors, windows, and walls are painted with various colors. The residences of ordinary people are luxurious inside and simple outside. The inner chambers and central halls are tall and spacious, each different, and the layered terraces and pavilions are not restricted by any particular form. The doors open to the east, and the seats also face east. As for sitting and lying down, rope beds are used. Royal families, dignitaries, scholars, commoners, and wealthy families have different decorations, but the rules are roughly the same. The monarch's dynasty
座，彌復高廣，珠璣間錯，謂師子床，敷以細㲲，蹈以寶機。凡百庶僚，隨其所好，刻雕異類，瑩飾奇珍。衣裳服玩，無所裁製，貴鮮白，輕雜彩。男則繞腰絡腋，橫巾右袒，女乃襜衣下垂，通肩總覆。頂為小髻，余發垂下。或有剪髭，別為詭俗。首冠花鬘，身佩瓔珞。其所服者，謂憍奢耶衣及㲲布等。憍奢耶者，野蠶絲也；叢摩衣，麻之類也；頷(𢴮嚴反)缽羅衣，織細羊毛也；褐剌縭衣，織野獸毛也。獸毛細耎，可得緝績，故以見珍，而充服用。其北印度，風土寒烈，短制褊衣，頗同胡服。外道服飾，紛雜異制，或衣孔雀羽尾，或飾髑髏瓔珞，或無服露形，或草板掩體，或拔髮斷髭，或蓬鬢椎髻，裳衣無定，赤白不恒。沙門法服，唯有三衣及僧卻崎，泥縛些(桑個反)那。三衣裁製，部執不同，或緣有寬狹，或葉有小大。僧卻崎(唐言掩腋。舊曰僧祇支，訛也)，覆左肩，掩兩腋，左開右合，長裁過腰。泥縛些那(唐言裙。舊曰涅槃僧，訛也)，既無帶襻，其將服也，集衣為褶，束帶以絳，褶則諸部各異，色乃黃赤不同。剎帝利、婆羅門清素居簡，潔白儉約。國王、大臣服玩良異，花鬘寶冠以為首飾，環釧瓔珞而作身佩。其有富商、大賈，唯釧而已。人多徒跣，少有所履。染其牙齒，或赤或黑，齊發穿耳，修鼻大
【現代漢語翻譯】 座位的裝飾，極其高大寬廣，用珍珠和美玉巧妙地鑲嵌，被稱為師子床（simhasana，獅子寶座）。上面鋪著精細的毛織品，腳下踩著寶貴的機關。所有大小官員，都根據自己的喜好，雕刻奇異的形象，用晶瑩的美玉來裝飾珍奇之物。他們的衣裳服飾，沒有任何限制，以顏色鮮亮潔白為貴，輕視混雜的彩色。男子則用布繞腰和腋下，橫幅的布巾袒露右肩；女子則穿著下垂的裙子，用一塊布從肩膀到腳全部覆蓋。頭頂梳成小發髻，其餘的頭髮垂下來。有些人剪掉鬍鬚，以示與衆不同。頭上戴著花鬘（mala，花環），身上佩戴著瓔珞（keyura，珠玉串成的裝飾品）。他們所穿的衣服，被稱為憍奢耶衣（kausheya，絲綢）以及毛織品等。憍奢耶（kausheya）指的是野蠶絲；叢摩衣（kshauma），是麻類的織物；頷缽羅衣（kambala），是用精細的羊毛織成的；褐剌縭衣（kharlali），是用野生動物的毛織成的。這些獸毛細軟，可以用來紡織，因此被人們珍視，並用來製作衣服。在北印度，因為氣候寒冷，人們製作短小的緊身衣，很像胡人的服裝。外道的服飾，紛繁複雜，樣式各異，有的穿著孔雀的羽毛，有的用骷髏裝飾成瓔珞，有的不穿衣服裸露身體，有的用草或木板遮蓋身體，有的拔掉頭髮或剪掉鬍鬚，有的頭髮蓬亂地梳成椎髻，他們的衣裳沒有固定的樣式，顏色也不是固定的紅色或白色。沙門（shramana，出家修行者）的法服，只有三衣（tricivara，三種袈裟）以及僧卻崎（samkakshika），泥縛些那（nivasana）。三衣的裁剪和製作，各個部派的規定不同，有的邊緣有寬有窄，有的葉片有大有小。僧卻崎（samkakshika，唐言掩腋。舊曰僧祇支，訛也），覆蓋左肩，遮蓋兩腋，左邊打開右邊合攏，長度超過腰部。泥縛些那（nivasana，唐言裙。舊曰涅槃僧，訛也），因為沒有帶子和襻，所以在穿的時候，將衣服疊成褶皺，用帶子束緊，褶皺的方式各個部派不同，顏色也有黃色和紅色之分。剎帝利（kshatriya，國王或武士）和婆羅門（brahmana，祭司）生活清貧簡樸，穿著潔白而節儉。國王和大臣的服飾則非常華麗，用花鬘和寶冠作為頭飾，用環釧和瓔珞作為身上的裝飾。那些富有的商人和大賈，只佩戴釧而已。人們大多赤腳走路，很少穿鞋。他們將牙齒染成紅色或黑色，修剪頭髮，穿耳孔，修飾鼻子，使鼻子變得高挺。
【English Translation】 The seats are extremely tall and wide, inlaid with pearls and precious stones, called simhasana (lion throne). They are covered with fine wool fabrics, and the footrests are adorned with precious mechanisms. All the officials, high and low, carve strange images according to their preferences and decorate them with glittering jewels. Their clothing and ornaments are unrestricted, valuing bright white colors and disdaining mixed colors. Men wrap cloth around their waists and armpits, with a horizontal cloth exposing the right shoulder; women wear skirts that hang down, covering themselves entirely from shoulder to foot with a single piece of cloth. Their hair is styled into a small bun on top of the head, with the rest hanging down. Some shave their beards to appear unconventional. They wear flower garlands (mala) on their heads and necklaces (keyura) around their necks. The clothes they wear are called kausheya (silk) and wool fabrics. Kausheya refers to wild silk; kshauma is a type of linen; kambala is woven from fine sheep's wool; kharlali is woven from the hair of wild animals. These animal hairs are soft and can be spun into thread, so they are valued and used for clothing. In North India, due to the cold climate, people make short, tight-fitting clothes, much like the clothing of the Huns. The clothing of the heretics is diverse and varied, some wearing peacock feathers, some adorning themselves with skull necklaces, some going naked, some covering their bodies with grass or boards, some plucking out their hair or shaving their beards, some wearing disheveled hair in a topknot. Their clothing has no fixed style, and the colors are not consistently red or white. The monastic robes of the shramanas (ascetics) consist only of the tricivara (three robes), samkakshika, and nivasana. The tailoring and making of the three robes vary according to different schools, with some having wide or narrow edges, and some having large or small leaves. The samkakshika (covering the armpits) covers the left shoulder, conceals both armpits, opens on the left and closes on the right, and is long enough to extend past the waist. The nivasana (skirt), because it has no belt or loop, is worn by gathering the cloth into folds and fastening it with a belt. The way of folding varies among different schools, and the colors are either yellow or red. Kshatriyas (kings or warriors) and brahmanas (priests) live simple and frugal lives, wearing clean white and economical clothing. The clothing of kings and ministers is very luxurious, with flower garlands and jeweled crowns as head ornaments, and bracelets and necklaces as body ornaments. Wealthy merchants and traders only wear bracelets. People mostly walk barefoot, rarely wearing shoes. They dye their teeth red or black, trim their hair, pierce their ears, and shape their noses to make them high.
眼，斯其貌也。
夫其潔清自守，非矯其志。凡有饌食，必先盥洗，殘宿不再，食器不傳；瓦木之器，經用必棄；金、銀、銅、鐵，每加摩瑩。饌食既訖，嚼楊枝而為凈。澡漱未終，無相執觸。每有溲溺，必事澡灌。身涂諸香，所謂栴檀、鬱金也。君王將浴，鼓奏絃歌。祭祀拜祠，沐浴盥洗。
詳其文字，梵天所制，原始垂則，四十七言也。寓物合成，隨事轉用。流演枝派，其源浸廣，因地隨人，微有改變，語其大較，未異本源。而中印度特為詳正，辭調和雅，與天同音，氣韻清亮，為人軌則。鄰境異國，習謬成訓，競趨澆俗，莫守淳風。
至於記言書事，各有司存。史誥總稱，謂尼羅蔽荼(唐言清藏)，善惡具舉，災祥備著。
而開蒙誘進，先導十二章。七歲之後，漸授五明大論：一曰聲明，釋詁訓字，詮目疏別。二工巧明，伎術機關，陰陽曆數。三醫方明，禁咒閑邪，藥石針艾。四謂因明，考定正邪，研核真偽。五曰內明，究暢五乘因果妙理。
其婆羅門學四吠陀論：(舊曰毗陀，訛也)。一曰壽，謂養生繕性。二曰祠，謂享祭祈禱。三曰平，謂禮儀、占卜、兵法、軍陣。四曰術，謂異能、伎數、禁咒、醫方。
師必博究精微，貫窮玄奧，示之大義，導以微言，提撕善誘，
【現代漢語翻譯】 現代漢語譯本 『眼』，是它的外貌。 其潔身自好，並非刻意做作。凡有食物，必先洗手，剩餘的食物不再食用，餐具不混用；瓦器木器，用過必棄；金、銀、銅、鐵器皿，經常擦拭。飯後，用楊枝嚼齒以保持清潔。洗漱未結束，不與人接觸。每次大小便后，必定洗手洗身。身上塗抹各種香料，如栴檀（Sandalwood，一種名貴的香木）、鬱金（Turmeric，一種香料）。君王要洗澡時，奏樂唱歌。祭祀時，沐浴洗手。 詳細考察其文字，是梵天（Brahmā，印度教的創造之神）所創造，最初制定規則時，共有四十七個字母。通過組合來表達事物，根據情況靈活運用。流傳演變，分支越來越多，其源頭逐漸擴大，因地域和人的不同，略有改變，但就其大概而言，沒有偏離根本。而中印度（Central India）的文字最為詳盡和正確，語言和諧優雅，與天神的聲音相同，氣韻清晰明亮，可以作為人們學習的準則。鄰近國家和地區，學習錯誤的文字並形成習慣，競相追求浮華的習俗，沒有人遵守淳樸的風尚。 至於記錄言論和事件，各有專門的官員負責。史書和誥命總稱為尼羅蔽荼（Nīlapiṭa，唐朝時期的說法，意為清藏），善行和惡行都詳細記載，災難和祥瑞都完備地記錄。 在開始啓蒙教育時，首先引導學習十二章。七歲之後，逐漸教授五明大論：一是聲明（Śabdavidyā，語言學），解釋古語和字義，區分詞語的含義。二是工巧明（Śilpakarmasthānavidyā，工藝學），包括技術、機關、陰陽曆數。三是醫方明（Cikitsāvidyā，醫學），包括禁咒、驅邪、藥物和鍼灸。四是因明（Hetuvidyā，邏輯學），考證確定正確與錯誤，研究覈實真偽。五是內明（Adhyātmavidyā，哲學），深入闡述五乘（Five Vehicles）的因果妙理。 婆羅門（Brāhmaṇa，古印度僧侶）學習四吠陀論（Four Vedas）：一是壽（Āyurveda，生命吠陀），指養生和修身養性。二是祠（Yajurveda，祭祀吠陀），指祭祀和祈禱。三是平（Atharvaveda，禳災吠陀），指禮儀、占卜、兵法和軍陣。四是術（Sāmaveda，歌詠吠陀），指異能、技術、禁咒和醫方。 老師必須博學多才，精通細微之處，貫通深奧的道理，揭示深刻的含義，用精妙的語言引導學生，不斷啓發和引導他們。
【English Translation】 English version 『Eye,』 that is its appearance. Their purity and self-restraint are not a forced pretense. Whenever there is food, they must first wash their hands. Leftover food is not eaten again, and utensils are not shared. Earthenware and wooden utensils are discarded after use. Gold, silver, copper, and iron utensils are frequently polished. After eating, they chew on willow twigs to cleanse their teeth. Before finishing washing, they do not touch others. After each urination or defecation, they must wash themselves thoroughly. They apply various fragrances to their bodies, such as sandalwood (a precious fragrant wood) and turmeric (a spice). When a king is about to bathe, music is played and songs are sung. During sacrifices, they bathe and wash their hands. Examining their writing in detail, it was created by Brahmā (the Hindu god of creation). When the rules were initially established, there were forty-seven letters. They are combined to express things and used flexibly according to circumstances. As it spread and evolved, more and more branches emerged, and its source gradually expanded. Due to differences in regions and people, there were slight changes, but in general, it has not deviated from its origin. The writing of Central India is the most detailed and correct, the language is harmonious and elegant, the sound is the same as that of the gods, and the tone is clear and bright, which can be used as a standard for people to learn. Neighboring countries and regions learn incorrect writing and form habits, competing to pursue frivolous customs, and no one adheres to simple and honest customs. As for recording speeches and events, there are special officials responsible for each. Historical records and edicts are collectively called Nīlapiṭa (a Tang Dynasty term, meaning 『clear collection』), good deeds and evil deeds are recorded in detail, and disasters and auspicious events are completely recorded. When starting enlightenment education, the first step is to guide the study of twelve chapters. After the age of seven, the five major treatises of knowledge are gradually taught: First is Śabdavidyā (linguistics), which explains ancient words and meanings, and distinguishes the meanings of words. Second is Śilpakarmasthānavidyā (craftsmanship), including technology, mechanisms, yin-yang calendar calculations. Third is Cikitsāvidyā (medicine), including incantations, exorcism, medicine, and acupuncture. Fourth is Hetuvidyā (logic), which examines and determines right and wrong, and studies and verifies truth and falsehood. Fifth is Adhyātmavidyā (philosophy), which deeply elucidates the subtle principles of cause and effect of the Five Vehicles. The Brāhmaṇas (ancient Indian priests) study the Four Vedas: First is Āyurveda (the Veda of life), which refers to nourishing life and cultivating oneself. Second is Yajurveda (the Veda of sacrifice), which refers to sacrifices and prayers. Third is Atharvaveda (the Veda of spells), which refers to etiquette, divination, military strategy, and military formations. Fourth is Sāmaveda (the Veda of chants), which refers to supernatural powers, techniques, incantations, and medicine. The teacher must be erudite, proficient in subtle details, understand profound principles, reveal deep meanings, guide students with exquisite language, and constantly inspire and guide them.
雕朽勵薄。若乃識量通敏，志懷逋逸，則拘縶反開，業成后已。年方三十，志立學成，既居祿位，先酬師德。其有博古好雅，肥遁居貞、沉浮物外，逍遙事表，寵辱不驚，聲問以遠，君王雅尚，莫能屈跡。然而國重聰睿，俗貴高明，褒讚既隆，禮命亦重。故能強志篤學，忘疲遊藝，訪道依仁，不遠千里。家雖豪富，志均羈旅，口腹之資，巡丐以濟，有貴知道，無恥匱財。娛游、惰業、偷食、靡衣，既無令德，又非時習，恥辱俱至，醜聲載揚。
如來理教，隨類得解，去聖悠遠，正法醇醨，任其見解之心，俱獲聞智之悟。部執峰峙，諍論波濤，異學專門，殊途同致。十有八部，各擅鋒銳；大小二乘，居止區別。其有宴默思惟，經行住立，定慧悠隔，諠靜良殊，隨其眾居，各制科防。無雲律、論，經是佛經，講宣一部，乃免僧知事；二部，加上房資具；三部，差侍者祇承；四部，給凈人役使；五部，則行乘象輿；六部，又導從周衛。道德既高，旌命亦異。時集講論，考其優劣，彰別善惡，黜陟幽明。其有商搉微言，抑揚妙理，雅辭贍美，妙辯敏捷，於是馭乘寶象，導從如林。至乃義門虛辟，辭鋒挫銳，理寡而辭繁，義乖而言順，遂即面涂赭堊，身坌塵土，斥于曠野，棄之溝壑。既旌淑慝，亦表賢愚。人知樂道，家勤
志學。出家歸俗，從其所好。罹咎犯律，僧中科罰，輕則眾命訶責，次又眾不與語，重乃眾不共住。不共住者，斥擯不齒，出一住處，措身無所，羈旅艱辛，或返初服。
若夫族姓殊者，有四流焉：一曰婆羅門，凈行也。守道居貞，潔白其操。二曰剎帝利，王種也(舊曰剎利，略也)。奕世君臨，仁恕為志。三曰吠奢(舊曰毗舍，訛也)，商賈也。貿遷有無，逐利遠近。四曰戍陀羅(舊曰首陀，訛也)，農人也。肆力疇壟，勤身稼穡。凡茲四姓，清濁殊流，婚娶通親，飛伏異路，內外宗枝，姻媾不雜。婦人一嫁，終無再醮。自余雜姓，寔繁種族，各隨類聚，難以詳載。
君王奕世，唯剎帝利。篡弒時起，異姓稱尊。國之戰士，驍雄畢選，子父傳業，遂窮兵術。居則宮廬周衛，征則奮旅前鋒。凡有四兵：步、馬、車、象。像則被以堅甲，牙施利距，一將安乘，授其節度，兩卒左右，為之駕馭。車乃駕以駟馬，兵帥居其乘，列卒周衛，扶輪挾轂。馬軍散御，逐北奔命。步軍輕捍，敢勇充選，負大櫓，執長戟，或持刀劍，前奮行陣。凡諸戎器，莫不鋒銳，所謂矛、楯、弓、矢、刀、劍、鉞、斧、戈、殳、長槊、輪索之屬，皆世習矣。
夫其俗也，性雖狷急，志甚貞質，于財無茍得，于義有餘讓，懼冥運之
【現代漢語翻譯】 現代漢語譯本： 如果有人立志學習，出家后又還俗，總是隨著自己的喜好行事。一旦觸犯戒律，僧團會根據情節輕重進行懲罰。輕的，大眾會命令其懺悔並加以訶責；再重一些的，大眾會不再與其交談；最重的，大眾會不再與其共同居住。所謂『不共住』，就是驅逐、摒棄，不將其視為僧侶，令其離開寺院，使其無處安身，生活困苦，或許最終只能還俗。
至於不同的種姓，有四個主要的階層：第一種是婆羅門（Brahmanas），代表著凈行。他們遵守教義，保持貞潔，行為純潔。第二種是剎帝利（Kshatriyas），也就是王族（舊稱『剎利』是省略的說法）。他們世代為君，以仁慈和寬恕為志向。第三種是吠舍（Vaishyas）（舊稱『毗舍』是訛傳），是商人。他們從事貿易，互通有無，爲了利益而奔波各地。第四種是戍陀羅（Shudras）（舊稱『首陀』是訛傳），是農民。他們辛勤耕作，在田地裡努力勞作。這四個種姓，清濁不同，婚嫁和親屬關係也各有不同，內外宗族，婚姻不相混雜。婦女一旦出嫁，終身不再改嫁。至於其他的雜姓，種類繁多，各自聚整合群，難以詳細記載。
君王的世代傳承，通常由剎帝利擔任。但篡位和弒君的事情時有發生，其他姓氏的人也會稱尊為王。國家的戰士，都是挑選出來的驍勇之士，父子相傳，窮盡兵法。平時居住在宮殿里，周圍有衛兵守護；戰時則組成軍隊，衝鋒在前。軍隊通常有四種兵種：步兵、騎兵、戰車和象兵。戰象披著堅固的盔甲，象牙上裝有利器，由一位將領乘坐，指揮排程，兩名士兵左右跟隨，負責駕馭。戰車由四匹馬拉動，將帥坐在車上，士兵排列在周圍，扶著車輪和車軸。騎兵分散行動，追擊潰敗的敵人。步兵手持輕型盾牌，挑選勇敢的人擔任，揹著大盾，拿著長戟，或者拿著刀劍，在陣前奮勇作戰。各種兵器，無不鋒利，如矛、盾、弓、箭、刀、劍、鉞、斧、戈、殳、長槊、輪索等等，都是世代相傳的技藝。
當地的風俗是，性格雖然有些急躁，但心志非常忠誠，對於不義之財絕不茍取，對於道義則會謙讓有餘，敬畏冥冥之中的命運。
【English Translation】 English version: If someone aspires to learn, becomes a monk but then returns to lay life, always acting according to their own preferences. If they violate the precepts, the Sangha (monastic community) will impose penalties according to the severity of the offense. For minor offenses, the community will order repentance and administer reprimands; for more serious offenses, the community will cease to communicate with them; for the most serious offenses, the community will no longer live with them. 'Not living together' means expulsion, rejection, not considering them a monk, forcing them to leave the monastery, leaving them with no place to settle, a difficult life, and perhaps ultimately only able to return to lay life.
As for the different castes, there are four main classes: The first is the Brahmanas (priestly class), representing pure conduct. They observe the teachings, maintain chastity, and their behavior is pure. The second is the Kshatriyas (warrior and ruling class), which is the royal family (the old term 'Kshatriya' is an abbreviated form). They are rulers for generations, with benevolence and forgiveness as their aims. The third is the Vaishyas (merchant class) (the old term 'Visha' is a corruption), who are merchants. They engage in trade, exchanging goods, traveling far and wide for profit. The fourth is the Shudras (laborer class) (the old term 'Shudra' is a corruption), who are farmers. They work diligently, laboring hard in the fields. These four castes, with different levels of purity, have different marriage and kinship relationships, with internal and external clans not intermarrying. Women, once married, never remarry. As for the other mixed castes, there are many kinds, each gathering in groups, making it difficult to record in detail.
The succession of kings is usually held by the Kshatriyas. However, usurpation and regicide occur from time to time, and people of other surnames also claim the throne. The warriors of the country are all selected for their bravery, with fathers and sons passing down their skills, exhausting the art of war. Usually, they live in palaces, surrounded by guards; in times of war, they form armies, charging forward. The army usually has four types of troops: infantry, cavalry, chariots, and elephants. War elephants are covered with strong armor, with sharp weapons attached to their tusks, ridden by a general who commands and directs them, with two soldiers following on either side, responsible for driving them. Chariots are drawn by four horses, with the general sitting in the chariot, surrounded by soldiers, holding the wheels and axles. Cavalry disperses and pursues fleeing enemies. Infantry carries light shields, selecting brave people to serve, carrying large shields, holding long halberds, or holding swords, bravely fighting in the front lines. All kinds of weapons are sharp, such as spears, shields, bows, arrows, knives, swords, axes, battle-axes, lances, pikes, long spears, and wheel-ropes, all of which are skills passed down through generations.
The local custom is that, although their temperament is somewhat impatient, their will is very loyal, they never take unjust wealth, and they are always generous in yielding to righteousness, fearing the fate in the unseen world.
罪，輕生事之業，詭譎不行，盟誓為信，政教尚質，風俗猶和。兇悖群小，時虧國憲，謀危君上，事蹟彰明，則常幽囹圄，無所刑戮，任其生死，不齒人倫。犯傷禮義，悖逆忠孝，則劓鼻，截耳，斷手，刖足，或驅出國，或放荒裔。自余咎犯，輸財贖罪。理獄占辭，不加刑撲，隨問款對，據事平科。拒違所犯，恥過飾非，欲究情實，事須案者，凡有四條：水、火、稱、毒。水則罪人與石，盛以連囊，沈之深流，校其真偽；人沈石浮則有犯，人浮石沈則無隱。火乃燒鐵，罪人踞上，復使足蹈，既遣掌案，又令舌舐；虛無所損，實有所傷。懦弱之人不堪炎熾，捧未開花，散之向焰；虛則花發，實則花焦。稱則人石平衡，輕重取驗；虛則人低石舉，實則石重人輕。毒則以一羖羊，剖其右髀，隨被訟人所食之分，雜諸毒藥置右髀中；實則毒發而死，虛則毒歇而穌。舉四條之例，防百非之路。
致敬之式，其儀九等：一發言慰問，二俯首示敬，三舉手高揖，四合掌平拱，五屈膝，六長踞，七手膝踞地，八五輪俱屈，九五體投地。凡斯九等，極唯一拜。跪而贊德，謂之盡敬。遠則稽顙拜手，近則嗚足摩踵。凡其致辭受命，褰裳長跪。尊賢受拜，必有慰辭，或摩其頂，或拊其背，善言誨導，以示親厚。出家沙門，既受敬禮，唯
【現代漢語翻譯】 現代漢語譯本： 罪行方面，對於那些犯有輕生之罪的人，以及那些行為詭詐、不講信用的人，如果他們以盟誓為信約，推崇質樸的政教，保持和諧的風俗，那麼即使他們是兇惡悖逆的小人，有時觸犯國家法律，陰謀危害君主，事蹟已經敗露，也只是將他們長期囚禁起來，不施加任何刑罰，任其生死，不把他們當人看待。如果他們觸犯了禮義，違背了忠孝，就處以割鼻、截耳、斷手、砍足的刑罰，或者驅逐出境，或者流放到荒遠邊疆。其餘的罪行，可以用財物來贖罪。審理案件時，不使用拷打，而是根據詢問的回答，按照事實來判罪量刑。如果有人拒不承認所犯罪行，掩蓋過錯，想要追究真相，需要調查取證的，有四種方法：水、火、秤、毒。用水來驗證，就是把罪人和石頭放在一起，用繩子捆起來，沉入深水中，以此來檢驗真假；如果人沉下去，石頭浮上來，就說明有罪；如果人浮上來，石頭沉下去，就說明沒有隱瞞。用火來驗證，就是燒紅鐵塊，讓罪人坐在上面，再用腳踩，然後讓負責審案的人用舌頭舔；如果沒事，就說明是虛假的，如果有損傷，就說明是真的。膽小懦弱的人無法忍受火焰的炙烤，就拿未開的花朵，撒向火焰；如果是虛假的，花朵就會綻放；如果是真實的，花朵就會燒焦。用秤來驗證，就是讓人和石頭保持平衡，通過輕重來判斷；如果是虛假的，人就會低下去，石頭就會抬起來；如果是真實的，石頭就會重，人就會輕。用毒藥來驗證，就是宰殺一隻黑色的公羊，剖開它的右腿，按照被告人所吃的食物的量，將各種毒藥混合在右腿中；如果是真實的，毒藥就會發作而死；如果是虛假的，毒性就會消退而甦醒。列舉這四種方法，是爲了防止各種不實情況的發生。
致敬的儀式，分為九個等級：一是發言慰問，二是俯首表示尊敬，三是舉手高揖，四是合掌平拱，五是屈膝，六是長跪，七是手膝跪地，八是五輪（指雙手、雙膝和額頭）都彎曲，九是五體投地。這九個等級，最高的敬意就是一拜。跪著讚美對方的德行，叫做盡敬。在遠處就叩頭作揖，在近處就握住腳並摩擦腳後跟。凡是進獻辭語或接受命令，都要提起衣裳長跪。尊敬賢者接受拜見時，一定要有慰問的話語，或者撫摸他的頭頂，或者拍打他的背部，用善言教誨引導，以此來表示親近厚待。出家的沙門（Śrāmaṇa），既然接受了敬禮，
【English Translation】 English version: Regarding crimes, those who commit the sin of contemplating suicide, and those who are deceitful and untrustworthy, if they take oaths as their bond, uphold simple governance and education, and maintain harmonious customs, even if they are wicked and rebellious petty people who sometimes violate national laws, plot to endanger the ruler, and whose deeds have been exposed, they are only imprisoned for a long time without any punishment, left to live or die, and not considered human. If they violate etiquette and righteousness, and go against loyalty and filial piety, they are punished by cutting off the nose, ears, hands, or feet, or exiled from the country, or banished to remote frontiers. For other offenses, they can redeem their sins with money. When judging cases, torture is not used, but judgments are made based on the answers to questions and the facts of the case. If someone refuses to admit their crime, conceals their faults, and the truth needs to be investigated, there are four methods: water, fire, scales, and poison. To verify with water, the accused and a stone are tied together with ropes and submerged in deep water to test their truthfulness; if the person sinks and the stone floats, it indicates guilt; if the person floats and the stone sinks, it indicates no concealment. To verify with fire, an iron is heated, and the accused sits on it and then steps on it with their feet, and then the person in charge of the case licks it with their tongue; if there is no harm, it indicates falsehood; if there is injury, it indicates truth. Cowardly and weak people cannot endure the scorching heat of the flames, so they take unopened flowers and scatter them towards the flames; if it is false, the flowers will bloom; if it is true, the flowers will burn. To verify with scales, the person and a stone are balanced to determine their weight; if it is false, the person will be lower and the stone will be raised; if it is true, the stone will be heavy and the person will be light. To verify with poison, a black male goat is slaughtered, its right thigh is cut open, and various poisons are mixed into the right thigh according to the amount of food eaten by the defendant; if it is true, the poison will take effect and they will die; if it is false, the poison will subside and they will recover. These four methods are listed to prevent various false situations from occurring.
The etiquette of paying respect is divided into nine levels: first, expressing words of comfort; second, bowing the head to show respect; third, raising the hands in a high greeting; fourth, joining the palms in a flat bow; fifth, bending the knees; sixth, kneeling for a long time; seventh, kneeling on hands and knees; eighth, bending all five limbs (referring to both hands, both knees, and the forehead); ninth, prostrating the five limbs on the ground. Among these nine levels, the highest respect is one bow. Praising the other person's virtue while kneeling is called complete respect. From a distance, one kowtows and bows; from nearby, one holds the feet and rubs the heels. Whenever offering words or receiving orders, one must lift the robes and kneel for a long time. When a respected sage receives a visit, there must be words of comfort, or stroking of the head, or patting of the back, using kind words to teach and guide, in order to show closeness and kindness. Since a Śrāmaṇa (沙門, wandering ascetic) who has left home has received respect,
加善愿，無止跪拜。隨所宗事，多有旋繞，或唯一週，或復三匝，宿心別請，數則從欲。
凡遭疾病，絕粒七日。期限之中，多有痊癒；必未瘳差，方乃餌藥。藥之性類，名種不同；醫之工伎，占候有異。
終沒臨喪，哀號相泣，裂裳、拔髮、拍額、椎胸。服制無間。喪期無數。送終殯葬，其儀有三：一曰火葬，積薪焚燎。二曰水葬，沈流漂散。三曰野葬，棄林飼獸。國王殂落，先立嗣君，以主喪祭，以定上下。生立德號，死無議謚。喪禍之家，人莫就食；殯葬之後，復常無諱。諸有送死，以為不潔，咸于郭外，浴而後入。至於年耆壽耄，死期將至，嬰累沉痾，生涯恐極，厭離塵俗，愿棄人間，輕鄙生死，希遠世路。於是親故知友，奏樂餞會，泛舟鼓棹，濟殑伽河，中流自溺，謂得生天。十有其一，未盡鄙見。出家僧眾，制無號哭，父母亡喪，誦唸酬恩，追遠慎終，寔資冥福。
政教既寬，機務亦簡，戶不籍書，人無徭課。王田之內，大分為四：一充國用，祭祀粢盛；二以封建輔佐宰臣；三賞聰睿碩學高才；四樹福田，給諸異道。所以賦斂輕薄，徭稅儉省，各安世業，俱佃口分。假種王田，六稅其一。商賈逐利，來往貨遷，津路關防，輕稅後過。國家營建，不虛勞役，據其成功，酬之價直。鎮戍征
【現代漢語翻譯】 現代漢語譯本： 增加善愿，不停地跪拜。隨著所信奉的事物，大多有旋轉繞行的儀式，或者只繞一週，或者再繞三週，心中暗自祈求，次數則隨自己的意願。
凡是遇到疾病，就斷食七天。在這期限之中，大多能夠痊癒；如果一定不能痊癒，才服用藥物。藥物的性質種類，名稱各不相同；醫生的醫術，占卜觀察也有差異。
臨終去世，哀號哭泣，撕裂衣裳、拔掉頭髮、拍打額頭、捶打胸膛。服喪的制度沒有差別。喪期沒有固定。送終安葬，其儀式有三種：一是火葬，堆積柴火焚燒。二是水葬，沉入水中隨波漂散。三是野葬，丟棄在山林餵給野獸。國王去世，先確立繼承的君主，來主持喪事祭祀，用來安定上下。在生時樹立德行稱號，死後沒有謚號的議論。遭遇喪事的人家，人們不去他家吃飯；安葬之後，恢復如常，沒有禁忌。凡是參加送葬的人，認為是不潔凈的，都在城外沐浴之後才進入。至於年紀老邁，壽命將盡，被疾病纏身，生命恐怕要終結，厭惡離開塵世，希望拋棄人間，輕視生死，希望遠離人世。於是親戚朋友，奏樂設宴送別，劃船搖槳，渡過殑伽河（Ganges River），在河中心自己溺水而死，認為這樣可以昇天。以上所說，十分之中的一分，還沒有完全表達鄙陋的見解。出家的僧眾，制度上不允許號哭，父母去世，誦經唸佛來報答恩情，追念先人，謹慎對待終身大事，確實可以資助冥福。
政治教化寬容，政務也簡化，戶籍沒有登記的書冊，百姓沒有徭役賦稅。王田之內，大致分為四部分：一部分充當國家用度，祭祀用的穀物；一部分用來分封給輔佐的宰臣；一部分賞賜給聰明睿智、學識淵博、才華高超的人；一部分用來種植福田，供給各種不同的修行者。因此賦稅徵收輕薄，徭役賦稅節省，各自安於世代相傳的產業，都耕種屬於自己的田地。租種王田，繳納六分之一的稅。商人追逐利益，來來往往販賣貨物，在渡口關卡，輕稅後放行。國家進行營建，不白白地使人勞作，根據他們的功勞，給予相應的報酬。鎮守邊疆，征 English version: Adding good wishes, kneeling and bowing without stopping. Following what is believed in, there are mostly circling rituals, either circling once, or circling three times, silently praying in the heart, the number of times according to one's own wishes.
Whenever encountering illness, fasting for seven days. During this period, most can recover; if recovery is not certain, then medicine is taken. The nature and types of medicine, the names are different; the skills of doctors, the divination and observation also have differences.
At the time of death, wailing and crying, tearing clothes, pulling hair, hitting the forehead, beating the chest. There is no difference in mourning customs. There is no fixed mourning period. Sending off the deceased and burial, there are three types of rituals: one is cremation, piling up firewood and burning. The second is water burial, sinking into the water and drifting away. The third is wild burial, abandoning in the forest to feed the beasts. When the king dies, first establish the succeeding ruler, to preside over the funeral sacrifices, to stabilize the upper and lower classes. Establish virtuous titles during life, and there is no discussion of posthumous titles after death. People do not go to the homes of those who have experienced funerals to eat; after the burial, everything returns to normal, without taboos. All those who participate in funerals are considered unclean, and they bathe outside the city before entering. As for the elderly, with life coming to an end, burdened by illness, life is feared to be exhausted,厭離(yanli) (disgusted with) leaving the mortal world, hoping to abandon the human world, despising life and death, hoping to be far from the world. Therefore, relatives and friends, play music and hold farewell banquets, rowing boats and paddling oars, crossing the 殑伽河(殑伽河 héng qié hé) (Ganges River), drowning themselves in the middle of the river, believing that they can ascend to heaven. What has been said above, one tenth of it, has not fully expressed the humble views. Monks who have left home, are not allowed to wail according to the rules, when parents die, they recite scriptures to repay their kindness, remember their ancestors, and treat the important events of their lives with caution, which can indeed help冥福(míng fú) (blessings in the afterlife).
Political teachings are tolerant, and government affairs are also simplified, there are no registered books in the household registration, and the people have no corvée taxes. Within the royal fields, they are roughly divided into four parts: one part is used for national expenses, grains for sacrifices; one part is used to enfeoff the assisting ministers; one part is used to reward the intelligent, knowledgeable, and talented people; one part is used to cultivate福田(fú tián) (fields of merit), to supply various different practitioners. Therefore, the levy of taxes is light, and the corvée taxes are saved, each is content with the inherited industry, and all cultivate their own fields. Renting royal fields, paying one-sixth of the tax. Merchants pursue profits, coming and going to sell goods, at the ferry crossings, light taxes are levied before passing. The state carries out construction, not making people work in vain, according to their merits, giving corresponding rewards. Garrisoning the borders,征(zhēng)
【English Translation】 Adding good wishes, kneeling and bowing without stopping. Following what is believed in, there are mostly circling rituals, either circling once, or circling three times, silently praying in the heart, the number of times according to one's own wishes. Whenever encountering illness, fasting for seven days. During this period, most can recover; if recovery is not certain, then medicine is taken. The nature and types of medicine, the names are different; the skills of doctors, the divination and observation also have differences. At the time of death, wailing and crying, tearing clothes, pulling hair, hitting the forehead, beating the chest. There is no difference in mourning customs. There is no fixed mourning period. Sending off the deceased and burial, there are three types of rituals: one is cremation, piling up firewood and burning. The second is water burial, sinking into the water and drifting away. The third is wild burial, abandoning in the forest to feed the beasts. When the king dies, first establish the succeeding ruler, to preside over the funeral sacrifices, to stabilize the upper and lower classes. Establish virtuous titles during life, and there is no discussion of posthumous titles after death. People do not go to the homes of those who have experienced funerals to eat; after the burial, everything returns to normal, without taboos. All those who participate in funerals are considered unclean, and they bathe outside the city before entering. As for the elderly, with life coming to an end, burdened by illness, life is feared to be exhausted, 'yanli' (disgusted with) leaving the mortal world, hoping to abandon the human world, despising life and death, hoping to be far from the world. Therefore, relatives and friends, play music and hold farewell banquets, rowing boats and paddling oars, crossing the '殑伽河(殑伽河 héng qié hé)' (Ganges River), drowning themselves in the middle of the river, believing that they can ascend to heaven. What has been said above, one tenth of it, has not fully expressed the humble views. Monks who have left home, are not allowed to wail according to the rules, when parents die, they recite scriptures to repay their kindness, remember their ancestors, and treat the important events of their lives with caution, which can indeed help '冥福(míng fú)' (blessings in the afterlife). Political teachings are tolerant, and government affairs are also simplified, there are no registered books in the household registration, and the people have no corvée taxes. Within the royal fields, they are roughly divided into four parts: one part is used for national expenses, grains for sacrifices; one part is used to enfeoff the assisting ministers; one part is used to reward the intelligent, knowledgeable, and talented people; one part is used to cultivate '福田(fú tián)' (fields of merit), to supply various different practitioners. Therefore, the levy of taxes is light, and the corvée taxes are saved, each is content with the inherited industry, and all cultivate their own fields. Renting royal fields, paying one-sixth of the tax. Merchants pursue profits, coming and going to sell goods, at the ferry crossings, light taxes are levied before passing. The state carries out construction, not making people work in vain, according to their merits, giving corresponding rewards. Garrisoning the borders, 'zheng'
行，宮廬營衛，量事招募，懸賞待人。宰牧、輔臣、庶官、僚佐，各有分地，自食封邑。
風壤既別，地利亦殊，花草果木，雜種異名。所謂庵沒羅果、庵弭羅果、末杜迦果、跋達羅果、劫比他果、阿末羅果、鎮杜迦果、烏曇跋羅果、茂遮果、那利葪羅果、般[木*(玄/衣)]娑果，凡厥此類，難以備載，見珍人世者，略舉言焉。至於棗、栗、椑、柿，印度無聞；梨、柰、桃、杏、蒲萄等果，迦濕彌羅國已來，往往間植；石榴、甘橘，諸國皆樹。
墾田農務，稼穡耕耘，播植隨時，各從勞逸。土宜所出，稻麥尤多。
蔬菜則有姜、芥、瓜、瓠、葷陀菜等；[葸-十+夕]、蒜雖少，啖食亦希，家有食者，驅令出郭。
至於乳、酪、膏、酥、粆糖、石蜜、芥子油、諸餅麨，常所膳也。魚、羊、獐、鹿，時廌肴胾。牛、驢、象、馬、豕、犬、狐、狼、師子、猴、猿，凡此毛群，例無味啖，啖者鄙恥，眾所穢惡，屏居郭外，希跡人間。
若其酒醴之差，滋味流別：蒲萄、甘蔗，剎帝利飲也；麹糱醇醪，吠奢等飲也；沙門、婆羅門飲蒲萄、甘蔗漿，非酒醴之謂也。雜姓卑族，無所流別。
然其資用之器，巧質有殊；什物之具，隨時無闕。雖釜鑊斯用，而炊甑莫知。多器坯土，少用赤銅
【現代漢語翻譯】 現代漢語譯本： 宮殿房舍、營地守衛，根據事情的需要招募人員，用優厚的待遇來招攬人才。地方長官、輔佐大臣、各級官員、下屬佐吏，各有自己的管轄區域，依靠封地上的收入生活。 風土人情既然不同，土地的物產也各異，花草果木，種類繁多名稱各不相同。有所謂的庵沒羅果（Āmra，芒果）、庵弭羅果、末杜迦果、跋達羅果、劫比他果、阿末羅果、鎮杜迦果、烏曇跋羅果（Udumbara，無花果）、茂遮果、那利葪羅果、般[木*(玄/衣)]娑果（Panasa，菠蘿蜜），凡是這一類的果實，難以全部記載，只是將人間視為珍品的略舉一些。至於棗、栗、椑、柿，在印度沒有聽說過；梨、柰、桃、杏、葡萄等水果，從迦濕彌羅國（Kashmir）開始，往往有少量種植；石榴、柑橘，各個國家都有種植。 開墾田地從事農業，耕種播種，按照時節進行，各自根據辛勞程度來安排。根據土地適宜種植的作物，稻米和小麥尤其多。 蔬菜則有姜、芥、瓜、瓠、葷陀菜等；蔥、蒜雖然很少，吃的人也很少，如果家中有吃的人，就會被驅趕出城外。 至於乳、酪、膏、酥、粆糖、石蜜、芥子油、各種餅和炒麵，是人們經常吃的食物。魚、羊、獐、鹿，有時也用來做菜。牛、驢、象、馬、豬、狗、狐貍、狼、獅子、猴子、猿，這些動物，通常都不吃，吃的人會被認為是很卑賤可恥的，會被大家厭惡，只能住在城外，很少在人間出現。 至於酒類的差別，味道也各有不同：葡萄和甘蔗釀的酒，是剎帝利（Kshatriya，武士階層）喝的；用曲糱釀造的醇酒，是吠奢（Vaishya，商人階層）等喝的；沙門（Shramana，僧侶）和婆羅門（Brahmana，祭司階層）喝葡萄和甘蔗汁，這不能算是酒。其他各種姓的低賤種族，就沒有什麼分別了。 然而他們使用的器具，製作精巧各有不同；生活用品，隨時都有，不會缺少。雖然也使用鍋，但是不知道蒸籠是什麼。大多數器皿是用泥土燒製的，很少用紅銅。
【English Translation】 English version: Palanquins and residences, encampments and guards, personnel were recruited according to the needs of the affairs, and talents were attracted with generous rewards. Governors, ministers, officials, and assistants each had their own designated territories and lived off the income from their fiefs. Since the climate and customs differed, the land's products also varied, with numerous kinds of flowers, grasses, fruits, and trees, each with its own name. There were Āmra fruits (mangoes), Āmira fruits, Madhuka fruits, Bhadra fruits, Kapittha fruits, Āmala fruits, Tinduka fruits, Udumbara fruits (figs), Mocha fruits, Narikela fruits (coconuts), and Panasa fruits (jackfruits). It is difficult to list all such fruits; only those considered precious in the human world are mentioned briefly. As for jujubes, chestnuts, persimmons, and dates, they were unheard of in India. Pears, crabapples, peaches, apricots, grapes, and other fruits were occasionally planted from Kashmir onwards. Pomegranates and citrus fruits were planted in all countries. Cultivating fields for agriculture, sowing and plowing, planting according to the seasons, each according to their labor and leisure. Depending on what the soil was suitable for, rice and wheat were especially abundant. Vegetables included ginger, mustard, gourds, bottle gourds, and Hunta vegetables. Onions and garlic were scarce, and few people ate them. If a household had someone who ate them, they would be driven out of the city. As for milk, cheese, cream, ghee, granulated sugar, rock candy, mustard oil, various cakes, and roasted flour, these were common foods. Fish, goat, deer, and venison were sometimes used as dishes. Cattle, donkeys, elephants, horses, pigs, dogs, foxes, wolves, lions, monkeys, and apes were generally not eaten. Those who ate them were considered base and shameful, and were despised by the public, living outside the city and rarely appearing among people. As for the differences in alcoholic beverages, the flavors also varied: grape and sugarcane wine were drunk by Kshatriyas (warrior class); pure wine brewed from yeast and malt was drunk by Vaishyas (merchant class) and others; Shramanas (ascetics) and Brahmanas (priest class) drank grape and sugarcane juice, which was not considered alcohol. People of mixed and lower castes had no such distinctions. However, the utensils they used were skillfully made and varied; daily necessities were always available and not lacking. Although pots were used, they did not know what a steamer was. Most utensils were made of baked clay, and only a few were made of red copper.
。食以一器，眾味相調，手指斟酌，略無匙箸，至於老病，乃用銅匙。
若其金、銀、鍮石、白玉、火珠，風土所產，彌復盈積。奇珍雜寶，異類殊名，出自海隅，易以求貿。然其貨用，交遷有無，金錢、銀錢、貝珠、小珠。
印度之境，疆界具舉，風壤之差，大略斯在，同條共貫，粗陳梗概，異政殊俗，據國而敘。
濫波國，周千餘里，北背雪山，三垂黑嶺。國大都城周十餘里。自數百年，王族絕嗣，豪傑力競，無大君長，近始附屬迦畢試國。宜粳稻，多甘蔗，林樹雖眾，果實乃少。氣序漸溫，微霜無雪。國俗豐樂，人尚歌詠，志性怯弱，情懷詭詐，更相欺誚，未有推先。體貌卑小，動止輕躁。多衣白㲲，所服鮮飾。伽藍十餘所，僧徒寡少，並多習學大乘法教。天祠數十，異道甚多。
從此東南行百餘里，逾大嶺，濟大河，至那揭羅曷國(北印度境)。
那揭羅曷國，東西六百餘里，南北二百五六十里。山週四境，懸隔危險。國大都城週二十餘里。無大君長，主令役屬迦畢試國。豐谷稼，多花果，氣序溫暑，風俗淳質，猛銳驍雄，輕財好學。崇敬佛法，少信異道。伽藍雖多，僧徒寡少，諸窣堵波荒蕪圮壞。天祠五所，異道百餘人。
城東二里有窣堵波，高三百餘尺，無憂王之
【現代漢語翻譯】 現代漢語譯本：吃飯用一個器皿，各種味道調和在一起，用手指來量取，幾乎不用勺子筷子，到了年老生病的時候，才用銅勺。 至於金、銀、黃銅、石頭、白玉、火珠等，都是當地出產的，堆積如山。各種奇異的珍寶，不同種類的特殊物品，從海邊運來，用來交換貿易。然而這些貨物的使用，互相交易有無，包括金錢、銀錢、貝殼、小珠子。 印度的疆域，邊界都已列舉，風土的差異，大概就在這裡了，相同之處共同聯繫，粗略地陳述大概情況，不同的政治制度和風俗習慣，根據各個國家來敘述。 濫波國（Lampa country），周圍一千多里，北面靠著雪山，三面靠著黑色的山嶺。國家的大都城周圍十餘里。自從幾百年前，王族斷絕後嗣，豪傑們憑實力競爭，沒有大的君主，最近才歸屬於迦畢試國（Kapisa country）。適宜種植粳稻，盛產甘蔗，樹林雖然很多，果實卻很少。氣候漸漸溫暖，有輕微的霜凍而沒有雪。國家的風俗富足快樂，人們崇尚歌唱，性格膽怯軟弱，心懷詭詐，互相欺騙嘲弄，沒有謙讓的美德。體貌矮小，行動輕浮急躁。大多穿白色的粗毛布，所穿的衣服很少裝飾。寺廟有十餘所，僧人很少，大多學習大乘佛法。天神廟有數十座，其他教派的人很多。 從這裡向東南走一百多里，翻過大山嶺，渡過大河，到達那揭羅曷國（Nagarahara country，北印度境）。 那揭羅曷國（Nagarahara country），東西六百多里，南北二百五六十里。四周都是山，地勢險峻。國家的大都城周圍二十餘里。沒有大的君主，受迦畢試國（Kapisa country）的支配。盛產穀物，有很多花果，氣候溫暖炎熱，風俗淳樸善良，人們勇猛強悍，輕視錢財，愛好學習。崇敬佛法，很少信仰其他教派。寺廟雖然很多，僧人卻很少，許多佛塔荒蕪倒塌。天神廟有五座，其他教派的人有一百多人。 城東二里有一座佛塔，高三百多尺，是阿育王（Asoka）建造的。
【English Translation】 English version: They eat with one vessel, mixing all flavors together, using their fingers to measure portions, rarely using spoons or chopsticks. Only when they are old or sick do they use copper spoons. As for gold, silver, brass, stone, white jade, and fire pearls, these are all local products, piled up in abundance. Various exotic treasures, different kinds of special items, are brought from the seaside to be exchanged in trade. However, the use of these goods, exchanging what they have for what they lack, includes gold coins, silver coins, shells, and small beads. The territory of India, its boundaries are all listed, the differences in climate and soil, are roughly here. Similarities are connected, roughly stating the general situation, different political systems and customs, are described according to each country. The country of Lampa (Lampa country) is over a thousand li in circumference, with snow mountains to the north and black mountain ranges on three sides. The country's capital city is over ten li in circumference. Since several hundred years ago, the royal family's descendants have been cut off, and heroes compete by strength, without a great ruler, and recently became affiliated with the country of Kapisa (Kapisa country). It is suitable for growing japonica rice and produces a lot of sugarcane. Although there are many forests, there are few fruits. The climate is gradually warming, with slight frost and no snow. The country's customs are rich and happy, people admire singing, their character is timid and weak, their hearts are deceitful, they deceive and ridicule each other, and there is no virtue of humility. Their appearance is short, and their actions are frivolous and impetuous. They mostly wear white coarse wool cloth, and their clothes are rarely decorated. There are more than ten monasteries, with few monks, and most of them study Mahayana Buddhism. There are dozens of temples to the gods, and there are many people of other religions. From here, going southeast for more than a hundred li, crossing a large mountain range, and crossing a large river, you arrive at the country of Nagarahara (Nagarahara country, in North India). The country of Nagarahara (Nagarahara country) is more than six hundred li from east to west and two hundred fifty or sixty li from north to south. It is surrounded by mountains, and the terrain is steep and dangerous. The country's capital city is more than twenty li in circumference. There is no great ruler, and it is subject to the country of Kapisa (Kapisa country). It is rich in grains and has many flowers and fruits. The climate is warm and hot, and the customs are simple and kind. People are brave and fierce, despise money, and love to learn. They respect Buddhism and rarely believe in other religions. Although there are many monasteries, there are few monks, and many stupas are desolate and dilapidated. There are five temples to the gods, and there are more than a hundred people of other religions. Two li east of the city is a stupa, more than three hundred chi high, built by King Asoka (Asoka).
所建也。編石特起，刻雕奇制，釋迦菩薩值然燈佛，敷鹿皮衣，布發掩泥，得受記處。時經劫壞，斯跡無泯。或有齋日，天雨眾花，群黎心競，式修供養。其西伽藍，少有僧徒。次南小窣堵波，是昔掩泥之地，無憂王避大路，遂僻建焉。
城內有大窣堵波故基。聞諸先志曰：昔有佛齒，高廣嚴麗。今既無齒，唯余故基。其側有窣堵波，高三十餘尺。彼俗相傳，不知源起，云從空下，峙基於此。既非人工，寔多靈瑞。
城西南十餘里有窣堵波，是如來自中印度凌虛游化，降跡於此，國人感慕，建此靈基。其東不遠有窣堵波，是釋迦菩薩昔值然燈佛，於此買華。
城西南二十餘里至小石嶺，有伽藍，高堂重閣，積石所成。庭宇寂寥，絕無僧侶。中有窣堵波，高二百餘尺，無憂王之所建也。
伽藍西南，深澗峭絕，瀑布飛流，懸崖壁立。東崖石壁有大洞穴，瞿波羅龍之所居也。門徑狹小，窟穴冥闇，崖石津滴，磎徑余流。昔有佛影，煥若真容，相好具足，儼然如在。近代已來，人不遍睹，縱有所見，彷彿而已。至誠祈請，有冥感者，乃暫明視，尚不能久。昔如來在世之時，此龍為牧牛之士，供王乳酪，進奉失宜；既獲譴責，心懷恚恨，即以金錢買華，供養受記窣堵波，愿為惡龍，破國害王。即趣石
【現代漢語翻譯】 現代漢語譯本： 這裡建造了佛塔（Stupa），用石頭特別堆砌而成，雕刻著奇異的圖案，是釋迦菩薩（Sakyamuni Bodhisattva）遇到然燈佛（Dipankara Buddha）時，鋪上鹿皮衣，用頭髮覆蓋泥土，得到授記的地方。雖然經歷了劫難的破壞，這個遺蹟仍然沒有消失。有時在齋戒日，天空會下起各種鮮花，當地百姓爭相前來，用各種方式進行供養。佛塔西邊的伽藍（Sangharama，寺院）很少有僧侶。 再往南走，有一個小的窣堵波（Stupa），是過去用頭髮覆蓋泥土的地方，阿育王（Asoka）爲了避開大路，所以偏僻地建造了它。
城內有大型窣堵波的遺址。聽當地人說：過去這裡有佛牙，高大、寬廣、莊嚴、華麗。現在既然沒有佛牙了，只剩下遺址。遺址旁邊有一個窣堵波，高三十多尺。當地人世代相傳，不知道它的來歷，說是從空中降下來的，聳立在這裡。既然不是人工建造的，就有很多靈異的現象。
在城西南十多里處有一個窣堵波，是如來（Tathagata）從中印度凌空飛行遊化，降臨到這裡的地方，當地人感動思慕，建造了這個靈驗的基址。它的東邊不遠處有一個窣堵波，是釋迦菩薩過去遇到然燈佛時，在這裡買花的地方。
在城西南二十多里處到達小石嶺，那裡有一個伽藍（Sangharama，寺院），有高大的殿堂和重疊的樓閣，是用石頭堆砌而成的。庭院寂靜空曠，沒有僧侶。中間有一個窣堵波，高二百多尺，是阿育王（Asoka）建造的。
在伽藍（Sangharama，寺院）的西南方，有深邃的峽谷，陡峭險峻，瀑布飛流直下，懸崖峭壁聳立。東邊的懸崖石壁上有一個大的洞穴，是瞿波羅龍（Gopala Dragon）居住的地方。洞口狹窄，洞穴昏暗，崖石滴水，溪流潺潺。過去這裡有佛影，明亮得像真容一樣，相貌美好，完全像真的一樣。近代以來，人們很少能完全看到，即使有人看到，也只是模糊的影子。如果至誠祈禱，有受到冥冥感應的人，才能暫時看清楚，而且也不能看很久。過去如來（Tathagata）在世的時候，這條龍是一個牧牛人，給國王供奉乳酪，進獻時沒有做好；受到責備后，心懷怨恨，就用金錢買花，供養受記的窣堵波（Stupa），發願成為惡龍，破壞國家，危害國王。於是前往石窟。
【English Translation】 English version: Here a Stupa was built, specially constructed with piled stones and carved with peculiar designs, it is the place where Sakyamuni Bodhisattva met Dipankara Buddha, spread out a deerskin robe, covered the mud with his hair, and received the prediction. Although it has gone through the destruction of kalpas, this trace has not disappeared. Sometimes on fasting days, the sky rains down various flowers, and the local people compete to make offerings in various ways. The Sangharama (monastery) to the west of the Stupa has few monks. Further south, there is a small Stupa, which is the place where he covered the mud with his hair in the past. King Asoka built it in a remote location to avoid the main road.
Inside the city, there are the ruins of a large Stupa. According to local accounts: in the past, there was a Buddha tooth here, tall, wide, solemn, and magnificent. Now that there is no Buddha tooth, only the ruins remain. Beside the ruins, there is a Stupa, more than thirty feet high. The local people have passed down through generations that they do not know its origin, saying that it descended from the sky and stands here. Since it was not built by human hands, there are many miraculous phenomena.
More than ten li southwest of the city, there is a Stupa, which is the place where the Tathagata flew and traveled from central India, descending here. The local people were moved and built this efficacious foundation. Not far to its east, there is a Stupa, which is the place where Sakyamuni Bodhisattva bought flowers when he met Dipankara Buddha in the past.
More than twenty li southwest of the city, one reaches Little Stone Ridge, where there is a Sangharama (monastery) with tall halls and overlapping pavilions, built of piled stones. The courtyard is quiet and empty, with no monks. In the middle, there is a Stupa, more than two hundred feet high, built by King Asoka.
To the southwest of the Sangharama (monastery), there is a deep gorge, steep and precipitous, with waterfalls cascading down and cliffs standing tall. On the eastern cliff face, there is a large cave, the residence of the Gopala Dragon. The entrance is narrow, the cave is dark, the cliff stones drip water, and the stream flows. In the past, there was a Buddha shadow here, as bright as a real face, with perfect features, just like the real thing. In recent times, people have rarely been able to see it completely, and even if someone sees it, it is only a vague shadow. If one prays sincerely, those who are spiritually touched can see it clearly for a short time, but not for long. In the past, when the Tathagata was in the world, this dragon was a cowherd who offered milk and cheese to the king, but he did not present it properly; after being reprimanded, he harbored resentment, so he bought flowers with money and offered them to the Stupa where the prediction was received, vowing to become an evil dragon, destroy the country, and harm the king. Then he went to the stone cave.
壁，投身而死；遂居此窟，為大龍王，便欲出穴，成本惡愿。適起此心，如來已鑒，愍此國人為龍所害，運神通力，自中印度至。龍見如來，毒心遂止，受不殺戒，愿護正法。因請如來：「常居此窟，諸聖弟子，恒受我供。」如來告曰：「吾將寂滅，為汝留影，遣五羅漢常受汝供。正法隱沒，其事無替。汝若毒心奮怒，當觀吾留影，以慈善故，毒心當止。此賢劫中，當來世尊，亦悲愍汝，皆留影像。」
影窟門外有二方石，其一石上有如來足蹈之跡，輪相微現，光明時燭。影窟左右多諸石室，皆是如來諸聖弟子入定之處。影窟西北隅有窣堵波，是如來經行之處。其側窣堵波有如來發、爪。鄰此不遠有窣堵波，是如來顯暢真宗，說蘊界處之所也。影窟西有大盤石，如來嘗于其上濯浣袈裟，文影微現。
城東南三十餘里至醯羅城。週四五里，豎峻險固，花林池沼，光鮮澄鏡。城中居人，淳質正信。復有重閣，畫棟丹楹。第二閣中有七寶小窣堵波，置如來頂骨。骨週一尺二寸，發孔分明，其色黃白，盛以寶函，置窣堵波中。欲知善惡相者，香末和泥，以印頂骨，隨其福感，其文煥然。又有七寶小窣堵波，以貯如來髑髏骨，狀若荷葉，色同頂骨，亦以寶函緘絡而置。又有七寶小窣堵波，有如來眼睛，睛大如㮈，光
【現代漢語翻譯】 現代漢語譯本：過去，有一條毒龍住在影窟（Shadow Cave）中，它曾經從山壁上跳下自殺。於是就住在這個洞窟里，成為大龍王，想要出洞，完成它邪惡的願望。恰好它生起這個念頭時，如來（Tathagata）已經知曉，憐憫這個國家的人民被龍所害，運用神通力量，從中印度來到這裡。龍見到如來，毒害之心就停止了，接受了不殺生的戒律，願意守護正法。因此懇請如來：『請您常住在這個洞窟里，讓各位聖弟子，永遠接受我的供養。』如來告訴它：『我將要寂滅，為你留下身影，派遣五位羅漢永遠接受你的供養。正法隱沒之後，這件事也不會改變。你如果毒心發作憤怒，應當觀看我留下的身影，因為慈善的緣故，毒心就會停止。這個賢劫（Bhadrakalpa）中，未來的世尊（Buddha），也會悲憫你，都留下影像。』 影窟門外有兩塊方形的石頭，其中一塊石頭上有如來腳踩過的痕跡，輪相隱約顯現，光明時常照耀。影窟左右有很多石室，都是如來各位聖弟子入定的地方。影窟西北角有窣堵波（stupa，佛塔），是如來經行的地方。那個窣堵波旁邊有如來的頭髮、指甲。離這裡不遠的地方有窣堵波，是如來顯明暢述真宗，講述蘊、界、處的地方。 影窟西邊有一塊大盤石，如來曾經在那上面洗滌袈裟，花紋影像隱約顯現。 從城東南方向走三十多里就到了醯羅城（Hi-lo City）。城周長四五里，高聳險峻堅固，有鮮艷明亮的花林池沼。城中居住的人民，淳樸善良，信仰虔誠。還有重重樓閣，畫棟丹楹。第二層樓閣中有一個七寶小窣堵波，放置著如來的頂骨。頂骨周長一尺二寸，發孔分明，顏色黃白，用寶函盛放，放置在窣堵波中。想要知道自己善惡相的人，用香末和泥，用來印頂骨，隨著他的福報感應，花紋就會鮮明地顯現。又有七寶小窣堵波，用來貯藏如來的髑髏骨，形狀像荷葉，顏色和頂骨一樣，也用寶函封緘包裹放置。又有七寶小窣堵波，裡面有如來的眼睛，眼睛大如㮈（jujube，棗），光芒四射。
【English Translation】 English version: In the past, there was a poisonous dragon dwelling in the Shadow Cave. It had once jumped off a mountain wall to commit suicide. Thus, it resided in this cave, becoming the great Dragon King, desiring to leave the cave and fulfill its evil wishes. Just as this thought arose, the Tathagata (如來, Buddha) already knew, and, pitying the people of this country who were harmed by the dragon, employed his supernatural powers and came from Central India. When the dragon saw the Tathagata, its poisonous heart ceased, and it received the precept of non-killing, vowing to protect the Dharma. Therefore, it requested the Tathagata: 'Please reside in this cave permanently, so that all your holy disciples may always receive my offerings.' The Tathagata told it: 'I am about to enter Nirvana, and I will leave my shadow for you, sending five Arhats to always receive your offerings. After the True Dharma disappears, this matter will not change. If your poisonous heart arises in anger, you should look at the shadow I have left, and because of compassion, your poisonous heart will cease. In this Bhadrakalpa (賢劫, Fortunate Aeon), the future Buddhas will also have compassion for you, and all will leave their images.' Outside the Shadow Cave are two square stones, one of which has the footprints of the Tathagata, with the wheel marks faintly visible, and light often shining. To the left and right of the Shadow Cave are many stone chambers, all places where the Tathagata's holy disciples entered into Samadhi. In the northwest corner of the Shadow Cave is a stupa (窣堵波, Buddhist monument), which is where the Tathagata walked. Next to that stupa are the Tathagata's hair and nails. Not far from here is a stupa, where the Tathagata clearly expounded the true teachings, speaking of the skandhas, realms, and sense bases. To the west of the Shadow Cave is a large flat rock, where the Tathagata once washed his kasaya (袈裟, monastic robe), and the patterns of the fabric are faintly visible. About thirty li southeast of the city is Hi-lo City (醯羅城). The city is four or five li in circumference, towering, steep, and solid, with bright and clear flower forests and ponds. The people living in the city are simple, kind, and have sincere faith. There are also layers of pavilions, with painted beams and red pillars. In the second pavilion is a small seven-jeweled stupa, containing the Tathagata's skull. The skull is one foot and two inches in circumference, with clear hair follicles, and is yellow-white in color. It is placed in a jeweled box and placed in the stupa. Those who wish to know their good and evil aspects mix fragrant powder with mud and use it to imprint the skull. According to their karmic merit, the patterns will appear clearly. There is also a small seven-jeweled stupa, used to store the Tathagata's skull bone, shaped like a lotus leaf, the same color as the skull, also sealed and wrapped in a jeweled box. There is also a small seven-jeweled stupa, containing the Tathagata's eyes, the eyes as large as a jujube (㮈, date), radiating light.
明清徹，曒映中外，又以寶函緘封而置。如來僧伽胝袈裟，細㲲所作，其色黃赤，置寶函中，歲月既遠，微有損壞。如來錫杖，白鐵作镮，栴檀為笴，寶筒盛之。近有國王聞此諸物並是如來昔親服用，恃其威力，迫脅而歸；既至本國，置所居宮，曾未浹辰，求之已失，爰更尋訪，已還本處。斯五聖蹟，多有靈異，迦畢試王令五凈行給侍香花。觀禮之徒，相繼不絕。諸凈行等欲從虛寂，以為財用人之所重，權立科條，以止諠雜。其大略曰：諸欲見如來頂骨者，稅一金錢；若取印者，稅五金錢；自余節級，以次科條。科條雖重，觀禮彌眾。重閣西北有窣堵波，亦甚高大，而多靈異，人以指觸，便即搖震，連基傾動，鈴鐸和鳴。從此東南山谷中行五百餘里，至健馱邏國(舊曰乾陀衛，訛也。北印度境)。
健馱邏國，東西千餘里，南北八百餘里。東臨信度河。國大都城號布路沙布邏，週四十餘里。王族絕嗣，役屬迦畢試國。邑里空荒，居人稀少，宮城一隅有千餘戶。谷稼殷盛，花果繁茂，多甘蔗，出石蜜。氣序溫暑，略無霜雪。人性恇怯，好習典藝，多敬異道，少信正法。自古已來，印度之境作論諸師，則有那羅延天、無著菩薩、世親菩薩、法救、如意、脅尊者等本生處也。僧伽藍千餘所，摧殘荒廢，蕪漫蕭條，諸窣
【現代漢語翻譯】 現代漢語譯本：明亮而清澈，光芒照耀內外，又用寶函小心地封存放置。如來的僧伽胝袈裟（Samghati，一種袈裟），用精細的㲲（一種毛織品）製作，顏色黃紅色，放置在寶函中，時間久遠，略有損壞。如來的錫杖（Khakkhara，一種僧侶用的手杖），用白鐵製作杖頭的環，用栴檀（Sandalwood，一種香木）製作杖身，用寶筒盛放。最近有國王聽說這些物品都是如來過去親自使用的，仗恃自己的威力，強行奪取帶回；到達本國后，放置在所居住的宮殿中，不到半個月，尋找時已經丟失，於是再次尋找，已經回到原來的地方。這五個聖蹟，多有靈異，迦畢試（Kapisa）國王命令五位凈行（Brahmacārī，遵守梵行的人）負責侍奉香花。前來觀禮的人，絡繹不絕。各位凈行等想要追求清凈寂靜，但因為人們看重這些財物，所以暫時制定規章制度，用來制止喧譁雜亂。其大略是：想要觀看如來頂骨（Skull Relic of Tathagata）的人，繳納一金錢；如果想要拓印者，繳納五金錢；其餘的等級，依次制定規章。規章雖然嚴格，但前來觀禮的人更加眾多。重閣的西北方有一座窣堵波（Stupa，佛塔），也非常高大，而且有很多靈異，人們用手指觸控，它就會搖動震顫，甚至連地基都傾斜晃動，鈴鐺也一起鳴響。從這裡向東南方向的山谷中行走五百多里，到達健馱邏國（Gandhara，古印度十六雄國之一）（舊時叫做乾陀衛，是訛傳。位於北印度境內）。 健馱邏國，東西長一千多里，南北寬八百多里。東邊靠近信度河（Sindhu River，印度河）。國家的大都城叫做布路沙布邏（Purushapura，意為『人之城』），周圍四十多里。王族已經斷絕後嗣，隸屬於迦畢試國。城邑鄉村空曠荒涼，居住的人很少，宮城的一個角落裡有一千多戶人家。穀物莊稼豐盛，花卉果樹繁茂，盛產甘蔗，出產石蜜（糖）。氣候溫暖炎熱，幾乎沒有霜雪。這裡的人性格怯懦，喜歡學習典籍技藝，大多尊敬外道，很少信仰正法。自古以來，印度境內撰寫論著的諸位論師，就有那羅延天（Narayana，印度教主神之一）、無著菩薩（Asanga，瑜伽行唯識學派創始人之一）、世親菩薩（Vasubandhu，瑜伽行唯識學派重要人物）、法救（Dharmatrāta，說一切有部論師）、如意（Vasumitra，說一切有部論師）、脅尊者（Parsva，佛教論師）等人的出生地。僧伽藍（Samghārāma，寺院）有一千多所，但都殘破荒廢，雜草叢生，非常蕭條，各座窣堵
【English Translation】 English version: Bright and clear, illuminating both inside and outside, it is also carefully sealed and placed in a precious casket. The Samghati (a type of robe) of the Tathagata (another name for Buddha), made of fine 㲲 (a type of woolen fabric), is yellow-red in color and placed in a precious casket. Over the years, it has been slightly damaged. The Khakkhara (a monk's staff) of the Tathagata is made with white iron rings at the top and sandalwood (a fragrant wood) for the shaft, and it is kept in a precious tube. Recently, a king heard that these items were once personally used by the Tathagata and, relying on his power, forcibly seized them and took them back to his country. Upon arriving in his kingdom, he placed them in his palace, but within less than half a month, they were lost. He searched again and found that they had returned to their original location. These five sacred sites have many miraculous events. The king of Kapisa ordered five Brahmacārīs (those who observe celibacy) to be in charge of offering incense and flowers. The crowds who come to pay homage are endless. The Brahmacārīs wanted to pursue purity and tranquility, but because people valued these treasures, they temporarily established rules to prevent noise and chaos. The general rules are: those who wish to see the Skull Relic of Tathagata must pay one gold coin; those who wish to make a rubbing must pay five gold coins; the remaining levels are subject to corresponding rules. Although the rules are strict, the number of people who come to pay homage is even greater. To the northwest of the double-storied pavilion is a Stupa (Buddhist shrine), which is also very tall and has many miraculous events. When people touch it with their fingers, it shakes and trembles, even the foundation tilts and sways, and the bells ring together. From here, traveling more than five hundred li (a Chinese unit of distance) southeast through the mountain valleys, one arrives at the country of Gandhara (one of the sixteen ancient Indian kingdoms) (formerly called Qian Tuowei, which is a corruption of the name. It is located in North India). The country of Gandhara is more than a thousand li from east to west and more than eight hundred li from north to south. It borders the Sindhu River (Indus River) to the east. The country's capital city is called Purushapura (meaning 'City of Men'), with a circumference of more than forty li. The royal family has died out, and it is subordinate to the country of Kapisa. The towns and villages are empty and desolate, and there are few inhabitants. There are more than a thousand households in one corner of the palace city. The grains and crops are abundant, and the flowers and fruits are lush. Sugarcane is abundant, and stone honey (sugar) is produced. The climate is warm and hot, with almost no frost or snow. The people here are timid and like to study classical arts. They mostly respect heterodox paths and rarely believe in the true Dharma. Since ancient times, the various masters who have written treatises in India include Narayana (one of the main gods of Hinduism), Asanga (one of the founders of the Yogacara school), Vasubandhu (an important figure in the Yogacara school), Dharmatrāta (a Sarvastivada teacher), Vasumitra (a Sarvastivada teacher), and Parsva (a Buddhist teacher), all of whom were born here. There are more than a thousand Samghārāmas (monasteries), but they are all dilapidated and desolate, overgrown with weeds, and very bleak. The various Stupas
堵波頗多頹圮。天祠百數，異道雜居。
王城內東北有一故基，昔佛缽之寶臺也。如來涅槃之後，缽流此國，經數百年，式遵供養，流轉諸國，在波剌斯。
城外東南八九里有卑缽羅樹，高百餘尺，枝葉扶疏，蔭影蒙密。過去四佛已坐其下，今猶現有四佛坐像。賢劫之中，九百九十六佛皆當坐焉。冥祇警衛，靈鑒潛被。釋迦如來於此樹下南面而坐，告阿難曰：「我去世后，當四百年，有王命世，號迦膩色迦，此南不遠起窣堵波，吾身所有骨、肉舍利，多集此中。」
卑缽羅樹南有窣堵波，迦膩色迦王之所建也。迦膩色迦王以如來涅槃之後第四百年，君臨膺運，統贍部洲，不信罪福，輕毀佛法。畋游草澤，遇見白兔，王親奔逐，至此忽滅。見有牧牛小豎，于林樹間作小窣堵波，其高三尺。王曰：「汝何所為？」牧豎對曰：「昔釋迦佛聖智懸記：『當有國王於此勝地建窣堵波，吾身舍利多聚其內。』大王聖德宿殖，名符昔記，神功勝福，允屬斯辰，故我今者先相警發。」說此語已，忽然不現。王聞是說，嘉慶增懷，自負其名，大聖先記，因發正信，深敬佛法。周小窣堵波，更建石窣堵波，欲以功力彌覆其上。隨其數量，恒出三尺，若是增高，逾四百尺，基趾所峙，週一里半，層基五級，高一百五十尺，
【現代漢語翻譯】 現代漢語譯本：佛塔大多頹廢破敗，天神祠廟有數百座，各種不同的宗教混雜居住。
王城東北部有一處遺址，那是過去佛缽的寶臺。如來涅槃之後，佛缽流傳到這個國家，經過數百年，人們依照禮儀供養它，後來又流轉到其他國家，最終在波剌斯（今伊朗）。
城外東南方向八九里處有一棵卑缽羅樹（菩提樹），高一百多尺，枝繁葉茂，樹蔭濃密。過去的四佛都曾坐在這棵樹下，現在還留有四佛的坐像。在賢劫（佛教宇宙觀中的一個時期）中，未來的九百九十六佛都將坐在這裡。有神靈暗中守護，神聖的感應潛移默化地影響著這裡。釋迦如來在這棵樹下向南而坐，告訴阿難說：『我去世后四百年，會有一位國王應運而生，名叫迦膩色迦（Kanishka），他會在離這裡不遠的南方建造佛塔，我的骨骼和肉身舍利，大部分都會聚集在這裡。』
卑缽羅樹南邊有一座佛塔，是迦膩色迦王建造的。迦膩色迦王在如來涅槃后第四百年，君臨天下，統治贍部洲（地球），但他不相信罪福報應，輕視詆譭佛法。一次他打獵遊玩，在草澤中遇見一隻白兔，國王親自追逐，到這裡時兔子忽然消失了。他看見一個牧童在樹林間建造一座小佛塔，高約三尺。國王問：『你這是在做什麼？』牧童回答說：『過去釋迦佛聖明的智慧預言：『將來會有一位國王在這片聖地建造佛塔，我的舍利會大量聚集在裡面。』大王您聖德深厚，前世積累了功德，您的名字與過去的預言相符，神聖的功績和福報，正應在這個時候，所以我現在先來提醒您。』說完這些話，牧童忽然不見了。國王聽了這些話，既高興又敬佩，更加相信自己的名字與大聖的預言相符，因此生起了真正的信仰，深深地敬重佛法。於是他在小佛塔的周圍，建造了一座更大的石佛塔，想要用自己的功力完全覆蓋它。但無論他建造多高，小佛塔總是高出三尺。這樣不斷增高，佛塔超過了四百尺，塔基的周長有一里半，共有五層地基，高一百五十尺。
【English Translation】 English version: The stupas are mostly dilapidated and ruined. There are hundreds of temples to the gods, and various religions live in a mixed state.
To the northeast of the royal city is an old site, which was once the precious platform of the Buddha's bowl. After the Tathagata's Nirvana, the bowl flowed to this country. After hundreds of years, it was worshiped according to the proper rites, and then it flowed to various countries, eventually ending up in Paras (Persia).
Eight or nine li southeast of the city is a Banyan tree (Bodhi tree), more than a hundred feet high, with lush branches and dense shade. The past four Buddhas have all sat under this tree, and there are still statues of the four Buddhas sitting there today. In the Bhadrakalpa (a period in Buddhist cosmology), the future nine hundred and ninety-six Buddhas will all sit here. Spirits secretly guard it, and divine influences subtly permeate it. Shakyamuni Tathagata sat facing south under this tree and told Ananda: 'Four hundred years after my death, a king will be born by destiny, named Kanishka, and he will build a stupa not far south of here, where most of my bones and flesh relics will gather.'
South of the Banyan tree is a stupa, built by King Kanishka. King Kanishka, in the fourth century after the Tathagata's Nirvana, reigned over Jambudvipa (the Earth). However, he did not believe in the consequences of sin and merit, and he despised and slandered the Buddha's Dharma. Once, while hunting and playing in the marshes, he encountered a white rabbit. The king personally chased it, but when he reached this place, the rabbit suddenly disappeared. He saw a young cowherd building a small stupa in the forest, about three feet high. The king asked: 'What are you doing?' The cowherd replied: 'In the past, Shakyamuni Buddha's sacred wisdom foretold: 'In the future, a king will build a stupa in this sacred place, and a large number of my relics will gather inside.' Your Majesty, you have deep virtue and have accumulated merit in previous lives. Your name matches the past prophecy, and your divine achievements and blessings are due at this time, so I am now reminding you in advance.' After saying these words, the cowherd suddenly disappeared. The king, hearing these words, was both pleased and respectful, and he became even more convinced that his name matched the prophecy of the great sage. Therefore, he developed true faith and deeply revered the Buddha's Dharma. So he built a larger stone stupa around the small stupa, wanting to completely cover it with his own power. But no matter how high he built it, the small stupa always stood three feet above it. Continuing to increase the height, the stupa exceeded four hundred feet, the base circumference was one and a half li, and there were five layers of foundation, one hundred and fifty feet high.
方乃得覆小窣堵波。王因嘉慶，復于其上更起二十五層金銅相輪，即以如來舍利一斛而置其中，式修供養。營建才訖，見小窣堵波在大基東南隅下傍出其半。王心不平，便即擲棄，遂住窣堵波第二級下石基中半現，復于本處更出小窣堵波。王乃退而嘆曰：「嗟夫，人事易迷，神功難掩，靈聖所扶，憤怒何及！」慚懼既已，謝咎而歸。其二窣堵波今猶現在，有嬰疾病欲祈康癒者，涂香散華，至誠歸命，多蒙瘳差。
大窣堵波東面石陛南鏤作二窣堵波，一高三尺，一高五尺，規摹形狀如大窣堵波。又作兩軀佛像，一高四尺，一高六尺，擬菩提樹下加趺坐像，日光照燭，金色晃曜，陰影漸移，石文青紺。聞諸耆舊曰：數百年前，石基之隙有金色蟻，大者如指，小者如麥，同類相從，嚙其石壁，文若雕鏤，廁以金沙，作為此像，今猶現在。
大窣堵波石陛南面有畫佛像，高一丈六尺，自胸已上，分現兩身，從胸已下，合為一體。聞諸先志曰：初，有貧士傭力自濟，得一金錢，愿造佛像。至窣堵波所，謂畫工曰：「我今欲圖如來妙相，有一金錢，酬功尚少，宿心憂負，迫於貧乏。」時彼畫工鑒其至誠，無雲價直，許為成功。復有一人，事同前跡，持一金錢，求畫佛像。畫工是時受二人錢，求妙丹青，共畫一像。二人
【現代漢語翻譯】 現代漢語譯本：於是國王得到了一個小型的窣堵波（stupa，佛塔）。國王因此非常高興，又在其上建造了二十五層金銅相輪，並將一斛如來舍利放置其中，以示供養。建造完畢后，發現小窣堵波在大窣堵波基座東南角下方顯露出了一半。國王心中不悅，便將其丟棄，於是小窣堵波便停留在窣堵波第二級下方的石基中，顯露出了一半，並在原來的地方再次出現一個小窣堵波。國王於是退後感嘆道：『唉，人世間的事情容易迷惑人，神的力量難以掩蓋，有神靈庇佑，憤怒又有什麼用呢！』慚愧恐懼之後，謝罪而歸。這兩個窣堵波現在仍然存在，有患病想要祈求康復的人，塗抹香料，散佈鮮花，至誠歸命，大多能夠得到痊癒。 大窣堵波東面的石階南側雕刻著兩個窣堵波，一個高三尺，一個高五尺，規模和形狀都像大窣堵波。又雕刻了兩尊佛像，一尊高四尺，一尊高六尺，模仿菩提樹下結跏趺坐的佛像，陽光照耀，金光閃耀，陰影漸漸移動，石頭的紋理呈現青黑色。聽老人們說：幾百年前，石基的縫隙中有金色的螞蟻，大的像手指，小的像麥粒，同類相隨，啃噬石壁，紋路像雕刻一樣，摻雜著金沙，形成了這些佛像，現在仍然存在。 大窣堵波石階南面畫有一尊佛像，高一丈六尺，從胸部以上，顯現出兩個身體，從胸部以下，合為一個身體。聽老人們說：起初，有一個貧窮的人靠出賣勞力維持生計，得到一枚金錢，想要建造佛像。來到窣堵波的地方，對畫工說：『我現在想要畫如來的美妙形象，只有一枚金錢，酬勞很少，心中憂慮愧疚，迫於貧困。』當時那位畫工看到他非常誠心，沒有談論價錢，答應為他完成。又有一個人，情況和前面那個人一樣，拿著一枚金錢，請求畫佛像。畫工當時接受了兩個人的錢，尋找精妙的顏料，共同畫了一尊佛像。兩個人
【English Translation】 English version: Then the king obtained a small stupa (stupa, Buddhist shrine). The king was overjoyed and built twenty-five layers of golden and copper finials on top of it, placing a 'hu' (斛, a unit of volume) of the Buddha's relics inside as an offering. After the construction was completed, it was discovered that half of the small stupa was protruding from the southeast corner of the base of the large stupa. The king was displeased and threw it away. As a result, the small stupa remained halfway exposed in the stone base below the second level of the stupa, and another small stupa appeared in the original place. The king then retreated and sighed, 'Alas, human affairs are easily confusing, the power of the divine is difficult to conceal, with the support of the sacred, what is the use of anger!' After feeling ashamed and fearful, he apologized and returned. These two stupas still exist today. Those who are sick and wish to pray for recovery apply fragrant substances, scatter flowers, and sincerely take refuge, and many are healed. On the south side of the stone steps on the east side of the large stupa are carved two stupas, one three 'chi' (尺, a unit of length) high and the other five 'chi' high, with the same scale and shape as the large stupa. Two Buddha statues are also made, one four 'chi' high and the other six 'chi' high, imitating the Buddha sitting in the lotus position under the Bodhi tree. The sunlight shines, the golden light glitters, the shadows gradually move, and the stone patterns appear cyan-black. It is said by the elders: Hundreds of years ago, there were golden ants in the cracks of the stone base, the large ones like fingers and the small ones like wheat grains, following each other, gnawing at the stone walls, the patterns like carvings, mixed with golden sand, creating these statues, which still exist today. On the south side of the stone steps of the large stupa is a painted Buddha statue, sixteen 'chi' high. From the chest up, two bodies are shown, and from the chest down, they are combined into one body. It is said by the elders: Initially, there was a poor man who made a living by selling his labor and obtained a gold coin, wishing to build a Buddha statue. He came to the stupa and said to the painter, 'I now want to paint the wonderful image of the Tathagata (如來, another name for Buddha), but I only have one gold coin, which is not enough for the reward. I am worried and ashamed, and I am forced by poverty.' At that time, the painter saw his sincerity and did not discuss the price, promising to complete it for him. Another person, with the same situation as the previous one, held a gold coin and asked to paint a Buddha statue. The painter then accepted the money from the two people, sought exquisite pigments, and jointly painted one statue. The two people
同日俱來禮敬，畫工乃同指一像，示彼二人，而謂之曰：「此是汝所作之佛像也。」二人相視，若有所懷。畫工心知其疑也，謂二人曰：「何思慮之久乎？凡所受物，毫釐不虧。斯言不謬，像必神變。」言聲未靜，像現靈異，分身交影，光相照著。二人悅服，心信歡喜。
大窣堵波西南百餘步，有白石佛像，高一丈八尺，北面而立，多有靈相，數放光明。時有人見像出夜行，旋繞大窣堵波。近有群賊欲入行盜，像出迎賊，賊黨怖退，像歸本處，住立如故。群盜因此改過自新，遊行邑里，具告遠近。
大窣堵波左右，小窣堵波魚鱗百數。佛像莊嚴，務窮工思，殊香異音，時有聞聽，靈仙聖賢，或見旋繞。此窣堵波者，如來懸記，七燒七立，佛法方盡。先賢記曰：成壞已三。初至此國，適遭大火，當見營構，尚未成功。
大窣堵波西有故伽藍，迦膩色迦王之所建也。重閣累榭，層臺洞戶，旌召高僧，式昭景福。雖則圮毀，尚曰奇工。僧徒減少，並學小乘。自建伽藍，異人間出。諸作論師及證聖果，清風尚扇，至德無泯。
第三重閣有波栗濕縛(唐言脅)尊者室，久已傾頓，尚立旌表。初，尊者之為梵志師也，年垂八十，舍家染衣。城中少年更誚之曰：「愚夫朽老，一何淺智！夫出家者，有二業焉
，一則習定，二乃誦經。而今衰耄，無所進取，濫跡清流，徒知飽食。」時脅尊者聞諸譏議，因謝時人而自誓曰：「我若不通三藏理，不斷三界欲，得六神通，具八解脫，終不以脅而至於席！」自爾之後，唯日不足，經行宴坐，住立思惟，晝則研習理教，夜乃靜慮凝神，綿歷三歲，學通三藏，斷三界欲，得三明智，時人敬仰，因號脅尊者焉。
脅尊者室東有故房，世親菩薩於此制《阿毗達磨俱舍論》，人而敬之，封以記焉。
世親室南五十餘步，第二重閣，末笯曷剌他(唐言如意)論師於此制《毗婆沙論》。論師以佛涅槃之後一千年中利見也。少好學，有才辯，聲問遐被，法俗歸心。時室羅伐悉底國毗訖羅摩阿迭多王(唐言超日)，威風遠洽，臣諸印度，日以五億金錢周給貧窶孤獨。主藏臣懼國用乏匱也，乃諷諫曰：「大王威被殊俗，澤及昆蟲，請增五億金錢，以賑四方匱乏。府庫既空，更稅有土，重斂不已，怨聲載揚，則君上有周給之恩，臣下被不恭之責。」王曰：「聚有餘，給不足，非茍為身侈靡國用。」遂加五億，惠諸貧乏。其後畋游，逐豕失蹤，有尋知跡者，賞一億金錢。如意論師一使人剃髮，輒賜一億金錢，其國史臣依即書記。王恥見高，心常怏怏，欲眾辱如意論師。乃招集異學德業高深者百
【現代漢語翻譯】 現代漢語譯本：有的人致力於禪定，有的人致力於誦讀經書。而我如今已經衰老，沒有什麼可以進步的，只是濫竽充數地混在清流之中，只知道飽食終日。』當時脅尊者（Yaksha, 尊者的稱號）聽到這些譏諷議論，於是向當時的人們謝罪，並且發誓說：『我如果不能通達三藏的義理，不能斷除三界的慾望，不能得到六神通，具備八解脫，就終身不以脅部著地而坐到座位上！』從此以後，他只覺得時間不夠用，不停地經行、宴坐，站立、思惟，白天就研習義理教法，夜晚就靜心禪慮，凝神入定，經歷了三年，學通了三藏，斷除了三界的慾望，得到了三明智，當時的人們都敬仰他，因此稱他為脅尊者（Yaksha, 尊者的稱號）。 脅尊者（Yaksha, 尊者的稱號）的房間東邊有一間舊房，世親菩薩（Vasubandhu, 菩薩名）在這裡撰寫了《阿毗達磨俱舍論》（Abhidharmakośabhāṣya, 論名），人們敬重這個地方，用封條來標記它。 從世親（Vasubandhu, 菩薩名）的房間往南走五十多步，是第二重閣樓，末笯曷剌他（Manoratha, 論師名，唐言如意）論師在這裡撰寫了《毗婆沙論》（Vibhasa, 論名）。這位論師是在佛陀涅槃之後一千年時出現並利益眾生的。他年少時就好學，有才華和辯才，聲名遠播，佛法界和世俗界的人都歸心於他。當時室羅伐悉底國（Śrāvastī, 古印度國名）的毗訖羅摩阿迭多王（Vikramāditya, 國王名，唐言超日），威風遠播，使整個印度都臣服於他，每天用五億金錢來賙濟貧困孤獨的人。主管國庫的臣子擔心國家財政匱乏，於是勸諫說：『大王的威望遠播到不同的地方，恩澤遍及昆蟲，請再增加五億金錢，用來賑濟四方貧乏的人。但是府庫已經空虛，還要加稅于有土地的人，不斷地加重徵收，怨聲載道，那麼君王有周濟的恩德，臣下卻要承擔不恭敬的責任。』國王說：『積聚有餘，供給不足，不是我爲了自身奢侈而耗費國家財用。』於是又增加了五億，用來恩惠那些貧困的人。之後國王打獵遊玩，追逐豬而迷失了軌跡，有人找到軌跡的，賞賜一億金錢。如意（Manoratha, 論師名）論師每次讓人剃一次頭，就賞賜一億金錢，他的國家的史官就如實地記錄下來。國王恥于被他比下去，心裡常常不高興，想要當衆羞辱如意（Manoratha, 論師名）論師。於是招集了異教學派中德行和學業都很高深的一百
【English Translation】 English version: 'Some devote themselves to meditation, and others to reciting scriptures. But now I am old and feeble, with nothing to improve upon, merely drifting along in the ranks of the pure, knowing only how to eat my fill.' At that time, Venerable Yaksha (Yaksha, title of respect) heard these mocking remarks, so he apologized to the people of the time and vowed to himself: 'If I do not master the meaning of the Tripiṭaka, do not cut off the desires of the Three Realms, do not attain the six supernormal powers, and do not possess the eight liberations, I will never rest my side on the seat!' From then on, he only felt that time was not enough, constantly walking, sitting in meditation, standing, and contemplating. During the day, he studied the principles and teachings, and at night, he quietly contemplated and concentrated his mind. After three years, he mastered the Tripiṭaka, cut off the desires of the Three Realms, and attained the three wisdoms. The people of the time revered him, and therefore called him Venerable Yaksha (Yaksha, title of respect). To the east of Venerable Yaksha's (Yaksha, title of respect) room was an old room where Bodhisattva Vasubandhu (Vasubandhu, name of a Bodhisattva) composed the Abhidharmakośabhāṣya (Abhidharmakośabhāṣya, name of a treatise). People respected this place and marked it with a seal. More than fifty steps south of Vasubandhu's (Vasubandhu, name of a Bodhisattva) room is the second pavilion, where Master Manoratha (Manoratha, name of a teacher, meaning 'as desired' in Tang Chinese) composed the Vibhasa (Vibhasa, name of a treatise). This teacher appeared and benefited sentient beings one thousand years after the Buddha's Nirvana. He was fond of learning from a young age, had talent and eloquence, and his reputation spread far and wide. Both the Buddhist and secular communities turned to him. At that time, King Vikramāditya (Vikramāditya, name of a king, meaning 'surpassing the sun' in Tang Chinese) of Śrāvastī (Śrāvastī, name of an ancient Indian kingdom) had a far-reaching influence, and all of India submitted to him. He provided five hundred million gold coins daily to support the poor and lonely. The minister in charge of the treasury feared that the national finances would be depleted, so he advised: 'Your Majesty's prestige extends to different places, and your grace extends to insects. Please add another five hundred million gold coins to relieve the poor in all directions. However, the treasury is already empty, and taxes must be increased on those who own land. If the levies are constantly increased, complaints will be heard everywhere. Then the ruler will have the grace of providing relief, but the ministers will bear the responsibility of disrespect.' The king said: 'Accumulating surpluses and providing insufficient supplies is not because I am extravagant and squandering national resources for my own sake.' So he added another five hundred million to benefit the poor. Later, when the king was hunting, he lost track of a pig. Anyone who found the trail would be rewarded with one hundred million gold coins. Master Manoratha (Manoratha, name of a teacher) gave one hundred million gold coins each time he had someone shave his head, and the historians of his country recorded it as it happened. The king was ashamed of being outdone by him and was often unhappy, wanting to publicly humiliate Master Manoratha (Manoratha, name of a teacher). So he gathered one hundred scholars from different schools who were highly virtuous and learned.
人，而下令曰：「欲收視聽，游諸真境，異道紛雜，歸心靡措，今考優劣，專精遵奉。」洎乎集論，重下令曰：「外道論師並英俊也，沙門法眾宜善宗義，勝則崇敬佛法，負則誅戮僧徒。」於是如意詰諸外道，九十九人已退飛矣。下席一人，視之蔑如也，因而劇談，論及火煙。王與外道咸諠言曰：「如意論師辭義有失！夫先煙而後及火，此事理之常也。」如意雖欲釋難，無聽覽者。恥見眾辱，齰斷其舌，乃書誡告門人世親曰：「黨援之眾，無競大義；群迷之中，無辯正論。」言畢而死。居未久，超日王失國，興王膺運，表式英賢。世親菩薩欲雪前恥，來白王曰：「大王以聖德君臨，為含識主命。先師如意學窮玄奧，前王宿憾，眾挫高名，我承導誘，欲復先怨。」其王知如意哲人也，美世親雅操焉，乃召諸外道與如意論者。世親重述先旨，外道謝屈而退。
迦膩色迦王伽藍東北行五十餘里，渡大河，至布色羯邏伐底城。周十四五里。居人殷盛，閭閻洞連。城西門外有一天祠，天像威嚴，靈異相繼。
城東有窣堵波，無憂王之所建也，即過去四佛說法之處。先古聖賢自中印度降神導物，斯地寔多。即伐蘇蜜呾羅(唐言世友。舊曰和須蜜多，訛也)論師於此制《眾事分阿毗達磨論》。
城北四五里有故伽
【現代漢語翻譯】 現代漢語譯本： 有人向國王稟告，國王下令說：『爲了端正人們的視聽，遊歷于各種真實的境界，但現在各種不同的外道思想紛繁複雜，使人們不知該歸向何處。現在要考察這些思想的優劣，從而使人們能夠專心致志地遵奉最好的思想。』等到大家聚集在一起討論時，國王再次下令說：『外道的論師都是些英俊之士，沙門的僧眾應該精通佛法的宗義。如果沙門獲勝，就崇敬佛法；如果失敗，就誅殺僧徒。』於是，如意（Ruyi，人名，一位佛教論師）與各位外道辯論，九十九人已經敗退逃走了。但有一個人坐在下席，輕蔑地看著如意，於是如意與他展開激烈的辯論，辯論的內容涉及火和煙。國王和外道們都喧譁說：『如意論師的言辭和義理有失誤！因為總是先有煙然後才有火，這是事理的常識。』如意想要解釋辯駁，但沒有人聽他解釋。如意以受到眾人的羞辱為恥，咬斷了自己的舌頭，於是寫下告誡門人世親（Shijin，人名，一位菩薩）的話說：『不要依靠黨羽眾多而爭論大的義理；在眾人迷惑不解的時候，不要辯論正確的理論。』說完就死了。沒過多久，超日王（Chao Ri Wang，國王名）失去了國家，興王（Xing Wang，國王名）應運而生，表彰英俊賢才。世親菩薩想要洗雪之前的恥辱，來稟告國王說：『大王以聖明的德行統治國家，作為所有有情眾生的主宰。我的先師如意學問精深玄奧，但前任國王心懷舊恨，使他受到眾人的挫辱，名聲受損。我繼承他的教導，想要報復之前的怨恨。』國王知道如意是位有智慧的人，讚賞世親高雅的品行，於是召集各位外道和曾經與如意辯論的人。世親重新闡述如意之前的觀點，外道們承認自己理屈而退。 迦膩色迦王（Jianisejia Wang，國王名）的伽藍東北方向走五十多里，渡過大河，到達布色羯邏伐底城（Busejialuofadi Cheng，城名）。城周長十四五里。居民生活富足，房屋密集相連。城西門外有一座天祠，天神像威嚴，靈異的事情接連發生。 城東有一座窣堵波（sū dǔ bō，佛教建築，即佛塔），是阿育王（Ayu Wang，國王名）所建造的，就是過去四佛說法的地方。先代的聖賢從中印度降臨，引導眾生，這個地方確實很多。世友論師（Shiyou Lunshi，人名，一位論師）（唐言為世友，舊譯為和須蜜多，是錯誤的）在這裡撰寫了《眾事分阿毗達磨論》（Zhongshifen Apitanmolun，論名）。 城北四五里有一座古老的伽藍（qielan，寺院）
【English Translation】 English version: A man reported to the king, and the king ordered: 'In order to rectify people's sight and hearing, and to travel through various true realms, but now various different heterodox thoughts are complex and confusing, making people not know where to turn. Now we must examine the merits and demerits of these thoughts, so that people can wholeheartedly follow the best thought.' When everyone gathered together to discuss, the king ordered again: 'The heterodox teachers are all handsome men, and the Shramana monks should be proficient in the doctrines of Buddhism. If the Shramanas win, they will respect Buddhism; if they lose, they will execute the monks.' Thereupon, Ruyi (Ruyi, a person's name, a Buddhist scholar) debated with the various heterodoxies, and ninety-nine people had already retreated in defeat. But there was one person sitting in the lower seat, looking at Ruyi with contempt, so Ruyi engaged in a fierce debate with him, and the content of the debate involved fire and smoke. The king and the heterodoxies all clamored: 'The words and meanings of the Ruyi teacher are flawed! Because there is always smoke before there is fire, this is common sense.' Ruyi wanted to explain and refute, but no one listened to his explanation. Ruyi was ashamed of being humiliated by the crowd, bit off his tongue, and then wrote words to warn his disciple Shijin (Shijin, a person's name, a Bodhisattva): 'Do not rely on the large number of partisans to argue about great righteousness; when the crowd is confused, do not argue about correct theories.' After saying that, he died. Not long after, King Chao Ri (Chao Ri Wang, a king's name) lost his country, and King Xing (Xing Wang, a king's name) arose in response to the times, praising the outstanding talents. Bodhisattva Shijin wanted to wash away the previous shame, and came to report to the king: 'Your Majesty rules the country with holy virtue, as the master of all sentient beings. My late teacher Ruyi was profound in his learning, but the former king harbored old grudges, causing him to be humiliated by the crowd and his reputation damaged. I inherit his teachings and want to avenge the previous grievances.' The king knew that Ruyi was a wise man, and admired Shijin's elegant character, so he summoned the various heterodoxies and those who had debated with Ruyi. Shijin restated Ruyi's previous views, and the heterodoxies admitted their defeat and retreated. Going northeast from the Jianisejia Wang (Jianisejia Wang, a king's name) monastery for more than fifty li, crossing the great river, you will arrive at the city of Busejialuofadi (Busejialuofadi Cheng, a city's name). The city is fourteen or fifteen li in circumference. The residents live in prosperity, and the houses are densely connected. Outside the west gate of the city, there is a heavenly shrine, and the statue of the heavenly god is majestic, and miraculous events occur one after another. To the east of the city, there is a stupa (sū dǔ bō, a Buddhist building, i.e., a pagoda) built by King Ayu (Ayu Wang, a king's name), which is the place where the four Buddhas of the past preached. The sages of the past descended from Central India to guide sentient beings, and there are indeed many in this place. The teacher Shiyou (Shiyou Lunshi, a person's name, a teacher) (Tang language is Shiyou, the old translation is Hesumiduo, which is wrong) wrote the 'Zhongshifen Apitanmolun' (Zhongshifen Apitanmolun, a treatise's name) here. Four or five li north of the city, there is an ancient monastery (qielan, temple).
藍，庭宇荒涼，僧徒寡少，然皆遵習小乘法教。即達磨呾邏多(唐言法救。舊曰達磨多羅，訛也)論師於此制《雜阿毗達磨論》。
伽藍側有窣堵波，高數百尺，無憂王之所建也。雕木文石，頗異人工。是釋迦佛昔為國王，修菩薩行，從眾生欲，惠施不倦，喪身若遺，於此國土千生為王，即斯勝地千生舍眼。
舍眼東不遠有二石窣堵波，各高百餘尺。右則梵王所立，左乃天帝所建，以妙珍寶而瑩飾之。如來寂滅，寶變為石；基雖傾陷，尚曰崇高。
梵、釋窣堵波西北行五十餘里，有窣堵波，是釋迦如來於此化鬼子母，令不害人，故此國俗祭以求嗣。
化鬼子母北行五十餘里，有窣堵波，是商莫迦菩薩(舊曰睒摩菩薩，訛也)恭行鞠養，侍盲父母，於此採果，遇王遊獵，毒矢誤中；至誠感靈，天帝傅藥，德動明聖，尋即復穌。
商莫迦菩薩被害東南行二百餘里，至跋虜沙城。城北有窣堵波，是蘇達拏太子(唐言善牙)以父王大象施婆羅門，蒙譴被擯，顧謝國人，既出郭門，於此告別。其側伽藍，五十餘僧，並小乘學也。昔伊濕伐邏(唐言自在)論師於此制《阿毗達磨明燈論》。
跋虜沙城東門外有一伽藍，僧徒五十餘人，並大乘學也，有窣堵波，無憂王之所建立。昔蘇達拏太子擯
【現代漢語翻譯】 現代漢語譯本：伽藍（僧院）庭院荒涼，僧人稀少，但都遵從小乘佛教的教義。達磨呾邏多（Dharmatrāta，唐言法救，舊譯達磨多羅是錯誤的）論師曾在此地撰寫《雜阿毗達磨論》。
伽藍旁邊有一座窣堵波（stūpa，佛塔），高數百尺，是阿育王（Aśoka）建造的。佛塔上雕刻著木頭和石頭，工藝非常精巧。據說釋迦佛（Śākyamuni Buddha）過去曾是一位國王，修行菩薩道，爲了滿足眾生的願望，不倦地施捨，捨棄自身如同丟棄東西一樣。他在這片國土上千生為王，就在這塊殊勝之地千生捨棄眼睛。
舍眼處向東不遠有兩座石質窣堵波，每座都高一百多尺。右邊的是梵天（Brahmā）所建，左邊的是天帝（Indra）所建，用珍貴的寶物裝飾。如來（Tathāgata）涅槃（nirvāṇa）后，寶物變成了石頭；雖然地基傾斜坍塌，但仍然顯得高大。
從梵天和天帝的窣堵波向西北走五十多里，有一座窣堵波，是釋迦如來在此地教化鬼子母（Hāritī），讓她不再傷害人，因此這個國家的風俗是祭拜鬼子母以求子嗣。
從教化鬼子母的地方向北走五十多里，有一座窣堵波，是商莫迦菩薩（Śyāmaka Bodhisattva，舊譯睒摩菩薩是錯誤的）恭敬地奉養侍候失明的父母，在此地採摘果實，遇到國王遊獵，被毒箭誤傷；他至誠的孝心感動了神靈，天帝為他敷藥，他的德行感動了聖明，很快就復活了。
從商莫迦菩薩被害的地方向東南走二百多里，到達跋虜沙城（Barusha）。城北有一座窣堵波，是蘇達拏太子（Sudāna，唐言善牙）因為將父王的大象施捨給婆羅門（Brahmin）而被父王責備放逐，他回頭感謝國人，離開城門后，在此地告別。旁邊有一座伽藍，有五十多位僧人，都學習小乘佛法。過去伊濕伐邏（Īśvaradeva，唐言自在）論師曾在此地撰寫《阿毗達磨明燈論》。
跋虜沙城東門外有一座伽藍，有五十多位僧人，都學習大乘佛法，有一座窣堵波，是阿育王建造的。過去蘇達拏太子被放逐
【English Translation】 English version: The monastery's courtyard was desolate, and the number of monks was small, but they all followed the teachings of the Hinayana (Small Vehicle) Buddhism. The master Dharmatrāta (唐言法救, meaning 'Dharma Savior' in Chinese; the old translation 'Dharmatara' is incorrect) composed the Abhidharma-samuccaya here.
Beside the monastery was a stupa (stūpa), several hundred feet high, built by King Aśoka (無憂王). The carved wood and stone were of extraordinary craftsmanship. It is said that Śākyamuni Buddha (釋迦佛) was once a king who practiced the Bodhisattva path, fulfilling the desires of sentient beings, tirelessly giving, and abandoning his body as if discarding something. He was a king in this land for a thousand lives, and in this sacred place, he gave up his eyes for a thousand lives.
Not far east of the place where he gave up his eyes were two stone stupas, each over a hundred feet high. The one on the right was built by Brahmā (梵王), and the one on the left was built by Indra (天帝), adorned with exquisite treasures. After the Tathāgata's (如來) nirvāṇa (寂滅), the treasures turned into stone; although the foundation was tilted and collapsed, they still appeared lofty.
About fifty li (里, a Chinese unit of distance) northwest of the stupas of Brahmā and Indra, there was a stupa where Śākyamuni Buddha converted Hāritī (鬼子母), causing her to no longer harm people. Therefore, the custom of this country is to worship Hāritī to pray for offspring.
About fifty li north of the place where Hāritī was converted, there was a stupa where the Bodhisattva Śyāmaka (商莫迦菩薩, the old translation 睒摩菩薩 is incorrect) respectfully served his blind parents, picking fruits here. He encountered the king hunting and was accidentally struck by a poisoned arrow. His sincere filial piety moved the spirits, and Indra applied medicine to him. His virtue moved the enlightened, and he was soon revived.
About two hundred li southeast of the place where Bodhisattva Śyāmaka was harmed, one arrived at the city of Barusha (跋虜沙城). North of the city was a stupa where Prince Sudāna (蘇達拏太子, meaning 'Good Giving' in Chinese) was banished by his father for giving the royal elephant to a Brahmin (婆羅門). He turned back to thank the people of the country, and after leaving the city gate, he bid farewell here. Beside it was a monastery with over fifty monks, all studying Hinayana Buddhism. In the past, the master Īśvaradeva (伊濕伐邏, meaning 'Sovereign God' in Chinese) composed the Abhidharma-pradīpa here.
Outside the east gate of the city of Barusha was a monastery with over fifty monks, all studying Mahayana Buddhism. There was a stupa built by King Aśoka. In the past, Prince Sudāna was banished
在彈多落迦山(舊曰壇特山，訛也)，婆羅門乞其男女，於此鬻賣。
跋虜沙城東北二十餘里，至彈多落迦山。嶺上有窣堵波，無憂王所建，蘇達拏太子於此棲隱。其側不遠有窣堵波，太子於此以男女施婆羅門，婆羅門捶其男女，流血染地，今諸草木猶帶絳色。巖間石室，太子及妃習定之處。谷中林樹垂條若帷，並是太子昔所游止。其側不遠有一石廬，即古仙人之所居也。
仙廬西北行百餘里，越一小山，至大山，山南有伽藍，僧徒鮮少，並學大乘。其側窣堵波，無憂王之所建也。昔獨角仙人所居之處。仙人為淫女誘亂，退失神通，淫女乃駕其肩而還城邑。
跋虜沙城東北五十餘里，至崇山。山有青石大自在天婦像，毗摩天女也。聞諸土俗曰：此天像者，自然有也。靈異既多，祈禱亦眾，印度諸國，求福請願，貴賤畢萃，遠近咸會。其有愿見天神形者，至誠無貳，絕食七日，或有得見，求愿多遂。山下有大自在天祠，涂灰外道式修祠祀。
毗摩天祠東南行百五十里，至烏鐸迦漢荼城，週二十餘里，南臨信度河。居人富樂，寶貨盈積，諸方珍異，多集於此。
烏鐸迦漢荼城西北行二十餘里，至婆羅睹邏邑，是制《聲明論》波爾尼仙本生處也。遂古之初，文字繁廣，時經劫壞，世界空虛，
【現代漢語翻譯】 現代漢語譯本：在彈多落迦山（舊時稱為壇特山，是訛傳），婆羅門在這裡乞討人們的兒女，並在此處進行販賣。 在跋虜沙城東北二十餘里處，到達彈多落迦山。山嶺上有窣堵波（stupa，佛塔），是阿育王（無憂王）所建造，蘇達拏太子（Sudāna）曾在此隱居。在它旁邊不遠處有另一個窣堵波，太子曾在此將自己的兒女施捨給婆羅門，婆羅門捶打他們的兒女，鮮血染紅了地面，如今這裡的草木仍然帶著絳紅色。巖石間有石室，是太子和他的妃子修習禪定的地方。山谷中的樹林垂下枝條，像帷幕一樣，這些都是太子過去遊玩休憩的地方。在它旁邊不遠處有一座石廬，是古代仙人居住的地方。 從仙人居住的石廬向西北方向走一百多里，翻過一座小山，到達一座大山，山南面有一座伽藍（Gharama，寺院），僧人很少，都學習大乘佛法。在它旁邊有一座窣堵波，是阿育王所建造的。這裡是過去獨角仙人居住的地方。仙人因為女性的誘惑而被打亂心智，失去了神通，女性就騎在他的肩膀上返回城邑。 從跋虜沙城東北方向走五十多里，到達崇山。山上有青石雕刻的大自在天（Maheśvara）的妻子像，也就是毗摩天女（Bhimā）。聽當地人說：這座天女像是自然形成的。因為靈驗的事蹟很多，所以來祈禱的人也很多，印度各國的貴族和平民都聚集到這裡，遠近的人都來朝拜。如果有人希望見到天神的形象，只要至誠專一，斷食七天，或許就能得見，所求的願望也大多能夠實現。山下有大自在天的神祠，涂灰外道按照他們的方式進行祭祀。 從毗摩天女的神祠向東南方向走一百五十里，到達烏鐸迦漢荼城（Udhaka Handa），周長二十多里，南面靠近信度河（Sindhu River）。這裡的居民富裕快樂，積聚了大量的寶物，各地的珍奇物品大多聚集在這裡。 從烏鐸迦漢荼城向西北方向走二十多里，到達婆羅睹邏邑（Bara Dula），這裡是製作《聲明論》（Śabdavidyā，古印度語語法著作）的波爾尼仙人（Pāṇini）出生的地方。在遠古之初，文字非常繁多，後來經歷了劫難，世界變得空虛。
【English Translation】 English version: At the Ṭaṇḍolaka Mountain (formerly called Tan Te Mountain, which is a corruption), Brahmins beg for children and sell them here. About twenty li northeast of Bhalusa City lies Ṭaṇḍolaka Mountain. On the ridge is a stupa built by King Ashoka (A-yu Wang), where Prince Sudāna (Su-ta-na Tai-zi) once lived in seclusion. Not far from it is another stupa, where the prince gave his children to the Brahmins, who beat them, and their blood stained the ground. Even today, the plants and trees here still have a crimson hue. Among the rocks is a stone chamber where the prince and his consort practiced meditation. In the valley, the trees hang down like curtains, all places where the prince once strolled and rested. Not far from it is a stone hut, the dwelling of an ancient immortal. Traveling northwest from the immortal's stone hut for over a hundred li, crossing a small mountain, one reaches a large mountain. On the south side of the mountain is a gharama (monastery), with few monks, all studying Mahayana Buddhism. Beside it is a stupa built by King Ashoka. This is where the former unicorn immortal lived. The immortal was disturbed and seduced by a woman, losing his supernatural powers, and the woman rode on his shoulders back to the city. Traveling northeast from Bhalusa City for over fifty li, one reaches Chong Mountain. On the mountain is a blue stone statue of the wife of Maheśvara (Da-zi-zai-tian), Bhimā (Pi-mo Tian-nü). According to local customs, this statue of the goddess is naturally formed. Because of its many miraculous events, many people come to pray, and nobles and commoners from various countries in India gather here, from far and near. Those who wish to see the form of the goddess, if they are sincere and unwavering, and fast for seven days, may be able to see her, and their wishes are often fulfilled. At the foot of the mountain is a shrine to Maheśvara, where the ash-smeared heretics perform sacrifices in their own way. Traveling southeast from the shrine of Bhimā for one hundred and fifty li, one reaches the city of Udhaka Handa (Wu-duo-jia Han-tuo Cheng), which is over twenty li in circumference, bordering the Sindhu River (Xin-du He) to the south. The residents here are wealthy and happy, with abundant treasures, and many rare and exotic items from various places gather here. Traveling northwest from the city of Udhaka Handa for over twenty li, one reaches the town of Bara Dula (Po-luo-du-luo Yi), the birthplace of the immortal Pāṇini (Bo-er-ni Xian), who created the Śabdavidyā (Sheng-ming Lun). In the beginning of ancient times, writing was very extensive, but later, after a kalpa of destruction, the world became empty.
長壽諸天，降靈道俗，由是之故，文籍生焉。自時厥後，其源氾濫。梵王、天帝作則隨時，異道諸仙各制文字，人相祖述，競習所傳，學者虛功，難用詳究。人壽百歲之時，有波爾尼仙，生知博物，愍時澆薄，欲削浮偽，刪定繁猥，遊方問道，遇自在天，遂申述作之志。自在天曰：「盛矣哉！吾當祐汝。」仙人受教而退，於是研精覃思，採摭群言，作為字書，備有千頌，頌三十二言矣。究極今古，總括文言。封以進上，王甚珍異，下令國中，普使傳習，有誦通利，賞千金錢。所以師資傳授，盛行當世。故此邑中諸婆羅門，碩學高才，博物強識。
婆羅睹邏邑中有窣堵波，羅漢化波爾尼仙后進之處。如來去世，垂五百年，有大阿羅漢自迦濕彌羅國游化至此，乃見梵志捶訓稚童。時阿羅漢謂梵志曰：「何苦此兒？」梵志曰：「令學《聲明論》，業不時進。」阿羅漢逌爾而笑。老梵志曰：「夫沙門者，慈悲為情，愍傷物類。仁今所笑，愿聞其說。」阿羅漢曰：「談不容易，恐致深疑。汝頗嘗聞波爾尼仙制《聲明論》，垂訓於世乎？」婆羅門曰：「此邑之子，後進仰德，像設猶在。」阿羅漢曰：「今汝此子，即是彼仙。猶以強識，玩習世典，唯談異論，不究真理。神智唐捐，流轉未息，尚乘余善，為汝愛子。然則世典文
【現代漢語翻譯】 現代漢語譯本：長壽諸天（指壽命很長的天神），降臨到修道的道士和俗人那裡，因為這個緣故，文字書籍就產生了。從那時以後，文字的源頭變得非常廣泛。梵王（Brahmā，印度教的創造神）、天帝（帝釋天，佛教的護法神）制定法則以適應時代的變化，不同的外道仙人各自創造文字，人們互相效仿，爭相學習所傳授的知識，學習的人白費功夫，難以詳細研究。在人類壽命為一百歲的時候，有位名叫波爾尼（Pāṇini，古印度文法家）的仙人，天生博學多聞，憐憫世風日下，想要削減虛浮不實的東西，刪減繁雜冗長的內容，四處遊歷問道，遇到了自在天（Maheśvara，濕婆神的別名），於是陳述了他寫作的志向。自在天說：『太好了！我應當保佑你。』仙人接受教誨後退下，於是專心研究，深入思考，採集各種言論，創作了字書，總共有千頌，每頌三十二個字。窮盡古代和現代，總括了文章語言。封好後進獻給國王，國王非常珍視，下令全國，普遍傳授學習，有能背誦通順的，賞賜千金。因此師徒傳授，在當時非常盛行。所以這個地方的婆羅門（Brāhmaṇa，印度教的祭司階層），都是學識淵博，才華高超，博學強記的人。 婆羅睹邏（Bharadvāja，人名）邑中有一座窣堵波（Stūpa，佛塔），是羅漢（Arhat，已證得阿羅漢果位的修行者）化身波爾尼仙人後來的地方。如來（Tathāgata，佛的稱號）去世后，大約五百年，有一位大阿羅漢從迦濕彌羅國（Kashmir）遊歷到這裡，看見一位婆羅門正在鞭打訓斥年幼的兒童。當時阿羅漢對婆羅門說：『為何如此虐待這個孩子？』婆羅門說：『讓他學習《聲明論》（Śabdavidyā，古印度語語法學），但學業沒有及時進步。』阿羅漢微微一笑。老婆羅門說：『沙門（Śrāmaṇa，佛教出家人的通稱）以慈悲為懷，憐憫傷害眾生。您現在嘲笑，希望聽聽您的說法。』阿羅漢說：『談論不容易，恐怕會引起深深的懷疑。您是否聽說過波爾尼仙人制作《聲明論》，流傳教誨於世呢？』婆羅門說：『這是我們這個地方的人，後輩都仰慕他的恩德，他的塑像還在。』阿羅漢說：『現在您的這個孩子，就是那位仙人。仍然憑藉著強記，玩弄學習世俗的典籍，只談論不同的觀點，不探究真正的道理。神智白白浪費，流轉輪迴沒有停止，還憑藉著剩餘的善業，成為您所愛的孩子。既然如此，世俗的典籍文章』
【English Translation】 English version: The long-lived Devas (gods with long lifespans) descended to the Daoist priests and laypeople, and for this reason, written texts came into being. From that time onwards, the source of writing became very widespread. Brahmā (the Hindu god of creation) and Indra (Śakra, the Buddhist protector god) established rules to adapt to the changing times, and different heretical immortals each created their own scripts. People imitated each other, competing to learn what was transmitted. Those who studied wasted their efforts, finding it difficult to investigate in detail. When human lifespan was a hundred years, there was an immortal named Pāṇini (an ancient Indian grammarian), who was born with vast knowledge and pitied the declining morals of the time. He wanted to reduce the superficial and false, and to prune the complex and lengthy. He traveled around seeking the Dao, and encountered Maheśvara (another name for Shiva), to whom he expressed his ambition to write. Maheśvara said, 'Excellent! I shall bless you.' The immortal received the teaching and withdrew. Thereupon, he devoted himself to research and deep thought, collecting various sayings, and created a book of grammar, comprising a thousand verses, each verse with thirty-two words. He exhausted the ancient and modern, and summarized literary language. He sealed it and presented it to the king, who greatly valued it and ordered the whole country to universally teach and learn it. Those who could recite it fluently were rewarded with a thousand gold coins. Therefore, the transmission from teacher to student flourished in that era. Thus, the Brahmins (Brāhmaṇa, the priestly class in Hinduism) in this town are all learned, highly talented, erudite, and have strong memories. In the town of Bharadvāja (a personal name), there is a Stūpa (Buddhist monument), which is the place where the Arhat (Arhat, one who has attained Arhatship) transformed into the later Pāṇini. About five hundred years after the Tathāgata (Tathāgata, an epithet of the Buddha) passed away, a great Arhat traveled from the country of Kashmir to this place and saw a Brahmin whipping and scolding a young child. At that time, the Arhat said to the Brahmin, 'Why do you mistreat this child so harshly?' The Brahmin said, 'I am making him learn Śabdavidyā (ancient Indian grammar), but his studies are not progressing in time.' The Arhat smiled slightly. The old Brahmin said, 'Śrāmaṇas (Śrāmaṇa, a general term for Buddhist renunciates) are compassionate and pity the suffering of beings. Now you laugh, I would like to hear your explanation.' The Arhat said, 'It is not easy to discuss, I fear it will cause deep doubt. Have you ever heard of the immortal Pāṇini creating Śabdavidyā, spreading teachings to the world?' The Brahmin said, 'He is a native of this town, later generations admire his virtue, and his statue still remains.' The Arhat said, 'Now this child of yours is that immortal. He still relies on strong memory, playing with and learning worldly texts, only discussing different views, not investigating true principles. His divine wisdom is wasted, his cycle of rebirth has not stopped, and he still relies on remaining good karma to be your beloved child. Therefore, worldly texts and writings'
辭，徒疲功績；豈若如來聖教，福智冥滋？曩者南海之濱有一枯樹，五百蝙蝠于中穴居。有諸商侶止此樹下，時屬風寒，人皆饑凍，聚積樵蘇，蘊火其下，煙焰漸熾，枯樹遂燃。時商侶中有一賈客，夜分已后，誦《阿毗達磨藏》。彼諸蝙蝠雖為火困，愛好法音，忍而不去，於此命終。隨業受生，俱得人身，舍家修學，乘聞法聲，聰明利智，並證聖果，為世福田。近迦膩色迦王與脅尊者招集五百賢聖，于迦濕彌羅國作《毗婆沙論》，斯並枯樹之中五百蝙蝠也。余雖不肖，是其一數。斯則優劣良異，飛伏懸殊。仁今愛子，可許出家；出家功德，言不能述。」時阿羅漢說此語已，示神通事，因忽不現。婆羅門深生敬異，嘆善久之，具告鄰里，遂放其子出家修學，因即回信，崇重三寶，鄉人從化，於今彌篤。從烏鐸迦漢荼城北逾山涉川，行六百餘里，至烏仗那國(唐言苑，昔輪王之苑囿也。舊云烏場，或曰烏茶，皆訛。北印度境)。
大唐西域記卷第二 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第三(八國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰烏仗那國缽露羅國呾叉始羅國僧訶捕羅國烏剌尸國迦濕彌羅國半笯(奴故反)嗟國遏羅阇補羅國
烏仗那國，
【現代漢語翻譯】 現代漢語譯本： 辭藻華麗，徒勞無功；哪裡比得上如來聖教，能在冥冥之中增長福德和智慧？從前南海邊有一棵枯樹，五百隻蝙蝠在樹洞中居住。一些商人在這棵樹下休息，當時正值寒冷，人們都飢餓寒冷，便聚集柴草，在樹下點火，煙火漸漸旺盛，枯樹便燃燒起來。當時商人們中有一位商人，在半夜之後，誦讀《阿毗達磨藏》（Abhidharma Pitaka）。那些蝙蝠雖然被火困擾，但喜愛佛法之音，忍受著痛苦而不離開，最終在此喪命。隨著業力轉生，都得到了人身，捨棄家庭修習佛法，憑藉聽聞佛法的聲音，變得聰明智慧，並且證得了聖果，成為世間的福田。近代迦膩色迦王（Kaniska）與脅尊者（Parsva）招集五百位賢聖，在迦濕彌羅國（Kasmira）編撰《毗婆沙論》（Vibhasa），這些人就是枯樹中的五百隻蝙蝠。我雖然不才，也是其中之一。這說明優劣差異很大，飛翔和潛伏也相差懸殊。您現在疼愛兒子，可以允許他出家；出家的功德，言語無法述說。』當時阿羅漢說完這些話，展示了神通，忽然消失不見。婆羅門深深地感到敬佩和驚異，讚歎了很久，把這件事詳細地告訴了鄰里，於是放他的兒子出家修習佛法，因此立刻回信，崇敬三寶，鄉里的人民都受到感化，至今仍然非常篤信。從烏鐸迦漢荼城（Udhakhanda）向北越過山川，行走六百多里，到達烏仗那國（Udyana，唐朝時稱為苑，過去是輪王的苑囿。舊稱烏場，或烏茶，都是訛傳。位於北印度境內）。
《大唐西域記》卷第二 大正藏第 51 冊 No. 2087 《大唐西域記》
《大唐西域記》卷第三（八國）
三藏法師玄奘奉詔翻譯
大總持寺沙門辯機撰寫烏仗那國（Udyana）、缽露羅國（Bolor）、呾叉始羅國（Takshasila）、僧訶捕羅國（Simhapura）、烏剌尸國（Urasa）、迦濕彌羅國（Kasmira）、半笯嗟國（Punacha）、遏羅阇補羅國（Rajapura）
烏仗那國（Udyana），
【English Translation】 English version: Eloquent words are but a futile exercise; how can they compare to the sacred teachings of the Tathagata (如來), which subtly nourish blessings and wisdom? In the past, on the shores of the Southern Sea, there was a withered tree in which five hundred bats dwelled. Some merchants rested beneath this tree, and as it was a time of cold, people were hungry and freezing. They gathered firewood and lit a fire beneath it. The flames gradually grew, and the withered tree began to burn. Among the merchants was one who, after midnight, recited the 'Abhidharma Pitaka' (阿毗達磨藏). Though the bats were troubled by the fire, they loved the sound of the Dharma and endured without leaving, ultimately dying there. According to their karma, they were reborn as humans, renounced their homes to study the Dharma, and through hearing the Dharma, became intelligent and wise, attaining the fruit of sainthood and becoming fields of merit for the world. Recently, King Kaniska (迦膩色迦王) and the Venerable Parsva (脅尊者) gathered five hundred sages in the country of Kasmira (迦濕彌羅國) to compile the 'Vibhasa' (毗婆沙論); these were the five hundred bats from the withered tree. Though I am unworthy, I am one of them. This shows that the differences between good and bad are great, and the differences between flying and lurking are vast. You now love your son; you should allow him to leave home; the merits of leaving home cannot be described in words.' After the Arhat (阿羅漢) spoke these words, he displayed his supernatural powers and suddenly disappeared. The Brahmin (婆羅門) felt deep respect and amazement, praised him for a long time, and told his neighbors about it in detail. He then allowed his son to leave home to study the Dharma, and immediately sent a letter back, revering the Three Jewels (三寶). The people of the village were influenced, and their faith remains very strong to this day. From the city of Udhakhanda (烏鐸迦漢荼城), traveling north over mountains and rivers for more than six hundred li, one arrives at the country of Udyana (烏仗那國, in the Tang Dynasty called Yuan, formerly the garden of the Wheel-Turning King. Formerly called Uchang or Ucha, both are corruptions. Located in North India).
The Great Tang Records on the Western Regions, Volume 2 Taisho Tripitaka Volume 51, No. 2087, The Great Tang Records on the Western Regions
The Great Tang Records on the Western Regions, Volume 3 (Eight Countries)
Translated by the Tripitaka Master Xuanzang (玄奘) under Imperial Decree
Composed by the Shramana Bianji (辯機) of the Da Zongchi Monastery: Udyana (烏仗那國), Bolor (缽露羅國), Takshasila (呾叉始羅國), Simhapura (僧訶捕羅國), Urasa (烏剌尸國), Kasmira (迦濕彌羅國), Punacha (半笯嗟國), Rajapura (遏羅阇補羅國)
The country of Udyana (烏仗那國),
週五千餘里，山谷相屬，川澤連原。谷稼雖播，地利不滋。多蒲萄，少甘蔗，土產金、鐵，宜鬱金香，林樹蓊鬱，花果茂盛。寒暑和暢，風雨順序。人性怯懦，俗情譎詭。好學而不功，禁咒為藝業。多衣白㲲，少有餘服。語言雖異，大同印度。文字禮儀，頗相參預。崇重佛法，敬信大乘。夾蘇婆伐窣堵河，舊有一千四百伽藍，多已荒蕪。昔僧徒一萬八千，今漸減少。並學大乘，寂定為業，善誦其文，未究深義，戒行清潔，特閑禁咒。律儀傳訓，有五部焉：一法密部，二化地部，三飲光部，四說一切有部，五大眾部。天祠十有餘所，異道雜居。堅城四五，其王多治瞢揭厘城。城周十六七里，居人殷盛。
瞢揭厘城東四五里有窣堵波，極多靈瑞，是佛在昔作忍辱仙，於此為羯利王(唐言斗諍。舊云哥利，訛也)割截支體。
瞢揭厘城東北行二百五六十里，入大山，至阿波邏羅龍泉，即蘇婆伐窣堵河之源也。派流西南，春夏含凍，昏夕飛雪，雪霏五彩，光流四照。此龍者，迦葉波佛時生在人趣，名曰殑祇，深閑咒術，禁御惡龍，不令暴雨，國人賴之，以稸餘糧。居人眾庶感恩懷德，家稅斗谷以饋遺焉。既積歲時，或有逋課。殑祇含怒，愿為毒龍，暴行風雨，損傷苗稼。命終之後，為此池龍。泉流白水，損傷地利
【現代漢語翻譯】 現代漢語譯本： 從週五向西行進一千多里，山谷相連，河流湖泊遍佈原野。雖然播種了穀物，但土地的肥力並不旺盛。盛產葡萄，少有甘蔗，土產金、鐵，適宜種植鬱金香。林木繁茂，花果茂盛。氣候寒暑適宜，風調雨順。民性怯懦，風俗狡詐。喜好學習卻不求實效，以禁咒為職業。大多穿著白色毛織物，很少有多餘的衣服。語言雖然不同，但與印度大致相同。文字禮儀，頗有相互滲透。崇尚佛法，敬信大乘佛教。蘇婆伐窣堵河兩岸，過去有一千四百座伽藍（寺廟），大多已經荒廢。過去僧侶有一萬八千人，現在逐漸減少。都學習大乘佛教，以禪定為修行，擅長誦讀經文，但不深入研究其含義，戒律清凈，特別精通禁咒。律儀的傳承教訓，有五個部派：一、法密部，二、化地部，三、飲光部，四、說一切有部，五、大眾部。天神廟有十多座，各種不同的宗教混雜居住。有四五座堅固的城池，國王大多住在瞢揭厘城。城周長十六七里，居民眾多而繁盛。
在瞢揭厘城東四五里處，有一座窣堵波（佛塔），非常靈驗，這裡是過去佛陀作為忍辱仙人時，被羯利王（唐言斗諍，舊譯哥利是錯誤的）割截身體的地方。
從瞢揭厘城向東北方向走二百五六十里，進入大山，到達阿波邏羅龍泉，也就是蘇婆伐窣堵河的源頭。河水向西南流淌，春夏時節含有冰凍，傍晚時分飛舞雪花，雪花呈現五彩，光芒四射。這條龍，在迦葉波佛時期出生在人間，名叫殑祇（地名），精通咒術，禁止惡龍作祟，不讓它們降下暴雨，國家的人民依賴他，得以積蓄剩餘的糧食。當地的居民感恩戴德，每家每戶繳納一斗穀子來饋贈他。時間長了，有時有人拖欠賦稅。殑祇心懷憤怒，發願成為毒龍，肆虐風雨，損害莊稼。死後，就成了這個池塘里的龍。泉水流出白色的水，損害了土地的肥力。 English version: Traveling westward from Zhouwu for over a thousand li, one encounters continuous mountains and valleys, with rivers and lakes covering the plains. Although grains are sown, the land's fertility is not abundant. Grapes are plentiful, sugarcane is scarce, and the land produces gold and iron, suitable for growing tulips. The forests are lush, and the flowers and fruits are abundant. The climate is mild, with harmonious seasons and timely rain. The people are timid and their customs are cunning. They are fond of learning but do not seek practical results, and they practice incantations as a profession. They mostly wear white woolen garments and have few extra clothes. Although the language is different, it is largely similar to that of India. Their writing and rituals are somewhat intertwined. They revere Buddhism and have faith in Mahayana Buddhism. Along the banks of the Suvattstu River, there used to be one thousand four hundred monasteries (Galan), most of which are now deserted. In the past, there were eighteen thousand monks, but now their numbers are gradually decreasing. They all study Mahayana Buddhism, practice meditation, are skilled at reciting scriptures, but do not deeply study their meaning. They are pure in their precepts and are particularly skilled in incantations. The transmission of monastic discipline has five schools: 1. Dharmagupta, 2. Mahisasaka, 3. Kasyapiya, 4. Sarvastivada, and 5. Mahasanghika. There are more than ten temples dedicated to deities, and various different religions coexist. There are four or five fortified cities, and the king mostly resides in Mengjieli City.
Mengjieli City is about sixteen or seventeen li in circumference and is densely populated.
About four or five li east of Mengjieli City, there is a stupa (Buddha's pagoda) that is very efficacious. This is where the Buddha, in his past life as the Kshanti Rishi (Sage of Patience), had his body dismembered by King Kali (Tang Dynasty translation: 'Strife and Contention'; the old translation 'Goli' is incorrect).
Traveling northeast from Mengjieli City for two hundred fifty or sixty li, one enters the great mountains and reaches the Apalala Dragon Spring, which is the source of the Suvattstu River. The river flows southwest, containing ice in spring and summer, and snow flies in the evening, with the snow exhibiting five colors and radiating light. This dragon was born as a human during the time of Kashyapa Buddha, named Jingqi (place name), and was skilled in incantations, preventing evil dragons from causing havoc and preventing them from causing heavy rain, so the people of the country relied on him to accumulate surplus grain. The local residents were grateful and virtuous, and each household paid a dou (unit of measurement) of grain as a gift. Over time, some people defaulted on their taxes. Jingqi was angry and vowed to become a poisonous dragon, wreaking havoc with wind and rain, damaging crops. After his death, he became the dragon in this pond. The spring flows with white water, damaging the fertility of the land.
【English Translation】 English version: Traveling westward from Zhouwu for over a thousand li, one encounters continuous mountains and valleys, with rivers and lakes covering the plains. Although grains are sown, the land's fertility is not abundant. Grapes are plentiful, sugarcane is scarce, and the land produces gold and iron, suitable for growing tulips. The forests are lush, and the flowers and fruits are abundant. The climate is mild, with harmonious seasons and timely rain. The people are timid and their customs are cunning. They are fond of learning but do not seek practical results, and they practice incantations as a profession. They mostly wear white woolen garments and have few extra clothes. Although the language is different, it is largely similar to that of India. Their writing and rituals are somewhat intertwined. They revere Buddhism and have faith in Mahayana Buddhism. Along the banks of the Suvattstu River, there used to be one thousand four hundred monasteries (Galan), most of which are now deserted. In the past, there were eighteen thousand monks, but now their numbers are gradually decreasing. They all study Mahayana Buddhism, practice meditation, are skilled at reciting scriptures, but do not deeply study their meaning. They are pure in their precepts and are particularly skilled in incantations. The transmission of monastic discipline has five schools: 1. Dharmagupta, 2. Mahisasaka, 3. Kasyapiya, 4. Sarvastivada, and 5. Mahasanghika. There are more than ten temples dedicated to deities, and various different religions coexist. There are four or five fortified cities, and the king mostly resides in Mengjieli City.
Mengjieli City is about sixteen or seventeen li in circumference and is densely populated.
About four or five li east of Mengjieli City, there is a stupa (Buddha's pagoda) that is very efficacious. This is where the Buddha, in his past life as the Kshanti Rishi (Sage of Patience), had his body dismembered by King Kali (Tang Dynasty translation: 'Strife and Contention'; the old translation 'Goli' is incorrect).
Traveling northeast from Mengjieli City for two hundred fifty or sixty li, one enters the great mountains and reaches the Apalala Dragon Spring, which is the source of the Suvattstu River. The river flows southwest, containing ice in spring and summer, and snow flies in the evening, with the snow exhibiting five colors and radiating light. This dragon was born as a human during the time of Kashyapa Buddha, named Jingqi (place name), and was skilled in incantations, preventing evil dragons from causing havoc and preventing them from causing heavy rain, so the people of the country relied on him to accumulate surplus grain. The local residents were grateful and virtuous, and each household paid a dou (unit of measurement) of grain as a gift. Over time, some people defaulted on their taxes. Jingqi was angry and vowed to become a poisonous dragon, wreaking havoc with wind and rain, damaging crops. After his death, he became the dragon in this pond. The spring flows with white water, damaging the fertility of the land.
。釋迦如來大悲御世，愍此國人獨遭斯難，降神至此，欲化暴龍。執金剛神杵擊山崖，龍王震懼，乃出歸依，聞佛說法，心凈信悟，如來遂制勿損農稼。龍曰：「凡有所食，賴收人田，今蒙聖教，恐難濟給，愿十二歲一收糧儲。」如來含覆，愍而許焉。故今十二年一遭白水之災。
阿波邏羅龍泉西南三十餘里，水北岸大磐石上，有如來足所履跡，隨人福力，量有短長，是如來伏此龍已，留跡而去。後人于上積石為室，遐邇相趨，花香供養。順流而下三十餘里，至如來濯衣石，袈裟之文煥焉如鏤。
瞢揭厘城南四百餘里，至醯羅山，谷水西派，逆流東上，雜華異果，被澗緣崖，峯巖危險，溪谷盤紆，或聞諠語之聲，或聞音樂之響。方石如塔，宛若工成，連延相屬，接布崖谷。是如來在昔為聞半頌(舊曰伽，梵文略也。或曰偈他，梵音訛也。今從正音，宜云伽他。伽他者，唐言頌，頌三十二言也)之法，於此捨身命焉。
瞢揭厘城南二百餘里，大山側，至摩訶伐那(唐言大林)伽藍。是如來昔修菩薩行，號薩縛達之王(唐言一切施)，避敵棄國，潛行至此，遇貧婆羅門，方來乞丐。既失國位，無以為施，遂令羈縛，擒往敵王，冀以賞財，回為惠施。
摩訶伐那伽藍西北，下山三四十里，至摩愉(
【現代漢語翻譯】 現代漢語譯本：釋迦如來以大慈悲之心救濟世人，憐憫此國人民獨獨遭受這樣的災難，降臨神蹟到這裡，想要教化暴戾的龍。執金剛神用金剛杵擊打山崖，龍王震恐害怕，於是出來歸順依靠，聽聞佛陀說法，內心清凈，信受領悟。如來於是制定規矩，告誡它不要損害農作物。龍說：『我所有吃的東西，都依賴於收取人們田里的糧食，現在蒙受聖教，恐怕難以維持生計，希望每十二年收取一次糧食儲備。』如來包容體諒，憐憫而答應了它。所以現在每十二年就會遭受一次白水之災。 阿波邏羅龍泉西南三十多里，水流北岸的大磐石上，有如來的腳所踩的痕跡，隨著人的福力大小，痕跡的長度也有長短。這是如來降伏這條龍之後，留下足跡而離去。後人在上面堆積石頭作為屋室，遠近的人都爭相前往，用鮮花香火供養。順著水流而下三十多里，到達如來洗衣服的石頭，袈裟的花紋鮮明，好像雕刻的一樣。 瞢揭厘城南四百多里，到達醯羅山，山谷中的水向西流淌，逆流向上，各種各樣的花和奇異的果實，覆蓋著山澗和山崖，山峯巖石險峻，溪谷彎彎曲曲，有時能聽到喧譁的聲音，有時能聽到音樂的聲響。方形的石頭像塔一樣，好像人工建造的一樣，連線綿延，遍佈山崖山谷。這是如來在過去爲了聽聞半首頌（以前叫做伽，是梵文的省略。或者叫做偈他，是梵語音的訛誤。現在按照正確的發音，應該叫做伽他。伽他，用唐朝的話說就是頌，一頌三十二個字）的佛法，在這裡捨棄了自己的生命。 瞢揭厘城南二百多里，大山旁邊，到達摩訶伐那（唐朝話是大林）伽藍。這是如來過去修行菩薩道的時候，號稱薩縛達之王（唐朝話是一切施），爲了躲避敵人而放棄國家，悄悄地來到這裡，遇到貧窮的婆羅門，正在前來乞討。因為失去了國王的地位，沒有什麼可以施捨的，於是就讓人捆綁自己，擒拿到敵人的國王那裡，希望用賞賜的錢財，轉過來作為惠施。 摩訶伐那伽藍西北，下山三四十里，到達摩愉
【English Translation】 English version: Shakyamuni Tathagata, with great compassion, saved the world, and pitying the people of this country who alone suffered such a calamity, descended here in divine form, desiring to transform the violent dragon. Vajrapani struck the mountain cliff with his vajra, and the Dragon King, terrified, came out to submit and rely on him. Hearing the Buddha's teachings, his heart became pure, and he believed and understood. The Tathagata then made a rule, warning it not to harm crops. The dragon said, 'All that I eat depends on collecting grain from the people's fields. Now, having received the holy teachings, I fear it will be difficult to sustain myself. I wish to collect grain reserves once every twelve years.' The Tathagata was tolerant and compassionate, and agreed to it. Therefore, now every twelve years, there is a disaster of white water. More than thirty li southwest of Apalala Dragon Spring, on a large rock on the north bank of the water, there are footprints of the Tathagata, the length of which varies according to the amount of merit of the person. This is where the Tathagata subdued this dragon, leaving footprints and departing. Later people piled stones on top to make a room, and people from far and near flocked to it, offering flowers and incense. More than thirty li downstream, one arrives at the stone where the Tathagata washed his clothes, the patterns of the kasaya (monk's robe) are bright, as if carved. More than four hundred li south of Mengjieli City, one arrives at Xiluo Mountain. The water in the valley flows westward, against the current upwards. Various kinds of flowers and strange fruits cover the mountain streams and cliffs. The peaks and rocks are dangerous, and the streams and valleys are winding. Sometimes one can hear the sound of clamor, and sometimes one can hear the sound of music. Square stones are like pagodas, as if built by human hands, connected and extending, covering the cliffs and valleys. This is where the Tathagata, in the past, in order to hear half a verse (formerly called 'ga', an abbreviation of Sanskrit. Or called 'gatha', a corruption of the Sanskrit sound. Now, according to the correct pronunciation, it should be called 'gatha'. 'Gatha', in the language of the Tang Dynasty, is a 'song', a song of thirty-two words) of the Dharma, gave up his life. More than two hundred li south of Mengjieli City, beside a large mountain, one arrives at the Mahavana (meaning 'Great Forest' in Tang Dynasty language) Monastery. This is where the Tathagata, in the past, when practicing the Bodhisattva path, was known as King Sarvadada (meaning 'All-Giving' in Tang Dynasty language). To avoid enemies, he abandoned his country and secretly came here, where he met a poor Brahmin who was coming to beg. Because he had lost his position as king, he had nothing to give, so he had himself bound and taken to the enemy king, hoping to use the rewarded wealth to give back as charity. Northwest of Mahavana Monastery, thirty or forty li down the mountain, one arrives at Mayu
摩言豆)伽藍。有窣堵波，高百餘尺。其側大方石上，有如來足蹈之跡，是佛昔蹈此石，放拘胝光明，照摩訶伐那伽藍，為諸人、天說本生事。其窣堵波基下有石，色帶黃白，常有津膩。是如來在昔修菩薩行，為聞正法，於此析骨書寫經典。
摩愉伽藍西六七十里，至窣堵波，無憂王之所建也。是如來昔修菩薩行，號毗迦王(唐言與。舊曰尸毗王，訛)，為求佛果，於此割身，從鷹代鴿。
代鴿西北二百餘里，入珊尼羅阇川，至薩裒殺地(唐言蛇藥)僧伽藍。有窣堵波，高八十餘尺。是如來昔為帝釋，時遭饑歲，疾疫流行，醫療無功道，死相屬。帝釋悲愍，思所救濟，乃變其形為大蟒身，殭屍川穀，空中遍告；聞者感慶，相率奔赴，隨割隨生，療飢療疾。其側不遠，有蘇摩大窣堵波。是如來昔為帝釋，時世疾疫，愍諸含識，自變其身為蘇摩蛇，凡有啖食，莫不康豫。
珊尼羅阇川北石崖邊，有窣堵波。病者至求，多蒙除差。如來在昔為孔雀王，與其群而至此，熱渴所逼，求水不獲，孔雀王以㭰啄崖，涌泉流注。今遂為池，飲沐愈疾。石上猶有孔雀軌跡。
瞢揭厘城西南行六七十里，大河東有窣堵波，高六十餘尺，上軍王之所建也。昔如來之將寂滅，告諸大眾：「我涅槃后，烏仗那國上軍王宜
【現代漢語翻譯】 現代漢語譯本： 摩言豆(Moyan Dou)伽藍。有一座窣堵波（stupa，佛塔），高一百多尺。佛塔旁邊的大方石上，有如來的足跡，這是佛陀過去踩在這塊石頭上，放出拘胝（koti，一億）光明，照亮摩訶伐那(Mahavana)伽藍，為諸人、天講述本生故事。佛塔的基座下有一塊石頭，顏色呈黃白色，經常濕潤。這是如來過去修行菩薩道時，爲了聽聞正法，在這裡析骨書寫經典。 摩愉(Mayu)伽藍以西六七十里，到達一座窣堵波，是阿育王(Asoka)所建造的。這是如來過去修行菩薩道時，名為毗迦王(Vika Raja)（唐言為『與』。舊譯為尸毗王，是錯誤的），爲了求得佛果，在這裡割下自己的身體，從鷹手中救下鴿子。 從代鴿的地方向西北走二百多里，進入珊尼羅阇(Sanniroja)川，到達薩裒殺地(Sarpisadi)（唐言為蛇藥）僧伽藍。有一座窣堵波，高八十多尺。這是如來過去是帝釋天(Indra)時，遇到饑荒之年，疾病流行，醫療無效，死亡相繼。帝釋天悲憫，思考如何救濟，於是變化成巨大的蟒蛇身，僵臥在山谷中，在空中宣告；聽到的人感到慶幸，爭相奔赴，隨割隨生，治療飢餓和疾病。在它旁邊不遠的地方，有蘇摩(Soma)大窣堵波。這是如來過去是帝釋天時，當時世間有疾病，憐憫一切眾生，自己變化成蘇摩蛇，凡是吃過它的，沒有不康復的。 在珊尼羅阇川北邊的石崖邊，有一座窣堵波。病人到這裡祈求，大多能夠痊癒。如來過去是孔雀王，和他的族群來到這裡，被炎熱和乾渴所逼迫，求水不得，孔雀王用喙啄擊石崖，泉水涌出。現在這裡變成了一個水池，飲用和沐浴可以治病。石頭上還有孔雀的軌跡。 從瞢揭厘(Mangali)城向西南走六七十里，在大河東邊有一座窣堵波，高六十多尺，是上軍王所建造的。過去如來將要寂滅時，告訴大眾：『我涅槃后，烏仗那(Udyana)國上軍王應該……』
【English Translation】 English version: Moyan Dou Vihara. There is a stupa, over a hundred feet high. Beside it, on a large square stone, are the footprints of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha). It is said that the Buddha once stepped on this stone, emitting kotis (koti, ten million) of light, illuminating the Mahavana Vihara, and telling the people and devas (deva, gods) about his previous lives. At the base of the stupa is a stone, yellowish-white in color, which is often moist. It is said that the Tathagata, in his past practice as a Bodhisattva (Bodhisattva, an enlightened being), broke his bones here to write scriptures in order to hear the Dharma (Dharma, the teachings of the Buddha). Sixty or seventy li (li, a Chinese unit of distance) west of the Mayu Vihara is a stupa built by King Asoka (Asoka, an Indian emperor). It is said that the Tathagata, in his past practice as a Bodhisattva, was named King Vika (Vika Raja, 'King Vika'. The Tang translation is 'Yu'. The old translation 'King Sibi' is incorrect), and in order to seek Buddhahood, he cut off his own flesh here to save a dove from an eagle. More than two hundred li northwest from the place of the dove rescue, entering the Sanniroja River, is the Sarpisadi Vihara (Sarpisadi, 'Snake Medicine'). There is a stupa, over eighty feet high. It is said that the Tathagata, in his past life as Indra (Indra, the king of the gods), encountered a year of famine and widespread disease, with ineffective medical treatment and continuous deaths. Indra, feeling compassion, thought of how to save them, and transformed himself into a giant python, lying stiff in the valleys, proclaiming in the air; those who heard it felt fortunate and rushed to it, being healed of hunger and disease as they were cut and reborn. Not far from it is the great Soma Stupa (Soma, a medicinal herb). It is said that the Tathagata, in his past life as Indra, at a time of disease in the world, feeling compassion for all sentient beings, transformed himself into a Soma snake, and all who ate it were healed. Beside the stone cliff north of the Sanniroja River is a stupa. Those who come to pray for healing often receive it. It is said that the Tathagata, in his past life as a Peacock King, came here with his flock, and being oppressed by heat and thirst, could not find water. The Peacock King pecked at the stone cliff with his beak, and a spring gushed forth. Now it has become a pond, and drinking and bathing in it can cure diseases. There are still traces of the peacock on the stone. Sixty or seventy li southwest from Mangali City is a stupa on the east side of the great river, over sixty feet high, built by King Uparaja. It is said that when the Tathagata was about to enter Nirvana (Nirvana, the ultimate state of enlightenment), he told the assembly: 'After my Nirvana, King Uparaja of the country of Udyana (Udyana, an ancient kingdom in present-day Pakistan) should...'
與舍利之分。」及諸王將欲均量，上軍王后來，遂有輕鄙之議。是時天人大眾重宣如來顧命之言，乃預同分，持歸本國，式遵崇建。窣堵波側大河濱，有大石，狀如象。昔上軍王以大白象負舍利歸，至於此地，像忽蹎仆，因而自斃，遂變為石，即于其側起窣堵波。
瞢揭厘城西五十餘里，渡大河，至盧醯呾迦(唐言赤)窣堵波，高五十餘尺，無憂王之所建也。昔如來修菩薩行，為大國王，號曰慈力，於此刺身血以𩚅五藥叉(舊曰夜叉，訛也)。
瞢揭厘城東北三十餘里，至遏部多(唐言奇特)石窣堵波，高四十餘尺。在昔如來為諸人、天說法開導，如來去後，從地踴出，黎庶崇敬，香華不替。
石窣堵波西渡大河三四十里，至一精舍，中有阿縛盧枳低濕伐羅菩薩像(唐言觀自在。合字連聲，梵語如上；分文散音，即阿縛盧枳多譯曰觀，伊濕伐羅譯曰自在。舊譯為光世音，或云觀世音，或觀世自在，皆訛謬也)。威靈潛被，神蹟昭明，法俗相趨，供養無替。
觀自在菩薩像西北百五十里，至藍勃盧山。山嶺有龍池，週三十餘里，淥波浩汗，清流皎鏡。
昔毗盧釋迦王前伐諸釋，四人拒軍者，宗親擯逐，各事分飛。其一釋種，既出國都，跋涉疲弊，中路而止。時有一雁，飛趣其前，既以馴
【現代漢語翻譯】 現代漢語譯本：『與舍利分配。』當諸位國王將要平均分配時，上軍王來遲了，因此有了輕視怠慢的議論。這時，天人大眾再次宣說如來臨終囑託的話，於是也參與了分配，帶回各自的國家，按照儀式恭敬地建造佛塔。佛塔旁邊的大河邊，有一塊大石頭，形狀像大象。過去上軍王用大白象馱著舍利歸來，到達這個地方時，像忽然倒地而死，因此變成了石頭，就在它的旁邊建造了佛塔。
瞢揭厘城西邊五十多里，渡過大河，到達盧醯呾迦（唐言赤）佛塔，高五十多尺，是阿育王所建造的。過去如來修行菩薩道時，作為大國王，名叫慈力，在這裡刺身出血來餵養五個藥叉（舊譯為夜叉，是錯誤的）。
瞢揭厘城東北三十多里，到達遏部多（唐言奇特）石佛塔，高四十多尺。過去如來為眾人、天人說法開導，如來離去後，從地裡涌現出來，百姓崇敬，香花供養不斷。
石佛塔西邊渡過大河三四十里，到達一座精舍，其中有阿縛盧枳低濕伐羅菩薩像（唐言觀自在。合字連聲，梵語如上；分文散音，即阿縛盧枳多譯曰觀，伊濕伐羅譯曰自在。舊譯為光世音，或云觀世音，或觀世自在，都是錯誤的）。威靈暗中施加，神蹟明顯昭著，僧俗之人互相前往，供養不斷。
觀自在菩薩像西北一百五十里，到達藍勃盧山。山嶺上有龍池，周圍三十多里，碧波浩渺，清澈明亮。
過去毗盧釋迦王攻打諸釋迦族時，有四個人抵抗軍隊，被宗族驅逐，各自離散。其中一個釋迦族人，離開國都后，跋山涉水，疲憊不堪，在中途停了下來。當時有一隻雁，飛到他的面前，非常馴服。
【English Translation】 English version: 『And a division of the Śarīra (relics).』 When the various kings were about to divide them equally, the king of the Upper Army arrived late, and thus there was talk of belittling and neglecting him. At this time, the assembly of Devas (heavenly beings) and humans again proclaimed the words of the Tathāgata's (Thus Come One) final instructions, and thus he also participated in the division, taking them back to his own country, and respectfully building Stūpas (Buddhist monuments) according to the ritual. Beside the Stūpa, on the bank of the great river, there is a large stone, shaped like an elephant. In the past, the king of the Upper Army used a large white elephant to carry the Śarīra back, and when it reached this place, the elephant suddenly fell to the ground and died, and thus turned into a stone, and a Stūpa was built beside it.
More than fifty li (Chinese mile) west of Maṅgalagiri (name of a city), crossing the great river, one arrives at the Lohitaka (meaning 『red』 in Chinese) Stūpa, which is more than fifty chi (Chinese foot) high, and was built by King Aśoka (name of a king). In the past, when the Tathāgata was practicing the Bodhisattva (enlightenment being) path, as a great king named Cīra-śakti (Power of Compassion), he pierced his body here to draw blood to feed five Yakṣas (a type of spirit). (The old translation as 『night demon』 is a mistake.)
More than thirty li northeast of Maṅgalagiri, one arrives at the Adbhuta (meaning 『wonderful』 in Chinese) Stone Stūpa, which is more than forty chi high. In the past, the Tathāgata expounded the Dharma (teachings) and guided people and Devas. After the Tathāgata left, it sprang forth from the ground, and the common people revered it, and offerings of incense and flowers never ceased.
Crossing the great river thirty or forty li west of the Stone Stūpa, one arrives at a monastery, in which there is an image of Avalokiteśvara Bodhisattva (meaning 『Observing the Sounds of the World』 in Chinese. The combined sounds of the words, the Sanskrit (ancient Indian language) is as above; separating the syllables, Avalokita is translated as 『Observing,』 and Īśvara is translated as 『Sovereign.』 The old translations as 『Light of the World,』 or 『Observing the World』s Sounds,』 or 『Observing the World』s Sovereign,』 are all mistakes). His majestic power is secretly bestowed, and his divine traces are clearly manifested. Monastics and laypeople come and go, and offerings never cease.
One hundred and fifty li northwest of the Avalokiteśvara Bodhisattva image, one arrives at the Lambhaka Mountain. On the mountain ridge there is a Dragon Pool, with a circumference of more than thirty li, with vast green waves and clear, bright waters.
In the past, when King Virūḍhaka (name of a king) attacked the Śākyas (clan of the Buddha), four people who resisted the army were banished by their clan and scattered in different directions. One of these Śākya people, after leaving the capital, traveled through mountains and rivers, exhausted and weary, and stopped midway. At that time, a goose flew towards him, and was very tame.
狎，因即乘焉。其雁飛翔，下此池側。釋種虛游，遠適異國，迷不知路，假寐樹陰。池龍少女，遊覽水濱，忽見釋種，恐不得當也，變為人形，即而摩拊。釋種驚寤，因即謝曰：「羈旅羸人，何見親拊？」遂款慇勤，凌逼野合。女曰：「父母有訓，祗奉無違。雖蒙惠顧，未承高命。」釋種曰：「山谷杳冥，爾家安在？」曰：「我此池之龍女也。敬聞聖族流離逃難，幸因遊覽，敢慰勞弊。命有宴私，未聞來旨。況乎積禍，受此龍身，人畜殊途，非所聞也。」釋種曰：「一言見允，宿心斯畢。」龍女曰：「敬聞命矣，唯所去就。」釋種乃誓心曰：「凡我所有福德之力，令此龍女舉體成人。」福力所感，龍遂改形，既得人身，深自慶悅。乃謝釋種曰：「我積殃運，流轉惡趣。幸蒙垂顧，福力所加，曠劫弊身，一旦改變。欲報此德，糜軀未謝。心願陪游，事拘物議。愿白父母，然後備禮。」龍女還池，白父母曰：「今者遊覽，忽逢釋種，福力所感，變我為人，情存好合，敢陳事實。」龍王心欣人趣，情重聖族，遂從女請。乃出池而謝釋種曰：「不遺非類，降尊就卑，愿臨我室，敢供灑掃。」釋種受龍王之請，遂即其居。於是龍宮之中，親迎備禮，燕爾樂會，肆極歡娛。釋種睹龍之形，心常畏惡，乃欲辭出。龍王止曰：「幸無遠
【現代漢語翻譯】 現代漢語譯本 釋種（佛教修行者）在旅途中感到疲憊，便隨意地騎著一隻雁。那雁飛翔著，降落在這個池塘邊。釋種繼續遊歷，遠離家鄉，迷失了道路，便在樹蔭下小憩。池塘里的龍女，正在水邊遊玩，忽然看見了釋種，擔心自己唐突，便化作人形，上前撫慰他。釋種驚醒，便感謝道：『我這羈旅之人，為何受到如此親切的撫慰？』於是龍女慇勤款待，甚至想要與他野合。龍女說：『父母有教誨，要恭敬地服從，不敢違背。雖然承蒙您的厚愛，但我還未曾接受過這樣的命令。』釋種問：『山谷如此幽深，你家在哪裡？』龍女回答：『我是這池塘的龍女。我聽說聖族（指釋迦牟尼的後裔）流離失所，逃避災難，有幸藉著遊玩的機會，來慰勞您的困頓。但男女之間的私情，我沒有得到父母的允許。況且我積攢了罪孽，才受此龍身，人與畜生有別，這是不合規矩的。』釋種說：『只要你答應，我多年的心願就滿足了。』龍女說：『我恭敬地聽從您的吩咐，任憑您決定。』釋種於是發誓說：『凡我所有的福德之力，愿讓這龍女全身變為人形。』由於福力的感應，龍女隨即改變了形態，得到了人身，內心感到非常喜悅。於是她感謝釋種說：『我積攢了罪惡的命運，才流轉到惡道之中。幸蒙您的垂憐，福力加持，讓我這曠日持久的醜陋之身，一下子改變了。想要報答您的恩德，即使粉身碎骨也無法表達我的感謝。我心願陪伴您遊歷，但事情受到世俗的議論。我希望先稟告父母，然後再準備好禮儀。』龍女回到池中，告訴父母說：『今天我遊玩的時候，忽然遇到了釋種，由於他的福力感應，我變成了人，我心存與他結合的想法，所以敢於陳述事實。』龍王內心欣喜人道的殊勝，又看重聖族的血統，於是答應了女兒的請求。便走出池塘，感謝釋種說：『您沒有嫌棄我這非人類，降低尊貴的身份來遷就我這卑微的身份，希望您能光臨我的住所，我願意為您打掃。』釋種接受了龍王的邀請，便住進了龍宮。於是龍宮之中，親迎的禮儀完備，宴飲歡樂，盡情地享受。釋種看到龍的形態，內心常常感到畏懼厭惡，便想要告辭離開。龍王挽留說：『希望您不要遠行，』
【English Translation】 English version Weary from his journey, Shishi Zhong (a Buddhist practitioner) casually rode a goose. The goose flew and landed by this pond. Shishi Zhong continued his travels, far from home, lost his way, and rested in the shade of a tree. The Dragon Girl of the pond, while playing by the water, suddenly saw Shishi Zhong. Fearing she might be intruding, she transformed into human form and went to comfort him. Shishi Zhong, startled awake, thanked her, saying, 'Why would a weary traveler like me receive such kind comfort?' So the Dragon Girl treated him with great care, even desiring to have a union with him in the wild. The Dragon Girl said, 'My parents have taught me to be respectful and obedient, and I dare not disobey. Though I am grateful for your kindness, I have not received such an order.' Shishi Zhong asked, 'The valleys are so deep and dark, where is your home?' The Dragon Girl replied, 'I am the Dragon Girl of this pond. I have heard that the holy clan (referring to the descendants of Shakyamuni) are displaced and fleeing from disaster. I am fortunate to have this opportunity to comfort you in your distress. But private matters between a man and a woman, I have not received my parents' permission. Moreover, I have accumulated sins, which is why I have this dragon body. Humans and animals are different, and this is not proper.' Shishi Zhong said, 'If you agree, my long-cherished wish will be fulfilled.' The Dragon Girl said, 'I respectfully obey your command, and you may decide as you wish.' Shishi Zhong then vowed, 'With all the power of my merit and virtue, may this Dragon Girl transform her entire body into human form.' Due to the power of his merit, the Dragon Girl immediately changed her form, obtaining a human body, and felt great joy in her heart. So she thanked Shishi Zhong, saying, 'I have accumulated a sinful fate, which is why I have been reborn into an evil realm. Fortunately, I have received your compassion and the blessing of your merit, which has transformed my long-standing, ugly body in an instant. I want to repay your kindness, even if it means shattering my body to pieces, I cannot express my gratitude. I wish to accompany you on your travels, but this matter is subject to worldly criticism. I hope to first inform my parents, and then prepare the proper ceremonies.' The Dragon Girl returned to the pond and told her parents, 'Today, while I was playing, I suddenly met Shishi Zhong. Due to the power of his merit, I have become human. I have a desire to unite with him, so I dare to state the facts.' The Dragon King was pleased with the superiority of the human realm and valued the lineage of the holy clan, so he granted his daughter's request. He then came out of the pond and thanked Shishi Zhong, saying, 'You have not despised me, a non-human, and have lowered your noble status to accommodate my humble status. I hope you will grace my home with your presence, and I am willing to clean for you.' Shishi Zhong accepted the Dragon King's invitation and moved into the Dragon Palace. Thus, in the Dragon Palace, the wedding ceremonies were complete, and they feasted and enjoyed themselves to the fullest. Shishi Zhong, seeing the form of the dragon, often felt fear and disgust in his heart, and wanted to take his leave. The Dragon King urged him to stay, saying, 'I hope you will not travel far,'
舍，鄰此宅居，當令據疆土，稱大號，總有臣庶，祚延長世。」釋種謝曰：「此言非冀。」龍王以寶劍置篋中，妙好白㲲，而覆其上。謂釋種曰：「幸持此㲲以獻國王，王必親受遠人之貢，可於此時害其王也。因據其國，不亦善乎？」釋種受龍指誨，便往行獻；烏仗那王躬舉其㲲，釋種執其袂而刺之。侍臣、衛兵諠亂階陛，釋種麾劍告曰：「我所杖劍，神龍見授，以誅后伏，以斬不臣。」咸懼神武，推尊大位。於是沿弊立政，表賢恤患。已而動大眾，備法駕，即龍宮而報命，迎龍女以還都。龍女宿業未盡，余報猶在、每至宴私，首出九龍之頭。釋種畏惡，莫知圖計，伺其寐也，利刃斷之。龍女驚寐曰：「斯非後嗣之利，非徒我命有少損傷，而汝子孫當苦頭痛。」故此國族常有斯患，雖不連綿，時一發動。釋種既沒，其子嗣位，是嗢呾羅犀那王(唐言上軍)。
上軍王嗣位之後，其母喪明。如來伏阿波邏羅龍還也，從空下其宮中。上軍王適從遊獵，如來因為其母略說法要。遇聖聞法，遂得復明。如來問曰：「汝子，我之族也，今何所在？」母曰：「旦出畋游，今將返駕。」如來與諸大眾尋欲發引。王母曰：「我惟福遇，生育聖族，如來悲愍，又親降臨，我子方還，愿少留待。」世尊曰：「斯人者，我之族也。可聞
【現代漢語翻譯】 現代漢語譯本：釋迦種族的人，居住在這所住宅附近，應當佔據疆土，稱尊號，統領所有臣民，福祚延長世代。』釋迦種族的人謝絕說：『這不是我所期望的。』龍王將寶劍放在箱子里，用精美的白色毛織物覆蓋在上面，對釋迦種族的人說：『希望你拿著這毛織物去獻給國王，國王必定親自接受遠方來人的進貢，你可以趁這個時候殺害國王，從而佔據他的國家，不也是很好嗎？』釋迦種族的人接受了龍王的指教，便前去進獻。烏仗那（U仗那，地名）國王親自舉起那毛織物，釋迦種族的人抓住他的衣袖刺殺了他。侍臣、衛兵在臺階上喧譁騷亂，釋迦種族的人揮舞著劍宣告說：『我所持的劍，是神龍授予的，用來誅殺隱藏的禍患，用來斬殺不臣服的人。』眾人都害怕神龍的威武，推舉他登上王位。於是革除弊端，建立新的政治制度，表彰賢能，體恤百姓的疾苦。之後，動員大眾，準備好法駕，前往龍宮報告使命，迎娶龍女回到都城。龍女前世的業力還沒有結束，剩餘的果報仍然存在，每當宴會私下相處時，她的頭會露出九個龍的頭。釋迦種族的人畏懼厭惡，不知道該怎麼辦，等到她睡著的時候，用鋒利的刀砍斷了那些龍頭。龍女驚醒后說：『這不是後代子孫的福氣，不僅僅是我的性命受到一點損傷，而且你的子孫後代將會遭受頭痛的痛苦。』所以這個國家的人常常有這種疾病，雖然不是連續不斷，但時常會發作。釋迦種族的人去世后，他的兒子繼承王位，就是嗢呾羅犀那王（Uddalaka-sena，人名，唐朝話說是上軍王）。 上軍王繼承王位之後，他的母親失去了光明。如來降伏阿波邏羅龍（Apalala，龍名）之後，從空中降臨到他的宮中。上軍王正好出去打獵，如來因此為他的母親略微講說佛法的要義。遇到聖人，聽聞佛法，於是得以恢復光明。如來問道：『你的兒子，是我的族人，現在在哪裡？』母親說：『早上出去打獵，現在將要返回。』如來與諸位大眾正要出發離開。王母說：『我唯有福氣，生育了聖人的後代，如來慈悲憐憫，又親自降臨，我的兒子將要回來，希望稍微留下來等待。』世尊說：『這個人，是我的族人，可以聽聞……』
【English Translation】 English version: 'The Shakya clan, residing near this dwelling, should seize territory, claim a grand title, govern all subjects, and extend their prosperity for generations.' The Shakya clan declined, saying, 'This is not what I desire.' The Dragon King placed a precious sword in a chest, covered it with fine white wool, and said to the Shakya clan, 'I hope you take this wool to present to the king. The king will surely personally accept the tribute from a distant person. You can take this opportunity to kill the king and seize his country. Wouldn't that be good?' The Shakya clan accepted the Dragon King's instructions and went to present the tribute. The king of Udyana (Udyana, place name) personally lifted the wool, and the Shakya clan seized his sleeve and stabbed him. The courtiers and guards clamored and rioted on the steps. The Shakya clan brandished the sword and announced, 'The sword I wield is bestowed by the divine dragon to eliminate hidden dangers and to slay the disobedient.' Everyone feared the divine power and promoted him to the throne. Thereupon, he eliminated abuses, established new political systems, honored the virtuous, and cared for the suffering of the people. Afterward, he mobilized the masses, prepared the Dharma chariot, went to the Dragon Palace to report his mission, and welcomed the Dragon Princess back to the capital. The Dragon Princess's past karma had not yet ended, and the remaining retribution still existed. Whenever there were banquets and private gatherings, nine dragon heads would emerge from her head. The Shakya clan feared and loathed this, not knowing what to do. When she fell asleep, he cut off those dragon heads with a sharp knife. The Dragon Princess awoke in fright and said, 'This is not a blessing for future generations. It is not just that my life has suffered a little damage, but your descendants will suffer from headaches.' Therefore, the people of this country often have this disease, although it is not continuous, it often occurs. After the Shakya clan died, his son succeeded to the throne, who was King Uddalaka-sena (Uddalaka-sena, person name, in Tang dynasty it was called Upper Army King). After the Upper Army King succeeded to the throne, his mother lost her sight. After the Tathagata subdued the Apalala Dragon (Apalala, dragon name), he descended from the sky into his palace. The Upper Army King happened to be out hunting, so the Tathagata briefly explained the essentials of the Dharma to his mother. Encountering a sage and hearing the Dharma, she was able to regain her sight. The Tathagata asked, 'Your son, is of my clan, where is he now?' The mother said, 'He went out hunting in the morning and will return soon.' The Tathagata and the assembly were about to depart. The Queen Mother said, 'I am fortunate to have given birth to the descendants of a sage. The Tathagata is compassionate and has personally descended. My son will return soon, I hope you will stay and wait a little longer.' The World Honored One said, 'This person is of my clan, he can hear...'
教而信悟，非親誨以發心。我其行矣。還，語之曰：『如來從此往拘尸城娑羅樹間入涅槃，宜取捨利，自為供養。』」如來與諸大眾凌虛而去。上軍王方遊獵，遠見宮中光明赫奕，疑有火災，罷獵而返。乃見其母復明，慶而問曰：「我去幾何，有斯祥感，能令慈母復明如昔？」母曰：「汝出之後，如來至此，聞佛說法，遂得復明。如來從此至拘尸城娑羅樹間，當取涅槃，召汝速來分取捨利。」時王聞已，悲號頓躄，久而醒悟，命駕馳赴。至雙樹間，佛已涅槃。時諸國王輕其邊鄙，寶重舍利，不欲分與。是時天、人大眾重宣佛意，諸王聞已，遂先均授。
瞢揭厘城東北逾山越谷，逆上信度河，途路危險，山谷杳冥，或履縆索，或牽鐵鎖，棧道虛臨，飛樑危構，椽杙躡蹬，行千餘里，至達麗羅川，即烏仗那國舊都也。多出黃金及鬱金香。達麗川中大伽藍側，有刻木慈氏菩薩像，金色晃昱，靈鑒潛通，高百餘尺，末田底迦(舊曰末田地，訛略也)阿羅漢之所造也。羅漢以神通力，攜引匠人升睹史多天(舊曰兜率他也，又曰兜術他，訛也)親觀妙相，三返之後，功乃畢焉。自有此像，法流東派。從此東行，逾嶺越谷，逆上信度河，飛樑棧道，履危涉險，經五百餘里，至缽露羅國(北印度境)。
缽露羅國，週四千
【現代漢語翻譯】 現代漢語譯本：教化使人信服領悟，並非親自教誨才能啓發道心。我該走了。回去后，告訴他們：『如來將從此前往拘尸城娑羅雙樹之間入涅槃，你們應該取佛舍利，各自供養。』" 如來與諸位大眾騰空而去。上軍王正在遊獵，遠遠看見宮中光明閃耀，懷疑發生了火災，停止打獵返回。這才看見他的母親恢復了光明，高興地問道：『我離開多久了，有這樣的祥瑞感應，能讓慈母恢復光明如初？』母親說：『你離開之後，如來到這裡，聽聞佛法，我就恢復了光明。如來將從此前往拘尸城娑羅雙樹之間，將要入涅槃，召你快來分取捨利。』當時國王聽了，悲傷地號哭，隨即昏倒在地，很久才醒悟過來，命令駕車飛奔而去。到達娑羅雙樹之間時，佛陀已經涅槃。當時各國王輕視上軍王地處邊遠，珍視佛舍利，不願分給他。這時天人和大眾再次宣說佛陀的遺願，諸位國王聽了之後，於是先均分給了上軍王。 瞢揭厘城東北方向，翻山越嶺，逆著信度河（Indus River）向上，路途危險，山谷幽深，有時踩著繩索，有時拉著鐵鏈，棧道懸空，飛架的橋樑結構危險，用椽子和木樁作為踏腳，行走一千多里，到達達麗羅川，也就是烏仗那國（Udyana）的舊都。那裡盛產黃金和鬱金香。達麗川中的大伽藍旁邊，有一尊用木頭雕刻的慈氏菩薩（Maitreya Bodhisattva）像，金光閃耀，靈驗無比，高達一百多尺，是末田底迦（Madhyantika）（舊譯末田地，是訛誤的省略）阿羅漢所建造的。阿羅漢用神通力，帶領工匠升到睹史多天（Tushita Heaven）（舊譯兜率他也，又譯兜術他，都是訛誤）親自觀看慈氏菩薩的妙相，往返三次之後，才最終完成。自從有了這尊佛像，佛法就向東方流傳。從這裡向東走，翻山越嶺，逆著信度河向上，飛架橋樑和棧道，經歷危險，經過五百多里，到達缽露羅國（Bolor）（北印度境內）。 缽露羅國，周長四千多里。
【English Translation】 English version: Teaching leads to faith and understanding; it is not necessary to personally instruct in order to inspire the aspiration for enlightenment. I should depart. Upon returning, tell them: 'The Tathagata will proceed from here to the twin Sala trees in Kushinagar to enter Nirvana. You should collect the relics and make offerings to them yourselves.'" The Tathagata ascended into the sky with the assembly. King Shangjun was hunting and saw a bright light shining in the palace from afar. Suspecting a fire, he stopped hunting and returned. He then saw that his mother had regained her sight and asked happily, 'How long have I been gone that such an auspicious event has occurred, restoring my mother's sight as before?' His mother said, 'After you left, the Tathagata came here, and upon hearing the Dharma, I regained my sight. The Tathagata will proceed from here to the twin Sala trees in Kushinagar and will enter Nirvana. Summon you quickly to come and divide the relics.' Upon hearing this, the king wept bitterly and collapsed. After a long time, he awoke and ordered his chariot to rush there. When he arrived at the twin Sala trees, the Buddha had already entered Nirvana. At that time, the kings considered King Shangjun's territory to be remote and insignificant, and they valued the relics greatly, unwilling to share them. Then, the devas and the assembly reiterated the Buddha's intention, and upon hearing this, the kings first distributed the relics equally to King Shangjun. To the northeast of Mengjieli City, crossing mountains and valleys, going upstream along the Indus River (Sindhu River), the journey is dangerous, the mountains and valleys are deep and dark, sometimes stepping on ropes, sometimes pulling iron chains, the plank roads are suspended, the flying bridges are dangerously constructed, using rafters and stakes as steps, traveling more than a thousand li, reaching Dali River, which is the old capital of Udyana. It is rich in gold and saffron. Next to the large Sangharama in Dali River, there is a wooden statue of Maitreya Bodhisattva, shining with golden light, spiritually responsive, more than a hundred feet tall, built by Madhyantika (formerly translated as Madhyandina, which is a corrupted abbreviation) Arhat. The Arhat used his supernatural power to lead the craftsmen to ascend to Tushita Heaven (formerly translated as Tushita also translated as Doushita, both are corruptions) to personally observe the wonderful appearance of Maitreya Bodhisattva, and after returning three times, it was finally completed. Since this statue has existed, the Dharma has flowed eastward. From here, going east, crossing mountains and valleys, going upstream along the Indus River, flying bridges and plank roads, experiencing danger, passing more than five hundred li, reaching Bolor (in North India). The country of Bolor, with a circumference of more than four thousand li.
餘裡，在大雪山間，東西長，南北狹。多麥、豆，出金、銀，資金之利，國用富饒。時唯寒烈，人性獷暴，薄于仁義，無聞禮節。形貌粗弊，衣服毛褐。文字大同印度。言語異於諸國，伽藍數百所，僧徒數千人，學無專習，戒行多濫。
從此復還烏鐸迦漢荼城，南渡信度河，河廣三四里，南流，澄清皎鏡，汩淴漂流。毒龍、惡獸窟穴其中，若持貴寶、奇花果種及佛舍利渡者，船多飄沒。渡河至呾叉始羅國(北印度境)。
呾叉始羅國，週二千餘里。國大都城周十餘里。酋豪力競，王族絕嗣，往者役屬迦畢試國，近又附庸迦濕彌羅國。地稱沃壤，稼穡殷盛，泉流多，花草茂。氣序和暢，風俗輕勇，崇敬三寶。伽藍雖多，荒蕪已甚，僧徒寡少，並學大乘。
大城西北七十餘里有醫羅缽呾羅龍王池，周百餘步。其水澄清，雜色蓮華同榮異彩。此龍者，即昔迦葉波佛時壞醫羅缽羅樹苾芻者也。故今彼土請雨祈晴，必與沙門共至池所，彈指慰問隨愿必果。
龍池東南行三十餘里，入兩山間，有窣堵波，無憂王之所建也，高百餘尺。是釋迦如來懸記，當來慈氏世尊出興之時，自然有四大寶藏，即斯勝地，當其一所。聞諸先志曰：或時地震，諸山皆動，周藏百步，無所傾搖。諸有愚夫，妄加發掘，地為震動
【現代漢語翻譯】 現代漢語譯本： 于闐（Khotan），位於大雪山之間，東西長，南北窄。盛產小麥、豆類，出產金、銀，憑藉這些資金的利益，國家用度富饒。時常寒冷，人性粗獷暴躁，缺乏仁義，不講禮節。外貌粗陋，衣著粗糙的毛織品。文字與印度大致相同。語言與各國不同，有伽藍（僧院）數百所，僧侶數千人，學習沒有專門的方向，戒律行為大多散漫。\n\n從這裡再次返回烏鐸迦漢荼城（Udhaka-khanda），向南渡過信度河（Sindhu River，印度河），河面寬三四里，向南流淌，清澈明亮，水流湍急。有毒龍、惡獸潛藏其中，如果有人攜帶貴重寶物、奇異花果種子以及佛舍利渡河，船隻大多會沉沒。渡過河到達呾叉始羅國（Takshasila，北印度境）。\n\n呾叉始羅國，周圍二千餘里。國家的大都城周圍十餘里。地方酋長們爭強鬥勝，王族已經斷絕後嗣，過去隸屬於迦畢試國（Kapisa），最近又依附於迦濕彌羅國（Kashmir）。土地肥沃，農作物豐盛，泉水眾多，花草茂盛。氣候溫和，民風輕率勇猛，崇敬三寶。伽藍雖然很多，但荒廢已經很嚴重，僧侶很少，都學習大乘佛法。\n\n大城西北七十餘里，有一座醫羅缽呾羅龍王池（Elapatra Dragon King Pool），周圍一百多步。池水清澈，各種顏色的蓮花一同盛開，色彩各異。這條龍，就是過去迦葉波佛（Kasyapa Buddha）時期毀壞醫羅缽羅樹的比丘。所以現在當地祈求下雨或晴天，必定與沙門一同來到池邊，彈指慰問，願望必定實現。\n\n從龍池向東南方向走三十餘里，進入兩山之間，有一座窣堵波（stupa，佛塔），是阿育王（Asoka）所建造的，高一百多尺。這是釋迦如來（Sakyamuni Buddha）懸記，當未來慈氏世尊（Maitreya Buddha）出世的時候，自然會有四大寶藏出現，這裡就是其中之一。聽先輩們說：有時發生地震，所有的山都震動，唯獨寶藏周圍一百步的範圍，不會傾斜搖動。那些愚蠢的人，如果妄自挖掘，大地就會震動。
【English Translation】 English version: In Khotan, located amidst the Great Snow Mountains, it is long from east to west and narrow from north to south. It abounds in wheat and beans, and produces gold and silver. With the profits from these resources, the national treasury is rich. The weather is consistently cold, and the people are fierce and violent, lacking in benevolence and righteousness, and without knowledge of etiquette. Their appearance is coarse, and their clothing is made of rough wool. Their script is largely the same as that of India. Their language differs from that of other countries. There are several hundred monasteries (Garanas), with thousands of monks. Their studies lack specialization, and their observance of precepts is mostly lax.\n\nFrom there, returning again to Udhaka-khanda, crossing the Sindhu River (Indus River) to the south, the river is three or four li wide, flowing south, clear and bright, with rushing currents. Poisonous dragons and fierce beasts dwell within it. If anyone carries precious treasures, seeds of rare flowers and fruits, or Buddha's relics across the river, the boats often sink. Crossing the river, one arrives at the country of Takshasila (in North India).\n\nThe country of Takshasila is over two thousand li in circumference. The great capital city of the country is over ten li in circumference. Local chieftains compete fiercely, and the royal family has died out. In the past, it was subordinate to the country of Kapisa, and recently it has become a dependency of the country of Kashmir. The land is fertile, and crops are abundant, with many springs and lush vegetation. The climate is mild, and the customs are light and brave, with reverence for the Three Jewels (Triratna). Although there are many monasteries, they are mostly dilapidated, with few monks, all of whom study Mahayana Buddhism.\n\nSeventy li northwest of the great city is the Elapatra Dragon King Pool, over a hundred paces in circumference. Its water is clear, and lotuses of various colors bloom together in different hues. This dragon is the bhikshu who destroyed the Elapatra tree in the time of Kasyapa Buddha. Therefore, when the local people pray for rain or clear weather, they always go to the pool with the shramanas, snap their fingers in greeting, and their wishes are always fulfilled.\n\nTraveling thirty li southeast from the Dragon Pool, entering between two mountains, there is a stupa built by King Asoka, over a hundred feet high. This is a prediction by Sakyamuni Buddha that when Maitreya Buddha appears in the future, there will naturally be four great treasures, and this is one of them. It is said by the elders that sometimes when there is an earthquake, all the mountains shake, but the area within a hundred paces around the treasure does not tilt or sway. If foolish people recklessly dig, the earth will shake.
，人皆蹎仆。傍有伽藍，圮損已甚，久絕僧徒。
城北十二三里有窣堵波，無憂王之建也。或至齋日，時放光明，神花天樂，頗有見聞。聞諸先志曰：近有婦人，身嬰惡癩，竊至窣堵波，責躬禮懺，見其庭宇有諸糞穢，掬除灑掃，涂香散華，采青蓮。重布其地。惡疾除愈，形貌增妍，身出名香，青蓮同馥。斯勝地也，是如來在昔修菩薩行，為大國王，號戰達羅缽剌婆(唐言月光)，志求菩提，斷頭惠施。若此之舍，凡歷千生。
舍頭窣堵波側有僧伽藍，庭宇荒涼，僧徒減少。昔經部拘摩羅邏多(唐言童受)論師於此制述諸論。
城外東南，南山之陰有窣堵波，高百餘尺，是無憂王太子拘浪拏為繼母所誣抉目之處，無憂王所建也。盲人祈請，多有復明。
此太子正後生也，儀貌妍雅，慈仁夙著。正後終沒，繼室憍淫，縱其惛愚，私逼太子。太子瀝泣引責，退身謝罪。繼母見違，彌增忿怒，候王閑隙，從容言曰：「夫呾叉始羅，國之要領，非親子弟，其可寄乎？今者，太子仁孝著聞，親賢之故，物議斯在。」王或聞說，雅悅奸謀，即命太子，而誡之曰：「吾承餘緒，垂統繼業，唯恐失墜，忝負先王。呾叉始羅國之襟帶，吾今命爾作鎮彼國。國事殷重，人情詭雜，無妄去就，有虧基緒。凡有召命，
【現代漢語翻譯】 現代漢語譯本：人們都跌倒在地。旁邊有一座伽藍（寺廟），破敗不堪，很久沒有僧人居住了。
城北十二三里處有一座窣堵波（佛塔），是阿育王建造的。有時在齋戒日，會放出光明，出現神花天樂，很多人都見到或聽聞過。聽老人們說：最近有一位婦人，身患惡性麻風病，偷偷來到窣堵波，責備自己並禮拜懺悔，看到庭院裡有很多糞便污穢，就清理打掃，涂香散花，採摘青蓮花，重新鋪在地上。她的惡疾痊癒了，容貌變得更加美麗，身上散發出名貴的香氣，像青蓮花一樣芬芳。這個地方是殊勝之地，是如來過去修行菩薩行時，作為大國王，名叫戰達羅缽剌婆（唐言：月光），立志尋求菩提，斷頭佈施的地方。像這樣的捨身行為，總共經歷了一千次。
在舍頭窣堵波旁邊有一座僧伽藍（寺廟），庭院荒涼，僧人稀少。過去經部（佛教部派之一）的拘摩羅邏多（唐言：童受）論師曾在這裡撰寫各種論著。
城外東南，南山北面有一座窣堵波（佛塔），高一百多尺，是阿育王的太子拘浪拏（太子名）被繼母誣陷挖去眼睛的地方，由阿育王建造。盲人在這裡祈禱，很多都恢復了光明。
這位太子是王后所生，容貌美麗端莊，慈悲仁愛早已聞名。王后去世后，繼室（繼母）驕橫淫蕩，放縱自己的昏庸愚蠢，私下裡逼迫太子。太子流著眼淚引咎自責，退身謝罪。繼母見太子不從，更加憤怒，趁阿育王空閑時，從容地說：『呾叉始羅（地名），是國家的要地，不是親生子弟，怎麼能託付呢？現在，太子仁孝的美名遠揚，因為親近賢人的緣故，眾人的議論都在他那裡。』阿育王聽了這些話，非常喜歡這個奸計，就命令太子，告誡他說：『我繼承先王的遺業，擔心失墜，辜負先王。呾叉始羅是國家的要塞，我現在命令你鎮守那個國家。國家事務繁重，人心詭詐複雜，不要輕舉妄動，以免損害基業。凡是有召令，
【English Translation】 English version: People all stumbled and fell. Nearby was a Gārama (monastery), which was extremely dilapidated and had been without monks for a long time.
About twelve or thirteen li north of the city is a Stupa (Buddhist monument), built by King Ashoka. Sometimes on fasting days, it emits light, and divine flowers and heavenly music appear, which many have seen or heard. According to elders, recently a woman suffering from severe leprosy secretly came to the Stupa, blamed herself, and repented through prostrations. Seeing that the courtyard was full of filth, she cleaned and swept it, applied fragrant paste, scattered flowers, and gathered blue lotuses, re-laying them on the ground. Her terrible disease was cured, her appearance became more beautiful, and her body emitted a famous fragrance, as fragrant as blue lotuses. This is a sacred place where the Tathagata, in his past practice of the Bodhisattva path, was a great king named Chandrarabha (meaning 'Moonlight' in Tang Chinese), who aspired to Bodhi and gave his head in charity. Such acts of self-sacrifice occurred a thousand times.
Next to the Head-Giving Stupa is a Sangharama (monastery), with a desolate courtyard and few monks. In the past, the Abhidharma master Kumaralata (meaning 'Child Received' in Tang Chinese) of the Sautrantika school composed various treatises here.
Southeast of the city, on the north side of the Southern Mountain, is a Stupa (Buddhist monument) over a hundred feet tall. It was built by King Ashoka at the place where his son, Prince Kunala (prince's name), was blinded by his stepmother's false accusation. Many blind people who pray here have regained their sight.
This prince was born of the queen and was beautiful in appearance, with compassion and kindness already well-known. After the queen passed away, the stepmother became arrogant and licentious, indulging in her own foolishness and secretly forcing herself upon the prince. The prince wept and blamed himself, withdrawing and apologizing. Seeing that the prince did not comply, the stepmother became even more angry. Taking advantage of King Ashoka's leisure, she calmly said, 'Taxila (place name) is a vital area of the country. How can it be entrusted to someone who is not a biological son? Now, the prince's reputation for benevolence and filial piety is well-known, and because he is close to virtuous people, public opinion is with him.' King Ashoka, hearing these words, was very pleased with this treacherous plan and immediately ordered the prince, admonishing him, 'I inherited the legacy of the former kings and fear that I will fail and disappoint them. Taxila is the key to the country, and I now order you to govern that country. State affairs are heavy, and people's hearts are treacherous and complex. Do not act rashly, lest you damage the foundation. Whenever there is a summons,'
驗吾齒印。印在吾口，其有謬乎？」於是太子銜命來鎮。歲月雖淹，繼室彌怒，詐發制書，紫泥封記，候王眠睡，竊齒為印，馳使而往，賜以責書。輔臣跪讀，相顧失圖。太子問曰：「何所悲乎？」曰：「大王有命，書責太子，抉去兩目，逐棄山谷，任其夫妻，隨時生死。雖有此命，尚未可依。今宜重請，面縛待罪。」太子曰：「父而賜死，其可辭乎？齒印為封，誠無謬矣。」命旃荼羅抉去其眼。眼既失明，乞貸自濟，流離展轉，至父都城。其妻告曰：「此是王城。嗟乎，飢寒良苦！昔為王子，今作乞人！愿得聞知，重申先責。」於是謀計，入王內廄，于夜後分，泣對清風，長嘯悲吟，箜篌鼓和。王在高樓，聞其雅唱，辭甚怨悲，怪而問曰：「箜篌歌聲，似是吾子，今以何故而來此乎？」即問內廄：「誰為歌嘯？」遂將盲人，而來對旨。王見太子，銜悲問曰：「誰害汝身，遭此禍釁？愛子喪明，猶自不覺，凡百黎元，如何究察？天乎，天乎，何德之衰！」太子悲泣，謝而對曰：「誠以不孝，負責于天，某年日月，忽奉慈旨，無由致辭，不敢逃責。」其王心知繼室為不軌也，無所究察，便加刑辟。時菩提樹伽藍有瞿沙(唐言妙音)大阿羅漢者，四辯無礙，三明具足。王將盲子，陳告其事，唯愿慈悲，令得復明。時彼羅漢
受王請已，即於是日宣令國人：「吾於後日，欲說妙理，人持一器，來此聽法，以盛泣淚也。」於是遠近相趨，士女雲集。是時阿羅漢說十二因緣，凡厥聞法，莫不悲耿，以所持器，盛其瀝泣。說法既已，總收眾淚，置之金盤，而自誓曰：「凡吾所說，諸佛至理。理若不真，說有紕繆，斯則已矣；如其不爾，愿以眾淚，洗彼盲眼，眼得復明，明視如昔。」發是語訖，持淚洗眼，眼遂復明。王乃責彼輔臣，詰諸僚佐，或黜或放，或遷或死。諸豪世俗移居雪山東北沙磧之中。
從此東南越諸山谷，行七百餘里，至僧訶補羅國(北印度境)。
僧訶補羅國，週三千五六百里，西臨信度河。國大都城周十四五里，依山據嶺，堅峻險固。農務少功，地利多獲。氣序寒，人性猛，俗尚驍勇，又多譎詐。國無君長主位，役屬迦濕彌羅國。
城南不遠有窣堵波，無憂王之所建也。莊飾有虧，靈異相繼。傍有伽藍，空無僧侶。城東南四五十里至石窣堵波，無憂王建也，高二百餘尺。池沼十數，映帶左右，雕石為岸，殊形異類。激水清流，汩淴漂注，龍魚水族，窟穴潛泳，四色蓮華，瀰漫清潭。百果具繁，同榮異色，林沼交映，誠可遊玩。傍有伽藍，久絕僧侶。
窣堵波側不遠，有白衣外道本師悟所求理初說法處
【現代漢語翻譯】 現代漢語譯本 接受國王的請求后，他就在當天向全國人民宣告：『我將於後天宣講微妙的道理，請大家各自攜帶一個器皿，前來聽法，用來盛裝你們的眼淚。』於是，遠近的人們紛紛趕來，士人和女子像云一樣聚集。當時，阿羅漢（Arahan，已證得無學果位的聖者）宣講十二因緣法，凡是聽到佛法的人，沒有不感到悲傷的，都用帶來的器皿盛裝流下的眼淚。說法完畢后，他將所有的眼淚收集起來，放在金盤中，並且發誓說：『凡是我所說的，都是諸佛的至高真理。如果道理不真，說法有錯誤，那就算了；如果不是這樣，我願用這些眾人的眼淚，洗滌那盲人的眼睛，使他的眼睛恢復光明，看得像以前一樣清楚。』說完這些話后，他用眼淚洗滌盲人的眼睛，盲人的眼睛立刻恢復了光明。國王於是責備那些輔佐大臣，追問那些官員，有的被罷免，有的被放逐，有的被陞遷，有的被處死。那些豪門世族都遷移到雪山（Himavanta）東北的沙漠之中。
從此向東南方向越過重重山谷，行走七百多里，到達僧訶補羅國（Simhapura，北印度境）。
僧訶補羅國（Simhapura），周圍三千五六百里，西邊靠近信度河（Sindhu River）。國家的大都城周圍十四五里，依山傍嶺，地勢堅固險峻。農業生產效率不高，但土地的收益卻很多。氣候寒冷，民風彪悍，崇尚驍勇，而且多有欺詐。這個國家沒有君主，隸屬於迦濕彌羅國（Kasmira）。
在都城南邊不遠的地方，有一座窣堵波（Stupa，佛塔），是阿育王（Asoka）所建造的。裝飾有所損壞，但靈異事件卻接連不斷。旁邊有一座伽藍（Samgharaama，寺院），空無僧侶。從都城向東南方向走四五十里，有一座石質的窣堵波（Stupa），也是阿育王（Asoka）建造的，高二百多尺。有十幾處池塘，環繞在它的左右，用雕刻的石頭做成池岸，形狀各異。清澈的流水沖擊著，發出潺潺的聲響，龍、魚以及各種水族生物，在洞穴中潛藏遊動，四種顏色的蓮花，遍佈在清澈的池水中。各種各樣的果樹繁茂生長，呈現出不同的色彩，樹林和池塘相互輝映，確實是個可以遊玩的地方。旁邊有一座伽藍（Samgharaama，寺院），已經很久沒有僧侶居住了。
在窣堵波（Stupa）旁邊不遠的地方，有一處是白衣外道（non-Buddhist ascetics wearing white clothes）的本師最初悟道並說法的地方。
【English Translation】 English version Having accepted the king's request, he proclaimed to the people of the country on that very day: 'I will expound the profound truth the day after tomorrow. Let each person bring a vessel to listen to the Dharma, to hold their tears.' Thereupon, people from far and near flocked together, and men and women gathered like clouds. At that time, the Arahan (Arahan, a saint who has attained the fruit of no more learning) expounded the Twelve Nidanas (Twelve links of dependent origination), and all who heard the Dharma could not help but grieve, using their vessels to hold the tears that streamed down. After the Dharma talk was finished, he collected all the tears, placed them in a golden platter, and vowed: 'All that I have spoken is the supreme truth of all Buddhas. If the truth is not genuine, and there are errors in my exposition, then so be it; but if it is not so, I wish to use these tears of the multitude to wash the eyes of that blind man, so that his eyes may regain their sight and see as clearly as before.' After uttering these words, he used the tears to wash the blind man's eyes, and the blind man's eyes immediately regained their sight. The king then rebuked those assisting ministers, questioned the officials, some were dismissed, some were exiled, some were promoted, and some were put to death. All the powerful and wealthy families migrated to the sandy desert northeast of the Himavanta (Snow Mountain).
From there, traveling southeast across numerous mountains and valleys for more than seven hundred li, they arrived at the country of Simhapura (Simhapura, in northern India).
The country of Simhapura (Simhapura) is about three thousand five or six hundred li in circumference, bordering the Sindhu River (Indus River) to the west. The capital city of the country is about fourteen or fifteen li in circumference, relying on mountains and ridges, with a solid and steep terrain. Agricultural work requires little effort, but the land yields abundant harvests. The climate is cold, the people are fierce, valuing bravery and also being deceitful. The country has no ruler and is subordinate to the country of Kasmira (Kashmir).
Not far south of the city, there is a Stupa (Stupa, Buddhist monument), built by King Asoka (Asoka). The decorations are somewhat damaged, but miraculous events continue to occur. Beside it is a Samgharaama (Samgharaama, monastery), empty of monks. Forty or fifty li southeast of the city is a stone Stupa (Stupa), also built by King Asoka (Asoka), over two hundred chi (Chinese feet) high. There are a dozen or so ponds, surrounding it on the left and right, with carved stones forming the banks, in various shapes and forms. The clear water flows swiftly, making gurgling sounds, and dragons, fish, and various aquatic creatures hide and swim in the caves. Four-colored lotus flowers are scattered throughout the clear ponds. All kinds of fruit trees grow luxuriantly, displaying different colors, and the forests and ponds reflect each other, making it a truly pleasant place to visit. Beside it is a Samgharaama (Samgharaama, monastery), which has been without monks for a long time.
Not far from the side of the Stupa (Stupa), there is a place where the original teacher of the white-robed non-Buddhist ascetics (non-Buddhist ascetics wearing white clothes) first attained enlightenment and taught the Dharma.
，今有封記，傍建天祠。其徒苦行，晝夜精勤，不遑寧息。本師所說之法，多竊佛經之義，隨類設法，擬則軌儀。大者謂苾芻，小者稱沙彌。威儀律行，頗同僧法。唯留少發，加之露形，或有所服，白色為異，據斯流別，稍用區分。其天師像，竊類如來，衣服為差，相好無異。
從此復還呾叉始羅國北界，渡信度河，南東行二百餘里，度大石門，昔摩訶薩埵王子，於此投身飼餓烏擇(音徒)。其南百四五十步有石窣堵波，摩訶薩埵愍餓獸之無力也，行至此地，干竹自刺，以血啖之，於是乎獸乃啖焉。其中地土，洎諸草木，微帶絳色，猶血染也。人履其地，若負芒刺，無雲疑信，莫不悲愴。
捨身北有石窣堵波，高二百餘尺，無憂王之所建也。雕刻奇制，時燭神光。小窣堵波及諸石龕動以百數，周此塋域，其有疾病，旋繞多愈。
石窣堵波東有伽藍，僧徒百餘人，並學大乘教。從此東行五十餘里，至孤山，中有伽藍，僧徒二百餘人，並學大乘法教。華果繁茂，泉池澄鏡。傍有窣堵波，高二百餘尺，是如來在昔於此化惡藥叉，令不食肉。從此東南行五百餘里，至烏剌尸國(北印度境)。
烏剌尸國，週二千餘里，山阜連線，田疇隘狹。國大都城周七八里，無大君長，役屬迦隰彌羅國。宜稼穡，少
【現代漢語翻譯】 現代漢語譯本：現在這裡有封印的場所，旁邊建有天祠。他們的信徒苦行修煉，日夜精進勤奮，沒有片刻安寧休息。他們的本師所說的法，大多竊取佛教經典的意義，根據不同種類設立法門，模彷彿教的規章制度。大的稱為苾芻（bhiksu，比丘），小的稱為沙彌（sramanera，勤策男）。威儀和戒律的修行，頗為類似僧侶的法則。只是保留少許頭髮，加上裸露身體，或者有所穿戴，以白色作為區別，根據這些流派的區別，稍微加以區分。他們的天師像，竊取如來的形象，衣服有所不同，相好卻無差異。 從此再次返回呾叉始羅國（Taksasila，古印度地名）的北部邊界，渡過信度河（Sindhu，印度河），向南偏東行走二百餘里，渡過大石門。過去摩訶薩埵王子（Mahasattva，大菩薩），在這裡投身餵養飢餓的烏鴉。在那以南一百四五十步的地方，有一座石窣堵波（stupa，佛塔），摩訶薩埵（Mahasattva，大菩薩）憐憫飢餓野獸的無力，走到這塊地方，用干竹刺傷自己，用血餵養它們，於是那些野獸才得以吞食。那裡的土地，以及各種草木，稍微帶有絳紅色，就像被血染過一樣。人們踩在上面，就像揹負芒刺一樣，無論是否相信，沒有不感到悲傷的。 在捨身之處的北面，有一座石窣堵波（stupa，佛塔），高二百餘尺，是阿育王（Asoka，孔雀王朝國王）所建造的。雕刻精美奇特，時常閃耀著神聖的光芒。小的窣堵波（stupa，佛塔）以及各種石龕，數量多達數百個，環繞著這片墓地，凡是有疾病的人，繞著它行走，大多能夠痊癒。 在石窣堵波（stupa，佛塔）的東面，有一座伽藍（samgharama，僧院），僧侶一百多人，都學習大乘佛教的教義。從這裡向東行走五十餘里，到達孤山，山中有一座伽藍（samgharama，僧院），僧侶二百多人，都學習大乘佛法教義。花朵和果實繁茂，泉水和池塘清澈如鏡。旁邊有一座窣堵波（stupa，佛塔），高二百餘尺，是如來（Tathagata，佛）過去在這裡教化惡藥叉（yaksa，夜叉），讓他們不再吃肉的地方。從這裡向東南方向行走五百餘里，到達烏剌尸國（Urasa，北印度境）。 烏剌尸國（Urasa，北印度境），周圍二千餘里，山丘連線，田地狹窄。國家的大都城周圍七八里，沒有大的君主，隸屬於迦濕彌羅國（Kasmira，克什米爾）。適宜種植莊稼，少有...
【English Translation】 English version: Now there is a sealed place here, with a heavenly shrine built beside it. Their followers practice asceticism, diligently and assiduously day and night, without a moment of peace or rest. The teachings of their master mostly steal the meaning of Buddhist scriptures, establishing methods according to different categories, and imitating Buddhist rules and regulations. The elder ones are called bhiksu (bhiksu, monks), and the younger ones are called sramanera (sramanera, novice monks). Their demeanor and observance of precepts are quite similar to the monastic rules. They only keep a little hair, and in addition to exposing their bodies, or wearing something, they use white as a distinction, and according to these differences in sects, they are slightly distinguished. Their heavenly master's image steals the image of the Tathagata (Tathagata, Buddha), the clothes are different, but the physical characteristics are no different. From here, returning again to the northern border of Taksasila (Taksasila, ancient Indian place name), crossing the Sindhu River (Sindhu, Indus River), and walking two hundred li (Chinese mile) to the south and east, crossing the Great Stone Gate. In the past, Prince Mahasattva (Mahasattva, great Bodhisattva) threw himself here to feed the hungry crows. One hundred forty or fifty steps south of there, there is a stone stupa (stupa, pagoda), Mahasattva (Mahasattva, great Bodhisattva) pitied the weakness of the hungry beasts, walked to this place, stabbed himself with dry bamboo, and fed them with blood, so that the beasts could devour it. The soil there, as well as various plants and trees, are slightly crimson, as if dyed with blood. People who step on it feel as if they are carrying thorns, and whether they believe it or not, they cannot help but feel sad. To the north of the place of self-sacrifice, there is a stone stupa (stupa, pagoda), more than two hundred chi (Chinese feet) high, built by King Asoka (Asoka, Mauryan dynasty king). The carvings are exquisite and unique, and often shine with divine light. There are hundreds of small stupas (stupa, pagoda) and stone niches surrounding this cemetery, and those who are sick can be healed by walking around it. To the east of the stone stupa (stupa, pagoda), there is a samgharama (samgharama, monastery), with more than one hundred monks, all studying the teachings of Mahayana Buddhism. From here, walking fifty li (Chinese mile) to the east, you will reach Lonely Mountain, where there is a samgharama (samgharama, monastery), with more than two hundred monks, all studying the teachings of Mahayana Buddhism. The flowers and fruits are lush, and the springs and ponds are as clear as mirrors. Beside it is a stupa (stupa, pagoda), more than two hundred chi (Chinese feet) high, which is where the Tathagata (Tathagata, Buddha) used to teach the evil yaksa (yaksa, yaksha), so that they would no longer eat meat. From here, walking five hundred li (Chinese mile) to the southeast, you will reach the country of Urasa (Urasa, northern India). The country of Urasa (Urasa, northern India) is more than two thousand li (Chinese mile) in circumference, with hills connected and narrow fields. The capital city of the country is seven or eight li (Chinese mile) in circumference, without a great monarch, and is subordinate to the country of Kasmira (Kasmira, Kashmir). It is suitable for growing crops, with little...
華果。氣序溫和，微有霜雪。俗無禮義，人性剛猛，多行詭詐，不信佛法。大城西南四五里有窣堵波，高二百餘尺，無憂王所建也。傍有伽藍，僧徒寡少，並皆學大乘法教。從此東南，登山履險，度鐵橋，行千餘里，至迦濕彌羅國(舊曰罽賓，訛也。北印度境)。
迦濕彌羅國，周七千餘裡。四境負山，山極峭峻，雖有門徑，而復隘狹，自古鄰敵無能攻伐。國大都城西臨大河，南北十二三里，東西四五里。宜稼穡，多花果，出龍種馬及鬱金香、火珠、藥草。氣序寒勁，多雪少風。服毛褐，衣白㲲。土俗輕僄，人多怯懦。國為龍護，遂雄鄰境。容貌妍美，情性詭詐。好學多聞，邪正兼信。伽藍百餘所，僧徒五千餘人。有四窣堵波，並無憂王建也，各有如來舍利升余。
《國志》曰：國地本龍池也。昔佛世尊自烏仗那國降惡神已，欲還中國，乘空當此國上，告阿難曰：「我涅槃之後，有末田底迦阿羅漢，當於此地建國安人，弘揚佛法。」如來寂滅之後第五十年，阿難弟子末田底迦羅漢者，得六神通，具八解脫，聞佛懸記，心自慶悅，便來至此，于大山嶺，宴坐林中，現大神變。龍見深信，請資所欲。阿羅漢曰：「愿于池內，惠以容膝。」龍王於是縮水奉施。羅漢神通廣身，龍王縱力縮水，池空水盡，龍翻請地
【現代漢語翻譯】 現代漢語譯本： 華果（植物名）。氣候溫和，略有霜雪。當地風俗缺乏禮義，民風剛猛，多行欺詐，不信佛法。大城西南四五里處有一座窣堵波（佛塔），高二百多尺，是阿育王（無憂王）建造的。旁邊有一座伽藍（寺院），僧人很少，都學習大乘佛法教義。從這裡向東南方向走，登山越過險阻，渡過鐵橋，行走一千多里，到達迦濕彌羅國（舊稱罽賓，是訛傳。位於北印度境內）。 迦濕彌羅國，周長七千多里。四周環山，山勢極其陡峭，即使有道路，也十分狹窄，自古以來鄰國無法攻打。國家的大都城西臨大河，南北長十二三里，東西寬四五里。適宜種植莊稼，盛產花果，出產龍種馬以及鬱金香、火珠、藥草。氣候寒冷，多雪少風。人們穿毛褐，蓋白㲲。當地風俗輕浮，人們大多怯懦。國家受到龍的守護，因此稱雄鄰近地區。容貌美麗，性情狡詐。喜歡學習，知識淵博，邪教正信兼而有之。有一百多所伽藍（寺院），僧人五千多人。有四座窣堵波（佛塔），都是阿育王建造的，每座都藏有如來舍利一升多。 《國志》記載：這個國家原本是龍池。過去佛世尊從烏仗那國降伏惡神后，想要返回中國，乘空經過這個國家上空時，告訴阿難說：『我涅槃之後，有末田底迦阿羅漢，將在這個地方建立國家，安定人民，弘揚佛法。』如來寂滅后第五十年，阿難的弟子末田底迦阿羅漢，得到六神通，具備八解脫，聽到佛的預言，心中非常高興，便來到這裡，在大山嶺上，在樹林中靜坐，顯現大神變。龍見到后深信不疑，請求滿足他的願望。阿羅漢說：『希望在池內，賜予我能容納膝蓋的地方。』龍王於是縮小水面奉獻給他。阿羅漢神通廣大，身體變大，龍王盡力縮小水面，池水排空，龍翻身請求土地。
【English Translation】 English version: Hua Guo (name of a plant). The climate is mild, with slight frost and snow. The local customs lack propriety, the people are fierce, often engage in deception, and do not believe in Buddhism. Four or five li southwest of the great city is a stupa (Buddhist pagoda), more than two hundred chi high, built by King Ashoka (King Wuyou). Beside it is a sangharama (monastery), with few monks, all of whom study the Mahayana Buddhist teachings. From here, going southeast, climbing mountains and crossing dangerous terrain, crossing an iron bridge, and traveling more than a thousand li, one arrives at the country of Kashmir (formerly called Jibin, which is a corruption. Located in North India). The country of Kashmir is more than seven thousand li in circumference. It is surrounded by mountains on all sides, and the mountains are extremely steep. Even if there are roads, they are very narrow, so neighboring countries have been unable to attack it since ancient times. The country's capital city is west of a large river, twelve or thirteen li from north to south, and four or five li from east to west. It is suitable for growing crops, produces many flowers and fruits, and produces Longzhong horses, as well as saffron, fire beads, and medicinal herbs. The climate is cold, with much snow and little wind. People wear woolen clothes and cover themselves with white felt. The local customs are frivolous, and the people are mostly timid. The country is protected by dragons, so it dominates the neighboring areas. The people are beautiful in appearance and deceitful in nature. They are fond of learning, knowledgeable, and believe in both heretical and orthodox teachings. There are more than a hundred sangharamas (monasteries), with more than five thousand monks. There are four stupas (Buddhist pagodas), all built by King Ashoka, each containing more than one sheng of the Buddha's relics. The 'Gazetteer' says: This country was originally a dragon pool. In the past, after the World Honored One Buddha subdued the evil spirits from the country of Udyana, he wanted to return to China. While passing over this country in the sky, he told Ananda: 'After my Nirvana, there will be the Arhat Madhyantika, who will establish a country in this place, pacify the people, and propagate the Buddhist teachings.' Fifty years after the Tathagata's Nirvana, Madhyantika Arhat, a disciple of Ananda, attained the six supernormal powers and possessed the eight liberations. Hearing the Buddha's prediction, he was very happy and came to this place. On the great mountain range, he sat in meditation in the forest, displaying great supernatural transformations. The dragon saw this and deeply believed, requesting to fulfill his wishes. The Arhat said: 'I wish that within the pool, you would grant me a space to accommodate my knees.' The dragon king then reduced the water surface and offered it to him. The Arhat's supernatural powers expanded his body, and the dragon king exerted his strength to shrink the water surface. The pool water was drained, and the dragon turned over and requested land.
。阿羅漢於此西北為留一池，周百餘里；自餘枝屬，別居小池。龍王曰：「池地總施，愿恒受供。」末田底迦曰：「我今不久無餘涅槃，雖欲受請，其可得乎？」龍王重請：「五百羅漢常受我供，乃至法盡，法盡之後，還取此國以為居池。」末田底迦從其所請。時阿羅漢既得其地，運大神通力，立五百伽藍。于諸異國買鬻賤人，以充役使，以供僧眾。末田底迦入寂滅后，彼諸賤人自立君長，鄰境諸國鄙其賤種，莫與交親，謂之訖利多(唐言買得)。今時泉水已多流濫。
摩揭陀國無憂王以如來涅槃之後第一百年，命世君臨，威被殊俗。深信三寶，愛育四生。時有五百羅漢僧、五百凡夫僧，王所敬仰，供養無差。有凡夫僧摩訶提婆(唐言大天)，闊達多智，幽求名實，潭思作論，理違聖教，凡有聞知，群從異議。無憂王不識凡、聖，同情所好，黨援所親，召集僧徒赴殑伽河，欲沉深流，總從誅戮。時諸羅漢既逼命難，咸運神通，凌虛履空，來至此國，山棲谷隱。時無憂王聞而懼，躬來謝過，請還本國。彼諸羅漢確不從命。無憂王為羅漢建五百僧伽藍，總以此國持施眾僧。
健馱邏國迦膩色迦王，以如來涅槃之後第四百年，應期撫運，王風遠被，殊俗內附。機務餘暇，每習佛經，日請一僧入宮說法，而諸異議
【現代漢語翻譯】 現代漢語譯本：阿羅漢在此西北方留下一個水池，周圍一百多里；其餘的枝屬，分別居住在小水池中。龍王說：『這片池地全部施捨給您，希望您能一直接受我的供養。』末田底迦（Majjhantika）說：『我如今不久就要進入無餘涅槃（Parinirvana），即使想接受您的邀請，又怎麼可能呢？』龍王再次懇請：『愿五百位阿羅漢（Arhat）常受我的供養，乃至佛法滅盡，佛法滅盡之後，還取這個國家作為居住的水池。』末田底迦答應了他的請求。當時阿羅漢們得到這片土地后，運用大神通力，建立了五百座伽藍（僧伽藍，僧院）。從各個國家買來奴隸，用來充當役使，以供給僧眾。末田底迦入寂滅后，那些奴隸自己擁立君長，鄰近的國家都鄙視他們是低賤的種族，不與他們交往，稱他們為訖利多（Krita，唐朝話的意思是買得）。如今這裡的泉水已經大多流失氾濫。 摩揭陀國（Magadha）的阿育王（Ashoka），在如來涅槃（Parinirvana）之後的第一百年，奉天承運，君臨天下，威望遠播異域。他深信三寶（佛、法、僧），愛護養育一切眾生。當時有五百位阿羅漢僧（Arhat），五百位凡夫僧，阿育王都非常敬仰，供養沒有差別。有一位凡夫僧摩訶提婆（Mahadeva，唐朝話的意思是大天），博學多才，深入研究名相和實際，深思熟慮地寫作論著，但其中的道理違背了聖教，凡是聽到的人，都產生了不同的議論。阿育王不瞭解凡夫和聖人的區別，只憑感情上的喜好，偏袒自己親近的人，召集僧眾到殑伽河（Ganges River），想要把他們沉入深流，全部誅殺。當時各位阿羅漢面臨性命攸關的危難，都運用神通，凌空飛行，來到這個國家，在山谷中隱居。當時阿育王聽說後感到害怕，親自前來謝罪，請求他們回到本國。那些阿羅漢堅決不聽從命令。阿育王為阿羅漢建造了五百座僧伽藍（僧院），把整個國家都佈施給僧眾。 健馱邏國（Gandhara）的迦膩色迦王（Kanishka），在如來涅槃（Parinirvana）之後的第四百年，應時而生，治理國家，王道遠播，各族歸附。處理政務之餘，經常學習佛經，每天請一位僧人入宮說法，但各種不同的議論...
【English Translation】 English version: In the northwest, an Arhat (one who has attained Nirvana) left a pond, over a hundred li in circumference; the remaining branches and dependents resided in smaller ponds separately. The Dragon King said, 'I offer this entire pond land; may you always accept my offerings.' Majjhantika (name of an Arhat) said, 'I will soon enter Parinirvana (final Nirvana) without remainder; even if I wished to accept your invitation, how could it be possible?' The Dragon King repeatedly pleaded, 'May five hundred Arhats (plural of Arhat) always receive my offerings, until the Dharma (Buddhist teachings) is exhausted; after the Dharma is exhausted, take this country as a pond for residence.' Majjhantika agreed to his request. At that time, the Arhats, having obtained this land, employed great supernatural powers to establish five hundred monasteries (Sangharama). They bought slaves from various foreign countries to serve as laborers and to provide for the monastic community. After Majjhantika entered Nirvana, those slaves established their own ruler; neighboring countries despised them as a lowly race and did not associate with them, calling them Krita (meaning 'bought' in the Tang Dynasty). Now, the spring water here has mostly overflowed and become diluted. King Ashoka (name of a king) of Magadha (name of a kingdom), in the first century after the Parinirvana (final Nirvana) of the Tathagata (another name for the Buddha), ruled the world by divine mandate, his authority extending to foreign lands. He deeply believed in the Three Jewels (Buddha, Dharma, Sangha) and cherished all living beings. At that time, there were five hundred Arhat monks (plural of Arhat) and five hundred ordinary monks, all of whom King Ashoka revered and provided for equally. There was an ordinary monk named Mahadeva (meaning 'Great God' in the Tang Dynasty), who was learned and insightful, deeply researching names and realities, and writing treatises with profound thought, but the principles within them contradicted the holy teachings. All who heard them raised different opinions. King Ashoka, not understanding the difference between ordinary people and saints, only followed his emotional preferences, favoring those close to him. He summoned the monastic community to the Ganges River, intending to drown them in the deep waters and execute them all. At that time, the Arhats, facing imminent danger, all used their supernatural powers to fly through the air and came to this country, dwelling in the mountains and valleys. When King Ashoka heard of this, he became afraid and personally came to apologize, requesting them to return to their own country. Those Arhats firmly refused to obey. King Ashoka built five hundred monasteries (Sangharama) for the Arhats and donated the entire country to the monastic community. King Kanishka (name of a king) of Gandhara (name of a kingdom), in the fourth century after the Parinirvana (final Nirvana) of the Tathagata (another name for the Buddha), arose in response to the times, governing the country, his royal way extending far and wide, and various tribes submitted. In his spare time from state affairs, he often studied Buddhist scriptures, inviting a monk to the palace to preach the Dharma every day, but various different opinions...
部執不同。王用深疑，無以去惑。時脅尊者曰：「如來去世，歲月逾邈，弟子部執，師資異論，各據聞見，共為矛楯。」時王聞已，甚用感傷，悲嘆良久，謂尊者曰：「猥以余福，聿遵前緒，去聖雖遠，猶為有幸，敢忘庸鄙，紹隆法教，隨其部執，具釋三藏。」脅尊者曰：「大王宿殖善本，多資福祐，留情佛法，是所愿也。」王乃宣令遠近，召集聖哲。於是四方輻湊，萬里星馳，英賢畢萃，睿聖咸集。七日之中，四事供養。既欲法議，恐其諠雜。王乃具懷白諸僧曰：「證聖果者住，具結縛者還。」如此尚眾。又重宣令：「無學人住，有學人還。」猶復繁多。又更下令：「具三明、備六通者住，自余各還。」然尚繁多。又更下令：「其有內窮三藏、外達五明者住，自余各還。」於是得四百九十九人。王欲于本國，苦其暑濕，又欲就王舍城大迦葉波結集石室。脅尊者等議曰：「不可。彼多外道，異論糾紛，酬對不暇，何功作論？眾會之心，屬意此國。此國四周山固，藥叉守衛，土地膏腴，物產豐盛，賢聖之所集往，靈仙之所游止。」眾議斯在，僉曰：「允諧。」其王是時與諸羅漢自彼而至，建立伽藍，結集三藏，欲作《毗婆沙論》。是時尊者世友，戶外納衣。諸阿羅漢謂世友曰：「結使未除，凈議乖謬，爾宜遠跡，勿居此
【現代漢語翻譯】 現代漢語譯本 各部派的理解各不相同。國王對此深感疑惑，無法消除困惑。當時，脅尊者（Upagupta，一位尊者）說：『如來佛去世已久，歲月流逝，弟子們因部派不同而執持不同的觀點，師承和見解各異，各自根據所聽所見，相互矛盾。』當時國王聽了之後，非常感傷，悲嘆了很久，對脅尊者說：『我憑藉過去的福報，繼承先人的事業，雖然距離聖人已經很久遠，但仍然感到榮幸，不敢忘記自己的平庸和淺薄，要繼承和發揚佛法教義，根據各個部派的觀點，詳細解釋三藏（Tripitaka，佛教經典）。』脅尊者說：『大王您過去種下了深厚的善根，積累了很多的福報，對佛法有濃厚的興趣，這是我們所希望的。』於是，國王下令到遠近各地，召集有智慧和德行的人。於是，四面八方的人像車輪輻條一樣聚集而來，萬里之外的人像流星一樣奔來，英雄和賢人都聚集在一起，有智慧和聖德的人都聚集到這裡。在七天之中，提供各種飲食和生活上的供養。既然要進行佛法討論，又擔心會喧譁雜亂。國王於是把自己的想法告訴各位僧人說：『證得聖果的阿羅漢留下，還有煩惱束縛的人請離開。』這樣說之後，留下的人仍然很多。又再次下令說：『無學（Arhat，阿羅漢）的人留下，有學的人請離開。』留下的人還是很多。又再次下令說：『具有三明（Tevijja，宿命明、天眼明、漏盡明）、具備六通（Abhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的人留下，其餘的人請各自離開。』然而留下的人仍然很多。又再次下令說：『對於佛法，能夠精通三藏、通達五明（Pancavidya，聲明、工巧明、醫方明、因明、內明）的人留下，其餘的人請各自離開。』於是得到了四百九十九人。國王本來想在本國結集，但考慮到這裡暑熱潮濕，又想去王舍城（Rajagriha）大迦葉波（Mahakasyapa）結集的石室。脅尊者等人商議說：『不可以。那裡有很多外道，不同的觀點相互糾纏，應付他們都來不及，怎麼能完成論著？大眾的心意，都傾向於這個國家。這個國家四周有山環繞，地勢險固，有藥叉（Yaksa，一種神）守護，土地肥沃，物產豐富，是賢人和聖人聚集的地方，是神仙遊歷的地方。』大家的意見都在這裡，都說：『很合適。』當時國王和各位阿羅漢從那裡來到這裡，建立伽藍（Samgharama，寺院），結集三藏，想要寫作《毗婆沙論》（Vibhasa，廣釋）。當時尊者世友（Vasumitra），在門外穿著破舊的衣服。各位阿羅漢對世友說：『你的煩惱還沒有消除，清凈的討論會被你的錯誤觀點擾亂，你應該遠離這裡，不要住在這裡。
【English Translation】 English version The interpretations of different schools varied. The king was deeply doubtful and unable to dispel his confusion. At that time, Upagupta (a venerable monk) said, 'Since the Tathagata (Buddha) passed away, the years have passed, and the disciples hold different views due to different schools. Their teachings and understandings differ, and they contradict each other based on what they have heard and seen.' When the king heard this, he was very saddened and sighed for a long time. He said to Upagupta, 'I rely on my past merits to inherit the work of my predecessors. Although it has been a long time since the sage passed away, I still feel fortunate. I dare not forget my mediocrity and shall inherit and promote the Buddha's teachings, explaining the Tripitaka (the Buddhist scriptures) in detail according to the views of each school.' Upagupta said, 'Your Majesty has planted deep roots of goodness in the past and accumulated much merit and blessings. Your interest in the Buddha's teachings is what we hope for.' Therefore, the king issued an order to gather wise and virtuous people from far and near. As a result, people from all directions gathered like spokes converging on a wheel, and people from thousands of miles away rushed like shooting stars. Heroes and sages all gathered together. For seven days, various offerings of food and necessities were provided. Since they wanted to discuss the Dharma, they were worried that it would be noisy and chaotic. The king then told the monks his thoughts, saying, 'Those who have attained the holy fruit of Arhat (enlightened being) should stay, and those who are still bound by afflictions should leave.' Even after saying this, there were still many people left. He then issued another order, saying, 'Those who are Non-Learners (Arhats) should stay, and those who are Learners should leave.' There were still many people left. He then issued another order, saying, 'Those who possess the Threefold Knowledge (Tevijja: knowledge of past lives, divine eye, and extinction of outflows) and the Six Supernormal Powers (Abhijna: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows) should stay, and the rest should leave.' However, there were still many people left. He then issued another order, saying, 'Those who are thoroughly versed in the Tripitaka and proficient in the Five Sciences (Pancavidya: linguistics, crafts, medicine, logic, and inner knowledge) should stay, and the rest should leave.' As a result, four hundred and ninety-nine people remained. The king originally wanted to hold the council in his own country, but considering the heat and humidity, he also considered the stone chamber where Mahakasyapa (a disciple of the Buddha) convened the First Council in Rajagriha. Upagupta and others discussed, saying, 'That is not suitable. There are many heretics there, and their different views are intertwined. We would not have time to deal with them, so how could we complete the treatise? The minds of the assembly are inclined towards this country. This country is surrounded by mountains, making it a secure location, guarded by Yakshas (a type of spirit), the land is fertile, and the products are abundant. It is a place where sages and saints gather, and where immortals travel.' Everyone agreed, saying, 'It is very suitable.' At that time, the king and the Arhats came here from there, established a Samgharama (monastery), and compiled the Tripitaka, intending to write the Vibhasa (commentary). At that time, the venerable Vasumitra (a monk) was wearing ragged clothes outside the door. The Arhats said to Vasumitra, 'Your afflictions have not yet been eliminated, and your erroneous views will disrupt the pure discussion. You should stay away from here and not live here.'
也。」世友曰：「諸賢於法無疑，代佛施化，方集大義，欲制正論。我雖不敏，粗達微言，三藏玄文、五明至理，頗亦沉研，得其趣矣。」諸羅漢曰：「言不可以若是。汝宜屏居，疾證無學，已而會此，時未晚也。」世友曰：「我顧無學，其猶涕唾，志求佛果，不趨小徑。擲此縷丸，未墜于地，必當證得無學聖果。」時諸羅漢重訶之曰：「增上慢人，斯之謂也。無學果者，諸佛所贊，宜可速證，以決眾疑。」於是世友即擲縷丸，空中諸天接縷丸而請曰：「方證佛果，次補慈氏，三界特尊，四生攸賴，如何於此欲證小果？」時諸羅漢見是事已，謝咎推德，請為上座，凡有疑議，咸取決焉。是五百賢聖，先造十萬頌《鄔波第鑠論》(舊曰《優波提舍論》，訛也)。釋《素呾纜藏》(舊曰《修多羅藏》，訛也)。次造十萬頌《毗柰耶毗婆沙論》，釋《毗奈耶藏》(舊曰《毗那耶藏》，訛也)。后造十萬頌《阿毗達磨毗婆沙論》，釋《阿毗達磨藏》(或曰《阿毗曇藏》，略也)。凡三十萬頌，九百六十萬言，備釋三藏，懸諸千古，莫不窮其枝葉，究其淺深，大義重明，微言再顯，廣宣流佈，後進賴焉。迦膩色迦王遂以赤銅為鍱，鏤寫論文，石函緘封，建窣堵波，藏於其中。命藥叉神周衛其國，不令異學持此論出，欲求習學，就
中受業。於是功既成畢，還軍本都。出此國西門之外，東面而跪，復以此國總施僧徒。
迦膩色迦王既死之後，訖利多種復自稱王，斥逐僧徒，毀壞佛法。睹貨邏國呬摩呾羅王(唐言雪山下)，其先釋種也。以如來涅槃之後第六百年，光有疆土，嗣膺王業，樹心佛地，流情法海。聞訖利多毀滅佛法，招集國中敢勇之士，得三千人，詐為商旅，多赍寶貨，挾隱軍器，來入此國。此國之君，特加賓禮。商旅之中，又更選募，得五百人，猛烈多謀，各袖利刃，俱持重寶，躬赍所奉，持以獻上。時雪山下王去其帽，即其座，訖利多王驚懾無措，遂斬其首，令群下曰：「我是睹邏國雪山下王也。怒此賤種公行虐政，故於今者誅其有罪。凡百眾庶，非爾之辜。」然其國輔宰臣，遷於異域。既平此國，召集僧徒，式建伽藍，安堵如故。復於此國西門之外，東面而跪，持施眾僧。其訖利多種屢以僧徒覆宗滅祀，世積其怨，嫉惡佛法。歲月既遠，復自稱王。故今此國不甚崇信，外道天祠，特留意焉。
新城東南十餘里，故城北，大山陽，有僧伽藍，僧徒三百餘人。其窣堵波中有佛牙，長可寸半，其色黃白，或至齋日時放光明。昔訖利多種之滅佛法也，僧徒解散，各隨利居。有一沙門，游諸印度，觀禮聖蹟，申其至誠。后聞本
【現代漢語翻譯】 現代漢語譯本： 在（某位大師處）接受教導。於是功德圓滿后，返回軍隊駐紮的都城。出此國西門之外，面向東方跪下，再次將這個國家的所有財物佈施給僧侶。
迦膩色迦王（Kanishka，貴霜王朝國王）去世后，訖利多種（Krittivarma）再次自立為王，驅逐僧侶，毀壞佛法。睹貨邏國（Tukhara）的呬摩呾羅王（Himatala，意為雪山下），其祖先是釋迦族。在如來涅槃后的第六百年，光復疆土，繼承王位，樹立佛法之心，弘揚佛法之海。聽聞訖利多毀滅佛法，招集國內勇敢之士，得到三千人，假扮成商人，攜帶大量寶貨，暗藏軍器，來到這個國家。這個國家的君主，特別給予賓客之禮。商旅之中，又再次選拔，得到五百人，勇猛多謀，各自袖藏利刃，攜帶重寶，親自拿著所奉獻的禮物獻上。當時雪山下王摘下他的帽子，登上王座，訖利多王驚恐無措，於是斬下他的頭顱，命令眾人說：『我是睹邏國的雪山下王。憤怒這個卑賤之人公然施行暴政，所以今天誅殺他的罪行。所有百姓，不是你們的罪過。』然而這個國家的輔佐大臣，遷徙到異域。平定這個國家后，召集僧侶，修建寺院，使之恢復原樣。再次在這個國家西門之外，面向東方跪下，將財物佈施給眾僧。這個訖利多種屢次因為僧侶而導致宗族滅亡，世代積累怨恨，憎恨佛法。歲月長久之後，再次自立為王。所以現在這個國家不怎麼崇信佛教，對外道天神的祠廟，特別留意。
新城東南十餘里，故城北面，大山南面，有一座僧伽藍（Sangharama，寺院），僧徒三百餘人。其窣堵波（Stupa，佛塔）中有佛牙，長約一寸半，顏色黃白，有時在齋戒日會放出光明。過去訖利多種毀滅佛法時，僧徒解散，各自隨利益而居住。有一位沙門（Sramana，僧人），遊歷各個印度地區，觀禮聖蹟，表達他的至誠。後來聽聞本
【English Translation】 English version: Received instruction under (a certain master). Thus, after the merit was fully accomplished, he returned to the capital where the army was stationed. Outside the west gate of this country, he knelt facing east and again bestowed all the wealth of this country upon the monastic community.
After King Kanishka (Kanishka, king of the Kushan Dynasty) died, Krittivarma (Krittivarma) once again proclaimed himself king, expelled the monks, and destroyed the Buddha-dharma. The king of Tukhara (Tukhara), Himatala (meaning 'below the snow mountain'), his ancestors were of the Shakya clan. In the sixth century after the Nirvana of the Tathagata, he restored the territory, inherited the kingship, established the mind of the Buddha-dharma, and propagated the ocean of the Dharma. Hearing that Krittivarma was destroying the Buddha-dharma, he gathered brave men from within the country, obtaining three thousand people, disguised as merchants, carrying much treasure, and concealing military weapons, and came to this country. The ruler of this country gave them special guest treatment. Among the merchants, he again selected and recruited five hundred people, brave and resourceful, each concealing a sharp blade, carrying heavy treasures, and personally holding the offerings to present. At that time, the king of Himatala took off his hat and ascended the throne, King Krittivarma was terrified and at a loss, so he cut off his head and ordered the crowd, saying: 'I am the king of Himatala of Tukhara. I am angry that this lowly person publicly carries out tyrannical rule, so today I execute his crimes. All the people, it is not your fault.' However, the assisting minister of this country was relocated to a foreign land. After pacifying this country, he gathered the monks, built monasteries, and restored them to their original state. Again, outside the west gate of this country, he knelt facing east and bestowed wealth upon the monastic community. This Krittivarma repeatedly caused the clan to be destroyed and sacrifices to cease because of the monks, accumulating resentment for generations, and hating the Buddha-dharma. After a long time, he again proclaimed himself king. Therefore, now this country does not much believe in Buddhism, and pays special attention to the shrines of external deities.
More than ten li southeast of the new city, north of the old city, on the south side of a large mountain, there is a Sangharama (Sangharama, monastery), with more than three hundred monks. In its Stupa (Stupa, pagoda) there is a Buddha tooth, about one and a half inches long, yellow and white in color, and sometimes it emits light on fasting days. In the past, when Krittivarma destroyed the Buddha-dharma, the monks dispersed and lived according to their own interests. There was a Sramana (Sramana, monk) who traveled to various regions of India, visited sacred sites, and expressed his utmost sincerity. Later, he heard of the original
國平定，即事歸途，遇諸群像，橫行草澤，奔馳震吼。沙門見已，升樹以避。是時群像相趨奔赴，競吸池水，浸漬樹根，互共排掘，樹遂蹎仆。既得沙門，負載而行，至大林中，有病象瘡痛而臥，引此僧手，至所苦處，乃枯竹所刺也。沙門於是拔竹傅藥，裂其裳，裹其足。別有大象，持金函授與病象，像既得已，轉授沙門，沙門開函，乃佛牙也。諸象圍繞，僧出無由。明日齋時，各持異果，以為中饌。食已，載僧出林，數百里外，方乃下之，各跪拜而去。沙門至國西界，渡一駛河，濟乎中流，船將覆沒。同舟之人互相謂曰：「今此船覆，禍是沙門；必有如來舍利，諸龍利之。」船主檢驗，果得佛牙。時沙門舉佛牙俯謂龍曰：「吾今寄汝，不久來取。」遂不渡河，回船而去，顧河嘆曰：「吾無禁術，龍畜所欺！」重往印度，學禁龍法。三歲之後，復還本國，至河之濱，方設壇場，其龍於是捧佛牙函以授沙門。沙門持歸，於此伽藍，而修供養。
伽藍南十四五里，有小伽藍，中有觀自在菩薩立像。其有斷食誓死為期愿見菩薩者，即從像中出妙色身。
小伽藍東南三十餘里，至大山，有故伽藍，形制宏壯，蕪漫良甚，今唯一隅起小重閣。僧徒三十餘人，並學大乘法教。昔僧伽跋陀羅(唐言眾賢)論師於此制《順
正理論》。伽藍左右諸窣堵波，大阿羅漢舍利並在。野獸、山猿采華供養，歲時無替，如承指命。然此山中多諸靈蹟，或石壁橫分，峰留馬跡。凡厥此類，其狀譎詭，皆是羅漢、沙彌，群從遊戲，手指麾畫，乘馬往來。遺蹟若斯，難以詳述。
佛牙伽藍東十餘里，北山崖間，有小伽藍，是昔索建地羅大論師於此作《眾事分毗婆沙論》。
小伽藍中有石窣堵波，高五十餘尺，是阿羅漢遺身舍利也。先有羅漢，形量偉大，凡所飲食，與象同等。時人譏曰：「徒知飽食，安識是非？」羅漢將入寂滅也，告諸人曰：「吾今不久當取無餘，欲說自身所證妙法。」眾人聞之，相更譏笑，咸來集會，共觀得失。時阿羅漢告諸人曰：「吾今為汝說本因緣。此身之前，報受象身，在東印度，居王內廄。是時此國有一沙門，遠遊印度，尋訪聖教諸經典論。時王持我，施與沙門，載負佛經，而至於此。是后不久，尋即命終。乘其載經福力所致，遂得為人，復鐘餘慶，早服染衣，勤求出離，不遑寧居，得六神通，斷三界欲。然其所食，余習尚然，每自節身，三分食一。」雖有此說，人猶未信。即升虛空，入火光定，身出煙焰，而入寂滅，余骸墜下，起窣堵波。
王城西北行二百餘里，至商林伽藍，布剌拏(唐言圓滿)論師于
【現代漢語翻譯】 現代漢語譯本： 《正理論》。伽藍（寺院）左右的許多窣堵波（佛塔），都供奉著大阿羅漢（已證得阿羅漢果位的聖者）的舍利。野獸、山猿採摘鮮花來供養，年年如此，從不間斷，就像是奉了命令一樣。這座山中有很多靈異的遺蹟，有的石壁被橫向劈開，有的山峰留下了馬的蹄印。凡是這類奇特的景象，都是阿羅漢、沙彌（出家的小僧侶）和他們的弟子們嬉戲玩耍時，用手指比劃，騎馬往來所留下的。這樣的遺蹟很多，難以一一詳述。 佛牙伽藍（供奉佛牙的寺院）以東十餘里，北山的山崖間，有一座小伽藍，是以前索建地羅大論師（一位偉大的佛學理論家）在這裡寫作《眾事分毗婆沙論》（一部重要的佛教論著）的地方。 小伽藍中有一座石製的窣堵波，高五十多尺，這裡面供奉的是阿羅漢的遺身舍利。以前有一位阿羅漢，體型非常高大，他吃的食物，和一頭大象的食量一樣。當時的人譏笑他說：『只會吃飽飯，哪裡懂得什麼是對是錯？』這位阿羅漢將要入寂滅（涅槃）的時候，告訴眾人說：『我很快就要進入無餘涅槃了，想說說自己所證悟的妙法。』眾人聽了，互相譏笑，都來**，想看看他會說些什麼。當時阿羅漢告訴眾人說：『我現在為你們說說我的前世因緣。我的前一世，受報為象身，在東印度，住在國王的馬廄里。當時這個國家有一位沙門（出家僧人），遠遊印度，尋找聖教的各種經典論著。國王讓我馱著他，佈施給那位沙門，用來馱載佛經，來到了這裡。之後不久，我就死了。憑藉著馱載佛經的福力，我得以轉世為人，又加上前世的福報，很早就出家修行，勤奮地尋求脫離輪迴，不敢安逸地居住，最終獲得了六神通（佛教中的六種超自然能力），斷除了三界（佛教中的欲界、色界、無色界）的慾望。但是我的食量，還是保留著以前的習氣，所以常常自己節制，只吃原本食量的三分之一。』雖然他這樣說了，人們還是不相信。於是他升到空中，進入火光定（一種禪定狀態），身體發出煙和火焰，然後進入寂滅，剩下的遺骸墜落下來，人們就為他建造了窣堵波。 從王城向西北方向走二百多里，到達商林伽藍，布剌拏（Purana，唐朝時翻譯為『圓滿』）論師在這裡……
【English Translation】 English version: 'The Treatise on Correct Principles'. On the left and right sides of the Sangharama (monastery) are numerous Stupas (Buddhist shrines), enshrining the relics of great Arhats (saints who have attained Arhatship). Wild animals and mountain monkeys gather flowers as offerings, without fail every year, as if following a command. This mountain contains many spiritual traces, such as stone walls split horizontally and peaks bearing the marks of horses' hooves. All such strange phenomena are the result of Arhats, Shramanas (novice monks), and their followers playing and gesturing with their fingers, riding horses back and forth. There are so many such traces that it is difficult to describe them all in detail. About ten li east of the Buddha Tooth Sangharama (monastery enshrining a Buddha's tooth), on the cliff of the northern mountain, is a small Sangharama. It is the place where the great teacher Suojian Diluo (a great Buddhist theorist) composed the 'Treatise on Various Matters of the Vibhasha' (an important Buddhist treatise). In the small Sangharama is a stone Stupa, over fifty feet high, enshrining the relics of an Arhat's remains. Previously, there was an Arhat of great stature, whose diet was equivalent to that of an elephant. People ridiculed him, saying, 'You only know how to eat your fill, but do you understand what is right and wrong?' When the Arhat was about to enter Parinirvana (Nirvana), he told the people, 'I will soon enter complete Nirvana, and I wish to speak about the wonderful Dharma that I have realized.' Upon hearing this, the people mocked each other and came to **, wanting to see what he would say. At that time, the Arhat told the people, 'Now I will tell you about my past causes and conditions. In my previous life, I received the retribution of being an elephant, residing in the royal stables of eastern India. At that time, there was a Shramana (ordained monk) from this country who traveled far to India, seeking various scriptures and treatises of the sacred teachings. The king had me carry him and donated me to that Shramana to carry Buddhist scriptures, and we arrived here. Not long after, I died. Through the merit of carrying the scriptures, I was reborn as a human, and with the remaining blessings, I ordained early, diligently seeking liberation, not daring to live in comfort, and eventually attained the six supernormal powers (six supernatural abilities in Buddhism), severing the desires of the three realms (the realms of desire, form, and formlessness in Buddhism). However, my appetite still retained the habits of the past, so I often restrained myself, eating only one-third of my original portion.' Although he said this, people still did not believe him. So he ascended into the sky, entered the Samadhi of Fiery Light (a state of meditative concentration), his body emitted smoke and flames, and then he entered Nirvana. His remaining remains fell down, and people built a Stupa for him. Traveling two hundred li northwest from the royal city, one arrives at the Shanglin Sangharama, where the teacher Purana (meaning 'complete' in Chinese) ...
此作《釋毗婆沙論》。
城西行百四五十里，大河北，接山南，至大眾部伽藍，僧徒百餘人。昔佛地羅論師於此作大眾部《集真論》。
從此西南，逾山涉險，行七百餘里，至半笯(奴故反)嗟國(北印度境)。
半笯嗟國，週二千餘里。山川多，疇壟狹，谷稼時播，花果繁茂，多甘蔗，無蒲萄，庵沒羅果、烏淡跋羅、茂遮等果，家植成林，珍其味也。氣序溫暑，風俗勇烈。裳服所制，多衣㲲布。人性質直，淳信三寶。伽藍五所，並多荒圮。無大君長，役屬迦濕彌羅國。城北伽藍少有僧徒。伽藍北有石窣堵波，寔多靈異。
從此東南行四百餘里，至曷邏阇補羅國(北印度境)。
曷邏阇補羅國，週四千餘里。國大都城周十餘里。極險固，多山阜，川原隘狹，地利不豐。土宜氣序，同半笯嗟國。風俗猛烈，人性驍勇。國無君長，役屬迦濕彌羅國。伽藍十所，僧徒寡少。天祠一所，外道甚多。自濫波國至於此土，形貌粗弊，情性猥暴，語言庸鄙，禮義輕薄，非印度之正境，乃邊裔之曲俗。
從此東南，下山，渡水，行七百餘里，至磔迦國(北印度境)。
大唐西域記卷第三 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第四(十五國)
【現代漢語翻譯】 現代漢語譯本 這部作品名為《釋毗婆沙論》。
從城西走一百四五十里，在大河的北面，連線著山南，到達大眾部伽藍（佛教寺院，屬於大眾部派），僧侶有一百多人。過去佛地羅論師曾在這裡創作大眾部的《集真論》。
從這裡向西南方向，翻山越嶺，行走七百多里，到達半笯嗟國（位於北印度境內）。
半笯嗟國，周圍二千多里。山川很多，田地狹窄，穀物按時播種，花果繁茂，盛產甘蔗，沒有葡萄，庵沒羅果（芒果）、烏淡跋羅（無花果）、茂遮等水果，家家戶戶種植成林，珍視它們的味道。氣候溫暖炎熱，風俗勇猛剛烈。人們的服裝，大多是毛織布。人們的性格正直，淳樸地信仰三寶（佛、法、僧）。伽藍（佛教寺院）有五所，大多荒廢破敗。沒有大的君主，隸屬於迦濕彌羅國。城北的伽藍（佛教寺院）很少有僧侶。伽藍（佛教寺院）的北面有一座石窣堵波（佛塔），非常靈驗神異。
從這裡向東南方向行走四百多里，到達曷邏阇補羅國（位於北印度境內）。
曷邏阇補羅國，周圍四千多里。國家的大都城周圍十多里。極其險要堅固，多山丘，河流平原狹窄，土地資源不豐富。這裡的土地物產和氣候，與半笯嗟國相同。風俗強悍勇猛，人們性格驍勇善戰。國家沒有君主，隸屬於迦濕彌羅國。伽藍（佛教寺院）有十所，僧侶很少。天祠有一所，外道非常多。從濫波國到這裡，人們的形貌粗陋醜陋，性情粗野暴躁，語言粗俗鄙陋，禮儀輕慢淡薄，不是印度的中心地區，而是邊遠地區的習俗。
從這裡向東南方向，下山，渡河，行走七百多里，到達磔迦國（位於北印度境內）。
《大唐西域記》卷第三 大正藏第 51 冊 No. 2087 《大唐西域記》
《大唐西域記》卷第四（十五國）
【English Translation】 English version This work is titled 'Śrāvastī Vibhāṣā Abhidharma Śāstra'.
Traveling one hundred forty to fifty li west of the city, north of the great river, bordering the south of the mountains, one arrives at the Mahāsāṃghika monastery (Buddhist monastery, belonging to the Mahāsāṃghika school), with over a hundred monks. In the past, the Tripitaka master Buddhadatta composed the Mahāsāṃghika's 'Collection of Truths' here.
From here, southwest, crossing mountains and traversing dangers, traveling over seven hundred li, one arrives at the Panotsa country (located in North India).
The Panotsa country is over two thousand li in circumference. There are many mountains and rivers, the fields are narrow, grains are sown in season, flowers and fruits are abundant, sugarcane is plentiful, there are no grapes, and fruits such as Amra (mangoes), Udumbara (figs), and Mocha are grown, with families planting them into forests, valuing their taste. The climate is warm and hot, and the customs are brave and fierce. The clothing worn is mostly made of wool cloth. The people are honest and sincerely believe in the Three Jewels (Buddha, Dharma, Sangha). There are five monasteries (Buddhist monasteries), mostly desolate and ruined. There is no great ruler, and they are subject to the Kashmir country. There are few monks in the monastery (Buddhist monastery) north of the city. North of the monastery (Buddhist monastery) is a stone stupa (Buddhist pagoda), which is very spiritually efficacious and miraculous.
From here, traveling four hundred li southeast, one arrives at the Rajapura country (located in North India).
The Rajapura country is over four thousand li in circumference. The great capital city of the country is over ten li in circumference. It is extremely dangerous and fortified, with many mountains and hills, and the rivers and plains are narrow, and the land resources are not abundant. The land products and climate here are the same as in the Panotsa country. The customs are fierce and brave, and the people are valiant and warlike. The country has no ruler and is subject to the Kashmir country. There are ten monasteries (Buddhist monasteries), with few monks. There is one deva temple, with many heretics. From the Lampaka country to this land, the people's appearance is crude and ugly, their temperament is vulgar and violent, their language is coarse and base, and their etiquette is frivolous and shallow. It is not the central region of India, but rather the customs of a remote border area.
From here, southeast, descending the mountain, crossing the river, traveling over seven hundred li, one arrives at the Takkadesa country (located in North India).
The Great Tang Records on the Western Regions, Volume 3 Taisho Tripitaka Volume 51, No. 2087, The Great Tang Records on the Western Regions
The Great Tang Records on the Western Regions, Volume 4 (Fifteen Countries)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰磔迦國至那仆底國阇爛達羅國屈(居勿反)露多國設多圖盧國波理夜呾羅國秣菟羅國薩他泥濕伐羅國窣祿勤那國秣底補羅國婆啰吸摩補羅國瞿毗霜那國堊醯掣呾羅國毗羅刪那國劫比他國
磔迦國，周萬餘里，東據毗播奢河，西臨信度河。國大都城週二十餘里。宜粳稻，多宿麥，出金、銀、鍮石、銅、鐵。時候暑熱，土多風飆。風俗暴惡，言辭鄙褻。衣服鮮白，所謂憍奢耶衣、朝霞衣等。少信佛法，多事天神。伽藍十所，天祠數百。此國已往，多有福舍，以贍貧匱，或施藥，或施食，口腹之資，行旅無累。
大城西南十四五里，至奢羯羅故城。垣堵雖壞，基趾尚固。週二十餘里。其中更筑小城，週六七里，居人富饒；即此國之故都也。
數百年前，有王號摩醯邏矩羅(唐言大族)，都治此城，王諸印度。有才智，性勇烈，鄰境諸國，莫不臣伏。機務餘閒，欲習佛法，令于僧中推一俊德。時諸僧徒莫敢應命，少欲無為，不求聞達；博學高明，有懼威嚴。是時王家舊僮，染衣已久，辭論清雅，言談贍敏，眾共推舉，而以應命。王曰：「我敬佛法，遠訪名僧，眾推此隸，與我談論。常謂僧中，賢明肩比，以今知之，夫何敬哉？」於是宣令五印度國，繼是
【現代漢語翻譯】 現代漢語譯本 三藏法師玄奘奉詔翻譯
大總持寺沙門辯機撰寫 經過磔迦國（Takka，古代印度地區），至那仆底國（Chinabhukti，古代印度地區），阇爛達羅國（Jalandhar，古代印度地區），屈露多國（Kuluța，古代印度地區），設多圖盧國（Shatadru，古代印度地區），波理夜呾羅國（Pariyatra，古代印度地區），秣菟羅國（Mathura，古代印度地區），薩他泥濕伐羅國（Sthaneshvara，古代印度地區），窣祿勤那國（Srughna，古代印度地區），秣底補羅國（Matipura，古代印度地區），婆啰吸摩補羅國（Brahmapura，古代印度地區），瞿毗霜那國（Govishana，古代印度地區），堊醯掣呾羅國（Ahichchhatra，古代印度地區），毗羅刪那國（Virasana，古代印度地區），劫比他國（Kapitha，古代印度地區）。
磔迦國（Takka），周圍一萬多里，東邊靠近毗播奢河（Vipasha River），西邊面臨信度河（Sindhu River）。國家的大都城周圍二十多里。適宜種植粳稻，盛產小麥，出產金、銀、白銅、銅、鐵。氣候炎熱，土地多風。風俗粗暴兇惡，言語粗俗。衣服鮮艷潔白，有所謂的憍奢耶衣（Kauśeya，絲綢衣服）、朝霞衣等。很少有人信奉佛法，大多信奉天神。有伽藍（僧伽居所）十所，天神廟數百座。過去，這個國家有很多福舍（Punyasala，慈善機構），用來贍養貧困的人，或者施藥，或者施食，提供生活物資，讓旅行的人沒有負擔。
從大城西南方向走十四五里，到達奢羯羅（Sakala）故城。城墻雖然已經損壞，但地基還很堅固，周圍二十多里。其中又建了一個小城，周圍六七里，居民富裕，這就是這個國家以前的都城。
幾百年前，有一位國王名叫摩醯邏矩羅（Mahirakula，大族），統治著這座城市，統治著整個印度。他很有才智，性格勇猛剛烈，鄰近的各個國家沒有不臣服的。處理政務之餘，他想學習佛法，就讓僧眾中推選一位有才德的人。當時僧眾沒有人敢應命，因為他們都清心寡慾，不追求名聲，雖然博學高明，但又害怕國王的威嚴。這時，國王家一個長久以來的僕人，出家很久了，言辭清雅，口才敏捷，大家就一起推舉他去應命。國王說：『我尊敬佛法，遠道尋訪名僧，你們卻推舉這個奴隸來和我談論。我一直以為僧眾中，賢明的人比比皆是，現在看來，還值得我尊敬嗎？』於是向五印度國宣佈，要繼續……
【English Translation】 English version Translated by Tripitaka Master Xuanzang under Imperial Order
Composed by Shramana Bianji of Da Zongchi Monastery Passing through Takka (country), to Chinabhukti (country), Jalandhar (country), Kuluța (country), Shatadru (country), Pariyatra (country), Mathura (country), Sthaneshvara (country), Srughna (country), Matipura (country), Brahmapura (country), Govishana (country), Ahichchhatra (country), Virasana (country), Kapitha (country).
The country of Takka, is over ten thousand li in circumference, bordering the Vipasha River to the east and facing the Sindhu River to the west. The great capital city of the country is over twenty li in circumference. It is suitable for growing japonica rice, and produces a lot of wheat, gold, silver, tutenag, copper, and iron. The weather is hot, and the land is windy. The customs are violent and wicked, and the language is vulgar. The clothes are bright white, such as Kauśeya (silk clothes), morning glow clothes, etc. Few people believe in Buddhism, and most worship gods. There are ten Sangharamas (monasteries), and hundreds of temples of gods. In the past, this country had many Punyasalas (charitable institutions) to support the poor, or to provide medicine, or to provide food, providing living materials, so that travelers have no burden.
Fourteen or fifteen li southwest of the great city, lies the old city of Sakala. Although the walls have been damaged, the foundations are still solid, with a circumference of over twenty li. A small city has been built within it, with a circumference of six or seven li, and the residents are wealthy; this is the former capital of this country.
Several hundred years ago, there was a king named Mahirakula (great clan), who ruled this city and ruled all of India. He was intelligent and brave, and all the neighboring countries submitted to him. In his spare time, he wanted to learn Buddhism, so he ordered the Sangha to recommend a virtuous person. At that time, no one in the Sangha dared to accept the order, because they were all pure and desireless, not seeking fame, and although they were learned and wise, they were afraid of the king's power. At this time, an old servant of the king's family, who had been ordained for a long time, was elegant in speech and eloquent, so everyone recommended him to accept the order. The king said, 'I respect Buddhism and seek out famous monks from afar, but you recommend this slave to talk to me. I always thought that there were many wise men in the Sangha, but now, is it still worthy of my respect?' So he announced to the five countries of India that he would continue...
佛法並皆毀滅，僧徒斥逐無復孑遺。
摩揭陀國婆羅阿迭多王(唐曰幼日)，崇敬佛法，愛育黎元，以大族王淫刑虐政，自守疆場，不恭職貢。時大族王治兵將討。幼日王知其聲問，告諸臣曰：「今聞寇至，不忍斗其兵也。幸諸僚庶赦而不罪，賜此微軀潛行草澤。」言畢出宮，依緣山野。國中感恩慕從者數萬餘人，棲竄海島。大族王以兵付弟，浮海往伐。幼日王守其厄險，輕騎誘戰，金鼓一震，奇兵四起，生擒大族，反接引現。大族王自愧失道，以衣蒙面。幼日王踞師子床，群官周衛，乃命侍臣告大族曰：「汝露其面，吾欲有辭。」大族對曰：「臣主易位，怨敵相視，既非交好，何用面談？」再三告示，終不從命。於是宣令數其罪曰：「三寶福田，四生攸賴。茍任豺狼，傾毀勝業。福不祐汝，見擒於我。罪無可赦，宜從刑辟。」時幼日王母博聞強識，善達占相。聞殺大族也，疾告幼日王曰：「我嘗聞大族奇姿多智，欲一見之。」幼日王命引大族至母宮中。幼日母曰：「嗚呼，大族幸勿恥也！世間無常，榮辱更事，吾猶汝母，汝若吾子，宜去蒙衣，一言面對。」大族曰：「昔為敵國之君，今為俘囚之虜，隳廢王業，亡滅宗祀，上愧先靈，下慚黎庶，誠恥面目。俯仰天地，不勝自喪，故此蒙衣。」王母曰：「興廢隨
【現代漢語翻譯】 現代漢語譯本：佛法全部被毀滅，僧侶被驅逐，沒有留下一個。
摩揭陀國（Magadha）的婆羅阿迭多王（Bālarāditya）（唐朝稱幼日王），崇敬佛法，愛護百姓，因為大族王（a powerful king）施行殘暴的刑罰和虐待的政治，自己佔據疆土，不恭敬地進貢。當時大族王率領軍隊將要討伐他。幼日王知道這個訊息后，告訴他的臣子們說：『現在聽說敵人要來了，我不忍心和他的軍隊作戰。希望各位官員和百姓能夠被赦免而不被治罪，讓我這個微小的身軀潛藏到草澤之中。』說完就離開了王宮，依靠山野生活。國內感恩愛慕他而跟隨他的人有數萬餘人，他們一起逃到海島上。大族王把軍隊交給他的弟弟，自己乘船渡海去攻打幼日王。幼日王堅守險要的地方，用輕騎兵引誘敵人作戰，金鼓聲一響，奇兵從四面八方出現，生擒了大族王，反綁著他帶到面前。大族王因為自己失去了道義而感到慚愧，用衣服矇住臉。幼日王坐在獅子座上，眾官員在周圍護衛，於是命令侍臣告訴大族王說：『你露出你的臉，我想要對你說些話。』大族王回答說：『臣子和君主易位，怨恨的敵人在互相看著，既然不是友好的關係，為什麼要面對面說話呢？』幼日王再三地告訴他，大族王始終不聽從。於是幼日王宣佈命令，數落他的罪狀說：『三寶（Triratna）是福田，四生（the four kinds of birth）依靠它。你竟然放任豺狼，摧毀美好的事業。福報不保佑你，被我擒獲。罪不可赦免，應該處以刑罰。』當時幼日王的母親博聞強識，擅長占卜相面。聽到要殺大族王，急忙告訴幼日王說：『我曾經聽說大族王相貌奇特，智慧很高，想要見他一面。』幼日王命令把大族王帶到母親的宮中。幼日王的母親說：『唉，大族王請不要感到羞恥啊！世間的事情是無常的，榮耀和恥辱會輪流發生，我就像你的母親一樣，你就像我的兒子一樣，應該去掉蒙面的衣服，說幾句話。』大族王說：『以前是敵國的君主，現在是俘虜，毀壞了王業，滅亡了宗廟祭祀，對不起先祖，愧對百姓，實在感到羞恥。面對天地，恨不得自殺，所以才蒙著臉。』王母說：『興盛和衰敗是隨著
【English Translation】 English version: The Buddha-dharma was completely destroyed, and the Sangha (monastic community) was expelled, leaving no one behind.
King Bālarāditya (幼日王, Young Sun King) of Magadha (摩揭陀國, an ancient Indian kingdom), revered the Buddha-dharma and cherished the people. Because the powerful king (大族王, Great Clan King) employed cruel punishments and oppressive policies, occupying his territory and disrespectfully failing to offer tribute, the Great Clan King led his troops to attack him. King Bālarāditya, upon hearing this news, told his ministers, 'Now that I hear the enemy is coming, I cannot bear to fight his army. I hope that all officials and people can be pardoned and not punished, and allow my humble self to hide in the wilderness.' After speaking, he left the palace and lived in the mountains and fields. Tens of thousands of people in the country, grateful and admiring him, followed him and fled to an island. The Great Clan King entrusted the army to his younger brother and sailed across the sea to attack King Bālarāditya. King Bālarāditya defended the strategic passes, using light cavalry to lure the enemy into battle. At the sound of drums, surprise troops emerged from all directions, capturing the Great Clan King alive and bringing him forward bound. The Great Clan King, ashamed of his lack of virtue, covered his face with his clothes. King Bālarāditya sat on the lion throne, surrounded by officials, and ordered a courtier to tell the Great Clan King, 'Show your face, I have something to say to you.' The Great Clan King replied, 'The positions of subject and ruler have changed, and resentful enemies are looking at each other. Since we are not on friendly terms, why should we speak face to face?' King Bālarāditya repeatedly told him, but the Great Clan King refused to comply. Then, King Bālarāditya announced his crimes, saying, 'The Three Jewels (Triratna) are fields of merit, and the four kinds of birth (四生, the four modes of existence) rely on them. You have allowed jackals and wolves to destroy virtuous deeds. Your merit does not protect you, and you have been captured by me. Your crime is unforgivable and you should be punished.' At that time, King Bālarāditya's mother, who was knowledgeable and had a strong memory, and was skilled in divination and physiognomy, upon hearing that the Great Clan King was to be killed, hurriedly told King Bālarāditya, 'I have heard that the Great Clan King has a unique appearance and great wisdom, and I wish to see him.' King Bālarāditya ordered the Great Clan King to be brought to his mother's palace. King Bālarāditya's mother said, 'Alas, Great Clan King, please do not be ashamed! The affairs of the world are impermanent, and glory and shame alternate. I am like your mother, and you are like my son. You should remove the cloth covering your face and say a few words.' The Great Clan King said, 'Formerly I was the ruler of an enemy country, now I am a captive. I have destroyed the royal enterprise and extinguished the ancestral sacrifices. I am ashamed to face my ancestors and ashamed to face the people. I am so ashamed that I wish I could die, so I cover my face.' The Queen Mother said, 'Rise and fall follow'
時，存亡有運。以心齊物，則得喪俱忘；以物齊心，則譭譽更起。宜信業報，與時推移，去蒙對語，或存軀命。」大族謝曰：「茍以不才，嗣膺王業，刑政失道，國祚亡滅，雖在縲紲之中，尚貪旦夕之命。敢承大造，面謝厚恩。」於是去蒙衣，出其面。王母曰：「子其自愛，當終爾壽。」已而告幼日王曰：「先典有訓，宥過好生。今大族王積惡雖久，余福未盡，若殺此人，十二年中，菜色相視。然有中興之氣，終非大國之王，當據北方，有小國土。」幼日王承慈母之命，愍失國之君，娉以稚女，待以殊禮，總其遺兵，更加衛從，未出海島。
大族王弟還國自立，大族失位，藏竄山野，北投迦濕彌羅國。迦濕彌羅王深加禮命，愍以失國，封以土邑。歲月既淹，率其邑人，矯殺迦濕彌羅王而自尊立。乘其戰勝之威，西討健馱邏國，潛兵伏甲，遂殺其王，國族大臣，誅鋤殄滅。毀窣堵波，廢僧伽藍，凡一千六百所。兵殺之外，余有九億人，皆欲誅戮，無遺噍類。時諸輔佐咸進諫曰：「大王威懾強敵，兵不交鋒，誅其首惡。黎庶何咎？愿以微躬，代所應死。」王曰：「汝信佛法，崇重冥福，擬成佛果，廣說本生，欲傳我惡于未來世乎？汝宜復位，勿有再辭。」於是以三億上族，臨信度河流殺之；三億中族，下沉信度河流
【現代漢語翻譯】 現代漢語譯本：當時，國家的存亡有其自身的命運。如果能以內心去調和外物，那麼得與失都會被遺忘；如果以外物來擾亂內心，那麼詆譭和讚譽就會不斷涌現。應該相信業報，順應時勢的變化，去掉蒙面之物，或許還能保全性命。」大族（Dazhu，人名）謝說道：「如果因為我的無能，繼承了王位，導致刑罰和政事都失去了正道，國家滅亡，即使身處牢獄之中，仍然貪戀著眼前的生命。我怎敢承受如此大的恩情，當面感謝您的厚愛。」於是去掉蒙面之物，露出他的面容。王母說道：「你要好好愛惜自己，應當能夠終享天年。」之後告訴幼日王（Youri Wang，人名）說：「先代的典籍有訓誡，要寬恕過錯，喜好生命。現在大族王（Dazhu Wang，人名）積惡雖然很久，但剩餘的福報還沒有耗盡，如果殺了他，十二年中，百姓將會面有菜色。然而他有中興之氣，最終不會成為大國的國王，應當佔據北方，擁有小塊國土。」幼日王聽從慈母的命令，憐憫失去國家的君主，將自己的女兒嫁給他，以特殊的禮節對待他，統領他遺留下來的士兵，增加衛兵和隨從，但還沒有讓他離開海島。 大族王（Dazhu Wang，人名）的弟弟回國后自己稱王，大族王失去王位，藏身於山野之中，向北投奔迦濕彌羅國（Kashmir）。迦濕彌羅王（Kashmir Wang，人名）對他非常禮遇，憐憫他失去國家，封給他土地和城邑。時間久了，他率領自己封邑的百姓，假意殺害了迦濕彌羅王而自己稱王。憑藉著戰勝的威勢，向西討伐健馱邏國（Gandhara），暗中埋伏軍隊，於是殺害了健馱邏國的國王，將王族大臣全部誅殺滅絕。毀壞窣堵波（stupa，佛塔），廢棄僧伽藍（sangharama，寺院），總共一千六百所。除了被士兵殺害的，還有九億人，他都想誅殺乾淨，不留下任何活口。當時各位輔佐大臣都進諫說：「大王威懾強敵，兵不交鋒就取得了勝利，誅殺罪魁禍首就可以了。老百姓有什麼罪過呢？我們願意以微薄之軀，代替那些應該被處死的人。」大族王（Dazhu Wang，人名）說：「你們信奉佛法，崇尚冥福，想要成就佛果，廣泛講述本生故事，想要將我的惡行傳到未來世代嗎？你們應該回到自己的職位，不要再多說了。」於是將三億上等種族的人，押到信度河（Indus River）邊殺掉；將三億中等種族的人，沉入信度河（Indus River）中。
【English Translation】 English version: At that time, the rise and fall of a country have their own destiny. If one can harmonize external things with the mind, then gain and loss will be forgotten; if external things disturb the mind, then slander and praise will constantly arise. One should believe in karma and adapt to the changes of the times. Removing the mask might save one's life.' Dazhu (Dazhu, a name) replied, 'If, due to my incompetence, I inherit the throne and cause the loss of justice in law and governance, leading to the destruction of the country, even if I am in prison, I would still covet the life before me. How dare I accept such great favor and thank you in person for your kindness?' Then he removed the mask, revealing his face. The Queen Mother said, 'You must cherish yourself and should be able to enjoy your full lifespan.' Afterwards, she told Youri Wang (Youri Wang, a name), 'The ancient scriptures have instructions to forgive faults and cherish life. Now, although Dazhu Wang (Dazhu Wang, a name) has accumulated evil for a long time, his remaining blessings have not been exhausted. If you kill him, the people will look pale and malnourished for twelve years. However, he has the aura of revival, and will ultimately not become the king of a great country, but should occupy the north and possess a small territory.' Youri Wang obeyed his compassionate mother's command, pitied the monarch who had lost his country, married his daughter to him, treated him with special courtesy, commanded his remaining soldiers, and increased his guards and attendants, but did not let him leave the island. Dazhu Wang's (Dazhu Wang, a name) younger brother returned to the country and proclaimed himself king. Dazhu Wang lost his throne and hid in the mountains, fleeing north to the country of Kashmir. The King of Kashmir (Kashmir Wang, a name) treated him with great courtesy, pitied him for losing his country, and granted him land and cities. After a long time, he led the people of his fiefdom, falsely killed the King of Kashmir and proclaimed himself king. Taking advantage of his victorious power, he attacked Gandhara to the west, secretly ambushing troops, and then killed the king of Gandhara, exterminating all the royal family and ministers. He destroyed stupas (stupa, Buddhist pagodas) and abandoned sangharamas (sangharama, monasteries), a total of one thousand six hundred. In addition to those killed by soldiers, there were nine hundred million people, all of whom he wanted to kill, leaving no survivors. At that time, the assisting ministers all advised, 'Your Majesty has awed the strong enemy, and won without engaging in battle, it is enough to kill the chief culprits. What is the fault of the common people? We are willing to use our humble bodies to replace those who should be executed.' Dazhu Wang (Dazhu Wang, a name) said, 'You believe in Buddhism, revere the blessings of the afterlife, want to achieve Buddhahood, widely tell the Jataka tales, and want to spread my evil deeds to future generations? You should return to your positions and say no more.' Then he took three hundred million people of the upper class and executed them by the Indus River; he submerged three hundred million people of the middle class in the Indus River.
殺之；三億下族，分賜兵士，於是持其亡國之貨，振旅而歸。曾未改歲，尋即徂落。於時，雲霧冥晦，大地震動，暴風奮發。時證果人愍而嘆曰：「枉殺無辜，毀滅佛法，墮無間獄，流轉未已。」
奢羯羅故城中有一伽藍，僧徒百餘人，並學小乘法。世親菩薩昔於此中制《勝義諦論》。其側窣堵波，高二百餘尺，過去四佛於此說法。又有四佛經行遺蹟之所。伽藍西北五六里，有窣堵波，高二百餘尺，無憂王之所建也，是過去四佛說法之處。
新都城東北十餘里，至石窣堵波，高二百餘尺，無憂王之所建也，是如來往北方行化中路止處。《印度記》曰：「窣堵波中有多舍利，或有齋日，時放光明。」從此東行五百餘里，至那仆底國(北印度境)。
至那仆氐國，週二千餘里。國大都城周十四五里。稼穡滋茂，果木稀疏。編戶安業，國用豐贍。氣序溫暑，風俗怯弱，學綜真俗，信兼邪正。伽藍十所，天祠八所。
昔迦膩色迦王之御宇也，聲振鄰國，威被殊俗，河西蕃維，畏威送質。迦膩色迦王既得質子，賞遇隆厚，三時易館，四兵警衛。此國則冬所居也，故曰至那仆底(唐言漢封)。質子所居，因為國號。此境已往，洎諸印度，土無梨、桃，質子所植，因謂桃曰至那爾(唐言漢持來)，梨曰至那
【現代漢語翻譯】 現代漢語譯本：殺了他；將三億下等人分給士兵，然後帶著從亡國掠奪來的財物，凱旋而歸。不到一年，他就去世了。當時，烏雲密佈，天昏地暗，大地劇烈震動，狂風呼嘯。當時證得果位的人悲憫地嘆息道：『枉殺無辜，毀滅佛法，必將墮入無間地獄，永世不得超脫。』
奢羯羅（Śagala）故城中有一座伽藍（Gharama，寺院），僧侶一百多人，都學習小乘佛法。世親菩薩（Vasubandhu）過去曾在這裡撰寫《勝義諦論》。伽藍旁邊有一座窣堵波（Stupa，佛塔），高二百多尺，過去四佛曾在這裡說法。還有四佛經行留下的遺蹟。伽藍西北五六里處，有一座窣堵波，高二百多尺，是阿育王（Aśoka）建造的，也是過去四佛說法的地方。
在新都城東北十多里處，有一座石窣堵波，高二百多尺，是阿育王建造的，是如來（Tathāgata）往北方弘法途中停留的地方。《印度記》記載：『窣堵波中有很多舍利（Śarīra），有時在齋戒日會放出光明。』從這裡向東走五百多里，到達那仆底國（Nābhaka，北印度境）。
到達那仆底國，周長二千多里。國家的大都城周長十四五里。農作物生長茂盛，果樹稀少。百姓安居樂業，國家財富充足。氣候溫暖炎熱，民風膽怯柔弱，學術兼顧真俗，信仰既有正信也有邪信。有伽藍十座，天祠八座。
過去迦膩色迦王（Kaniṣka）統治時期，聲威震懾鄰國，威名遠播異域，河西地區的藩屬國，畏懼他的威勢而送來人質。迦膩色迦王得到人質后，給予優厚的待遇，一年四季更換住所，派遣重兵警衛。這個國家是人質冬天居住的地方，所以叫做至那仆底（Cīna-bhukti，唐言漢封）。人質居住的地方，就作為國名。這個地方往後，包括印度各地，原本沒有梨和桃，是人質種植的，因此稱桃為至那爾（Cīnar，唐言漢持來），梨叫做至那。
【English Translation】 English version: They killed him; they distributed three hundred million lower-class people among the soldiers, and then, carrying the wealth plundered from the fallen kingdom, they returned in triumph. Before a year had passed, he died. At that time, clouds were dark and obscure, the earth shook violently, and a fierce wind arose. An Arhat (one who has attained enlightenment) at that time sighed with compassion, saying, 'He wrongfully killed the innocent, destroyed the Buddha's Dharma, and will fall into the Avīci hell (the hell of incessant suffering), endlessly transmigrating.'
In the old city of Śagala (奢羯羅), there was a Gharama (伽藍, monastery) with over a hundred monks, all studying the Hinayana (小乘) teachings. The Bodhisattva Vasubandhu (世親菩薩) once composed the Treatise on the Ultimate Truth (勝義諦論) here. Beside the monastery was a Stupa (窣堵波, Buddhist monument), over two hundred feet tall, where the past four Buddhas had preached. There were also traces of the past four Buddhas' walking meditation. Five or six li northwest of the monastery was another Stupa, over two hundred feet tall, built by King Aśoka (無憂王), which was also a place where the past four Buddhas had preached.
More than ten li northeast of the new capital city, there was a stone Stupa, over two hundred feet tall, built by King Aśoka. It was a place where the Tathāgata (如來, the Thus-Gone One) stopped on his way north to propagate the Dharma. The Indian Record says, 'There are many Śarīras (舍利, relics) in the Stupa, and sometimes on fasting days, it emits light.' Traveling five hundred li east from here, one arrives at the country of Nābhaka (那仆底, in northern India).
Arriving at the country of Nābhaka, it is over two thousand li in circumference. The great capital city of the country is fourteen or fifteen li in circumference. Crops grow abundantly, but fruit trees are sparse. The people live peacefully and prosperously, and the country is wealthy. The climate is warm and hot, the customs are timid and weak, the learning encompasses both truth and falsehood, and the beliefs include both correct and heretical views. There are ten monasteries and eight temples to the gods.
In the past, during the reign of King Kaniṣka (迦膩色迦王), his reputation shook neighboring countries, and his power spread to foreign lands. The vassal states in the Hexi region, fearing his might, sent hostages. King Kaniṣka, having received the hostages, treated them generously, changing their residences with the seasons and guarding them with heavy troops. This country was where the hostages resided in winter, so it was called Cīna-bhukti (至那仆底, Tang Chinese for 'Chinese Fief'). The place where the hostages resided became the name of the country. Beyond this place, throughout India, there were originally no pears or peaches. They were planted by the hostages, so peaches were called Cīnar (至那爾, Tang Chinese for 'brought from China'), and pears were called Cīna.
羅阇弗呾邏(唐言漢王子)。故此國人深敬東土，更相指語：「是我先王本國人也。」
大城東南行五百餘里，至答秣蘇伐那僧伽藍(唐言阇林)。僧徒三百餘人，學說一切有部，眾儀肅穆，德行清高，小乘之學特為博究，賢劫千佛皆於此地集天、人眾，說深妙法。釋迦如來涅槃之後第三百年中，有迦多衍那(舊曰迦旃延，訛也)論師者，於此制《發智論》焉。
阇林伽藍中有窣堵波，高二百餘尺，無憂王之所建也。其側則有過去四佛坐及經行遺蹟之處。小窣堵波、諸大石室，鱗次相望，不詳其數，並是劫初已來諸果聖人，於此寂滅，差難備舉，齒骨猶在。繞山伽藍週二十里，佛舍利窣堵波數百千所，連隅接影。
從此東北行百四五十里，至阇爛達羅國(北印度境)。
阇爛達邏國，東西千餘里，南北八百餘里。國大都城周十二三里。宜谷稼，多粳稻，林樹扶疏，華果茂盛。氣序溫暑，風俗剛烈，容貌鄙陋，家室富饒。伽藍五十餘所，僧徒二千餘人，大小二乘，專門習學。天祠三所，外道五百餘人，並涂灰之侶也。此國先王崇敬外道，其後遇羅漢，聞法信悟。故中印度王體其淳信，五印度國三寶之事，一以總監。混彼此，忘愛惡，督察僧徒，妙窮淑慝。故道德著聞者，竭誠敬仰；戒行虧犯者
【現代漢語翻譯】 現代漢語譯本 羅阇弗呾邏（唐言為漢王子），因此這個國家的人民非常尊敬來自東土的人，互相指著說：『這是我們先王的本國人啊。』 從大城向東南走五百多里，到達答秣蘇伐那僧伽藍（唐言為阇林）。僧徒三百多人，學習並講說一切有部，僧眾的儀容肅穆莊嚴，德行清高，對小乘佛法的研究特別精深透徹。賢劫千佛都在這個地方聚集天人和大眾，宣說深奧微妙的佛法。釋迦如來涅槃后的第三百年，有迦多衍那（舊譯為迦旃延，是錯誤的）論師，在這裡撰寫了《發智論》。 阇林伽藍中有一座窣堵波（佛塔），高二百多尺，是阿育王建造的。它的旁邊有過去四佛坐禪和經行的遺蹟。小的窣堵波和各種大的石室，鱗次櫛比，數不清有多少，都是從劫初以來各位證得果位的聖人，在這裡寂滅涅槃，難以一一列舉，他們的牙齒和骨骼還儲存在那裡。圍繞著山上的伽藍，周長二十里，佛舍利的窣堵波有成百上千座，連線著各個角落。 從這裡向東北走一百四五十里，到達阇爛達羅國（位於北印度境內）。 阇爛達邏國，東西長一千多里，南北寬八百多里。國家的大都城周長十二三里。適宜種植穀物，盛產粳米稻，林木繁茂，花果茂盛。氣候溫暖炎熱，風俗剛強勇猛，容貌粗陋，家室富饒。有伽藍五十多所，僧徒二千多人，大小乘佛法都有專門的研習。有天祠三所，外道五百多人，都是涂灰的修行者。這個國家的先王崇敬外道，後來遇到羅漢，聽聞佛法后信悟。所以中印度的國王體恤他們的淳樸信仰，五印度國家的三寶事務，都由這個國家統一監督管理。他們調和彼此的矛盾，忘卻愛憎，督察僧徒，明察善惡。因此，對於道德高尚、聲名遠播的人，竭盡誠意地敬仰；對於戒律行為有虧欠違犯的人
【English Translation】 English version Rajaflatala (in Tang language, 'Han Prince'). Therefore, the people of this country deeply respect those from the Eastern Land, pointing and saying to each other, 'This is the native land of our former king.' Traveling five hundred li or so southeast from the great city, one arrives at the Tamasuvana Sangharama (in Tang language, 'Jhalin'). There are over three hundred monks, studying and expounding the Sarvastivada school. The monastic community is solemn and dignified, with lofty virtue and profound knowledge of Hinayana teachings. All the thousand Buddhas of the Bhadrakalpa assemble here with gods and humans to preach the profound and subtle Dharma. Three hundred years after the Nirvana of Shakyamuni Tathagata, the master Katyayanaputra (formerly translated as Katyayana, which is incorrect) composed the 'Jnanaprasthana-sastra' here. Within the Jhalin Sangharama is a stupa, over two hundred feet high, built by King Ashoka. Beside it are the sitting and walking traces of the past four Buddhas. Small stupas and large stone chambers stand in rows, countless in number, all being the places where the sages who attained enlightenment since the beginning of the kalpa entered into stillness and extinction. It is difficult to list them all, and their teeth and bones still remain. The sangharama surrounding the mountain is twenty li in circumference, with hundreds of thousands of stupas containing Buddha relics, connected corner to corner. From here, traveling one hundred forty or fifty li northeast, one arrives at the country of Jalandhara (located in North India). The country of Jalandhara is over a thousand li from east to west and eight hundred li from north to south. The great capital city of the country is twelve or thirteen li in circumference. It is suitable for growing grains, with abundant japonica rice, lush forests, and flourishing flowers and fruits. The climate is warm and hot, the customs are fierce and brave, the appearance is rustic, and the households are wealthy. There are over fifty sangharamas, with over two thousand monks, specializing in the study of both Mahayana and Hinayana. There are three temples to the gods, and over five hundred heretics, all of whom are ash-smeared ascetics. The former king of this country revered heretics, but later encountered an Arhat, heard the Dharma, and awakened to faith. Therefore, the king of Central India, appreciating their pure faith, entrusted the affairs of the Three Jewels of the five Indias to this country for unified supervision and management. They reconcile conflicts, forget love and hate, supervise the monks, and discern good and evil. Therefore, those who are virtuous and renowned are revered with utmost sincerity; those whose precepts and conduct are deficient and transgressing
，深加責罰。聖蹟之所，並皆旌建，或窣堵波，或僧伽藍，印度境內，無不周遍。
從此東北，逾峻嶺越，洞谷，經危途，涉險路，行七百餘里，至屈(居勿反)露多國(北印度境)。
屈露多國，週三千餘里，山週四境。國大都城周十四五里。土地沃壤，谷稼時播，華果茂盛，卉木滋榮。既鄰雪山，遂多珍藥，出金、銀、赤銅及火珠、雨石。氣序逾寒，霜雪微降。人貌粗弊，既癭且尰，性剛猛，尚氣勇。伽藍二十餘所，僧徒千餘人，多學大乘，少習諸部。天祠十五，異道雜居。依巖據嶺，石室相距，或羅漢所居，或仙人所止。國中有窣堵波，無憂王之建也。在昔如來曾至此國。說法度人，遺蹟斯記。
從此北路千八九百里，道路危險，逾山越谷，至洛護羅國。此北二千餘里，經途艱阻，寒風飛雪，至秣邏娑國(亦謂三波訶國)。
自屈露多國南行七百餘里，越大山，濟大河，至設多圖盧國(北印度境)。
設多圖盧國，週二千餘里，西臨大河。國大都城周十七八里。谷稼殷盛，果實繁茂，多金、銀，出珠珍。服用鮮素，裳衣綺靡。氣序暑熱，風俗淳和，人性善順，上下有序。敦信佛法，誠心質敬。王城內外，伽藍十所，庭宇荒涼，僧徒鮮少。城東南三四里，有窣堵波，高二百餘尺，
【現代漢語翻譯】 現代漢語譯本： 深加責罰。所有聖蹟所在，都加以表彰建設，或是建造窣堵波（stupa，佛塔），或是興建僧伽藍（saṃghārāma，寺院），在印度境內，沒有不周遍的。 從此向東北方向，翻越險峻的山嶺，穿過洞穴山谷，經過危險的道路，跋涉險峻的路徑，行走七百餘里，到達屈露多國（Kuluṭa，北印度境）。 屈露多國，周圍三千餘里，山脈環繞四周。國家的大都城周圍十四五里。土地肥沃，穀物莊稼按時播種，花卉果實茂盛，草木繁榮滋長。因為鄰近雪山，所以有很多珍貴的藥材，出產金、銀、赤銅以及火珠、雨石。氣候寒冷，霜雪稍微降落。人們相貌粗陋醜陋，很多患有癭病和腳腫病，性格剛強勇猛，崇尚氣節勇敢。有伽藍（saṃghārāma，寺院）二十餘所，僧徒一千餘人，多數學習大乘佛教，少數學習其他部派的佛教。有天祠十五所，各種不同的外道雜居於此。他們依靠巖石，佔據山嶺，石室相互連線，有的是阿羅漢（arhat，證悟者）居住的地方，有的是仙人居住的地方。國中有一座窣堵波（stupa，佛塔），是阿育王（Aśoka）建造的。過去如來佛（Tathāgata）曾到過這個國家，說法度化眾人，遺留下來的事蹟被記錄在這裡。 從這裡向北走一千八九百里，道路危險，翻山越嶺，到達洛護羅國（Lohul）。從這裡向北走二千餘里，路途艱難險阻，寒風呼嘯，飛雪飄揚，到達秣邏娑國（Malasa，也被稱為三波訶國）。 從屈露多國向南走七百餘里，翻越大山，渡過大河，到達設多圖盧國（Satadru，北印度境）。 設多圖盧國，周圍二千餘里，西邊靠近大河。國家的大都城周圍十七八里。穀物莊稼豐盛，果實繁茂，盛產金、銀，出產珍珠寶物。人們的服飾鮮艷樸素，裙子衣服華麗。氣候炎熱，風俗淳樸和善，人性善良順從，上下尊卑有序。崇尚信奉佛法，真心實意地恭敬。王城內外，有伽藍（saṃghārāma，寺院）十所，庭院荒涼，僧徒稀少。在城東南三四里處，有一座窣堵波（stupa，佛塔），高二百餘尺。
【English Translation】 English version: He inflicted severe punishments. All the sites of sacred traces were marked and built upon, either with stupas (stupa, Buddhist pagodas) or saṃghārāmas (saṃghārāma, monasteries), throughout the whole of India. From here, northeastward, crossing steep mountains and valleys, passing through dangerous paths and traversing perilous roads, traveling over seven hundred li, one arrives at the country of Kuluṭa (Kuluṭa, in North India). The country of Kuluṭa is over three thousand li in circumference, with mountains surrounding its four borders. The capital city of the country is fourteen or fifteen li in circumference. The land is fertile, with grains and crops sown in season, flowers and fruits flourishing, and plants and trees thriving. Being adjacent to the snowy mountains, it has many precious medicinal herbs, and produces gold, silver, red copper, as well as fire pearls and rain stones. The climate is cold, with slight frost and snow. The people are rough and ugly in appearance, many suffering from goiter and swollen legs, with fierce and brave natures, valuing honor and courage. There are over twenty saṃghārāmas (saṃghārāma, monasteries), with over a thousand monks, mostly studying Mahāyāna Buddhism, and a few studying other schools. There are fifteen deva temples, where various heterodox sects reside. They rely on rocks and occupy mountain ridges, with stone chambers connected to each other, some being the dwellings of arhats (arhat, enlightened beings), and others being the abodes of immortals. In the country, there is a stupa (stupa, Buddhist pagoda) built by King Aśoka (Aśoka). In the past, the Tathāgata (Tathāgata, Thus Come One) had visited this country, preaching the Dharma and saving people, and the traces of his deeds are recorded here. From here, northward for one thousand eight or nine hundred li, the roads are dangerous, crossing mountains and valleys, one arrives at the country of Lohul. From here, northward for over two thousand li, the journey is difficult and arduous, with cold winds and flying snow, one arrives at the country of Malasa (Malasa, also called Sampaha). From the country of Kuluṭa, southward for seven hundred li, crossing great mountains and fording great rivers, one arrives at the country of Satadru (Satadru, in North India). The country of Satadru is over two thousand li in circumference, bordering a great river to the west. The capital city of the country is seventeen or eighteen li in circumference. Grains and crops are abundant, fruits are plentiful, and it produces much gold and silver, as well as pearls and treasures. The clothing is bright and simple, with skirts and garments being beautiful. The climate is hot, the customs are pure and harmonious, the people are kind and obedient, and there is order between superiors and inferiors. They respect and believe in the Buddha-dharma, with sincere and genuine reverence. Within and outside the royal city, there are ten saṃghārāmas (saṃghārāma, monasteries), with desolate courtyards and few monks. Three or four li southeast of the city, there is a stupa (stupa, Buddhist pagoda), over two hundred chi in height.
無憂王之所建也。傍有過去四佛坐及經行遺蹟之所。
復從此西南行八百餘里，至波理夜呾羅國(中印度境)。
波理夜呾羅國，週三千餘里。國大都城周十四五里。宜谷稼，豐宿麥，有異稻種六十日而收穫焉。多牛羊，少華果。氣序暑熱，風俗剛猛。不尚學藝，信奉外道。王，吠奢種也，性勇烈，多武略。伽藍八所，傾毀已甚，僧徒寡少，習學小乘。天祠十餘所，異道千餘人。
從此東行五百餘里，至秣菟羅國(中印度境)。
秣菟羅國，週五千餘里。國大都城週二十餘里，土地膏腴，稼穡是務。庵沒羅果家植成林，雖同一名，而有兩種：小者生青熟黃，大者始終青色。出細班㲲及黃金。氣序暑熱，風俗善順，好修冥福，崇德尚學。伽藍二十餘所，僧徒二千餘人，大小二乘，兼功習學。天祠五所，異道雜居。
有三窣堵波，並無憂王所建也。過去四佛遺蹟甚多。釋迦如來諸聖弟子遺身窣堵波，謂舍利子(舊曰舍利子，又曰舍利弗，訛略也)、沒特伽羅子(舊曰目乾連，訛也)、布剌拏梅呾麗衍尼弗呾羅、(唐言滿慈子。舊曰彌多羅尼子，訛略也)、鄔波厘、阿難陀、羅怙羅(舊曰羅睺，又曰羅云，皆訛略也)，曼殊室利(唐言妙吉祥。舊曰濡首，又曰文殊師利，或言曼殊尸利，譯曰
【現代漢語翻譯】 現代漢語譯本： 無憂王（阿育王，Aśoka）所建造的建築。旁邊有過去四佛（過去四個佛陀）的坐禪和經行（佛教修行方式）的遺蹟。 再從這裡向西南方向走八百多里，到達波理夜呾羅國（Paripatra，中印度境）。 波理夜呾羅國，周長三千多里。國家的大都城周長十四五里。適宜種植穀物，盛產小麥，有一種特別的稻米六十天就能收穫。有很多牛羊，很少花果。氣候炎熱，風俗剛猛。不重視學術，信奉外道。國王是吠奢種姓（Vaiśya，印度四大種姓之一），性格勇猛剛烈，擅長軍事。佛寺（伽藍）有八所，大多已經傾塌毀壞，僧人很少，學習小乘佛教。婆羅門教寺廟（天祠）有十多所，外道有一千多人。 從這裡向東走五百多里，到達秣菟羅國（Mathura，中印度境）。 秣菟羅國，周長五千多里。國家的大都城周長二十多里，土地肥沃，以農業為主要產業。庵沒羅果樹（āmra，芒果樹）家家戶戶種植成林，雖然都叫同一個名字，但有兩種：小的那種果實生的時候是青色的，成熟后是黃色的；大的那種果實從始至終都是青色的。出產精細的班㲲（一種毛織品）和黃金。氣候炎熱，風俗善良溫順，喜歡修行以求冥福，崇尚道德和學術。佛寺（伽藍）有二十多所，僧人有兩千多人，大小乘佛教（大乘佛教和上座部佛教）兼修並學。婆羅門教寺廟（天祠）有五所，各種外道雜居。 有三座窣堵波（stūpa，佛塔），都是無憂王（阿育王，Aśoka）所建造的。過去四佛（過去四個佛陀）的遺蹟很多。釋迦如來（Śākyamuni，佛教創始人）的諸位聖弟子遺留下的舍利塔（窣堵波），包括舍利子（Śāriputra，舊譯舍利子，又譯舍利弗，是訛略的稱呼）、沒特伽羅子（Maudgalyāyana，舊譯目乾連，是訛稱）、布剌拏梅呾麗衍尼弗呾羅（Pūrṇa Maitrāyaṇīputra，唐言滿慈子。舊譯彌多羅尼子，是訛略的稱呼）、鄔波厘（Upāli）、阿難陀（Ānanda）、羅怙羅（Rāhula，舊譯羅睺，又譯羅云，都是訛略的稱呼）、曼殊室利（Mañjuśrī，唐言妙吉祥。舊譯濡首，又譯文殊師利，或言曼殊尸利，翻譯為'妙吉祥'）
【English Translation】 English version: It was built by King Aśoka (Aśoka). Beside it are the sitting and walking traces of the past four Buddhas (past four Buddhas). Again, proceeding southwest for more than eight hundred li, one arrives at the country of Paripatra (in the territory of Central India). The country of Paripatra has a circumference of over three thousand li. The great capital city of the country has a circumference of fourteen or fifteen li. It is suitable for growing grains and abundant in wheat. There is a special kind of rice that can be harvested in sixty days. There are many cattle and sheep, but few flowers and fruits. The climate is hot, and the customs are fierce. They do not value learning and believe in external paths (non-Buddhist religions). The king is of the Vaiśya (one of the four castes in India) caste, with a brave and fierce nature and many military strategies. There are eight monasteries (vihāras), mostly dilapidated and destroyed, with few monks, who study the Hinayana (Small Vehicle) Buddhism. There are more than ten Brahmanical temples (Deva temples), with more than a thousand followers of other paths. From here, proceeding east for more than five hundred li, one arrives at the country of Mathura (in the territory of Central India). The country of Mathura has a circumference of over five thousand li. The great capital city of the country has a circumference of over twenty li. The land is fertile, and agriculture is the main industry. Āmra (mango) trees are planted by every household, forming forests. Although they are called by the same name, there are two types: the smaller ones are green when raw and yellow when ripe; the larger ones are green from beginning to end. It produces fine patterned wool fabrics and gold. The climate is hot, and the customs are kind and gentle. They like to cultivate merit for the afterlife, and they value virtue and learning. There are more than twenty monasteries (vihāras), with more than two thousand monks, who study both the Mahayana (Great Vehicle) and Hinayana (Small Vehicle) Buddhism. There are five Brahmanical temples (Deva temples), with various followers of other paths living together. There are three stupas (stūpas), all built by King Aśoka (Aśoka). There are many traces of the past four Buddhas (past four Buddhas). The stupas (stūpas) containing the relics of the holy disciples of Śākyamuni (founder of Buddhism), including Śāriputra (formerly called Śāriputra, also called Śāriputra, which is a corrupted name), Maudgalyāyana (formerly called Maudgalyāyana, which is a corrupted name), Pūrṇa Maitrāyaṇīputra (translated as 'Full of Compassion'. Formerly called Maitrāyaṇīputra, which is a corrupted name), Upāli (Upāli), Ānanda (Ānanda), Rāhula (formerly called Rāhula, also called Rāhula, both of which are corrupted names), Mañjuśrī (translated as 'Wonderful Auspiciousness'. Formerly called 濡首, also called 文殊師利, or Mañjuśrī, translated as 'Wonderful Auspiciousness')
妙德，訛也)諸菩薩窣堵波等。每歲三長及月六齋，僧徒相競，率其同好，赍持供具，多營奇玩，隨其所宗，而致像設。阿毗達磨眾供養舍利子；習定之徒供養沒特伽羅子；誦持經者供養滿慈子；學毗柰耶眾供養鄔波厘；諸苾芻尼供養阿難；未受具戒者供養羅怙羅；其學大乘者供養諸菩薩。是日也，諸窣堵波競修供養，珠幡布列，寶蓋駢羅，香菸若云，華散如雨，蔽虧日月，震盪溪谷。國王大臣，修善為務。
城東行五六里，至一山伽藍，疏崖為室，因谷為門，尊者鄔波鞠多(唐言近護)之所建也。其中則有如來指爪窣堵波。
伽藍北巖間，有石室，高二十餘尺，廣三十餘尺，四寸細籌填積其內。尊者近護說法化導，夫妻俱證羅漢果者，乃下一籌，異室別族，雖證不記。
石室東南二十四五里，至大涸池，傍有窣堵波。在昔如來行經此處，時有彌猴，持蜜奉佛，佛令水和，普遍大眾。獼猴喜躍，墮坑而死，乘茲福力，得生人中。
池北不遠，大林中有過去四佛經行遺蹟。其側有舍利子、沒特伽羅子等千二百五十大阿羅漢習定之處，並建窣堵波，以記遺蹟。如來在世，屢游此國，說法之所，並有封樹。
從此東北行五百餘里，至薩他泥濕伐羅國(中印度境)。
薩他泥濕伐羅國，
【現代漢語翻譯】 現代漢語譯本：妙德（Miao De，訛誤），各位菩薩的窣堵波（sū dǔ pō，佛塔）等。每年三個長齋日以及每月六齋日，僧侶們相互競爭，帶領他們的同好，攜帶供養的器具，大多經營奇異的玩物，根據他們所宗奉的，而設定佛像。阿毗達磨（Ā pí dá mó，論藏）眾供養舍利子（Shè lì zǐ，佛陀十大弟子之一）；習定的人供養沒特伽羅子（Mò tè qié luó zǐ，目犍連，佛陀十大弟子之一）；誦持經書的人供養滿慈子（Mǎn cí zǐ，富樓那，佛陀十大弟子之一）；學習毗柰耶（pí nài yē，律藏）的人供養鄔波厘（Wū bō lí，優波離，佛陀十大弟子之一）；各位比丘尼供養阿難（Ā nán，阿難陀，佛陀十大弟子之一）；未受具足戒的人供養羅怙羅（Luó hú luó，羅睺羅，佛陀之子）；學習大乘佛法的人供養各位菩薩。在這一天，各個窣堵波競相修飾供養，珠幡排列，寶蓋羅列，香菸像云一樣，花朵散落如雨，遮蔽了日月，震盪了溪谷。國王大臣，以修行善事為要務。 從城東走五六里，到達一座山上的伽藍（qié lán，寺院），開鑿山崖為房室，利用山谷作為門，是尊者鄔波鞠多（Wū bō jū duō，優波毱多，唐言近護）所建造的。其中有如來的指甲窣堵波。 伽藍北邊的巖石間，有一間石室，高二十多尺，寬三十多尺，裡面堆滿了四寸長的細籌。尊者近護說法教化，夫妻一同證得阿羅漢果位的，就放下一根籌，不同的房間不同的家族，即使證得也不記錄。 從石室往東南走二十四五里，到達一個大的乾涸的池塘，旁邊有一座窣堵波。過去如來行走經過這裡，當時有一隻獼猴，拿著蜂蜜供奉佛，佛讓用水調和，普遍分給大眾。獼猴歡喜跳躍，掉進坑裡死了，憑藉這個福力，得以轉生到人間。 池塘北邊不遠，大森林中有過去四佛經行的遺蹟。它的旁邊有舍利子、沒特伽羅子等一千二百五十位大阿羅漢習定的地方，並且建造了窣堵波，用來記錄這些遺蹟。如來在世的時候，多次遊歷這個國家，說法的地方，都有封土樹木作為標記。 從這裡向東北方向走五百多里，到達薩他泥濕伐羅國（Sà tā ní shī fá luó guó，中印度境）。 薩他泥濕伐羅國（Sà tā ní shī fá luó guó）。
【English Translation】 English version: Miao De (Miao De, a corruption), stupas (sū dǔ pō, pagodas) of various Bodhisattvas, etc. Every year during the three long fasting periods and the six monthly fasting days, monks compete with each other, leading their like-minded companions, carrying offerings, mostly dealing in exotic objects, and setting up statues according to their respective beliefs. The Abhidharma (Ā pí dá mó, Abhidhamma) followers make offerings to Shariputra (Shè lì zǐ, one of the Buddha's ten great disciples); those who practice meditation make offerings to Maudgalyayana (Mò tè qié luó zǐ, one of the Buddha's ten great disciples); those who recite scriptures make offerings to Purna Maitrayani-putra (Mǎn cí zǐ, one of the Buddha's ten great disciples); those who study the Vinaya (pí nài yē, monastic rules) make offerings to Upali (Wū bō lí, one of the Buddha's ten great disciples); the Bhikshunis (female monks) make offerings to Ananda (Ā nán, one of the Buddha's ten great disciples); those who have not received full ordination make offerings to Rahula (Luó hú luó, the Buddha's son); those who study Mahayana Buddhism make offerings to the various Bodhisattvas. On this day, the various stupas compete to be adorned with offerings, pearl banners are displayed, jeweled canopies are arranged in rows, incense smoke is like clouds, and flowers are scattered like rain, obscuring the sun and moon, and shaking the streams and valleys. The king and ministers make it their duty to cultivate good deeds. Going five or six li east of the city, one arrives at a monastery (qié lán, temple) on a mountain, with chambers carved into the cliffs and the valley serving as the gate, built by Venerable Upagupta (Wū bō jū duō, meaning 'Near Protector' in Chinese). Within it is a stupa containing the Buddha's nail clippings. In the northern rocks of the monastery, there is a stone chamber, more than twenty feet high and more than thirty feet wide, filled with thin four-inch-long counting sticks. When Venerable Near Protector preached and converted a couple who both attained Arhatship, they would place a stick inside. Different rooms and different families, even if they attained enlightenment, were not recorded. Twenty-four or five li southeast of the stone chamber, one arrives at a large dried-up pond, next to which is a stupa. In the past, when the Tathagata (如來) was walking here, there was a monkey who offered honey to the Buddha. The Buddha had it mixed with water and distributed to the assembly. The monkey, overjoyed, fell into a pit and died, and by the power of this merit, was reborn among humans. Not far north of the pond, in a large forest, are the traces of the past four Buddhas walking. Beside it is the place where Shariputra, Maudgalyayana, and other of the twelve hundred and fifty great Arhats practiced meditation, and stupas have been built to commemorate these traces. When the Tathagata was alive, he often traveled to this country, and the places where he preached are marked with mounds and trees. From here, traveling five hundred li northeast, one arrives at the country of Sthanvisvara (Sà tā ní shī fá luó guó, located in central India). Sthanvisvara (Sà tā ní shī fá luó guó).
周七千餘裡。國大都城週二十餘里。土地沃壤，稼穡滋盛。氣序溫暑，風俗澆薄，家室富饒，競為奢侈。深閑幻術，高尚異能。多逐利，少務農，諸方奇貨多聚其國。伽藍三所，僧徒七百餘人，並皆習學小乘法教。天祠百餘所，異道甚多。
大城四周二百里內，彼土之人謂為福地。聞諸先志曰：昔五印度國二王分治，境壤相侵，干戈不息。兩主合謀，欲決兵戰，以定雌雄，以寧氓俗。黎庶胥怨，莫從君命。王以為眾庶者，難與慮始也，神可動物，權可立功。時有梵志，素知高才，密赍束帛，命入後庭，造作法書，藏諸巖穴。歲月既久，樹皆合拱。王于朝坐，告諸臣曰：「吾以不德，忝居大位，天帝垂照，夢賜靈書，今在某山，藏於某嶺。」於是下令營求，得書山林之下。群官稱慶，眾庶悅豫，宣示遠近，咸使聞知。其大略曰：「夫生死無崖，流轉無極，含靈淪溺，莫由自濟。我以奇謀，令離諸苦。今此王城週二百里，古先帝世福利之地。歲月極遠，銘記堙滅，生靈不悟，遂沈苦海。溺而不救，夫何謂歟？汝諸含識，臨敵兵死，得生人中，多殺無辜，受天福樂，順孫孝子，扶侍親老，經游此地，獲福無窮。功少福多，如何失利？一喪人身，三途冥漠。是故含生，各務修業！」於是人皆兵戰，視死如歸。王遂下令，
【現代漢語翻譯】 現代漢語譯本： 周長七千餘裡（約3500公里）。國家大都城周長二十餘里（約10公里）。土地肥沃，農作物生長茂盛。氣候溫暖潮濕，民風浮誇，家家戶戶富裕，競相奢侈。人們精通幻術，崇尚奇異的技能。大多追逐利益，很少務農，各地的珍奇貨物都聚集在這個國家。有伽藍（寺廟）三所，僧侶七百餘人，都學習小乘佛教的教義。有天祠一百餘所，各種外道很多。
大城四周二百里（約100公里）以內，當地人認為是福地。聽老一輩人說：過去五印度（古代印度地區的泛稱）的兩個國王分治，疆界互相侵犯，戰火不斷。兩位國王商議，想要通過戰爭來決定勝負，以安定百姓。但百姓都怨恨戰爭，不聽從君王的命令。國王認為百姓難以一起謀劃大事，神可以驅使，權術可以建功立業。當時有個婆羅門（古印度僧侶），向來以才智高超聞名，秘密帶著禮物，進入**（此處原文缺失，無法翻譯），偽造法書，藏在山洞裡。時間長了，樹都長到合抱粗細。國王在朝廷上，告訴大臣們說：『我因為沒有德行，忝居王位，天帝垂憐，在夢中賜給我靈書，現在在某山，藏在某嶺。』於是下令尋找，在山林下找到了書。群臣稱賀，百姓高興，向遠近宣揚，讓大家都知道。書的大概內容是：『生死沒有盡頭，輪迴沒有止境，有靈性的生命沉淪其中，沒有辦法自救。我用奇特的計謀，讓你們脫離各種痛苦。現在這座王城周圍二百里，是古代帝王時代有福的地方。時間太久遠了，銘文都磨滅了，人們不明白，於是沉溺在苦海中。沉溺而不救，這算什麼呢？你們這些有意識的生命，臨敵戰死，可以轉生到人間，多殺無辜的人，可以享受天上的福樂，孝順父母，扶持年老的親人，經過這片土地，可以獲得無窮的福報。付出少許功勞，獲得很多福報，為什麼要失去這樣的機會呢？一旦失去人身，就會墮入三惡道（地獄、餓鬼、畜生），永遠沉淪。所以有生命的，都要努力修行！』於是人們都去參加戰爭，把死看作是回家一樣。國王於是下令，
【English Translation】 English version: Its circumference is over seven thousand li (approximately 3500 kilometers). The capital city of the country has a circumference of over twenty li (approximately 10 kilometers). The land is fertile, and crops grow abundantly. The climate is warm and humid, the customs are superficial, and every household is wealthy, competing in extravagance. People are skilled in illusion and admire extraordinary abilities. Most pursue profit and few engage in agriculture, with rare goods from all regions gathering in the country. There are three Sangharamas (monasteries), with over seven hundred monks, all studying the teachings of Hinayana Buddhism. There are over a hundred temples to the heavens, and many heretical paths.
Within two hundred li (approximately 100 kilometers) around the great city, the local people consider it a blessed land. According to elders: In the past, two kings of the five Indias (a general term for the ancient Indian region) ruled separately, with borders encroaching on each other, and wars never ceased. The two kings conspired to decide the victor through war, in order to pacify the people. But the people resented the war and did not obey the orders of the kings. The kings believed that the people were difficult to plan great things with, but gods could be manipulated, and power could establish achievements. At that time, there was a Brahmin (ancient Indian priest) known for his high intelligence, who secretly carried gifts and entered ** (the original text is missing here, untranslatable), fabricated legal documents, and hid them in caves. Over time, the trees grew to be as thick as a person could embrace. The king, in court, told his ministers: 'Because I lack virtue, I hold the throne in vain. The Heavenly Emperor has shown compassion and bestowed upon me a spiritual book in a dream, now located on a certain mountain, hidden on a certain ridge.' So he ordered a search, and the book was found under the mountain forest. The officials congratulated him, the people rejoiced, and it was proclaimed far and wide, so that everyone knew. The general content of the book was: 'Birth and death have no end, reincarnation has no limit, sentient beings are drowning in it, and there is no way to save themselves. I use a strange plan to free you from all suffering. Now, this royal city within two hundred li is a blessed place from the time of the ancient emperors. Time has passed for too long, the inscriptions have been worn away, and people do not understand, so they are drowning in the sea of suffering. Drowning without saving, what is that? You sentient beings, dying in battle against the enemy, can be reborn in the human realm, killing many innocent people, can enjoy heavenly bliss, being filial to parents, supporting elderly relatives, passing through this land, can obtain infinite blessings. With little effort, you can gain much blessing, why lose such an opportunity? Once you lose your human body, you will fall into the three evil paths (hell, hungry ghosts, animals), and be forever lost. Therefore, all living beings must strive to cultivate!' So people went to war, regarding death as returning home. The king then ordered,
招募勇烈，兩國合戰，積尸如莽。迄於今時，遺骸遍野，時既古昔，人骸偉大。國俗相傳，謂之福地。
城西北四五里，有窣堵波，高二百餘尺，無憂王之所建也。磚皆黃赤色，甚光凈，中有如來舍利一斗，光明時照，神蹟多端。
城南行百餘里，至俱昏(去聲)荼僧伽藍。重閣連甍，層臺間峙。僧徒清肅，威儀閑雅。
從此東北行四百餘里，至窣祿勤那國(中印度境)。
窣祿勤那國，週六千餘里，東臨殑伽河，北背大山，閻牟那河中境而流。國大都城週二十餘里，東臨閻牟那河，荒蕪雖甚，基趾尚固。土地所產，風氣所宜，同薩他泥濕伐羅國。人性淳質，宗信外道。貴藝學，尚福慧。伽藍五所，僧徒千餘人，多學小乘，少習餘部。商搉微言，清論玄奧，異方俊彥，尋論稽疑。天祠百所，異道甚多。
大城東南閻牟那河西，大伽藍東門外，有窣堵波，無憂王之所建也。如來在昔，曾於此處說法度人。其側又一窣堵波，中有如來發、爪也。舍利子、沒特伽羅諸阿羅漢發、爪窣堵波，周其左右，數十餘所。如來寂滅之後，此國為諸外道所詿誤焉，信受邪法，捐廢正見。今有五伽藍者，乃異國論師與諸外道及婆羅門論議勝處，因此建焉。
閻牟那河東行八百餘里，至殑伽河河源，廣
【現代漢語翻譯】 現代漢語譯本：招募勇猛剛烈之士，兩國交戰，屍體堆積如草莽。直到如今，遺骸遍佈原野，時間已經過去很久，但人的骸骨依然巨大。當地風俗相傳，稱這裡為福地。
在城西北四五里處，有一座窣堵波（stupa，佛塔），高約二百多尺，是阿育王（Aśoka）所建造的。磚都是黃紅色，非常光亮潔凈，裡面有一斗如來（Tathāgata）的舍利（śarīra），光明時常照耀，顯現出許多神奇的跡象。
從城南走一百多里，到達俱昏（Kuhunda）荼僧伽藍（saṃghārāma，僧院）。重樓高閣連線在一起，層層臺榭交錯聳立。僧侶們清凈嚴肅，舉止威儀嫻靜文雅。
從這裡向東北方向走四百多里，到達窣祿勤那國（Śrughna，位於中印度境內）。
窣祿勤那國，周圍六千多里，東邊靠近殑伽河（Gaṅgā，恒河），北邊背靠大山，閻牟那河（Yamunā，亞穆納河）從國境中間流過。國家的大都城周圍二十多里，東邊靠近閻牟那河，雖然荒蕪得很厲害，但地基還算穩固。土地所出產的物產，氣候所適合的，與薩他泥濕伐羅國（Sthāṇvīśvara）相同。這裡的人民天性淳樸，信奉外道。重視技藝學問，崇尚福德智慧。有伽藍（saṃghārāma，僧院）五所，僧侶一千多人，大多學習小乘佛教（Hīnayāna），少數人學習其他部派。他們精細地分析微妙的言論，清談玄妙深奧的道理，吸引了各地的俊傑前來尋訪討論，考證疑難問題。有天祠一百所，信奉其他宗教的人很多。
在大城東南，閻牟那河西邊，大伽藍東門外，有一座窣堵波（stupa，佛塔），是阿育王（Aśoka）所建造的。如來（Tathāgata）過去曾在這裡說法度化眾人。在那旁邊還有一座窣堵波（stupa，佛塔），裡面有如來（Tathāgata）的頭髮、指甲。舍利子（Śāriputra）、沒特伽羅（Maudgalyāyana）等阿羅漢（Arhat）的頭髮、指甲的窣堵波（stupa，佛塔），在它的周圍，有幾十多座。如來（Tathāgata）寂滅之後，這個國家被各種外道所迷惑，信奉接受邪法，拋棄廢除了正確的見解。現在有的五所伽藍（saṃghārāma，僧院），是其他國家的論師與各種外道以及婆羅門（Brāhmaṇa）辯論獲勝的地方，因此而建造的。
沿著閻牟那河向東走八百多里，到達殑伽河（Gaṅgā，恒河）的源頭，寬廣。
【English Translation】 English version: Brave and fierce warriors were recruited, and two countries engaged in battle, with corpses piled up like weeds. Even to this day, remains are scattered across the fields. Though time has passed long ago, the human bones are still massive. Local customs pass down the tradition, calling this a blessed land.
Four or five li northwest of the city, there is a stupa (stupa, Buddhist monument), over two hundred chi (Chinese feet) in height, built by King Aśoka (Aśoka). The bricks are all yellow-red, very bright and clean, and inside there is one dou (a unit of volume) of relics (śarīra) of the Tathāgata (Tathāgata), which often shine with light, manifesting many miraculous signs.
Traveling over a hundred li south of the city, one arrives at the Kuhunda (Kuhunda) saṃghārāma (saṃghārāma, monastery). Multi-storied pavilions are connected with tiled roofs, and layered terraces stand interspersed. The monks are pure and solemn, with dignified and refined manners.
From here, traveling four hundred li northeast, one arrives at the country of Śrughna (Śrughna, located in central India).
The country of Śrughna is over six thousand li in circumference, bordering the Gaṅgā (Gaṅgā, Ganges River) to the east, backed by great mountains to the north, and the Yamunā (Yamunā, Yamuna River) flows through the middle of the country. The country's capital city is over twenty li in circumference, bordering the Yamunā River to the east. Although it is very desolate, the foundations are still solid. The products of the land and the suitability of the climate are the same as those of the country of Sthāṇvīśvara (Sthāṇvīśvara). The people are simple and honest, and they believe in non-Buddhist religions. They value arts and learning, and they esteem merit and wisdom. There are five saṃghārāmas (saṃghārāma, monasteries), with over a thousand monks, most of whom study Hīnayāna Buddhism (Hīnayāna), and a few study other schools. They meticulously analyze subtle words, and they engage in pure discussions of profound and mysterious principles, attracting talented individuals from various regions to seek out discussions and investigate doubtful questions. There are a hundred temples to the gods, and there are many followers of other religions.
Southeast of the great city, west of the Yamunā River, outside the east gate of the great saṃghārāma, there is a stupa (stupa, Buddhist monument) built by King Aśoka (Aśoka). In the past, the Tathāgata (Tathāgata) once preached the Dharma and converted people here. Next to it is another stupa (stupa, Buddhist monument), inside which are the hair and nails of the Tathāgata (Tathāgata). Stupas (stupa, Buddhist monument) containing the hair and nails of Śāriputra (Śāriputra), Maudgalyāyana (Maudgalyāyana), and other Arhats (Arhat) surround it, numbering over several tens.
After the Tathāgata (Tathāgata) entered parinirvana, this country was misled by various non-Buddhist religions, believing in and accepting heretical teachings, and abandoning and discarding correct views. The five saṃghārāmas (saṃghārāma, monasteries) that exist today were built because teachers from other countries debated and defeated various non-Buddhists and Brāhmaṇas (Brāhmaṇa) in these places.
Traveling eight hundred li east along the Yamunā River, one arrives at the source of the Gaṅgā (Gaṅgā, Ganges River), which is wide.
三四里，東南流入海處廣十餘里。水色滄浪，波流浩汗，靈怪雖多，不為物害，其味甘美，細沙隨流。彼俗書記，謂之福水，罪咎雖積，沐浴便除；輕命自沈，生天受福；死而投骸，不墮惡趣；揚波激流，亡魂獲濟。時執師子國提婆菩薩深達實相，得諸法性，愍諸愚夫，來此導誘。當是時也，士女咸會，少長畢萃，于河之濱，揚波激流。提婆菩薩和光汲引，俯首反激，狀異眾人。有外道曰：「吾子何其異乎？」提婆菩薩曰：「吾父母親宗在執師子國，恐苦飢渴，冀斯遠濟。」諸外道曰：「吾子謬矣！曾不再思，妄行此事。家國綿邈，山川遼夐，激揚此水，給濟彼饑，其猶卻行以求前及，非所聞也。」提婆菩薩曰：「幽途罪累，尚蒙此水；山川雖阻，如何不濟？」時諸外道知難謝屈，舍邪見，受正法，改過自新，愿奉教誨。
渡河東岸至秣底補羅國(中印度境)。
秣底補羅國，週六千餘里。國大都城週二十餘里。宜谷、麥，多華果。氣序和暢，風俗淳質。崇尚學藝，深閑咒術。信邪正者，其徒相半。王，戍達羅種也，不信佛法，敬事天神。伽藍十餘所，僧徒八百餘人，多學小乘教說一切有部。天祠五十餘所，異道雜居。
大城南四五里，至小伽藍，僧徒五十餘人。昔瞿拏缽剌婆(唐言德光)論師于
【現代漢語翻譯】 現代漢語譯本 三四里處，（河流）向東南流入大海，入海口寬十餘里。水色碧藍，波濤洶涌，雖然有很多靈異怪事，但不會危害生物，水味甘甜，細沙隨著水流流動。當地的史書記載，稱之為『福水』，即使積累了很多罪過，沐浴之後便可消除；輕生自沉於水中，死後可以昇天享福；死後將屍骨投入水中，也不會墮入惡道；揚起波浪沖擊水流，死去的靈魂也能得到救濟。當時，來自師子國（Śrī Lanka，斯里蘭卡）的提婆菩薩（Deva Bodhisattva）深刻通達實相，證悟諸法本性，憐憫那些愚昧的人，來到這裡引導教化。當時，男女老少都聚集在河邊，揚起波浪沖擊水流。（提婆菩薩）隨順世俗，同時又以佛法引導，低頭反向激起水花，行為與眾人不同。有外道問道：『您為何如此與衆不同？』提婆菩薩說：『我的父母親族在師子國，恐怕他們遭受飢渴之苦，希望這水能遙遠地救濟他們。』那些外道說：『您錯了！您沒有好好思考，就妄行此事。家鄉遙遠，山川阻隔，激起這水，來救濟那裡的飢餓，就像向後行走卻想走到前面一樣，是聞所未聞的。』提婆菩薩說：『即使是幽冥之途的罪業，尚且能蒙受這水的救濟；山川雖然阻隔，為何不能救濟呢？』當時，那些外道知道難以辯駁，於是謝罪屈服，捨棄邪見，接受正法，改過自新，願意遵奉教誨。
渡過河的東岸，到達秣底補羅國（Matipur，位於中印度境內）。
秣底補羅國，周長六千餘里。國家的大都城周長二十餘里。適宜種植穀物、小麥，盛產花卉果實。氣候溫和，民風淳樸。崇尚學術技藝，精通咒語法術。信仰邪教和正教的人，人數各佔一半。國王是戍達羅種姓，不信奉佛法，敬奉天神。有伽藍（僧院）十餘所，僧侶八百餘人，大多學習小乘教說一切有部（Sarvāstivāda）。有天祠五十餘所，各種外道雜居於此。
從大城向南走四五里，到達一座小伽藍，有僧侶五十餘人。過去，瞿拏缽剌婆（Guṇaprabha，唐朝時稱為德光）論師在這裡……
【English Translation】 English version For three or four li, the river flows southeast into the sea, where the mouth is more than ten li wide. The water is azure, and the waves are vast and turbulent. Although there are many spirits and strange phenomena, they do not harm living beings. The water tastes sweet, and fine sand flows with the current. Local historical records call it 'Blessed Water.' Even if sins have accumulated, bathing in it will remove them. Those who commit suicide by drowning will be reborn in heaven and receive blessings. Those who cast their bones into the water after death will not fall into evil realms. Stirring the waves and agitating the currents will save the souls of the dead. At that time, Deva Bodhisattva (提婆菩薩), from Śrī Lanka (執師子國), deeply understood reality, attained the nature of all dharmas, and, out of compassion for the ignorant, came here to guide and teach. At that time, men and women, young and old, gathered at the riverbank, stirring the waves and agitating the currents. Deva Bodhisattva, harmonizing with the world while guiding with the Dharma, lowered his head and splashed water backward, behaving differently from the others. An heretic asked, 'Why are you so different?' Deva Bodhisattva said, 'My parents and relatives are in Śrī Lanka. I fear they are suffering from hunger and thirst, and I hope this water can remotely relieve them.' The heretics said, 'You are mistaken! You have not thought it through and are acting rashly. Your homeland is far away, and the mountains and rivers are vast. Stirring this water to relieve hunger there is like walking backward to reach the front, which is unheard of.' Deva Bodhisattva said, 'Even the sins of the dark paths can be relieved by this water. Although mountains and rivers are obstacles, how can it not provide relief?' At that time, the heretics, knowing they could not argue, apologized and submitted, abandoning their heretical views, accepting the true Dharma, reforming themselves, and vowing to follow his teachings.
Crossing the east bank of the river, one arrives at Matipur (秣底補羅國), located in central India.
The country of Matipur is over six thousand li in circumference. The capital city is over twenty li in circumference. It is suitable for growing grains and wheat, and it abounds in flowers and fruits. The climate is mild, and the customs are simple and honest. People revere learning and the arts and are well-versed in spells and incantations. The followers of heretical and orthodox beliefs are about equal in number. The king, of the Shudra (戍達羅) caste, does not believe in the Buddhist Dharma but reveres the gods of heaven. There are more than ten monasteries (伽藍), with over eight hundred monks, most of whom study the Sarvāstivāda (說一切有部) teachings of the Hinayana (小乘). There are more than fifty temples to the gods, where various heretics reside.
Four or five li south of the great city, one arrives at a small monastery, with over fifty monks. In the past, the ācārya Guṇaprabha (瞿拏缽剌婆), known in the Tang dynasty as De Guang (德光),...
此作《辯真》等論，凡百餘部。論師少而英傑，長而弘敏，博物強識，碩學多聞。本習大乘，未窮玄奧，因覽《毗婆沙論》，退業而學小乘，作數十部論，破大乘綱紀，成小乘執著。又制俗書數十餘部，非斥先進所作典論。覃思佛經，十數不決，研精雖久，疑情未除。時有提婆犀那(唐言天軍)羅漢，往來睹史多天。德光愿見慈氏，決疑請益。天軍以神通力，接上天宮。既見慈氏，長揖不禮。天軍謂曰：「慈氏菩薩次紹佛位，何乃自高，敢不致敬？方欲受業，如何不屈？」德光對曰：「尊者此言，誠為指誨。然我具戒苾芻，出家弟子，慈氏菩薩受天福樂，非出家之侶，而欲作禮，恐非所宜。」菩薩知其我慢心固，非聞法器，往來三返，不得決疑。更請天軍，重欲覲禮。天軍惡其我慢，蔑而不對。德光既不遂心，便起恚恨，即趣山林，修發通定，我慢未除，不證道果。
德光伽藍北三四里，有大伽藍，僧徒二百餘人，並學小乘法教，是眾賢論師壽終之處。論師，迦濕彌羅國人也，聰敏博達，幼傳雅譽，特深研究《說一切有部毗婆沙論》。時有世親菩薩，一心玄道，求解言外，破毗婆沙師所執，作《阿毗達磨俱舍論》，辭義善巧，理致清高。眾賢循覽，遂有心焉。於是沉研鉆極，十有二歲，作《俱舍雹論》二萬五千
【現代漢語翻譯】 現代漢語譯本 他創作了《辯真》等一百多部論著。眾賢論師年少時就英俊傑出，年長后則博學敏銳，知識淵博，記憶力強，學識淵博，見多識廣。他最初學習大乘佛教，但未能窮盡其中的玄妙奧義，後來閱讀了《毗婆沙論》，於是放棄大乘轉而學習小乘，創作了數十部論著，用來破斥大乘佛教的綱紀，形成了對小乘佛教的執著。他還創作了數十部世俗書籍，用來否定和批判前人的典籍和理論。他深入思考佛經，十多年也無法決斷，雖然研究精深，但疑惑始終未能消除。當時有一位提婆犀那（Devasena，意為天軍）羅漢，經常往來於兜率天。德光（Gunaprabha）希望見到彌勒菩薩（Maitreya），以解決自己的疑惑並請求指教。天軍羅漢用神通力，將他接到了兜率天宮。見到彌勒菩薩后，德光只是長作一揖而不行禮。天軍羅漢責備他說：『彌勒菩薩是未來的佛，即將繼承佛位，為何如此自高自大，竟敢不致敬？你想要接受教誨，怎麼能不謙卑呢？』德光回答說：『尊者您說的話，確實是指教。但我是一位受過具足戒的比丘，是出家的弟子，而彌勒菩薩正在享受天上的福樂，並非出家之人，如果要我向他作禮，恐怕不太合適。』彌勒菩薩知道他我慢之心堅固，不是可以接受佛法的器皿，往來了三次，也沒能為他解決疑惑。德光再次請求天軍羅漢，希望能夠再次覲見並致禮。天軍羅漢厭惡他的我慢之心，不屑於迴應。德光未能如願，便心生嗔恨，於是前往山林，修習禪定，但因為我慢之心沒有消除，最終未能證得道果。
在德光伽藍以北三四里處，有一座大型伽藍，有二百多名僧人，都學習小乘佛教的教義，那裡是眾賢論師（Samghabhadra）壽終的地方。眾賢論師是迦濕彌羅國（Kashmir）人，聰明敏捷，博學通達，從小就享有盛名，尤其深入研究《說一切有部毗婆沙論》（Sarvastivada-Vaibhashika）。當時有世親菩薩（Vasubandhu），一心探求玄妙的佛道，想要在語言文字之外尋求真理，於是破斥毗婆沙師的執著，創作了《阿毗達磨俱舍論》（Abhidharmakosha），文辭精妙，義理清高。眾賢論師閱讀後，心中便有了想法。於是他沉浸其中，深入研究了十二年，創作了《俱舍雹論》（Kosha Karika Bhashya）二十五千頌。
【English Translation】 English version He composed over a hundred treatises, including the 'Treatise on Discernment of Truth' (Bian Zhen). Master Samghabhadra was brilliant and outstanding in his youth, and erudite and insightful in his adulthood, possessing extensive knowledge, a strong memory, profound scholarship, and wide learning. Initially, he studied Mahayana Buddhism but did not fully grasp its profound mysteries. Later, after reading the 'Vaibhasha Shastra' (Commentary on the Abhidharma), he abandoned Mahayana and turned to the study of Hinayana, composing dozens of treatises to refute the principles of Mahayana and solidify his adherence to Hinayana. He also wrote dozens of secular books to negate and criticize the classical theories and works of his predecessors. He contemplated the Buddhist scriptures deeply, but could not resolve his doubts even after more than a decade. Although his research was profound, his doubts remained unresolved. At that time, there was an Arhat named Devasena (meaning 'Army of Gods' in Chinese), who frequently traveled to and from the Tushita Heaven. Gunaprabha (Virtue Light) wished to see Maitreya Bodhisattva (The compassionate one), to resolve his doubts and seek guidance. Devasena, through his supernatural powers, took him to the Tushita Heaven. Upon seeing Maitreya Bodhisattva, Gunaprabha only made a slight bow without prostrating. Devasena rebuked him, saying, 'Maitreya Bodhisattva is the future Buddha, about to inherit the Buddha's position. Why are you so arrogant as to not pay your respects? You wish to receive teachings, how can you not be humble?' Gunaprabha replied, 'Venerable one, your words are indeed instructive. However, I am a fully ordained Bhikshu, a disciple who has renounced the world, while Maitreya Bodhisattva is enjoying heavenly bliss and is not a renunciate. If I were to prostrate before him, it would be inappropriate.' The Bodhisattva knew that his arrogance was deeply rooted and that he was not a suitable vessel for receiving the Dharma. He came and went three times, but could not resolve his doubts. Gunaprabha again requested Devasena to allow him to see and pay respects once more. Devasena, disgusted by his arrogance, ignored him. Unable to fulfill his wish, Gunaprabha became resentful and went to the mountains to practice meditation, but because his arrogance was not eliminated, he ultimately failed to attain enlightenment.
About three or four li north of Gunaprabha Monastery, there was a large monastery with over two hundred monks, all studying the teachings of Hinayana Buddhism. It was the place where Master Samghabhadra (Assembly of the Good) passed away. Master Samghabhadra was a native of Kashmir, intelligent, quick-witted, erudite, and renowned from a young age. He especially delved deeply into the 'Sarvastivada-Vaibhashika Shastra' (Commentary on the Sarvastivada Abhidharma). At that time, there was Bodhisattva Vasubandhu (Celestial Kin), who single-mindedly sought the profound path of Buddhism, seeking truth beyond words and language. He refuted the attachments of the Vaibhashika masters and composed the 'Abhidharmakosha' (Treasury of Abhidharma), with skillful language and profound reasoning. Samghabhadra, after reading it, conceived an idea. Thereupon, he immersed himself in it, studying it deeply for twelve years, and composed the 'Kosha Karika Bhashya' (Commentary on the Abhidharmakosha Karika) of twenty-five thousand shlokas.
頌，凡八十萬言矣。所謂言深致遠，窮幽洞微。告門人曰：「以我逸才，持我正論，逐斥世親，挫其鋒銳，無令老叟獨擅先名。」於是學徒四三俊彥，持所作論，推訪世親。世親是時在磔迦國奢羯羅城，遠傳聲問，眾賢當至。世親聞已，即治行裝。門人懷疑，前進諫曰：「大師德高先哲，名擅當時，遠近學徒莫不推謝。今聞眾賢，一何惶遽？必有所下，我曹厚顏。」世親曰：「吾今遠遊，非避此子。顧此國中，無復監達。眾賢后進也，詭辯若流，我衰耄矣，莫能持論。欲以一言頹其異執，引至中印度，對諸髦彥，察乎真偽，詳乎得失。」尋即命侶，負笈遠遊。眾賢論師當后一日至此伽藍，忽覺氣衰，於是裁書謝世親曰：「如來寂滅，弟子部執，傳其宗學，各擅專門，黨同道，疾異部。愚以寡昧，猥承傳習，覽所制《阿毗達磨俱舍論》，破毗婆沙師大義，輒不量力，沉究彌年，作為此論，扶正宗學。智小謀大，死其將至。菩薩宣暢微言，抑揚至理，不毀所執，得存遺文，斯為幸矣，死何悔哉？」於是歷選門人有辭辯者而告之曰：「吾誠後學，輕凌先達，命也如何？當從斯沒！汝持是書及所制論，謝彼菩薩，代我悔過。」授辭適畢，奄爾云亡。門人奉書至世親所而致辭曰：「我師眾賢已舍壽命。遺言致書，責躬謝咎。不墜
【現代漢語翻譯】 現代漢語譯本 讚頌（頌，sòng）：總共有八十萬字。內容深刻，意境深遠，窮盡幽深之處，洞察細微之理。眾賢告訴他的門人說：『憑我的超逸才華，堅持我的正統理論，逐漸排斥世親（Vasubandhu），挫敗他的銳氣，不要讓這個老頭獨自享有盛名。』於是，他的學生中四三位傑出之士，帶著他們所寫的論著，前去拜訪世親。 當時世親在磔迦國（Takkadesa）的奢羯羅城（Sakala），早已聽到眾賢的名聲，知道他將要到來。世親聽到后，立即準備行裝。他的門人感到疑惑，上前勸諫說：『大師您德高望重，名聲顯赫，遠近的學生沒有不推崇您的。現在聽說眾賢要來，為何如此驚慌？必定是有所顧慮，我們這些學生感到慚愧。』 世親說：『我這次遠遊，不是爲了躲避這個人。只是考慮到這個國家中，沒有能夠勝過他的人。眾賢是後起之秀，辯論起來滔滔不絕，我已經衰老，不能與他辯論。我想用一句話駁倒他的異端邪說，然後把他引到中印度（Madhya-desa），在眾多賢士面前，考察真偽，詳細辨別得失。』隨即命令同伴，揹著書箱遠遊。 眾賢論師在（世親離開后）一天到達這座伽藍（僧伽藍摩，Samgharama，寺院），忽然感到氣力衰竭，於是寫信給世親說：『如來（Tathagata）已經寂滅，弟子們各自執著于自己的部派理論，傳授宗派學說，各自擅長專門領域，結黨營私，排斥異己。我因為才疏學淺，冒昧地繼承傳習，閱讀您所著的《阿毗達磨俱舍論》（Abhidharmakosa），駁斥毗婆沙師（Vaibhasika）的主要觀點，竟然不自量力，沉迷研究多年，寫成此論，扶持正統宗派學說。我智慧小而圖謀大，死期將至。菩薩您宣揚精妙的言論，闡揚至高的道理，不毀壞我的執著，能夠儲存我的遺作，我就很幸運了，死又有什麼可後悔的呢？』 於是挑選門人中有口才和辯論能力的人，告訴他們說：『我確實是後學之人，輕視凌辱前輩，這是我的命啊！我將要死在這裡了！你們拿著這封信和我所寫的論著，向那位菩薩（Bodhisattva）謝罪，代替我懺悔過錯。』說完這些話，就去世了。門人帶著信來到世親所在的地方，轉達眾賢的話說：『我的老師眾賢已經去世。留下遺言和書信，責備自己，謝罪認錯。希望您不要毀壞他的著作。』
【English Translation】 English version Eulogies (頌, sòng): totaling eight hundred thousand words. The content is profound, the artistic conception is far-reaching, exhausting the depths of the obscure, and discerning the subtle principles. Master Zhongxian told his disciples: 'With my outstanding talent, upholding my orthodox theories, gradually exclude Vasubandhu (世親), thwart his sharpness, and do not let this old man exclusively enjoy the fame.' Thereupon, forty-three outstanding students among his disciples, carrying the treatises they had written, went to visit Vasubandhu. At that time, Vasubandhu was in Sakala (奢羯羅城) in Takkadesa (磔迦國), and had long heard of Zhongxian's reputation, knowing that he was about to arrive. Upon hearing this, Vasubandhu immediately prepared his luggage. His disciples felt puzzled and stepped forward to advise him: 'Master, your virtue is high and your reputation is illustrious, and students from far and near admire you. Now that you hear that Zhongxian is coming, why are you so alarmed? There must be some concerns, and we students feel ashamed.' Vasubandhu said: 'My journey this time is not to avoid this person. It's just that in this country, there is no one who can surpass him. Zhongxian is a rising star, and his arguments are eloquent. I am already old and cannot debate with him. I want to refute his heretical views with one sentence, and then lead him to Madhya-desa (中印度), where, in front of many virtuous people, we can examine the truth and falsehood, and carefully distinguish the gains and losses.' Immediately, he ordered his companions to carry their book boxes and travel far away. Master Zhongxian arrived at this Samgharama (僧伽藍摩, temple) one day after Vasubandhu left, and suddenly felt exhausted. So he wrote a letter to Vasubandhu, saying: 'The Tathagata (如來) has already entered Nirvana, and the disciples each cling to their own sectarian theories, teaching their own doctrines, each specializing in their own fields, forming cliques and excluding dissidents. Because of my limited knowledge, I presumptuously inherited the teachings, read your Abhidharmakosa (阿毗達磨俱舍論), refuted the main views of the Vaibhasika (毗婆沙師), and presumptuously indulged in research for many years, writing this treatise to support the orthodox sectarian teachings. My wisdom is small but my ambition is great, and my death is approaching. May you, Bodhisattva (菩薩), propagate subtle words, expound the supreme principles, not destroy my attachments, and be able to preserve my posthumous works. I would be very fortunate, and what regrets would I have in death?' So he selected disciples with eloquence and debating skills and told them: 'I am indeed a junior scholar, disrespecting and insulting my predecessors. This is my fate! I am about to die here! You take this letter and the treatise I wrote, apologize to that Bodhisattva (菩薩), and repent for my mistakes on my behalf.' After saying these words, he passed away. The disciples took the letter to where Vasubandhu was and conveyed Zhongxian's words, saying: 'My teacher Zhongxian has passed away. He left a will and a letter, blaming himself and apologizing for his mistakes. I hope you will not destroy his works.'
其名，非所敢望。」世親菩薩覽書閱論，沉吟久之，謂門人曰：「眾賢論師聰敏後進，理雖不足，辭乃有餘。我今欲破眾賢之論，若指諸掌。顧以垂終之託，重其知難之辭，茍緣大義，存其宿志，況乎此論，發明我宗？」遂為改題為《順正理論》。門人諫曰：「眾賢未沒，大師遠跡，既得其論，又為改題，凡厥學徒，何顏受愧？」世親菩薩欲除眾疑，而說頌曰：「如師子王，避豕遠逝，二力勝負，智者應知。」眾賢死已，焚屍收骨，于伽藍西北二百餘步庵沒羅林中，起窣堵波，今猶現在。
庵沒羅林側有窣堵波，毗末羅蜜多羅(唐言無垢友)論師之遺身。論師，迦濕彌羅國人也，于說一切有部而出家焉。博綜眾經，研究異論，游五印度國，學三藏玄文，名立業成，將歸本國。途次眾賢論師窣堵波也，拊而嘆曰：「惟論師雅量清高，抑揚大義，方欲挫異部，立本宗業也，如何降年不永！我無垢友猥承末學，異時慕義，曠代懷德。世親雖沒，宗學尚傳，我盡所知，當制諸論，令贍部洲諸學人等絕大乘稱，滅世親名，斯為不朽，用盡宿心。」說是語已，心發狂亂，五舌重出，熱血流涌。知命必終，裁書悔曰：「夫大乘教者，佛法之中究竟說也。名味泯絕，理致幽玄。輕以愚昧，駁斥先進，業報皎然，滅身宜矣。敢告學
【現代漢語翻譯】 現代漢語譯本： 『這個名字，不是我敢奢望的。』世親菩薩閱讀了眾賢的著作和理論，沉思了很久，對他的門人說：『眾賢論師聰明敏捷，是後起之秀，他的理論雖然不足，但文辭卻很華麗。我現在想要駁倒眾賢的理論，就像指著手掌一樣容易。考慮到他臨終的囑託，尊重他自知困難的言辭，如果爲了弘揚大義，就保留他原有的志向，更何況這部論著，闡明了我的宗義？』於是將書名改為《順正理論》。門人勸諫說：『眾賢還沒有去世，大師您就遠離他，已經得到了他的著作，又更改書名，所有他的學徒，有什麼臉面接受這樣的羞愧？』世親菩薩爲了消除眾人的疑慮，於是說了偈頌：『如同獅子王，避開豬一樣遠遠離去，兩種力量的勝負，智者應該明白。』眾賢死後，焚燒了他的屍體，收集了他的骨灰，在伽藍西北二百多步的庵沒羅林中，建造了窣堵波（墳墓），現在還在。
在庵沒羅林旁邊有窣堵波，是毗末羅蜜多羅（Vimalamitra，唐言無垢友）論師的遺骸。這位論師是迦濕彌羅國（Kashmir）人，在說一切有部（Sarvastivada）出家。他廣泛研究各種經典，深入研究不同的理論，遊歷了五印度國（Five regions of India），學習了三藏（Tripitaka）的玄妙文字，名聲和事業都已成就，準備返回自己的國家。途中經過眾賢論師的窣堵波，撫摸著它嘆息道：『論師您高雅的品格和清高的志向，發揚大義，本來想要挫敗其他部派，建立本宗的功業，怎麼會年紀輕輕就去世了！我無垢友承蒙末學，一直仰慕您的道義，曠日持久地懷念您的恩德。世親（Vasubandhu）雖然去世了，但他的宗教學說還在流傳，我將盡我所知，撰寫各種論著，讓贍部洲（Jambudvipa，指我們所居住的世界）的學者們不再稱讚大乘，消滅世親的名字，這才是永垂不朽，用盡我畢生的心願。』說完這些話，他的心開始狂亂，長出了五條舌頭，熱血涌流。他知道自己必死無疑，於是寫下書信懺悔說：『大乘佛教，是佛法中最究竟的學說。它的名相和味道都已消失，它的道理深奧玄妙。我輕率地用愚昧的見識，駁斥前輩，這樣的業報是顯而易見的，我滅亡是應該的。我敢於告訴學
【English Translation】 English version: 『That name is not what I dare to hope for.』 Vasubandhu (世親菩薩) examined the book and read the treatise of Samghabhadra (眾賢), pondered for a long time, and said to his disciples: 『Master Samghabhadra is intelligent and quick-witted, a rising star. Although his reasoning is insufficient, his rhetoric is more than adequate. I now want to refute Samghabhadra's arguments as easily as pointing to my palm. Considering his dying request, I respect his words of acknowledging the difficulty. If it is for the sake of promoting the great righteousness, I will preserve his original aspirations, especially since this treatise elucidates my doctrine.』 So he changed the title to Shun Zheng Li Lun (順正理論, Treatise that Follows the Correct Principle). The disciples remonstrated, saying: 『Samghabhadra has not yet passed away, and the master is far away. Having obtained his treatise, you also changed the title. What face do all his students have to accept such shame?』 Vasubandhu, wanting to dispel the doubts of the masses, then spoke a verse: 『Like a lion king, avoiding pigs and fleeing far away, the wise should know the victory or defeat of the two forces.』 After Samghabhadra died, his body was cremated, and his bones were collected. A stupa (窣堵波, a mound-like or hemispherical structure containing relics) was built in the Amra (庵沒羅) grove, more than two hundred steps northwest of the monastery, which is still there today.
Next to the Amra grove is a stupa, the remains of Master Vimalamitra (毗末羅蜜多羅, meaning 'Friend Without Stain' in Tang Dynasty Chinese). The master was a native of Kashmir (迦濕彌羅國), and he became a monk in the Sarvastivada (說一切有部) school. He extensively studied various sutras, deeply researched different theories, traveled to the five regions of India (五印度國), and studied the profound texts of the Tripitaka (三藏). Having achieved fame and success, he was preparing to return to his own country. On the way, he passed by the stupa of Master Samghabhadra, stroked it, and sighed: 『Master, your elegant character and lofty aspirations, promoting the great righteousness, originally wanted to defeat other schools and establish the achievements of your own school, how could you have died so young! I, Vimalamitra, humbly inherit the later learning, and have always admired your righteousness, cherishing your virtue for a long time. Although Vasubandhu has passed away, his doctrinal teachings are still being transmitted. I will do all I know to write various treatises, so that the scholars of Jambudvipa (贍部洲, the world we live in) will no longer praise Mahayana, and eliminate the name of Vasubandhu, this will be immortal, using up my lifelong wishes.』 After saying these words, his mind began to go mad, five tongues grew out, and hot blood flowed. Knowing that his life was coming to an end, he wrote a letter of repentance, saying: 『The Mahayana (大乘) teachings are the ultimate teachings in Buddhism. Its names and flavors have disappeared, and its principles are profound and mysterious. I rashly used my ignorance to refute the predecessors, such karmic retribution is obvious, and my destruction is appropriate. I dare to tell the scholars』
人，厥鑒斯在，各慎爾志，無得懷疑。」大地為震，命遂終焉。當其死處，地陷為坑。同旅焚屍，收骸旌建。時有羅漢見而嘆曰：「惜哉！苦哉！今此論師，任情執見，毀惡大乘，墮無間獄。」
國西北境殑伽河東岸有摩裕羅城，週二十餘里。居人殷盛，清流交帶，出鍮石、水精、寶器。去城不遠，臨殑伽河，有大天祠，甚多靈異。其中有池，編石為岸，引殑伽水為補，五印度人謂之殑伽河門，生福滅罪之所。常有遠方數百千人，集此澡濯。樂善諸王建立福舍，備珍羞，儲醫藥，惠施鰥寡，周給孤獨。
從此北行三百餘里，至婆羅吸摩補羅國(北印度境)。
婆羅吸摩補羅國，週四千餘里，山週四境。國大都城週二十餘里。居人殷盛，家室富饒。土地沃壤，稼穡時播，出鍮石、水精。氣序微寒，風俗剛猛。少學藝，多逐利。人性獷烈，邪正雜信。伽藍五所，僧徒寡少。天祠十餘所，異道雜居。
此國境北大雪山中，有蘇伐剌拏瞿呾羅國(唐言金氏)。出上黃金，故以名焉。東西長，南北狹，即東女國也。世以女稱國。夫亦為王，不知政事，丈夫唯征伐，田種而已。土宜宿麥，多畜羊、馬。氣候寒烈，人性躁暴。東接吐蕃國，北接于闐國，西接三波訶國。
從末底補羅東南行四百餘里，
【現代漢語翻譯】 現代漢語譯本：『人啊，你們的鑑戒就在這裡，各自謹慎你們的志向，不要有所懷疑。』大地因此震動，他的生命也走到了盡頭。在他死去的地方，地面塌陷成坑。同伴們焚燒了他的屍體，收拾遺骸並立起標誌。當時有位羅漢見到此景，嘆息道：『可惜啊！悲哀啊！如今這位論師，放縱自己的情感和固執己見，詆譭誹謗大乘佛法，必定會墮入無間地獄。』 在國境西北部的殑伽河（Ganges River）東岸，有一座摩裕羅城，周長二十餘里。居民眾多且生活富足，清澈的河流交錯環繞，出產鍮石、水精和各種寶器。距離城池不遠，靠近殑伽河的地方，有一座大天祠，非常靈驗。祠中有一水池，用石頭砌成池岸，引殑伽河水來補充水源，五印度人稱之為殑伽河門，是產生福報和消除罪孽的地方。經常有來自遠方的成百上千人，聚集在這裡沐浴。樂善好施的國王們建立福舍，備辦珍貴的食物，儲備醫藥，用來恩惠施捨給鰥夫寡婦，賙濟孤獨無依的人。 從這裡向北走三百餘里，到達婆羅吸摩補羅國（Brahmapura，北印度境）。 婆羅吸摩補羅國，周長四千餘裡，四周環繞著山脈。國家的大都城周長二十餘里。居民眾多且生活富裕。土地肥沃，適時播種各種莊稼，出產鍮石和水精。氣候稍微寒冷，風俗剛強勇猛。人們很少學習技藝，大多追逐利益。人性粗獷暴烈，信仰邪教和正教混雜。有伽藍五所，僧侶很少。有天祠十餘所，各種不同的外道雜居於此。 這個國家的北部邊境，在大雪山中，有一個蘇伐剌拏瞿呾羅國（Suvarnagotra，唐言金氏，意為金氏國）。出產上等的黃金，因此得名。東西長，南北窄，就是東女國。世代以女子為國王。丈夫也做國王，但不參與政事，男子只負責征戰和耕種。土地適宜種植宿麥，多飼養羊和馬。氣候寒冷，人性急躁暴烈。東邊與吐蕃國接壤，北邊與于闐國接壤，西邊與三波訶國接壤。 從末底補羅向東南方向走四百餘里，
【English Translation】 English version: 'People, your warning is right here, each of you be cautious of your aspirations, do not have any doubts.' The earth shook as a result, and his life came to an end. At the place where he died, the ground collapsed into a pit. His companions cremated his body, collected his remains, and erected a marker. At that time, an Arhat (one who has attained enlightenment) saw this and sighed, 'Alas! How sad! This debater, indulging his emotions and clinging to his views, slandering the Mahayana (Great Vehicle) teachings, is sure to fall into the Avici Hell (hell of incessant suffering).' In the northwest of the country, on the east bank of the Ganges River (殑伽河), there is a city called Mayura, with a circumference of more than twenty li. The residents are numerous and prosperous, with clear rivers crisscrossing. It produces tutthaka (鍮石), crystal (水精), and various precious objects. Not far from the city, near the Ganges River, there is a great Deva (天) temple, which is very efficacious. Within it is a pond, with stone embankments, drawing water from the Ganges River to replenish it. The people of the five Indias call it the Ganges River Gate (殑伽河門), a place for generating blessings and eliminating sins. Often, hundreds and thousands of people from afar gather here to bathe. Benevolent kings establish alms-houses, prepare precious foods, store medicines, and bestow them on widowers and widows, providing for the lonely and destitute. From here, traveling three hundred li to the north, one arrives at the country of Brahmapura (婆羅吸摩補羅國, in North India). The country of Brahmapura has a circumference of more than four thousand li, surrounded by mountains on all sides. The great capital city of the country has a circumference of more than twenty li. The residents are numerous and wealthy. The land is fertile, with timely sowing of various crops, producing tutthaka (鍮石) and crystal (水精). The climate is slightly cold, and the customs are strong and fierce. People rarely study arts and mostly pursue profit. Human nature is rough and violent, with a mixture of heterodox and orthodox beliefs. There are five monasteries (伽藍), with few monks. There are more than ten Deva (天) temples, with various heterodox sects living together. In the northern border of this country, in the Great Snow Mountains, there is a country called Suvarnagotra (蘇伐剌拏瞿呾羅國, Tang 言金氏, meaning 'Gold Clan'). It produces superior gold, hence the name. It is long from east to west and narrow from north to south, and it is the Eastern Women's Kingdom (東女國). The country is known for having queens for generations. The husbands are also kings, but they do not participate in politics. The men are only responsible for warfare and farming. The land is suitable for growing wheat, and they raise many sheep and horses. The climate is cold and harsh, and human nature is impatient and violent. It borders Tibet (吐蕃國) to the east, Khotan (于闐國) to the north, and Sambhoga (三波訶國) to the west. Traveling four hundred li southeast from Matipura (末底補羅),
至瞿毗霜那國(中印度境)。
瞿毗霜那國，週二千餘里。國大都城周十四五里，崇峻險固，居人殷盛，華林池沼，往往相間。氣序土宜同末底補羅國。風俗淳質，勤學好福。多信外道，求現在樂。伽藍二所，僧眾百餘人，並皆習學小乘法教。天祠三十餘所，異道雜居。
大城側故伽藍中，有窣堵波，無憂王之所建也，高二百餘尺。如來在昔，於此一月說諸法要，傍有過去四佛座及經行遺蹟處。其側有如來發、爪二窣堵波，各高一丈餘。
自此東南行四百餘里，至堊醯掣呾邏國(中印度境)。
堊醯掣呾邏國，週三千餘里。大都城周十七八里，依據險固，宜谷、麥，多林泉。氣序和暢，風俗淳質。玩道篤學，多才博識。伽藍十餘所，僧徒千餘人，習學小乘正量部法。天祠九所，異道三百餘人，事自在天，涂灰之侶也。
城外龍池側有窣堵波，無憂王之所建也。是如來在昔為龍王，七日於此說法。其側有四小窣堵波，是過去四佛坐及經行遺蹟之所。自此東行二百六七十里，渡殑伽河，南至毗羅那拏國(中印度境)。
毗羅那拏國，週二千餘里。國大都城周十餘里。氣序土宜，同堊醯掣呾邏國。風俗猛暴，人知學藝。崇信外道，少敬佛法。伽藍二所，僧徒三百人，並皆習學大乘法教
【現代漢語翻譯】 現代漢語譯本 到達瞿毗霜那國（位於中印度境內）。
瞿毗霜那國，國土周長二千餘里。國家的大都城周長十四五里，高聳險峻而堅固，居民殷實繁盛，美麗的樹林池沼，隨處可見。氣候時令和土壤物產與末底補羅國相同。風俗淳樸善良，勤奮好學，喜好修福。多數人信奉外道，追求現世的快樂。有伽藍兩所，僧眾一百餘人，都學習小乘佛法。天祠三十餘所，各種不同的外道雜居於此。
在大城旁邊過去的伽藍中，有一座窣堵波（佛塔，紀念物），是阿育王所建造的，高二百餘尺。如來（佛陀）過去曾在這裡住了一個月，宣說各種佛法要義，旁邊有過去四佛的座位以及經行（散步）的遺蹟處。它的旁邊有如來的頭髮、指甲的兩個窣堵波，各自高一丈多。
從這裡向東南方向走四百餘里，到達堊醯掣呾邏國（位於中印度境內）。
堊醯掣呾邏國，國土周長三千餘里。大都城周長十七八里，依憑險要地勢而建，適宜種植穀物、麥子，有很多樹林和泉水。氣候溫和舒暢，風俗淳樸善良。崇尚佛道，勤奮學習，很多人有才能，知識淵博。有伽藍十餘所，僧徒一千餘人，學習小乘正量部的佛法。天祠九所，外道三百餘人，侍奉自在天（濕婆神），是涂灰外道之徒。
城外龍池旁邊有一座窣堵波，是阿育王所建造的。這是如來過去作為龍王時，曾在這裡說法七天。它的旁邊有四座小的窣堵波，是過去四佛的座位以及經行遺蹟的地方。從這裡向東走二百六七十里，渡過殑伽河（恒河），向南到達毗羅那拏國（位於中印度境內）。
毗羅那拏國，國土周長二千餘里。國家的大都城周長十餘里。氣候時令和土壤物產，與堊醯掣呾邏國相同。風俗兇猛暴烈，人們懂得學習技藝。崇信外道，很少尊敬佛法。有伽藍兩所，僧徒三百人，都學習大乘佛法。
【English Translation】 English version Arrived at the country of Kuvishana (in central India).
The country of Kuvishana is over two thousand li in circumference. The great capital city of the country is fourteen or fifteen li in circumference, lofty, steep, and solid, with prosperous and abundant inhabitants, and beautiful forests, ponds, and marshes interspersed everywhere. The climate and soil are the same as those of the country of Matipura. The customs are simple and honest, diligent in learning and fond of good fortune. Many believe in external paths, seeking present happiness. There are two sangharamas (monasteries), with more than a hundred monks, all of whom study the teachings of Hinayana (Small Vehicle). There are more than thirty deva temples, where various heterodoxies live together.
In the old sangharama next to the great city, there is a stupa (Buddhist shrine, monument) built by King Ashoka, more than two hundred chi in height. The Tathagata (Buddha) once stayed here for a month, expounding the essentials of various dharmas, and next to it are the seats of the Four Past Buddhas and the places where they walked. Next to it are two stupas of the Tathagata's hair and nails, each more than ten chi in height.
From here, travel southeast for more than four hundred li to the country of Ahicchatra (in central India).
The country of Ahicchatra is over three thousand li in circumference. The great capital city is seventeen or eighteen li in circumference, built on a strategic and solid location, suitable for growing grains and wheat, with many forests and springs. The climate is mild and pleasant, and the customs are simple and honest. They value the Tao, are diligent in learning, and many are talented and knowledgeable. There are more than ten sangharamas, with more than a thousand monks, studying the teachings of the Sammatīya (Proper Measure) school of Hinayana. There are nine deva temples, with more than three hundred heretics, serving Shiva (the god of freedom), who are ash-smeared companions.
Outside the city, next to the Dragon Pond, there is a stupa built by King Ashoka. This is where the Tathagata, in the past as a Dragon King, preached the Dharma here for seven days. Next to it are four small stupas, which are the seats and walking traces of the Four Past Buddhas. From here, travel east for two hundred and sixty or seventy li, cross the Ganges River (Ganga), and go south to the country of Pilashana (in central India).
The country of Pilashana is over two thousand li in circumference. The great capital city of the country is more than ten li in circumference. The climate and soil are the same as those of the country of Ahicchatra. The customs are fierce and violent, and the people know how to learn skills. They worship external paths and have little respect for the Buddha Dharma. There are two sangharamas, with three hundred monks, all of whom study the teachings of Mahayana (Great Vehicle).
。天祠五所，異道雜居。
大城中故伽藍內，有窣堵波基，雖傾圮，尚百餘尺，無憂王之所建也。如來在昔於此七日說《蘊界處經》之所。其側則有過去四佛座及經行遺蹟斯在。從此東南行二百餘里，至劫比他國(舊謂僧迦舍國。中印度境)。
劫比他國，週二千餘里。國大都城週二十餘里。氣序土宜，同毗羅那拏國。風俗淳和，人多學藝。伽藍四所，僧徒千餘人，並學小乘正量部法。天祠十所，異道雜居，同共遵事大自在天。
城西二十餘里有大伽藍，經制輪奐，工窮剞劂，聖形尊像，務極莊嚴。僧徒數百人，學正量部法。數萬凈人，宅居其側。伽藍大垣內有三寶階，南北列，東面下，是如來自三十三天降還也。昔如來起自勝林，上升天宮，居善法堂，為母說法，過三月已，將欲下降。天帝釋乃縱神力，建立寶階，中階黃金，左水精，右白銀。如來起善法堂，從諸天眾，履中階而下；大梵王執白拂，履銀階而右侍；天帝釋持寶蓋，蹈水精階而左侍；天眾凌虛，散華贊德。數百年前，猶有階級，逮至今時，陷沒已盡。諸國君王悲慨不遇，疊以磚石，飾以珍寶，于其故基，擬昔寶階，其高七十餘尺，上起精舍。中有石佛像，而左右之階有釋、梵之像，形擬厥初，猶為下勢。傍有石柱，高七十餘尺，無
【現代漢語翻譯】 現代漢語譯本：五處天神廟宇，各種不同的宗教信仰者混雜居住。
大城中的舊寺院內，有一座佛塔的塔基，雖然已經傾斜倒塌，但仍有百餘尺高，是阿育王建造的。過去如來佛曾在此七日宣說《蘊界處經》。旁邊有過去四佛的座位以及經行遺蹟尚存。從這裡向東南方向走二百餘里，到達劫比他國（舊稱僧伽舍國，位於中印度境內）。
劫比他國，周長二千餘里。國都的城墻周長二十餘里。氣候和土壤物產，與毗羅那拏國相同。風俗淳樸和善，人們大多學習技藝。有四所寺院，僧侶一千餘人，都學習小乘正量部的佛法。有十所天神廟宇，各種不同的宗教信仰者混雜居住，共同尊奉事奉大自在天（Maheśvara）。
城西二十餘里有一座大寺院，建築規模宏大，工藝精湛，窮盡工匠的技藝，佛像和菩薩像，務求達到極其莊嚴的程度。僧侶有數百人，學習正量部的佛法。有數萬名在家信徒，居住在寺院旁邊。寺院的大墻內有三寶階梯，南北排列，朝向東方，是如來從三十三天降臨返回人間的地方。過去如來從勝林（Pārijāta）起身，上升到天宮，居住在善法堂（Sudharma Hall），為母親摩耶夫人說法，過了三個月后，將要下降返回人間。天帝釋（Śakra）於是運用神力，建造寶階，中間的階梯是黃金，左邊是水晶，右邊是白銀。如來從善法堂起身，與諸天大眾一起，走在中間的黃金階梯上下來；大梵天王（Mahābrahmā）手執白拂，走在白銀階梯上在右邊侍奉；天帝釋手持寶蓋，走在水晶階梯上在左邊侍奉；天眾在空中散花，讚美佛的功德。幾百年前，還留有階梯的遺蹟，到了現在，已經全部陷落埋沒。各國的君王悲嘆自己沒有機會親眼見到，於是用磚石，裝飾以珍寶，在原來的地基上，模仿過去的寶階建造，高七十餘尺，上面建起精舍。精舍中有石佛像，而左右的階梯上有釋天（Śakra）、梵天（Brahmā）的雕像，形態模仿當初的情景，仍然保持著下降的姿勢。旁邊有一根石柱，高七十餘尺，沒有
【English Translation】 English version: There are five heavenly shrines where different religions reside together.
Within the old monastery in the great city, there is a Stupa base, although leaning and dilapidated, it is still over a hundred feet high, built by King Aśoka. In the past, the Tathāgata (如來) once spent seven days here expounding the Śūnyatādhikāra (蘊界處經). Beside it are the seats of the past four Buddhas and traces of their walking meditation. From here, going southeast for more than two hundred li, one arrives at the country of Kapitha (劫比他國) (formerly called Saṃkāśya (僧迦舍國). It is located in central India).
The country of Kapitha (劫比他國) has a circumference of over two thousand li. The capital city has a circumference of over twenty li. The climate and soil are the same as those of the country of Virāṇa (毗羅那拏國). The customs are simple and harmonious, and the people mostly study arts and crafts. There are four monasteries, with over a thousand monks, all studying the Sautrāntika (小乘) Vātsīputrīya (正量部) school of law. There are ten heavenly shrines where different religions reside together, jointly revering and serving Maheśvara (大自在天).
About twenty li west of the city is a large monastery, with magnificent architecture, exquisite craftsmanship, and the sacred forms and images striving for utmost solemnity. There are several hundred monks, studying the Vātsīputrīya (正量部) school of law. Tens of thousands of lay devotees reside nearby. Within the great wall of the monastery are the Three Treasure Steps, arranged north and south, facing east, which is where the Tathāgata (如來) descended from the Trayastriṃśa Heaven (三十三天). In the past, the Tathāgata (如來) rose from the Pārijāta (勝林), ascended to the heavenly palace, resided in the Sudharma Hall (善法堂), and preached the Dharma to his mother, Māyā (摩耶夫人), for three months. When he was about to descend, Śakra (天帝釋) used his divine power to build the Treasure Steps. The middle step was gold, the left was crystal, and the right was silver. The Tathāgata (如來) rose from the Sudharma Hall (善法堂), and descended on the middle golden step with the assembly of gods; Mahābrahmā (大梵天王) held a white whisk and attended on the right, walking on the silver step; Śakra (天帝釋) held a jeweled canopy and attended on the left, walking on the crystal step; the heavenly beings scattered flowers in the air, praising the Buddha's virtues. Hundreds of years ago, there were still traces of the steps, but now they have all sunk and been buried. The kings of various countries lamented their misfortune in not having witnessed it, so they used bricks and stones, decorated with treasures, to imitate the former Treasure Steps on the original foundation, reaching a height of over seventy feet, with a vihara (精舍) built on top. Inside the vihara (精舍) is a stone Buddha image, and on the left and right steps are statues of Śakra (釋天) and Brahmā (梵天), their forms imitating the original scene, still maintaining the descending posture. Beside it is a stone pillar, over seventy feet high, without
憂王所建。色紺光潤，質堅密理，上作師子，蹲踞向階，雕鏤奇形，周其方面，隨人罪福，影現柱中。
寶階側不遠有窣堵波，是過去四佛坐及經行遺蹟之所。其側窣堵波，如來在昔於此澡浴。其側精舍，是如來入定之處。
精舍側有大石，基長五十步，高七尺，是如來經行之處。足所履跡皆有蓮華之文。基左右各有小窣堵波，帝釋、梵王之所建也。
釋、梵窣堵波前，是蓮華色苾芻尼欲先見佛，化作轉輪王處。如來自天宮還贍部洲也，時蘇部底(唐言善現。舊曰須扶提，或曰須菩提，譯曰善吉，皆訛也)宴坐石室，竊自思曰：「今佛還降，人、天導從，如我今者，何所宜行？嘗聞佛說，知諸法空，體諸法性，是則以慧眼觀法身也。」時蓮華色苾芻尼欲初見佛，化為轉輪王，七寶導從，四兵警衛，至世尊所，復苾芻尼。如來告曰：「汝非初見。夫善現者，觀諸法空，是見法身。」
聖蹟垣內，靈異相繼。其大窣堵波東南有一池龍，恒護聖蹟。既有冥衛，難以輕犯，歲久自壞，人莫能毀。
從此東南行，減二百里，至羯若鞠阇國(唐言曲女城國。中印度境)。
大唐西域記卷第四 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第五(六國)
【現代漢語翻譯】 現代漢語譯本 憂王建造的柱子，顏色深藍光亮潤澤，材質堅硬緊密，柱頂雕刻著獅子，蹲踞著面向臺階，雕刻著各種奇異的形狀，環繞柱子的各個面，隨著人們的罪惡或福報，影子會顯現在柱子中。
寶階旁邊不遠處有一座窣堵波（stupa，佛塔），那是過去四佛坐禪和經行（walking meditation）時留下的遺蹟。在那座窣堵波旁邊，如來（Tathagata，佛）過去曾在這裡沐浴。在那旁邊有一座精舍（vihara，寺廟），是如來入定的地方。
精舍旁邊有一塊大石頭，地基長五十步，高七尺，是如來經行的地方。腳所踩過的痕跡都有蓮花的紋樣。地基左右各有一座小窣堵波，是帝釋（Indra，天神）和梵王（Brahma，天神）建造的。
在帝釋和梵王建造的窣堵波前面，是蓮華色苾芻尼（Utpalavarna bhikshuni，蓮花色比丘尼）想要第一個見到佛，化作轉輪王（Chakravartin，統治世界的理想君主）的地方。如來從天宮返回贍部洲（Jambudvipa，人世間）的時候，蘇部底（Subhuti，唐言善現，舊曰須扶提，或曰須菩提，譯曰善吉，皆訛也）在石室中靜坐，暗自思忖：『現在佛陀返回人間，人天跟隨，像我今天這樣，應該做什麼呢？我曾經聽佛說過，瞭解諸法皆空，體悟諸法的本性，這就是用智慧之眼觀察法身（Dharmakaya，佛的法性之身）。』當時蓮華色苾芻尼想要第一個見到佛，化作轉輪王，用七寶引導，四種軍隊警衛，來到世尊所在的地方，恢復了苾芻尼的身份。如來告訴她說：『你不是第一個見到我的。善現（Subhuti），觀察諸法皆空，就是見到法身。』
在聖蹟的圍墻內，靈異的事情接連發生。在大窣堵波的東南方有一個龍池，一直守護著聖蹟。因為有神靈暗中守護，難以輕易侵犯，時間久了自然損壞，人們也無法毀壞。
從這裡向東南方向走，減少二百里，到達羯若鞠阇國（Kanyakubja，唐言曲女城國，中印度境）。
《大唐西域記》卷第四 《大正藏》第51冊 No. 2087 《大唐西域記》
《大唐西域記》卷第五（六國）
【English Translation】 English version The pillar erected by King Udayana is dark blue in color, glossy and lustrous, with a hard and dense texture. At the top, there are lions sculpted, crouching and facing the steps, with various strange shapes carved around its sides. Depending on people's sins or merits, shadows appear in the pillar.
Not far from the jeweled steps is a stupa (stupa, Buddhist pagoda), which is the site where the past four Buddhas sat and walked in meditation. Beside that stupa, the Tathagata (Tathagata, Buddha) used to bathe here. Next to it is a vihara (vihara, temple), which is where the Tathagata entered into samadhi (meditative state).
Next to the vihara is a large stone, with a base fifty paces long and seven feet high, which is where the Tathagata walked in meditation. The footprints are all marked with lotus flower patterns. On the left and right of the base are small stupas, built by Indra (Indra, god) and Brahma (Brahma, god).
In front of the stupas built by Indra and Brahma is the place where Utpalavarna bhikshuni (Utpalavarna bhikshuni, Lotus-Colored Bhikkhuni) wanted to be the first to see the Buddha, transforming herself into a Chakravartin (Chakravartin, ideal universal ruler). When the Tathagata returned from the Trayastrimsa Heaven to Jambudvipa (Jambudvipa, the human world), Subhuti (Subhuti, translated as 'Good Manifestation,' formerly known as 'Su-fu-ti,' or 'Subhuti,' translated as 'Good Omen,' all of which are incorrect) was sitting in meditation in a stone chamber, thinking to himself: 'Now that the Buddha is returning, with humans and gods following, what should I do today? I have heard the Buddha say that knowing all dharmas are empty and realizing the nature of all dharmas is to see the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma) with the eye of wisdom.' At that time, Utpalavarna bhikshuni wanted to be the first to see the Buddha, transforming herself into a Chakravartin, guided by the seven treasures, guarded by the four divisions of the army, and came to where the World-Honored One was, reverting to her form as a bhikshuni. The Tathagata said to her: 'You are not the first to see me. Subhuti, observing that all dharmas are empty is seeing the Dharmakaya.'
Within the walls of the sacred site, miraculous events occur one after another. To the southeast of the great stupa is a dragon pond, which constantly protects the sacred site. Because there are spirits secretly guarding it, it is difficult to violate it lightly. Over time, it naturally deteriorates, and people cannot destroy it.
From here, going southeast for a little less than two hundred li, one arrives at Kanyakubja (Kanyakubja, translated as 'Crooked Girl City,' in Central India).
《Records of the Western Regions of the Great Tang Dynasty》 Volume 4 《Taisho Tripitaka》 Volume 51 No. 2087 《Records of the Western Regions of the Great Tang Dynasty》
《Records of the Western Regions of the Great Tang Dynasty》 Volume 5 (Six Countries)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰羯若鞠阇國阿逾陀國阿耶穆佉國缽邏耶伽國憍賞彌國鞞索(山格反)迦國
羯若鞠阇國，週四千餘里。國大都城西臨殑伽河，其長二十餘里，廣四五里。城隍堅峻，臺閣相望，花林池沼，光鮮澄鏡。異方奇貨，多聚於此。居人豐樂，家室富饒。華果具繁，稼穡時播。氣序和洽，風俗淳質。容貌妍雅，服飾鮮綺。篤學遊藝，談論清遠。邪正二道，信者相半。伽藍百餘所，僧徒萬餘人，大小二乘，兼功習學。天祠二百餘所，異道數千餘人。
羯若鞠阇國人長壽時，其舊王城號拘蘇磨補羅(唐言花宮)。王號梵授，福智宿資，文武允備，威懾贍部，聲震鄰國。具足千子，智勇弘毅，復有百女，儀貌妍雅。時有仙人居殑伽河側，棲神入定，經數萬歲，形如枯木，游禽棲集，遺尼拘律果於仙人肩上，暑往寒來，垂蔭合拱。多歷年所，從定而起，欲去其樹，恐覆鳥巢，時人美其德，號大樹仙人。仙人寓目河濱，遊觀林薄，見王諸女相從嬉戲，欲界愛起，染著心生，便詣華宮，欲事禮請。王聞仙至，躬迎慰曰：「大仙棲情物外，何能輕舉？」仙人曰：「我棲林藪，彌積歲時，出定遊覽，見王諸女，染愛心生，自遠來請。」王聞其辭，計無所出，謂仙人曰：「今還所止
【現代漢語翻譯】 現代漢語譯本
三藏法師玄奘奉 詔翻譯
大總持寺沙門辯機撰寫 羯若鞠阇國（Kanyakubja，古代印度的一個國家）阿逾陀國（Ayodhya，古印度城市，羅摩衍那史詩的發生地）阿耶穆佉國（Ayamukha，古代印度的一個國家）缽邏耶伽國（Prayaga，今印度阿拉哈巴德）憍賞彌國（Kaushambi，古代印度城市）鞞索迦國（Visoka，古代印度城市）
羯若鞠阇國，周長四千餘裡。國家的大都城西邊靠近殑伽河（Ganges River，即恒河），都城長二十餘里，寬四五里。城墻堅固高峻，樓臺亭閣遙遙相對，花園林木池塘，光彩鮮明澄澈如鏡。各地的珍奇異貨，大多聚集在這裡。居民生活富足快樂，家家戶戶富裕殷實。各種花果具備繁多，莊稼按時播種。氣候時節和順融洽，風俗民情淳樸善良。人們容貌美麗文雅，服飾鮮艷華麗。崇尚學習遊歷文藝，談論清雅深遠。信仰邪道和正道的人，數量各佔一半。寺廟有一百多所，僧侶有一萬多人，大小乘佛教，兼修並學。天神廟有二百多所，其他教派的修行者有數千人。
羯若鞠阇國的人民壽命很長，它以前的王城叫做拘蘇磨補羅（Kusumapura，唐朝時期的稱呼，意為花宮）。國王名叫梵授（Brahmadatta），前世積累了深厚的福德和智慧，文才武略都具備，威望震懾整個贍部洲（Jambudvipa，指我們所居住的世界），聲名遠播鄰國。他有整整一千個兒子，個個智勇雙全，弘大剛毅，還有一百個女兒，容貌美麗端莊。當時有一位仙人居住在殑伽河邊，潛心入定修行，經歷了數萬年，身體如同枯木一般，飛鳥在他身上棲息，把尼拘律果（Nyagrodha，榕樹果實）遺落在仙人的肩膀上，寒來暑往，果樹的樹蔭合抱粗細。經過很多年，仙人從禪定中醒來，想要移走那棵樹，又怕弄翻鳥巢，當時的人們讚美他的德行，稱他為大樹仙人。仙人放眼河邊，遊覽樹林草地，看見國王的眾多女兒們在一起嬉戲玩耍，生起了情慾，心中產生了愛慕之情，於是前往花宮，想要請求迎娶。國王聽說仙人到來，親自迎接並慰問說：『大仙您一直寄情於世外，怎麼會輕易行動呢？』仙人說：『我居住在山林草澤之中，已經積累了很多歲月，出定遊覽時，看見國王的眾多女兒，產生了愛慕之心，所以從遠方前來請求。』國王聽了他的話，一時不知如何是好，對仙人說：『現在請您先回到您居住的地方
【English Translation】 English version
Translated by Tripitaka Master Xuanzang under Imperial Edict
Written by Shramana Bianji of Da Zongchi Temple: Kanyakubja (an ancient Indian kingdom), Ayodhya (an ancient Indian city, the setting of the Ramayana epic), Ayamukha (an ancient Indian kingdom), Prayaga (modern-day Allahabad, India), Kaushambi (an ancient Indian city), Visoka (an ancient Indian city).
The kingdom of Kanyakubja is over 4,000 li in circumference. The capital city is located west of the Ganges River (Ganga), stretching over 20 li in length and 4-5 li in width. The city walls are sturdy and imposing, with towers and pavilions facing each other. The flower gardens and ponds are bright, fresh, and clear like mirrors. Rare and exotic goods from various regions gather here. The residents are prosperous and happy, with wealthy households. Various flowers and fruits are abundant, and crops are sown in season. The climate is harmonious, and the customs are simple and honest. People are beautiful and elegant in appearance, and their clothing is bright and gorgeous. They value learning and the arts, and their discussions are refined and profound. Believers in both heretical and orthodox paths are about equal in number. There are over a hundred monasteries, with more than ten thousand monks, practicing and studying both Mahayana and Hinayana Buddhism. There are over two hundred Deva temples, with several thousand followers of other religions.
The people of Kanyakubja live long lives. Its former capital was called Kusumapura (meaning 'Flower Palace' in the Tang Dynasty). The king was named Brahmadatta, possessing accumulated merit and wisdom from past lives. He was accomplished in both literary and military arts, his authority awed Jambudvipa (the world we inhabit), and his reputation spread to neighboring countries. He had a thousand sons, all intelligent, brave, and resolute, and a hundred daughters, all beautiful and graceful. At that time, there was an immortal living by the Ganges River, absorbed in meditation for tens of thousands of years. His body was like a withered tree, with birds nesting on him, leaving Nyagrodha fruits (banyan fruits) on his shoulders. Through the changing seasons, the shade of the tree became as thick as an embrace. After many years, the immortal awoke from his meditation. He wanted to remove the tree but feared disturbing the bird nests. People praised his virtue and called him the Great Tree Immortal. The immortal gazed at the riverbank, wandering through the forests and thickets, and saw the king's daughters playing together. Lust arose in him, and he developed feelings of love. He then went to the Flower Palace, wanting to request marriage. The king, hearing of the immortal's arrival, personally welcomed and comforted him, saying, 'Great Immortal, you have always devoted yourself to the world beyond. Why would you take such a light action?' The immortal said, 'I have lived in the forests and marshes for many years. When I emerged from meditation and saw the king's daughters, I developed feelings of love, so I came from afar to request marriage.' The king, hearing his words, did not know what to do. He said to the immortal, 'Please return to your dwelling for now.'
，請俟嘉辰。」仙人聞命，遂還林藪。王乃歷問諸女，無肯應娉。王懼仙威，憂愁毀悴。其幼稚女候王事隙，從容問曰：「父王千子具足，萬國慕化，何故憂愁，如有所懼？」王曰：「大樹仙人幸顧求婚，而汝曹輩莫肯從命。仙有威力，能作災祥，儻不遂心，必起瞋怒，毀國滅祀，辱及先王。深惟此禍，誠有所懼。」稚女謝曰：「遺此深憂，我曹罪也。愿以微軀，得延國祚。」王聞喜悅，命駕送歸。既至仙廬，謝仙人曰：「大仙俯方外之情，垂世間之顧，敢奉稚女，以供灑掃。」仙人見而不悅，乃謂王曰：「輕吾老叟，配此不妍。」王曰：「歷問諸女，無肯從命。唯此幼稚，愿充給使。」仙人懷怒，便惡咒曰：「九十九女，一時腰曲，形既毀弊，畢世無婚。」王使往驗，果已背傴。從是之後，便名曲女城焉。
今王，本吠奢種也，字曷利沙伐彈那(唐言喜增)。君臨有土，二世三王。父字波羅羯羅伐彈那(唐言作光增)，兄字曷邏阇伐彈那(唐言王增)。王增以長嗣位，以德治政。時東印度羯羅拏蘇伐剌那(唐言金耳)國設賞迦王(唐言月)，每謂臣曰：「鄰有賢主，國之禍也。」於是誘請，會而害之。人既失君，國亦荒亂。時大臣婆尼(唐言辯了)，職望隆重，謂僚庶曰：「國之大計，定於今日。先王之子，
【現代漢語翻譯】 現代漢語譯本：『請等待吉日。』仙人聽了命令，於是返回山林。國王便逐一詢問眾女兒，沒有一個肯答應婚事的。國王害怕仙人的威勢，憂愁憔悴。他年幼的女兒趁國王空閑時，從容地問道：『父王您有一千個兒子，各國都仰慕您的德化，為什麼還如此憂愁，好像有什麼害怕的事情？』國王說：『大樹仙人有幸前來求婚，但你們這些女兒沒有一個肯聽從命令。仙人有威力，能帶來災禍或吉祥，萬一不能如願，必定會大發雷霆，毀壞國家，滅絕祭祀，羞辱先王。我深深地考慮到這個禍患，實在有所害怕。』年幼的女兒謝罪說：『讓父王您如此擔憂，是我們的罪過。願意用我這微薄的身軀，來延續國家的命運。』國王聽了很高興，命人駕車送她去仙人的住所。到了仙人的住所，國王向仙人謝罪說：『大仙您屈尊降貴，垂顧世俗，我謹將小女奉上，以供您灑掃。』仙人見了並不高興，就對國王說：『你輕視我這個老頭子，把這麼醜陋的女子配給我。』國王說：『我逐一詢問過眾女兒，沒有一個肯聽從命令的。只有這個年幼的女兒，願意充當使女。』仙人懷恨在心，便惡狠狠地詛咒說：『九十九個女兒，一時之間都彎了腰，形體已經毀壞醜陋，一輩子都嫁不出去。』國王派人去檢視，果然都已經駝背了。從此以後，這個地方就叫做曲女城了（Kanyakubja）。 現在的國王，本來是吠奢（Vaishya）種姓，字曷利沙伐彈那（Harshavardhana，意為喜悅增長）。他統治著國土，已經是第二代第三位國王了。他的父親字波羅羯羅伐彈那（Prabhakaravardhana，意為作光增長），哥哥字曷邏阇伐彈那（Rajyavardhana，意為王增長）。王增長以長子的身份繼承王位，用德行治理國家。當時東印度羯羅拏蘇伐剌那（Karnasuvarna，意為金耳）國的設賞迦王（Shashanka，意為月），常常對臣下說：『鄰國有賢明的君主，是國家的禍患。』於是引誘並邀請他，會面后將他殺害。人們失去了君主，國家也荒亂了。當時大臣婆尼（Bani，意為辯了），職位和聲望都很高，對同僚和百姓說：『國家的大計，就在今天決定了。先王的兒子，'
【English Translation】 English version: 'Please wait for an auspicious day.' The immortal, hearing the command, then returned to the forest. The king then asked all his daughters one by one, but none were willing to agree to the marriage. The king, fearing the immortal's power, was worried and haggard. His youngest daughter, taking advantage of the king's free time, calmly asked, 'Father, you have a thousand sons, and all countries admire your virtuous influence. Why are you so worried, as if you fear something?' The king said, 'The Great Tree Immortal has favored us by seeking marriage, but none of you daughters are willing to obey. The immortal has power and can bring disaster or good fortune. If he is not satisfied, he will surely become angry, destroy the country, extinguish the sacrifices, and disgrace the former kings. I deeply consider this calamity and am truly afraid.' The youngest daughter apologized and said, 'It is our fault that we cause you such deep worry. I am willing to use my humble body to extend the destiny of the country.' The king was delighted and ordered a carriage to take her to the immortal's residence. Upon arriving at the immortal's residence, the king apologized to the immortal, saying, 'Great Immortal, you condescend to show concern for the mundane world. I dare to offer my youngest daughter to serve you.' The immortal was not pleased to see her and said to the king, 'You despise me, an old man, by matching me with this unattractive woman.' The king said, 'I have asked all my daughters one by one, and none were willing to obey. Only this youngest one is willing to serve as a maid.' The immortal, harboring anger, then uttered a malicious curse, saying, 'Ninety-nine daughters will all have hunched backs at once. Their forms will be ruined and ugly, and they will never marry in their lives.' The king sent people to check, and indeed they were all hunchbacked. From then on, this place was called Kanyakubja (City of Crooked Women). The current king, originally of the Vaishya caste, is named Harshavardhana (meaning 'increase of joy'). He rules the land and is the second generation, third king. His father was named Prabhakaravardhana (meaning 'increase of light'), and his elder brother was named Rajyavardhana (meaning 'increase of kingship'). Rajyavardhana inherited the throne as the eldest son and governed the country with virtue. At that time, King Shashanka (meaning 'moon') of Karnasuvarna (meaning 'golden ear') in East India often said to his ministers, 'A virtuous ruler in the neighboring country is a calamity for our country.' Therefore, he lured and invited him, and then killed him at the meeting. The people lost their ruler, and the country was in chaos. At that time, the minister Bani (meaning 'eloquent'), with high position and reputation, said to his colleagues and the people, 'The great plan for the country will be decided today. The son of the former king,'
亡君之弟，仁慈天性，孝敬因心，親賢允屬，欲以襲位。於事何如？各言爾志。」眾咸仰德，嘗無異謀。於是輔臣執事咸勸進曰：「王子垂聽，先王積功累德，光有國祚。嗣及王增，謂終壽考；輔佐無良，棄身仇手，為國大恥，下臣罪也。物議時謠，允歸明德。光臨土宇，克復親仇，雪國之恥，光父之業，功孰大焉？幸無辭矣！」王子曰：「國嗣之重，今古為難，君人之位，興立宜審。我誠寡德，父兄遐棄，推襲大位，其能濟乎？物議為宜，敢忘虛薄？今者殑伽河岸，有觀自在菩薩像，既多靈鑒，愿往請辭。」即至菩薩像前，斷食祈請。菩薩感其誠心，現形問曰：「爾何所求，若此勤懇？」王子曰：「我惟積禍，慈父云亡；重茲酷罰，仁兄見害。自顧寡德，國人推尊，令襲大位，光父之業。愚昧無知，敢希聖旨！」菩薩告曰：「汝于先身，在此林中為練若苾芻，而精勤不懈。承茲福力，為此王子。金耳國王既毀佛法，爾紹王位，宜重興隆，慈悲為志，傷愍居懷，不久當王五印度境。欲延國祚，當從我誨，冥加景福，鄰無強敵。勿升師子之座，勿稱大王之號。」於是受教而退，即襲王位，自稱曰王子，號尸羅阿迭多(唐言戒日)。於是謂臣曰：「兄仇未報，鄰國不賓，終無右手進食之期。凡爾庶僚，同心戮力。」遂總率
【現代漢語翻譯】 現代漢語譯本 先王的弟弟，天性仁慈，內心孝順，親近賢能之士，真心希望他能繼承王位。這件事怎麼樣？你們各自說說自己的想法。』眾人都仰慕他的德行，從來沒有不同的想法。於是輔佐大臣們都勸他即位，說：『王子請聽，先王積功累德，光大了國家的基業。本來應該傳給王增，希望他能夠長壽。但是因為輔佐的人不好，以至於死於仇人之手，這是國家的大恥辱，也是我們這些臣子的罪過。大家普遍認為，您有美好的德行，應該繼承王位。您如果能夠統治國家，為先王報仇雪恨，洗刷國家的恥辱，光大先王的功業，還有什麼功勞比這更大呢？希望您不要推辭了！』王子說：『繼承王位是古往今來最難的事情，君王的位置，建立和確立應該謹慎。我確實沒有什麼德行，父兄都離我而去，要我繼承大位，我能夠勝任嗎？大家認為我合適，我怎麼敢忘記自己的淺薄呢？現在殑伽河（殑伽河：即恒河）岸邊，有一尊觀自在菩薩（觀自在菩薩：即觀音菩薩）像，非常靈驗，我希望去那裡請示一下。』於是就到菩薩像前，斷食祈禱。菩薩被他的誠心感動，顯現身形問他說：『你有什麼要求，如此勤懇？』王子說：『我積了很多的禍患，慈愛的父親去世了；又遭受這樣的酷刑，仁慈的兄長被害。我自己沒有什麼德行，但是國人卻推舉我，讓我繼承大位，光大先王的功業。我愚昧無知，敢於祈求菩薩的聖旨！』菩薩告訴他說：『你在前世，就在這片樹林中做苦行僧，非常精進不懈。憑藉這個福力，你才做了王子。金耳國王（金耳國王：人名）已經毀壞佛法，你繼承王位后，應該重新興隆佛法，以慈悲為志向，心中常懷憐憫，不久將會統治五印度境。想要延長國運，應當聽從我的教誨，我會暗中增加你的福報，鄰國也不會有強大的敵人。不要登上獅子座，不要自稱大王。』於是王子接受了菩薩的教誨退了回來，就繼承了王位，自稱為王子，號尸羅阿迭多（尸羅阿迭多：人名，意為戒日）。於是對臣子們說：『兄長的仇還沒有報，鄰國還不臣服，我終究沒有用右手吃飯的時候。希望你們這些臣子，同心協力。』於是就統率軍隊
【English Translation】 English version The late king's younger brother is by nature kind and merciful, filial in his heart, close to the virtuous, and sincerely desired to inherit the throne. What about this matter? Let each of you speak your mind.' The people all admired his virtue and never had different intentions. Thereupon, the assisting ministers all urged him to ascend the throne, saying, 'Prince, please listen. The late king accumulated merits and virtues, glorifying the kingdom's destiny. It should have been passed on to Wang Zeng (Wang Zeng: a name), hoping he would live a long life. However, due to the incompetence of those assisting him, he died at the hands of enemies, which is a great disgrace to the country and a sin of us ministers. Public opinion and rumors all agree that you possess brilliant virtue and should inherit the throne. If you can rule the country, avenge the late king, wash away the country's shame, and glorify the late king's achievements, what greater merit could there be? We hope you will not decline!' The prince said, 'Inheriting the throne is the most difficult thing from ancient times to the present. The position of a ruler should be established and determined with caution. I am indeed lacking in virtue, and both my father and brother have left me. To have me inherit the throne, can I be competent? If everyone thinks I am suitable, how dare I forget my own shallowness? Now, on the bank of the Ganges River (Ganges River: the river Ganga), there is an image of Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva: the Bodhisattva of Compassion), which is very efficacious. I wish to go there and seek guidance.' So he went before the Bodhisattva's image and fasted in prayer. The Bodhisattva was moved by his sincerity and manifested himself, asking, 'What do you seek, that you are so diligent?' The prince said, 'I have accumulated much misfortune. My loving father has passed away; and I have suffered such severe punishment that my kind brother was murdered. I myself have no virtue, but the people of the country have recommended me to inherit the throne and glorify the late king's achievements. I am ignorant and foolish, and dare to seek the Bodhisattva's holy will!' The Bodhisattva told him, 'In your previous life, you were a diligent Bhiksu (Bhiksu: a Buddhist monk) practicing in this forest. By virtue of this merit, you became a prince. King Jin'er (King Jin'er: a name) has already destroyed the Buddha's Dharma. After you inherit the throne, you should revive the Dharma, take compassion as your aim, and always cherish compassion in your heart. Soon you will rule the five regions of India. If you wish to prolong the kingdom's destiny, you should follow my teachings. I will secretly increase your blessings, and neighboring countries will not have strong enemies. Do not ascend the lion throne, and do not call yourself Great King.' Thereupon, the prince received the Bodhisattva's teachings and withdrew. He then inherited the throne, calling himself Prince, with the title Śīlāditya (Śīlāditya: a name, meaning Sun of Virtue). Then he said to his ministers, 'My brother's revenge has not yet been taken, and neighboring countries have not yet submitted. I will not eat with my right hand until this is done. I hope that all of you ministers will work together with one heart.' Then he led the troops
國兵，講習戰士。像軍五千，馬軍二萬，步軍五萬，自西徂東，征伐不臣。像不解鞍，人不釋甲，於六年中，臣五印度。既廣其地，更增甲兵。像軍六萬，馬軍十萬。垂三十年，兵戈不起，政教和平，務修節儉，營福樹善，忘寢與食。令五印度不得啖肉，若斷生命，有誅無赦。于殑伽河側建立數千窣堵波，各高百餘尺。於五印度城邑、鄉聚、達巷、交衢，建立精廬，儲飲食，止醫藥，施諸羈貧，周給不殆。聖蹟之所，並建伽藍。五歲一設無遮大會，傾竭府庫，惠施群有，唯留兵器，不充檀舍。歲一集會諸國沙門，於三七日中，以四事供養，莊嚴法座，廣飾義筵，令相摧論，校其優劣，褒貶淑慝，黜陟幽明。若戒行貞固，道德淳邃，推升師子之座，王親受法；戒雖清凈，學無稽古，但加敬禮，示有尊崇；律儀無紀，穢德已彰，驅出國境，不願聞見。鄰國小王、輔佐大臣，殖福無殆，求善忘勞，即攜手同座，謂之善友；其異於此，面不對辭，事有聞議，通使往復。而巡方省俗，不常其居，隨所至止，結廬而舍。唯雨三月，多雨不行。每於行宮日修珍饌，飯諸異學，僧眾一千，婆羅門五百。每以一日分作三時，一時理務治政，二時營福修善，孜孜不倦，竭日不足矣。
初，受拘摩羅王請曰，自摩揭陀國往迦摩縷波國。
【現代漢語翻譯】 現代漢語譯本： 國王率領軍隊，訓練有素的戰士。包括五千象兵，兩萬騎兵，五萬步兵，從西向東，征討不服從的國家。大象不卸鞍，士兵不解甲，在六年之中，征服了五印度（Panca-Indriya，古代印度地區的五個主要區域）。 在擴張領土之後，進一步增加了軍隊的裝備。包括六萬象兵，十萬騎兵。經過三十年，沒有發生戰爭，政治清明，社會和平，致力於節儉，努力積福行善，廢寢忘食。命令五印度禁止食用肉類，如果殺害生命，一律處死，絕不寬恕。在殑伽河（Ganges River，恒河）邊建立了數千座窣堵波（Stupa，佛塔），每座都高達百餘尺。在五印度的城鎮、鄉村、街道、交通要道，建立精舍，儲存飲食，提供醫藥，施捨給貧困的人，賙濟他們，沒有疏忽。在佛教聖蹟所在的地方，都建造伽藍（Samgharama，寺院）。 每五年舉行一次無遮大會（Panca-varsika-parisad，一種大規模的佈施活動），傾盡國庫，施捨給所有的人，只留下兵器，不用於佈施。每年邀請各國的沙門（Sramana，出家修道者），在二十一天中，用四事供養（衣食住藥）供養他們，莊嚴法座，廣泛佈置討論佛法的場所，讓他們互相辯論，評判他們的優劣，褒獎善良的，貶斥邪惡的，提拔賢能的，罷免昏庸的。如果戒律嚴謹，品德高尚，道德純潔深邃，就推舉他登上師子之座（Simhasana，法座），國王親自向他學習佛法；如果戒律雖然清凈，但是學識沒有根據，只是加以尊敬，表示尊重；如果行為沒有準則，惡劣的品德已經顯露，就驅逐出國境，不願聽到和看到。 鄰國的小國王、輔佐大臣，積累福德沒有懈怠，追求善良不辭辛勞，就攜手同座，稱他們為善友；如果與此不同，就不當面責備，事情有疑問，就派使者往來溝通。巡視各地，瞭解民情風俗，沒有固定的住所，隨所到達的地方，搭建簡陋的住所。只有雨季的三個月，因為多雨而不出行。每次在行宮都準備精美的食物，供養各種不同的學派，僧眾一千人，婆羅門五百人。每天把一天分成三個時段，一個時段處理政務，兩個時段積福行善，勤奮不懈，用盡一天的時間還覺得不夠。 起初，接受拘摩羅王（Kumara，人名）的邀請，從摩揭陀國（Magadha，古代印度王國）前往迦摩縷波國（Kamarupa，古代印度王國）。
【English Translation】 English version: The king led an army, well-trained warriors, consisting of 5,000 elephant soldiers, 20,000 cavalry, and 50,000 infantry, marching from west to east, to conquer the disobedient nations. The elephants were not unsaddled, and the soldiers did not remove their armor. Within six years, he subdued the five Indias (Panca-Indriya, the five major regions of ancient India). After expanding his territory, he further increased the equipment of his army, consisting of 60,000 elephant soldiers and 100,000 cavalry. For thirty years, there was no war, the government was clear, and society was peaceful. He devoted himself to frugality, diligently accumulating merit and doing good deeds, forgetting sleep and food. He ordered the five Indias to prohibit the consumption of meat, and if anyone killed a living being, they would be executed without pardon. He built thousands of Stupas (Stupa, Buddhist pagodas) on the banks of the Ganges River (Ganges River), each over a hundred feet tall. In the cities, villages, streets, and thoroughfares of the five Indias, he built monasteries (Samgharama, monasteries), storing food and drink, providing medicine, and giving alms to the poor, providing for them without negligence. He built monasteries in all the places where there were Buddhist sacred sites. Every five years, he held an Unimpeded Great Assembly (Panca-varsika-parisad, a large-scale almsgiving event), emptying the treasury to give alms to all beings, leaving only weapons, which were not used for almsgiving. Every year, he invited Sramanas (Sramana, renunciates) from various countries, and for twenty-one days, he provided them with the four requisites (clothing, food, shelter, and medicine), adorned the Dharma seat, extensively decorated the Dharma discussion venue, and had them debate with each other, judging their merits and demerits, praising the good, criticizing the evil, promoting the virtuous, and dismissing the incompetent. If someone was strict in discipline, noble in character, and profound in morality, he would be promoted to the Lion Throne (Simhasana, Dharma seat), and the king would personally learn the Dharma from him; if someone's discipline was pure, but their knowledge was unfounded, they would only be respected to show reverence; if someone's behavior was undisciplined and their evil deeds were revealed, they would be expelled from the country, and he would not want to hear or see them. The small kings and ministers of neighboring countries, who accumulated merit without懈怠, and pursued goodness without fatigue, would be invited to sit with him, and he would call them good friends; if they were different from this, he would not rebuke them face to face, and if there were questions, he would send envoys to communicate back and forth. He inspected various places, understanding the customs and habits of the people, and did not have a fixed residence, setting up simple dwellings wherever he went. Only during the three months of the rainy season, he did not travel because of the rain. Each time in the traveling palace, he prepared exquisite food, offering it to various different schools of thought, a thousand monks, and five hundred Brahmins. He divided each day into three periods, one period for handling government affairs, and two periods for accumulating merit and doing good deeds, diligently and tirelessly, feeling that even using up the whole day was not enough. Initially, he accepted the invitation of King Kumara (Kumara, a personal name), traveling from the Magadha Kingdom (Magadha, an ancient Indian kingdom) to the Kamarupa Kingdom (Kamarupa, an ancient Indian kingdom).
時戒日王巡方在羯朱嗢祇羅國，命拘摩羅王曰：「宜與那爛陀遠客沙門速來赴會。」於是遂與拘摩羅王往會見焉。戒日王勞苦已曰：「自何國來，將何所欲？」對曰：「從 大唐國來，請求佛法。」王曰： 「大唐國在何方？經途所亙，去斯遠近？」對曰：「當此東北數萬餘裡，印度所謂摩訶至那國是也。」王曰：「嘗聞摩訶至那國有 秦王天子，少而靈鑒，長而神武。昔先代喪亂，率土分崩，兵戈競起，群生荼毒，而 秦王天子早懷遠略，興大慈悲，拯濟含識，平定海內，風教遐被，德澤遠洽，殊方異域，慕化稱臣。民庶荷其亭育，咸歌 《秦王破陣樂》。聞其雅頌，于茲久矣。盛德之譽，誠有之乎？ 大唐國者，豈此是耶？」對曰：「然。至那者，前王之國號； 大唐者，我 君之國稱。昔未襲位，謂之 秦王；今已承統，稱曰 天子。前代運終，群生無主，兵戈亂起，殘害生靈。 秦王天縱含弘，心發慈愍，威風鼓扇，群兇殄滅，八方靜謐，萬國朝貢。愛育四生，敬崇三寶，薄賦斂，省刑罰，而國用有餘，氓俗無穴，風猷大化，難以備舉。」戒日王曰：「盛哉！彼土群生，福感聖主。」
時戒日王將還曲女城設法會也，從數十萬眾，在殑伽河南岸。拘摩羅王從數萬之眾，居北岸。分河中流，水陸並進。二
【現代漢語翻譯】 現代漢語譯本：當時戒日王（Śīlāditya，印度古代君主）巡視地方，來到羯朱嗢祇羅國（Kajughira），命令拘摩羅王（Kumāra）說：『應該讓那爛陀寺（Nālandā）遠道而來的沙門（Śrāmaṇa，出家求道者）迅速前來參加集會。』於是就和拘摩羅王一同前往會見。戒日王慰問之後說：『從哪個國家來？有什麼願望？』回答說：『從大唐國來，請求佛法。』國王說：『大唐國在什麼地方？經過的道路有多長，距離這裡有多遠？』回答說：『在東北方向幾萬里之外，印度所說的摩訶至那國（Mahācīna，古代對中國的稱呼）就是。』國王說：『我曾聽說摩訶至那國有秦王天子，年少時就聰慧明察，長大后更加英勇神武。過去先代衰敗混亂，天下分裂崩離，戰火紛飛，百姓深受其害，而秦王天子早就懷有遠大的謀略，興起大慈大悲之心，拯救眾生，平定了天下，美好的風尚教化遠播四方，恩德澤被遠方異域，他們仰慕教化，紛紛稱臣。百姓們承受著他的庇護養育，都歌頌《秦王破陣樂》。聽聞對他的讚美，已經很久了。盛德的美譽，確實有嗎？大唐國，難道就是這個國家嗎？』回答說：『是的。至那，是前代君王的國號；大唐，是我們君主的國號。過去還未繼承王位時，被稱為秦王；現在已經繼承了王位，被稱為天子。前代氣數已盡，百姓沒有君主，戰火紛飛，殘害百姓。秦王天生英明神武，心懷慈悲憐憫，威風遠揚，消滅了所有兇惡勢力，四方安定，萬國來朝。他愛護養育所有生命，尊敬崇拜佛法僧三寶，減輕賦稅，減少刑罰，但國家財富充足，百姓生活富足，美好的風尚教化，難以全部列舉。』戒日王說：『太好了！那裡的百姓真是有福，才能感應到聖明的君主。』 當時戒日王將要返回曲女城（Kanyakubja）舉辦大法會，跟隨的有數十萬人，在殑伽河（Ganges River）南岸。拘摩羅王帶領數萬人的隊伍，駐紮在北岸。軍隊沿河中分流，水陸兩路並進。兩
【English Translation】 English version: At that time, King Śīlāditya (an ancient Indian monarch) was touring the country in Kajughira, and ordered King Kumāra: 'You should have the Śrāmaṇa (a mendicant ascetic) who has come from afar from Nālandā Monastery quickly come to the assembly.' Thereupon, he went with King Kumāra to meet him. After King Śīlāditya had inquired about his well-being, he said: 'From which country do you come, and what do you desire?' He replied: 'I come from the Great Tang Dynasty, seeking the Buddha's Dharma.' The king said: 'Where is the Great Tang Dynasty located? How long is the journey, and how far is it from here?' He replied: 'It is tens of thousands of miles to the northeast of here. What India calls Mahācīna (ancient name for China) is it.' The king said: 'I have heard that in Mahācīna there is a Qin King, who was intelligent and insightful in his youth, and became even more brave and martial in his adulthood. In the past, the previous dynasty declined and fell into chaos, the country was divided and collapsed, wars raged, and the people suffered greatly, but the Qin King had long held great strategies, aroused great compassion, rescued all living beings, and pacified the country. The good customs and teachings spread far and wide, and his virtuous grace reached distant foreign lands, who admired his teachings and became his subjects. The people enjoyed his protection and nurturing, and all sang the 'Qin King's Battle Music'. I have heard praises of him for a long time. Is the reputation of his great virtue truly deserved? Is the Great Tang Dynasty this country?' He replied: 'Yes. Zhina was the name of the previous king's country; Great Tang is the name of our monarch's country. In the past, before he inherited the throne, he was called the Qin King; now that he has inherited the throne, he is called the Son of Heaven. The previous dynasty's fate had ended, the people had no ruler, wars raged, and the people were harmed. The Qin King was born with great wisdom and compassion, and with his majestic power, he destroyed all the evil forces, the eight directions were peaceful, and all countries paid tribute. He loved and nurtured all living beings, respected and revered the Three Jewels (Buddha, Dharma, and Sangha), reduced taxes, and reduced punishments, but the country's wealth was abundant, and the people lived in prosperity. The good customs and teachings are too numerous to mention.' King Śīlāditya said: 'Excellent! The people of that land are truly blessed to have such a wise and virtuous ruler.' King Śīlāditya was about to return to Kanyakubja to hold a great Dharma assembly, accompanied by hundreds of thousands of people, on the south bank of the Ganges River. King Kumāra led a force of tens of thousands of people, stationed on the north bank. The army advanced along the river's channels, both by land and water. The two
王導引，四兵嚴衛，或泛舟，或乘象，擊鼓鳴螺，拊弦奏管。經九十日，至曲女城，在殑伽河西大花林中。是時諸國二十餘王，先奉告命，各與其國髦俊沙門及婆羅門、群官、兵士，來集大會。王先於河西建大伽藍；伽藍東起寶臺，高百餘尺，中有金佛像，量等王身；臺南起寶壇，為浴佛像之處；從此東北十四五里，別筑行宮。是時，仲春月也。從初一日，以珍味饌諸沙門、婆羅門，至二十一日。自行宮屬伽藍，夾道為閣，窮諸瑩飾，樂人不移，雅聲遞奏。王於行宮出一金像，虛中隱起，高餘三尺，載以大象，張以寶幰。戒日王為帝釋之服，執寶蓋以左侍，拘摩羅王作梵王之儀，執白拂而右侍。各五百象軍，被鎧周衛，佛像前後各百大象，樂人以乘，鼓奏音樂。戒日王以真珠雜寶及金銀諸花，隨步四散，供養三寶。先就寶壇，香水浴像，王躬負荷，送上西臺，以諸珍寶、憍奢耶衣數十百千，而為供養。是時唯有沙門二十餘人預從，諸國王為侍衛。饌食已訖，集諸異學，商確微言，抑揚至理。日將曛暮，回駕行宮。如是日送金像，導從如初，以至散日。其大臺忽然火起，伽藍門樓煙焰方熾。王曰：「罄舍國珍，奉為先王，建此伽藍，式昭勝業，寡德無祐，有斯災異，咎徴若此，何用生為！」乃焚香禮請而自誓曰：「幸以
【現代漢語翻譯】 現代漢語譯本 王導引路，四種軍隊嚴加護衛，有的乘船，有的騎象，敲鼓鳴螺，彈撥琴絃，吹奏管樂。經過九十天，到達曲女城（Kanyakubja，古代印度城市），位於殑伽河（Ganges，恒河的古稱）西邊的大花林中。當時，二十多個國家的國王，事先接到通知，各自帶著他們國家中最傑出的沙門（Sramana，佛教或耆那教的修行者）、婆羅門（Brahmana，印度教的祭司階層）、官員和士兵，前來參加大會。國王首先在河西岸建造了一座大伽藍（Samgharamas，寺院）；伽藍東面建起一座寶臺，高一百多尺，裡面有一尊金佛像，大小和國王的身材一樣；寶臺南面建起一座寶壇，是用來給佛像沐浴的地方；從這裡往東北方向走十四五里，另外建造一座行宮。當時是仲春時節。從初一開始，用珍貴的食物供養各位沙門和婆羅門，直到二十一日。從行宮到伽藍，道路兩旁都建有樓閣，用盡各種華麗的裝飾，樂人不停地演奏，優雅的音樂輪番響起。國王從行宮裡請出一尊金像，在虛空中緩緩升起，高三尺多，用大象馱著，張開華麗的寶蓋。戒日王（Harshavardhana，古代印度君主）穿著帝釋天（Indra，佛教中的護法神）的服裝，拿著寶蓋在左邊侍奉，拘摩羅王（Kumararaja，古代印度君主）扮作梵天（Brahma，印度教的創造神）的儀容，拿著白拂在右邊侍奉。各有五百象軍，身披鎧甲，周密護衛，佛像前後各有上百頭大象，樂人乘坐其上，演奏音樂。戒日王把珍珠、雜寶以及金銀等各種花朵，隨著腳步四處散開，供養三寶（Buddha, Dharma, Sangha，佛、法、僧）。先到寶壇，用香水給佛像沐浴，國王親自揹負佛像，送到西邊的臺上，用各種珍寶、憍奢耶衣（Kauseya，絲綢）成百上千件，作為供養。當時只有二十多位沙門被允許跟隨，各位國王擔任侍衛。供養食物完畢后，召集各種不同的學派，商討精微的道理，闡揚最高的真理。太陽將要落山的時候，返回行宮。像這樣每天運送金像，儀仗隊伍和開始時一樣，直到散會的那一天。那個大臺忽然起火，伽藍的門樓也燃起了熊熊的火焰。國王說：『我傾盡全國的珍寶，奉獻給先王，建造這座伽藍，是爲了彰顯先王的偉大功業，我寡德無能，沒有得到保佑，才會有這樣的災禍，不祥的徵兆已經顯現，我還活著有什麼用呢！』於是焚香禮拜祈禱，並且發誓說：『希望』
【English Translation】 English version King led the way, with four divisions of troops providing strict protection, some traveling by boat, others riding elephants, beating drums and blowing conches, plucking strings and playing pipes. After ninety days, they arrived at Kanyakubja (ancient Indian city), located in the great flower forest west of the Ganges (Ganges, ancient name for the Ganges River). At that time, more than twenty kings of various countries, having been informed in advance, each brought the most outstanding Sramanas (Sramana, Buddhist or Jain ascetics), Brahmanas (Brahmana, Hindu priestly class), officials, and soldiers from their respective countries to attend the assembly. The king first built a large Samgharamas (Samgharamas, monastery) on the west bank of the river; to the east of the Samgharamas, a precious platform was erected, over a hundred feet high, containing a golden Buddha statue, the same size as the king's body; to the south of the platform, a precious altar was built, as a place for bathing the Buddha statue; fourteen or fifteen li northeast from there, a separate temporary palace was constructed. It was the second month of spring. From the first day, precious delicacies were offered to the various Sramanas and Brahmanas until the twenty-first day. From the temporary palace to the Samgharamas, pavilions were built along the road, using all kinds of exquisite decorations, with musicians playing continuously, and elegant music taking turns. The king brought out a golden statue from the temporary palace, which slowly rose in the air, over three feet tall, carried on a large elephant, with a magnificent canopy spread above. King Harshavardhana (Harshavardhana, ancient Indian monarch) wore the attire of Indra (Indra, protector deity in Buddhism), holding a precious canopy to serve on the left, and Kumararaja (Kumararaja, ancient Indian monarch) acted in the manner of Brahma (Brahma, Hindu creator god), holding a white whisk to serve on the right. Each had five hundred elephant soldiers, clad in armor, providing close protection, with a hundred large elephants before and after the Buddha statue, carrying musicians who played music. King Harshavardhana scattered pearls, various treasures, and gold and silver flowers with each step, offering them to the Triple Gem (Buddha, Dharma, Sangha). First, they went to the precious altar, bathed the statue with fragrant water, and the king personally carried the statue, sending it to the western platform, using various treasures, Kauseya (Kauseya, silk) garments in the hundreds and thousands, as offerings. At that time, only twenty or so Sramanas were allowed to follow, with the various kings serving as guards. After the food offering was completed, various different schools of thought were gathered to discuss subtle principles, and to expound the highest truth. As the sun was about to set, they returned to the temporary palace. In this way, the golden statue was transported daily, with the procession the same as at the beginning, until the day of dispersal. The great platform suddenly caught fire, and the gate tower of the Samgharamas was engulfed in flames. The king said, 'I have exhausted the treasures of the country, offering them to the late king, building this Samgharamas, in order to manifest the great deeds of the late king, but I am of little virtue and have not received blessings, which is why there is such a disaster, and the ominous signs have already appeared, what is the use of me living!' Therefore, he burned incense and prayed, and vowed, 'I hope'
宿善，王諸印度，愿我福力，禳滅火災，若無所感，從此喪命！」尋即奮身，跳履門閫，若有撲滅，火盡煙消。諸王睹異，重增祇懼。已而顏色不動，辭語如故，問諸王曰：「忽此災變，焚燼成功，心之所懷，意將何謂？」諸王俯伏悲泣，對曰：「成功勝蹟，冀傳來葉，一旦灰燼，何可為懷？況諸外道，快心相賀！」王曰：「以此觀之，如來所說誠也。外道異學守執常見，唯我大師無常是誨。然我檀舍已周，心願諧遂，屬斯變滅，重知如來誠諦之說，斯為大善，無可深悲。」
於是從諸王東上大窣堵波，登臨觀覽。方下階陛，忽有異人持刃逆王，王時窘迫，卻行進級，俯執此人，以付群官。是時群官惶遽，不知進救。諸王咸請誅戮此人，戒日王殊無忿色，止令不殺。王親問曰：「我何負汝，為此暴惡？」對曰：「大王德澤無私，中外荷負。然我狂愚，不謀大計，受諸外道一言之感，輒為刺客，首圖逆害。」王曰：「外道何故興此噁心？」對曰：「大王集諸國，傾府庫，供養沙門，镕鑄佛像，而諸外道自遠召集，不蒙省問，心誠愧恥。乃令狂愚，敢行兇詐。」於是究問外道徒屬。有五百婆羅門，並諸高才，應命召集，嫉諸沙門蒙王禮重，乃射火箭，焚燒寶臺，冀因救火，眾人潰亂，欲以此時殺害大王，既無緣隙，
【現代漢語翻譯】 現代漢語譯本：宿善（過去積累的善行），諸位印度國王，愿我憑藉福德之力，消除這場火災。如果毫無感應，我願意因此喪命！』說完，立即奮身跳過門檻，好像真的撲滅了火焰，火勢完全熄滅，煙也消散了。眾國王看到這種奇異景象，更加敬畏。戒日王臉色平靜，語氣如常，問眾國王說：『突然發生這場災變，焚燬了成功勝蹟，你們心裡怎麼想，有什麼看法？』眾國王俯伏在地，悲傷哭泣，回答說：『成功勝蹟，本希望流傳後世，一旦化為灰燼，怎能不感到惋惜？更何況那些外道，正在幸災樂禍！』戒日王說：『由此看來，如來所說的是真實的。外道異端學說堅持常見，只有我的大師教誨無常。然而我佈施已經圓滿，心願已經達成，遭遇這場變故，更加認識到如來說法的真實不虛，這是大好事，沒有什麼值得過分悲傷的。』 於是，戒日王和眾國王一起向東登上大窣堵波（大型佛塔），登高觀望。剛走下臺階，忽然有一個陌生人拿著刀迎面刺殺戒日王。戒日王當時處境危急，向後退步，抓住這個人，把他交給眾官員。當時眾官員驚慌失措，不知如何是好。眾國王都請求處死這個人，戒日王卻一點也沒有憤怒的表情，制止他們殺人。戒日王親自問道：『我有什麼對不起你的地方，你要這樣兇暴惡毒？』那人回答說：『大王您的恩德無私，國內國外都蒙受您的恩惠。然而我愚蠢狂妄，不考慮大計，受到那些外道的一番話的蠱惑，就做了刺客，想要刺殺大王。』戒日王問：『外道為什麼會產生這種惡毒的心思？』那人回答說：『大王您召集各國，傾盡府庫，供養沙門（出家修道的人），熔鑄佛像，而那些外道從遠方趕來，卻沒有得到您的關心問候，心裡實在感到羞愧。於是就指使我這個愚蠢的人，敢於進行這種兇惡的陰謀。』於是戒日王追查審問外道的同黨。有五百個婆羅門（古印度教的祭司），以及一些有才能的人，應召而來，因為嫉妒那些沙門受到國王的禮遇和重視，就發射火箭，焚燒寶臺，希望趁著救火的時候，眾人潰亂，想要在這個時候殺害大王，只是沒有機會。
【English Translation】 English version: 'O Good Deeds (accumulated merits), and you kings of India, may my power of merit dispel this fire. If there is no response, I am willing to lose my life for it!' Immediately, he leaped over the threshold, as if extinguishing the flames, and the fire completely died down, the smoke vanished. Seeing this extraordinary sight, the kings were filled with even greater awe. With an unchanged expression and tone, King Śīlāditya (戒日王) asked the kings, 'This sudden calamity has burned down the Success Monastery (成功勝蹟). What are your thoughts, what is your opinion?' The kings prostrated themselves, weeping sadly, and replied, 'The Success Monastery, we hoped it would be passed down to future generations. Now that it has turned to ashes, how can we not feel regret? Moreover, those heretics (外道) are gloating with joy!' The king said, 'From this, we can see that what the Tathāgata (如來) said is true. The heretics and heterodox teachings cling to the concept of permanence, while only my master teaches impermanence. However, my almsgiving is complete, my wishes have been fulfilled, and encountering this change, I further realize the truth of the Tathāgata's teachings. This is a great good, there is no need for deep sorrow.' Then, King Śīlāditya and the kings went east to the Great Stupa (大窣堵波), ascending to observe. As they descended the steps, suddenly a stranger with a knife attacked the king. King Śīlāditya was in a precarious situation, stepping backward, he seized the man and handed him over to the officials. At that time, the officials were flustered and did not know what to do. The kings all requested that the man be executed, but King Śīlāditya showed no anger and forbade them from killing him. The king personally asked, 'What have I done to wrong you, that you would be so violent and wicked?' The man replied, 'Your Majesty's kindness is impartial, benefiting both within and without the country. However, I am foolish and reckless, not considering the greater plan, and influenced by the words of those heretics, I became an assassin, intending to harm Your Majesty.' The king asked, 'Why did the heretics harbor such evil intentions?' The man replied, 'Your Majesty has gathered the countries, emptied the treasuries, and made offerings to the Śramaṇas (沙門, wandering ascetics), casting Buddha images, while those heretics came from afar but did not receive your attention, and they felt ashamed. So they instructed me, a foolish man, to dare to carry out this wicked plot.' Then King Śīlāditya investigated the heretics and their followers. There were five hundred Brahmins (婆羅門, priests of ancient Hinduism), as well as some talented individuals, who had been summoned. They were jealous that the Śramaṇas were treated with respect and importance by the king, so they launched fire arrows, burning the Treasure Pavilion, hoping that during the fire, the crowd would panic, and they would take this opportunity to kill the king, but they had no opportunity.
遂雇此人，趨隘行刺。是時諸王、大臣請誅外道，王乃罰其首惡，餘黨不罪，遷五百婆羅門出印度之境。於是乃還都也。
城西北窣堵波，無憂王之所建也。如來在昔，於此七日說諸妙法。其側則有過去四佛坐及經行遺蹟之所。復有如來發、爪小窣堵波。
說法窣堵波南，臨殑伽河，有三伽藍，同垣異門，佛像嚴麗，僧徒肅穆，役使凈人數千餘戶。
精舍寶函中有佛牙，長餘寸半，殊光異色，朝變夕改。遠近相趨，士庶咸集，式修瞻仰，日百千眾。監守者繁其諠雜，權立重稅，宣告遠近：欲見佛牙，輸大金錢。然而瞻禮之徒，寔繁其侶，金錢之稅，悅以心競。每於齋日，出置高座，數百千眾，燒香散華，華雖盈積，牙函不沒。伽藍前左、右各有精舍，高百餘尺，石基磚室，其中佛像，眾寶莊飾，或鑄金、銀，或镕鍮石。二精舍前各有小伽藍。
伽藍東南不遠，有大精舍，石基磚室，高二百餘尺，中作如來立像，高三十餘尺，鑄以鍮石，飾諸妙寶。精舍四周石壁之上，雕畫如來修菩薩行所經事蹟，備盡鐫鏤。
石精舍南不遠，有日天祠。祠南不遠，有大自在天祠。並瑩青石，俱窮雕刻，規摹度量，同佛精舍。各有千戶充其灑掃，鼓樂絃歌晝夜無徙。
大城東南六七里，殑伽河南，
【現代漢語翻譯】 現代漢語譯本：於是（國王）僱傭了這個人，讓他到狹窄的地方去行刺。（當時）各位國王、大臣請求誅殺外道，國王就懲罰了為首的罪魁禍首，其餘的黨羽沒有治罪，將五百名婆羅門遷徙到印度境外。於是（玄奘）就返回都城了。
城西北的窣堵波（stupa，佛塔），是阿育王建造的。如來（Tathagata，佛）過去曾在這裡七天宣說各種微妙的佛法。它的旁邊有過去四佛坐禪和經行的遺蹟。還有如來的頭髮、指甲的小窣堵波。
說法窣堵波的南邊，靠近殑伽河（Ganges River，恒河），有三座伽藍（monastery，寺院），同在一個圍墻內，但各自有不同的門。佛像莊嚴華麗，僧侶肅穆恭敬，役使的凈人有幾千戶。
精舍的寶函中有佛牙，長一寸多，光芒奇異，顏色早晚變化。遠近的人們爭相前來，士人和百姓都聚集在一起，恭敬地瞻仰，每天有成百上千人。監管的人因為人多嘈雜，就暫時設立了重稅，宣告遠近：想要看佛牙，就要交納大量的金錢。然而前來瞻仰的人，確實非常多，交納金錢的稅，人們也心甘情願地爭相繳納。每到齋日，就將佛牙取出放在高座上，成百上千的人燒香散花，花雖然堆積如山，也蓋不住佛牙的寶函。伽藍前左右各有精舍，高一百多尺，石基磚室，其中的佛像，用各種珍寶裝飾，有的用金銀鑄造，有的用黃銅鑄造。兩座精舍前各有小伽藍。
伽藍東南不遠，有一座大精舍，石基磚室，高二百多尺，中間塑造如來立像，高三十多尺，用黃銅鑄造，裝飾著各種珍妙的寶物。精舍四周的石壁上，雕刻著如來修行菩薩道時所經歷的事蹟，全部都雕刻得非常精細。
石精舍南邊不遠，有日天祠（Sun God temple，太陽神廟）。日天祠南邊不遠，有大自在天祠（Maheshvara temple，濕婆神廟）。都用瑩潔的青石建造，都極盡雕刻之能事，規模和尺寸，與佛的精舍相同。各自有一千戶人家負責灑掃，演奏音樂，日夜不停。
大城東南六七里，殑伽河南，
【English Translation】 English version: Thereupon, (the king) hired this man to carry out an assassination in a narrow place. At that time, the various kings and ministers requested the execution of the heretics, so the king punished the chief culprit, but did not punish the rest of the accomplices, and relocated five hundred Brahmins out of the territory of India. Thereupon, (Xuanzang) returned to the capital.
To the northwest of the city is a stupa (stupa, Buddhist pagoda) built by King Ashoka. The Tathagata (Tathagata, Buddha) in the past, for seven days here expounded various wonderful Dharmas. Beside it are the remains of the past four Buddhas sitting in meditation and walking. There are also small stupas containing the hair and nails of the Tathagata.
South of the Dharma-preaching stupa, near the Ganges River (Ganges River), there are three monasteries (monastery, temple), within the same wall but with different gates. The Buddha images are solemn and beautiful, the monks are solemn and respectful, and there are several thousand households of lay attendants.
In the precious casket of the monastery is a Buddha tooth, more than an inch and a half long, with extraordinary light and color, changing from morning to evening. People from far and near flock to it, and scholars and commoners gather together, respectfully paying homage, with hundreds and thousands of people every day. The supervisors, because of the noise and confusion, temporarily established a heavy tax, announcing far and wide: those who want to see the Buddha tooth must pay a large sum of money. However, those who come to pay homage are indeed very numerous, and they willingly compete to pay the money tax. Every fast day, the Buddha tooth is taken out and placed on a high seat, and hundreds and thousands of people burn incense and scatter flowers. Although the flowers are piled up like mountains, they do not cover the precious casket of the Buddha tooth. In front of the monastery, on the left and right, are monasteries, more than a hundred feet high, with stone foundations and brick rooms. The Buddha images inside are decorated with various treasures, some cast in gold and silver, and some cast in brass. In front of the two monasteries are small monasteries.
Not far southeast of the monastery is a large monastery, with a stone foundation and brick rooms, more than two hundred feet high. In the middle is a standing image of the Tathagata, more than thirty feet high, cast in brass and decorated with various wonderful treasures. On the stone walls around the monastery are carved the deeds of the Tathagata's practice of the Bodhisattva path, all carved in great detail.
Not far south of the stone monastery is a Sun God temple (Sun God temple). Not far south of the Sun God temple is a Maheshvara temple (Maheshvara temple, Shiva temple). Both are built of gleaming blue stone, and both are carved to the best of their ability. The scale and dimensions are the same as the Buddha's monastery. Each has a thousand households in charge of sweeping and playing music, day and night without ceasing.
Six or seven li southeast of the great city, south of the Ganges River,
有窣堵波，高二百餘尺，無憂王之所建也。在昔如來於此六月說身無常、苦、空、不凈。其側則有過去四佛坐及經行遺蹟之所。又有如來發、爪小窣堵波，人有染疾，至誠旋繞，必得痊癒，蒙其福利。
大城東南行百餘里，至納縛提婆矩羅城，據殑伽河東岸，週二十餘里。華林清池，互相影照。
納縛提婆矩羅城西北，殑伽河東，有一天祠，重閣層臺，奇工異制。城東五里有三伽藍，同垣異門，僧徒五百餘人，並學小乘說一切有部。伽藍前二百餘步，有窣堵波，無憂王之所建也。基雖傾陷，尚高百餘尺，是如來昔於此處七日說法。中有舍利，時放光明。其側則有過去四佛坐及經行遺蹟之所。
伽藍北三四里，臨殑伽河岸，有窣堵波，高二百餘尺，無憂王之所建也。昔如來在此七日說法，時有五百餓鬼來至佛所，聞法解悟，舍鬼生天。
說法窣堵波側有過去四佛坐及經行遺蹟之所。其側復有如來發、爪窣堵波。
自此東南行六百餘里，渡殑伽河，南至阿逾陀國(中印度境)。
阿逾陀國，週五千餘里。國大都城週二十餘里。谷稼豐盛，華果繁茂。氣序和暢，風俗善順，好營福，勤學藝。伽藍百有餘所，僧徒三千餘人，大乘、小乘，兼功習學。天祠十所，異道寡少。
大城中
【現代漢語翻譯】 現代漢語譯本： 有一座窣堵波（stupa，佛塔），高二百多尺，是阿育王（Asoka）建造的。過去如來佛曾在這裡用六個月的時間宣講身無常、苦、空、不凈的道理。在窣堵波旁邊，有過去四佛坐禪和經行的遺蹟。還有如來佛的頭髮和指甲建造的小窣堵波，人們如果身患疾病，至誠地繞塔，必定能夠痊癒，蒙受佛的福佑。
從大城向東南走一百多里，到達納縛提婆矩羅城（Navadevakula），它位於殑伽河（Ganges River）東岸，周長二十多里。花園和清澈的池塘，互相輝映。
在納縛提婆矩羅城的西北方，殑伽河的東邊，有一座天祠，重樓疊閣，建造得非常奇特。城東五里有三座伽藍（monastery，寺院），在同一個圍墻內，但有不同的門，僧人有五百多人，都學習小乘說一切有部。伽藍前二百多步，有一座窣堵波，是阿育王建造的。雖然地基已經傾斜，但仍然高達一百多尺，這裡是如來佛過去七天說法的地方。塔中有舍利，時常放出光明。在窣堵波旁邊，有過去四佛坐禪和經行的遺蹟。
從伽藍向北三四里，靠近殑伽河岸邊，有一座窣堵波，高二百多尺，是阿育王建造的。過去如來佛在這裡七天說法，當時有五百餓鬼來到佛前，聽聞佛法後覺悟，捨棄鬼身而昇天。
說法窣堵波旁邊有過去四佛坐禪和經行的遺蹟。旁邊還有如來佛的頭髮和指甲建造的窣堵波。
從這裡向東南走六百多里，渡過殑伽河，向南到達阿逾陀國（Ayodhya）（位於中印度境內）。
阿逾陀國，周長五千多里。國家的大都城周長二十多里。穀物莊稼豐收，花卉果實繁茂。氣候溫和，風俗善良，喜歡行善積德，勤奮學習技藝。有一百多所伽藍，僧人三千多人，大小乘佛法，兼修並學。有十所天祠，其他教派的人很少。
大城中
【English Translation】 English version: There is a stupa (stupa), over two hundred feet high, built by King Asoka (Asoka). In the past, the Tathagata (Tathagata) preached here for six months on the impermanence, suffering, emptiness, and impurity of the body. Beside it are the traces of the past four Buddhas sitting and walking. There is also a small stupa built with the hair and nails of the Tathagata. If people are sick and sincerely circumambulate it, they will surely be cured and receive its blessings.
Going southeast from the great city for over a hundred li, one arrives at the city of Navadevakula, located on the east bank of the Ganges River (Ganges River), with a circumference of over twenty li. Flower gardens and clear ponds reflect each other.
Northwest of the city of Navadevakula, east of the Ganges River, there is a Deva temple, with multiple layers of pavilions and terraces, built with extraordinary craftsmanship. Five li east of the city are three monasteries (monastery), within the same wall but with different gates, with over five hundred monks, all studying the Sarvastivada school of Hinayana. Two hundred paces in front of the monastery is a stupa, built by King Asoka. Although the foundation has collapsed, it is still over a hundred feet high. This is where the Tathagata preached for seven days in the past. There are relics inside, which often emit light. Beside the stupa are the traces of the past four Buddhas sitting and walking.
Three or four li north of the monastery, near the bank of the Ganges River, there is a stupa, over two hundred feet high, built by King Asoka. In the past, the Tathagata preached here for seven days. At that time, five hundred hungry ghosts came to the Buddha, and upon hearing the Dharma, they awakened, abandoned their ghost bodies, and were reborn in heaven.
Beside the preaching stupa are the traces of the past four Buddhas sitting and walking. Beside it are also stupas built with the hair and nails of the Tathagata.
From here, going southeast for over six hundred li, crossing the Ganges River, one arrives south at the country of Ayodhya (Ayodhya) (located in central India).
The country of Ayodhya has a circumference of over five thousand li. The great capital city of the country has a circumference of over twenty li. Grains and crops are abundant, and flowers and fruits are lush. The climate is mild, the customs are kind and compliant, people like to do good deeds and diligently study skills. There are over a hundred monasteries, with over three thousand monks, practicing and studying both Mahayana and Hinayana Buddhism. There are ten Deva temples, and few people of other faiths.
In the great city
有故伽藍，是伐蘇畔度菩薩(唐言世親。舊曰婆藪盤豆，譯曰天親。訛謬也)數十年中於此製作大小乘諸異論。其側故基，是世親菩薩為諸國王、四方俊彥、沙門、婆羅門等講義說法堂也。
城北四五里，臨殑伽河岸，大伽藍中，有窣堵波，高二百餘尺，無憂王之所建也。是如來為天、人眾，於此三月說諸妙法。其側窣堵波，過去四佛坐及經行遺蹟之所。伽藍西四五里，有如來發、爪窣堵波。
發、爪窣堵波北，伽藍余趾，昔經部室利邏多(唐言勝受)論師於此製造經部《毗婆沙論》。
城西南五六里大庵沒羅林中，有故伽藍，是阿僧伽(唐言無著)菩薩請益導凡之處。無著菩薩夜昇天宮，于慈氏菩薩所受《瑜伽師地論》、《莊嚴大乘經論》、《中邊分別論》等，晝為大眾講宣妙理。庵沒羅林西北百餘步，有如來發、爪窣堵波。其側故基，是世親菩薩從睹史多天下見無著菩薩處。
無著菩薩，健馱邏國人也，佛去世后一千年中，誕靈利見，承風悟道，從彌沙塞部出家修學，頃之回信大乘。其弟世親菩薩于說一切有部出家受業，博聞強識，達學研機。無著弟子佛陀僧訶(唐言師子覺)者，密行莫測，高才有聞。二三賢哲每相謂曰：「凡修行業，愿覲慈氏，若先舍壽，得遂宿心，當相報語，以知
【現代漢語翻譯】 現代漢語譯本：有一座舊伽藍（僧院），是伐蘇畔度菩薩（唐言世親，舊譯婆藪盤豆，意為天親，是訛誤的）數十年間在此製作大小乘各種論著的地方。伽藍旁邊的舊址，是世親菩薩為諸國王、四方英才、沙門（出家僧侶）、婆羅門等講經說法的大堂。 在城北四五里處，靠近殑伽河（恒河）岸邊，有一座大伽藍，其中有一座窣堵波（佛塔），高二百多尺，是阿育王建造的。這裡是如來（佛）為天人和大眾，用三個月的時間宣說各種妙法的地方。佛塔旁邊還有窣堵波，是過去四佛坐禪和經行的遺蹟。 在伽藍以西四五里處，有如來（佛）的頭髮和指甲的窣堵波。 在頭髮和指甲的窣堵波以北，還有伽藍的遺址，過去經部室利邏多（唐言勝受）論師曾在這裡撰寫經部的《毗婆沙論》。 在城西南五六里的大庵沒羅林（芒果林）中，有一座舊伽藍，是阿僧伽（唐言無著）菩薩請教和引導凡人的地方。無著菩薩夜晚升到天宮，從慈氏菩薩（彌勒菩薩）那裡接受《瑜伽師地論》、《莊嚴大乘經論》、《中邊分別論》等，白天為大眾講解這些精妙的道理。在庵沒羅林西北一百多步的地方，有如來（佛）的頭髮和指甲的窣堵波。旁邊的舊址，是世親菩薩從兜率天宮下凡來見無著菩薩的地方。 無著菩薩是健馱邏國（犍陀羅國）人，在佛去世后一千年出生，他天資聰穎，見解深刻，繼承佛法，領悟真道，從彌沙塞部（化地部）出家修行，不久之後轉而信奉大乘佛教。他的弟弟世親菩薩在說一切有部出家學習，博聞強記，通達學問，精研佛理。無著菩薩的弟子佛陀僧訶（唐言師子覺），他的秘密修行深不可測，才華橫溢，聲名遠揚。無著和世親這兩位賢哲常常互相說道：『凡是修行佛法的人，都希望能夠見到慈氏菩薩（彌勒菩薩），如果誰先去世，能夠實現這個願望，應當互相告知，以便得知。』
【English Translation】 English version: There was an old Ghāṭa (monastery), where Vasubandhu Bodhisattva (in Chinese, Shìqīn, formerly translated as Pósōupándòu, meaning 'Heavenly Kin,' which is a mistake) composed various treatises on both Mahāyāna and Hīnayāna over several decades. Beside it, there is an old site, which is the hall where Shìqīn Bodhisattva lectured and expounded the Dharma to kings, talents from all directions, śrāmaṇas (monks), and Brahmins. Four or five li north of the city, near the bank of the Ganges River (Ganges), there is a large Ghāṭa, in which there is a stūpa (pagoda) more than two hundred feet high, built by King Ashoka. This is where the Tathāgata (Buddha) spent three months speaking various wonderful Dharmas to gods and humans. Beside the stūpa, there are also stūpas, which are the relics of the past four Buddhas sitting and walking. Four or five li west of the Ghāṭa, there is a stūpa of the Tathāgata's (Buddha's) hair and nails. North of the hair and nail stūpa, there are the remains of a Ghāṭa, where the Śrīlāta (in Chinese, Shèngshòu) master of the Sautrāntika school composed the Vibhāṣā Treatise of the Sautrāntika school. Five or six li southwest of the city, in the large Āmra (mango) grove, there is an old Ghāṭa, where Asaṅga (in Chinese, Wúzháo) Bodhisattva taught and guided ordinary people. Asaṅga Bodhisattva ascended to the Tushita Heaven at night, received the Yogācārabhūmi-śāstra, the Mahāyānasaṃgraha, the Madhyāntavibhāga-kārikā, etc., from Maitreya Bodhisattva, and lectured on these profound principles to the public during the day. More than a hundred steps northwest of the Āmra grove, there is a stūpa of the Tathāgata's (Buddha's) hair and nails. Beside it, there is an old site, where Shìqīn Bodhisattva descended from the Tushita Heaven to see Asaṅga Bodhisattva. Asaṅga Bodhisattva was a native of Gandhāra. He was born a thousand years after the Buddha's passing. He was intelligent and insightful, inherited the Buddha's teachings, and realized the truth. He became a monk in the Mahīśāsaka school and later converted to Mahāyāna Buddhism. His younger brother, Shìqīn Bodhisattva, became a monk in the Sarvāstivāda school, was learned and knowledgeable, and thoroughly studied the Dharma. Asaṅga Bodhisattva's disciple, Buddhasaṃgha (in Chinese, Shīzijué), had unfathomable secret practices and was renowned for his great talent. The two wise men, Asaṅga and Vasubandhu, often said to each other, 'All those who practice the Dharma wish to see Maitreya Bodhisattva. If anyone passes away first and fulfills this wish, they should inform each other so that we may know.'
所至。」其後師子覺先舍壽命，三年不報。世親菩薩尋亦舍壽，時經六月，亦無報命。時諸異學咸皆譏誚，以為世親菩薩及師子覺，流轉惡趣，遂無靈鑒。其後無著菩薩于夜初分，方為門人教授定法，燈光忽翳，空中大明，有一天仙乘虛下降，即進階庭敬禮無著。無著曰：「爾來何暮？今名何謂？」對曰：「從此舍壽命，往睹史多天慈氏內眾蓮華中生，蓮華才開，慈氏贊曰：『善來廣慧，善來廣慧。』旋繞才周，即來報命。」無著菩薩曰：「師子覺者，今何所在？」曰：「我旋繞時，見師子覺在外眾中，耽著欲樂，無暇相顧，詎能來報？」無著菩薩曰：「斯事已矣。慈氏何相？演說何法？」曰：「慈氏相好，言莫能宣。演說妙法，義不異此。然菩薩妙音，清暢和雅，聞者忘倦，受者無厭。」
無著講堂故基西北四十餘里，至故伽藍，北臨殑伽河，中有磚窣堵波，高百餘尺，世親菩薩初發大乘心處。世親菩薩自北印度至於此也，時無著菩薩命其門人，令往迎候。至此伽藍，遇而會見。無著弟子止戶牖外，夜分之後，誦《十地經》。世親聞已，感悟追悔：「甚深妙法，昔所未聞，誹謗之愆，源發於舌，舌為罪本，今宜除斷。」即執铦刀，欲自斷舌。乃見無著住立告曰：「夫大乘教者，至真之理也，諸佛所贊，眾聖攸
【現代漢語翻譯】 現代漢語譯本：『所至。』之後，師子覺（Śīlavīra，人名）先捨棄壽命，三年沒有音訊。世親菩薩（Vasubandhu，人名）不久也捨棄壽命，過了六個月，也沒有任何訊息。當時，許多異教學派都譏諷嘲笑，認為世親菩薩和師子覺墮入了惡道，所以沒有靈驗的跡象。後來，無著菩薩（Asaṅga，人名）在夜晚剛開始的時候，正在為門人講授禪定之法，燈光忽然昏暗，空中出現大光明，有一位天仙乘空降下，立即走上臺階，恭敬地禮拜無著菩薩。無著菩薩說：『你來得為何如此之晚？現在的名字是什麼？』天仙回答說：『我自從捨棄壽命后，前往兜率天（Tuṣita Heaven）去拜見彌勒菩薩（Maitreya）內院的蓮花中出生，蓮花才剛開放，彌勒菩薩就讚歎說：「善來廣慧，善來廣慧。」我圍繞一週后，就來報告訊息。』無著菩薩說：『師子覺現在在哪裡？』天仙說：『我圍繞的時候，看見師子覺在外院之中，沉溺於享樂，沒有空閑顧及，怎麼能來報告訊息呢？』無著菩薩說：『這件事已經過去了。彌勒菩薩的相貌如何？演說的是什麼法？』天仙說：『彌勒菩薩的相好，言語無法宣說。演說的妙法，義理與此（指無著菩薩所講的法）沒有不同。然而，菩薩的妙音，清澈流暢和諧優雅，聽的人忘記疲倦，接受的人沒有厭足。』 無著講堂的舊址西北四十多里，到達舊伽藍（僧伽藍摩，saṃghārāma，寺院），北面靠近殑伽河（Gaṅgā River，恒河），中間有一座磚砌的窣堵波（stūpa，佛塔），高一百多尺，是世親菩薩最初發起大乘之心的地方。世親菩薩從北印度來到這裡，當時無著菩薩命令他的門人，前往迎接等候。到達這座伽藍，相遇會見。無著菩薩的弟子在門窗外，夜晚時分之後，誦讀《十地經》（Daśabhūmika Sūtra）。世親菩薩聽了之後，感到醒悟追悔：『如此甚深微妙的佛法，過去從未聽聞，誹謗的罪過，源頭在於舌頭，舌頭是罪惡的根本，現在應該去除斷絕。』於是拿起鋒利的刀，想要割斷自己的舌頭。這時看見無著菩薩站立著告訴他說：『所謂大乘佛法，是至真至實的道理，諸佛所讚歎，眾聖所依循。』
【English Translation】 English version: 『Where he went.』 After that, Śīlavīra (Lion Awake, a person's name) first relinquished his life, and there was no news for three years. Vasubandhu (World Kin, a person's name) Bodhisattva soon also relinquished his life, and after six months, there was still no news. At that time, many heretics ridiculed and mocked, thinking that Vasubandhu Bodhisattva and Śīlavīra had fallen into evil realms, so there were no miraculous signs. Later, Asaṅga (Unattached, a person's name) Bodhisattva, in the early part of the night, was teaching his disciples the Dharma of meditation when the lamplight suddenly dimmed, and a great light appeared in the sky. A celestial being descended from the sky and immediately went up the steps to respectfully bow to Asaṅga. Asaṅga said, 『Why have you come so late? What is your name now?』 The celestial being replied, 『Since relinquishing my life, I went to the Tuṣita Heaven to see Maitreya (Loving One, the future Buddha) Bodhisattva, and I was born in a lotus flower in his inner court. As soon as the lotus flower opened, Maitreya Bodhisattva praised, 「Welcome, Great Wisdom! Welcome, Great Wisdom!」 After circling once, I came to report.』 Asaṅga Bodhisattva said, 『Where is Śīlavīra now?』 The celestial being said, 『When I was circling, I saw Śīlavīra in the outer court, indulging in sensual pleasures, with no time to attend to anything else. How could he come to report?』 Asaṅga Bodhisattva said, 『This matter is over. What is Maitreya's appearance like? What Dharma does he expound?』 The celestial being said, 『Maitreya's excellent marks are beyond description. The wonderful Dharma he expounds is no different in meaning from this (referring to the Dharma taught by Asaṅga). However, the Bodhisattva's wonderful voice is clear, flowing, harmonious, and elegant. Those who hear it forget their weariness, and those who receive it are never satiated.』 More than forty li northwest of the old site of Asaṅga's lecture hall, one arrives at the old saṃghārāma (monastery), which faces the Gaṅgā River (Ganges River) to the north. In the middle is a brick stūpa (Buddhist monument), over a hundred feet high, which is where Vasubandhu Bodhisattva first aroused the mind of the Great Vehicle (Mahāyāna). Vasubandhu Bodhisattva came here from North India. At that time, Asaṅga Bodhisattva ordered his disciples to go and await him. Arriving at this saṃghārāma, they met. Asaṅga Bodhisattva's disciple, outside the door and window, after nightfall, recited the Daśabhūmika Sūtra (Ten Stages Sutra). After hearing it, Vasubandhu Bodhisattva felt awakened and remorseful: 『Such profound and wonderful Dharma, I have never heard before. The fault of slander originates from the tongue. The tongue is the root of sin, and now it should be removed and severed.』 Immediately, he took a sharp knife, intending to cut off his own tongue. At this time, he saw Asaṅga Bodhisattva standing and telling him, 『The Great Vehicle Dharma is the most true and real principle, praised by all Buddhas and followed by all sages.』
宗。吾欲誨爾，爾今自悟。悟其時矣，何善如之？諸佛聖教，斷舌非悔。昔以舌毀大乘，今以舌贊大乘，補過自新，猶為善矣，杜口絕言，其利安在？」作是語已，忽不復見。世親承命，遂不斷舌。旦詣無著，咨受大乘。於是研精覃思，制大乘論，凡百餘部，並盛宣行。
從此東行三百餘里，渡殑伽河，北至阿耶穆佉國(中印度境)。
阿耶穆佉國，週二千四五百里。國大都城臨殑伽河，週二十餘里。其氣序土宜，同阿逾陀國。人淳俗質，勤學好福。伽藍五所，僧徒千餘人，習學小乘正量部法。天祠十餘所，異道雜居。
城東南不遠，臨殑伽河岸，有窣堵波，無憂王之所建也，高二百餘尺，是如來昔於此處三月說法。其側則有過去四佛坐及經行遺蹟之所。復有如來發、爪青石窣堵波。其側伽藍，僧徒二百餘人，佛像莊飾，威嚴如在。臺閣宏麗，奇制郁起，是昔佛陀馱婆(唐言覺使)論師於此制說一切有部《大毗婆沙論》。從此東南行七百餘里，渡殑伽河南、閻牟那河北，至缽邏耶伽國(中印度境)。
缽邏耶伽國，週五千餘里。國大都城據兩河交，週二十餘里。稼穡滋盛，果木扶疏。氣序和暢，風俗善順。好學藝，信外道。伽藍兩所，僧徒寡少，並皆習學小乘法教。天祠數百，異道寔多。
【現代漢語翻譯】 現代漢語譯本：宗（Zong）。我想教誨你，你現在自己醒悟吧。醒悟的時機到了，有什麼比這更好呢？諸佛的聖教，即使斷舌也不能消除罪過。過去用舌頭詆譭大乘佛法，現在用舌頭讚揚大乘佛法，彌補過失，重新做人，仍然是好的，閉口不說話，又有什麼好處呢？』說完這些話后，忽然就不見了。世親（Vasubandhu）接受教誨，於是沒有斷舌。第二天去拜訪無著（Asanga），請教學習大乘佛法。於是專心研究，深入思考，撰寫大乘論著，總共一百多部，並且廣泛宣傳施行。 從此向東走三百多里，渡過殑伽河（Ganges River），向北到達阿耶穆佉國（Ayamukha）（中印度境內）。 阿耶穆佉國，周圍二千四五百里。國家的大都城靠近殑伽河，周圍二十多里。這裡的氣候和土壤，與阿逾陀國（Ayodhya）相同。人們淳樸善良，勤奮學習，喜好行善。有伽藍五所，僧徒一千多人，學習小乘正量部（Sautrantika）的法。天祠十多所，各種外道雜居。 從城東南不遠的地方，靠近殑伽河岸邊，有一座窣堵波（stupa），是阿育王（Ashoka）所建造的，高二百多尺，這裡是如來過去在此說法三個月的地方。旁邊有過去四佛坐過和經行過的遺蹟。還有如來的頭髮、指甲的青石窣堵波。旁邊有伽藍，僧徒二百多人，佛像裝飾華麗，威嚴如在。臺閣宏偉壯麗，奇特的建築拔地而起，這裡是過去佛陀馱婆（Buddhadāsa）（唐言覺使）論師在此撰寫和講解一切有部（Sarvastivada）的《大毗婆沙論》（Mahavibhasa）。從此向東南走七百多里，渡過殑伽河南、閻牟那河北，到達缽邏耶伽國（Prayaga）（中印度境內）。 缽邏耶伽國，周圍五千多里。國家的大都城位於兩條河的交匯處，周圍二十多里。莊稼生長茂盛，果樹繁茂。氣候溫和，風俗善良。喜好學習技藝，信奉外道。有伽藍兩所，僧徒很少，都學習小乘法教。天祠數百所，外道很多。
【English Translation】 English version: 'Zong (Master). I wanted to teach you, but now you awaken yourself. The time for awakening has come; what could be better? The sacred teachings of all Buddhas cannot be undone even by cutting off one's tongue. In the past, you used your tongue to slander the Mahayana, now use your tongue to praise the Mahayana, making amends and renewing yourself is still good. What benefit is there in keeping your mouth shut and saying nothing?' After saying these words, he suddenly disappeared. Vasubandhu (世親) accepted the instruction and therefore did not cut off his tongue. The next morning, he visited Asanga (無著), seeking to learn the Mahayana. Thereupon, he devoted himself to study and deep thought, composing over a hundred Mahayana treatises, which were widely propagated and practiced. From here, traveling eastward for over three hundred li, crossing the Ganges River (殑伽河), and heading north, one arrives at the country of Ayamukha (阿耶穆佉國) (in Central India). The country of Ayamukha is about two thousand four or five hundred li in circumference. The great capital city of the country is near the Ganges River, with a circumference of over twenty li. The climate and soil here are the same as in the country of Ayodhya (阿逾陀國). The people are simple and honest, diligent in learning, and fond of good fortune. There are five monasteries (伽藍), with over a thousand monks, studying the teachings of the Sautrantika (正量部) school of the Hinayana. There are over ten temples (天祠), with various heretics living together. Not far from the southeast of the city, near the bank of the Ganges River, there is a stupa (窣堵波) built by King Ashoka (無憂王), over two hundred chi in height. This is where the Tathagata (如來) used to preach for three months. Beside it are the remains of the past four Buddhas sitting and walking. There is also a blue stone stupa containing the hair and nails of the Tathagata. Beside it is a monastery, with over two hundred monks, the Buddha images are adorned, majestic as if present. The pavilions are magnificent and beautiful, with unique structures rising up. This is where the Acharya Buddhadāsa (佛陀馱婆) (覺使 in Chinese) composed and explained the Sarvastivada (一切有部) 'Mahavibhasa' (大毗婆沙論). From here, traveling southeast for over seven hundred li, crossing the Ganges River to the south and the Yamuna River to the north, one arrives at the country of Prayaga (缽邏耶伽國) (in Central India). The country of Prayaga is over five thousand li in circumference. The great capital city of the country is located at the confluence of the two rivers, with a circumference of over twenty li. Crops grow abundantly, and fruit trees are lush. The climate is mild, and the customs are kind. People are fond of learning arts and believe in heretical paths. There are two monasteries, with few monks, all studying the teachings of the Hinayana. There are hundreds of temples, with many heretics.
大城西南瞻博迦華林中，有窣堵波，無憂王之所建也。基雖傾陷，尚百餘尺，在昔如來於此處降伏外道。其側則有發、爪窣堵波、經行遺蹟。
發、爪窣堵波側，有故伽藍，是提婆(唐言天受)菩薩作《廣百論》挫小乘、伏外道處。初，提婆菩薩自南印度至此伽藍，城中有外道婆羅門，高論有聞，辯才無礙，循名責實，反質窮辭。雅知提婆博究玄奧，欲挫其鋒，乃循名問曰：「汝為何名？」提婆曰：「名天。」外道曰：「天是誰？」提婆曰：「我。」外道曰：「我是誰？」提婆曰：「狗。」外道曰：「狗是誰？」提婆曰：「汝。」外道曰：「汝是誰？」提婆曰：「天。」外道曰：「天是誰？」提婆曰：「我。」外道曰：「我是誰？」提婆曰：「狗。」外道曰：「誰是狗？」提婆曰：「汝。」外道曰：「汝是誰？」提婆曰：「天。」如是循環，外道方悟。自時厥後，深敬風猷。
城中有天祠，瑩飾輪煥，靈異多端。依其典籍，此處是眾生殖福之勝地也，能於此祠捐舍一錢，功逾他所惠施千金。復能輕生，祠中斷命，受天福樂，悠永無窮。
天祠堂前有一大樹，枝葉扶疏，陰影蒙密，有食人鬼依而棲宅，故其左右多有遺骸。若人至此祠中，無不輕捨身命，既怵邪說，又為神誘，自古迄今，習謬無
【現代漢語翻譯】 現代漢語譯本 在大城西南的瞻博迦華林中，有一座佛塔（Stupa），是阿育王（Asoka）建造的。雖然地基已經傾斜坍塌，但仍然有百餘尺高。過去，如來佛（Tathagata）曾在這裡降伏外道。佛塔旁邊還有頭髮、指甲塔，以及佛陀經行的遺蹟。
在頭髮、指甲塔旁邊，有一座古老的寺院（伽藍，Gharama），是提婆菩薩（Deva，意為天受）寫作《廣百論》來駁斥小乘佛教、降伏外道的地方。當初，提婆菩薩從南印度來到這座寺院，城中有一位外道婆羅門，以高深的理論聞名，辯才無礙，喜歡根據名稱來追究事物的本質，用反問來使對方理屈詞窮。他早就知道提婆菩薩學識淵博，精通玄奧，想要挫敗他的銳氣，於是就根據名稱問道：『你叫什麼名字？』提婆回答說：『名叫天。』外道問：『天是誰？』提婆說：『是我。』外道問：『我是誰？』提婆說：『是狗。』外道問：『狗是誰？』提婆說：『是你。』外道問：『你是誰？』提婆說：『天。』外道問：『天是誰？』提婆說：『是我。』外道問：『我是誰？』提婆說：『狗。』外道問：『誰是狗？』提婆說：『你。』外道問：『你是誰？』提婆說：『天。』就這樣循環往復，外道才醒悟過來。從那以後，他對提婆菩薩的德行非常敬佩。
城中有一座天祠，裝飾得光彩奪目，非常華麗，有很多靈異的事情發生。根據他們的典籍記載，這裡是眾生培植福報的勝地，如果能在這座祠廟裡捐舍一枚錢幣，功德勝過在其他地方佈施千金。如果能輕視生命，在祠廟中斷送性命，就能享受天上的福樂，長久沒有窮盡。
天祠堂前有一棵大樹，枝繁葉茂，樹蔭濃密，有一個食人鬼依附在上面居住，所以樹的左右有很多遺骸。如果有人來到這座祠廟中，沒有不輕易捨棄生命的，既被邪說所迷惑，又被神靈所誘惑，從古到今，一直沿襲著這種錯誤的習俗。
【English Translation】 English version In the southwest of the great city, within the Champaka Flower Grove, stands a Stupa (Buddhist monument), built by King Asoka (Indian emperor). Though its foundation is tilted and sunken, it still rises over a hundred feet. In the past, the Tathagata (Buddha) subdued heretics at this very spot. Beside it are the Hair and Nail Stupa and the traces of his walking meditation.
Next to the Hair and Nail Stupa is an old monastery (Gharama), where Bodhisattva Deva (meaning 'Heaven-given' in Tang Chinese) composed the 'Hundred Treatises' to refute Hinayana Buddhism and subdue heretics. Initially, Bodhisattva Deva came to this monastery from South India. In the city, there was a heretical Brahmin renowned for his profound theories and unimpeded eloquence, who liked to examine things based on their names and corner people with rhetorical questions. Knowing that Deva was erudite and versed in the profound, he sought to blunt his sharpness, so he asked, following the name: 'What is your name?' Deva replied, 'Named Heaven.' The heretic asked, 'Who is Heaven?' Deva said, 'I am.' The heretic asked, 'Who am I?' Deva said, 'A dog.' The heretic asked, 'Who is a dog?' Deva said, 'You are.' The heretic asked, 'Who are you?' Deva said, 'Heaven.' The heretic asked, 'Who is Heaven?' Deva said, 'I am.' The heretic asked, 'Who am I?' Deva said, 'A dog.' The heretic asked, 'Who is a dog?' Deva said, 'You are.' The heretic asked, 'Who are you?' Deva said, 'Heaven.' Thus, the cycle continued until the heretic finally realized the truth. From then on, he deeply respected Deva's virtue and conduct.
In the city, there is a Heaven Shrine, adorned with glittering decorations and displaying many miraculous phenomena. According to their scriptures, this place is a sacred site for beings to cultivate blessings. Donating even a single coin at this shrine is said to bring more merit than giving a thousand gold coins elsewhere. Furthermore, those who disregard their lives and end them within the shrine are believed to receive heavenly bliss, eternally without end.
In front of the Heaven Shrine stands a large tree, its branches and leaves lush and its shade dense. A man-eating ghost dwells within it, so many remains are scattered around its base. Those who come to this shrine invariably lightly give up their lives, deluded by false teachings and lured by the deity. From ancient times until now, they have continued this erroneous practice.
替。近有婆羅門，族姓子也，闊達多智，明敏高才，來至祠中，謂眾人曰：「夫曲俗鄙志，難以導誘，吾方同事，然後攝化。」亦既登臨，俯謂友曰：「吾有死矣。昔謂詭妄，今驗真實，天仙伎樂依空接引，當從勝境捐此鄙形。」尋欲投身，自取殞絕，親友諫喻，其志不移。遂布衣服，遍周樹下，及其自投，得全軀命。久而醒曰：「唯見空中諸天召命，斯乃邪神所引，非得天樂也。」
大城東，兩河交，廣十餘里，土地爽塏，細沙彌漫。自古至今，諸王、豪族，凡有舍施，莫不至止，周給不計，號大施場。今戒日王者，聿修前緒，篤述惠施，五年積財，一旦傾舍，于其施場，多聚珍貨。初第一日，置大佛像，眾寶莊嚴，即持上妙奇珍，而以奉施；次常住僧；次見前眾；次高才碩學、博物多能；次外道學徒，隱淪肥遁；次鰥寡孤獨，貧窮乞人。備極珍玩，窮諸上饌，如是節級，莫不周施。府庫既傾，服玩都盡，髻中明珠，身諸瓔珞，次第施與，初無所悔。既舍施已，稱曰：「樂哉！凡吾所有，已入金剛堅固藏矣。」從此之後，諸國君王各獻珍服。嘗不逾旬，府庫充仞。
大施場東合流口，日數百人自溺而死。彼俗以為欲求生天，當於此處絕粒自沈，沐浴中流，罪垢消滅。是以異國遠方，相趁萃止，七日斷食
【現代漢語翻譯】 現代漢語譯本：最近有一位婆羅門（Brahman，印度教僧侶），是出身于名門望族的子弟，名叫闊達（Kuoda），他知識淵博，聰明敏銳，才華出衆。他來到祭祀場所，對眾人說：『那些行為不正、志向低下的人，很難引導教化，我打算親自參與祭祀活動，然後再去感化他們。』於是他登上祭壇，俯身對朋友說：『我將要死了。過去我認為那些關於神靈的說法是虛妄的，現在驗證卻是真實的。天上的仙人樂隊在空中迎接我，我應當拋棄這卑賤的肉身，前往美好的境界。』說完就要跳下去，自尋死路。親友們勸阻開導，但他心意已決。於是他鋪開衣服，繞著樹走了一圈，然後縱身跳下，卻保全了性命。過了很久才醒過來說：『我只看見空中有諸天神靈召喚我，這都是邪神在引誘，並不是真正的天樂啊。』
在大城的東邊，有兩條河流交匯，河面寬十餘里，土地平坦乾燥，細沙遍地。從古至今，各國的君王和豪門貴族，凡是有佈施的行為，沒有不到這裡的。他們不計成本地賙濟窮人，所以這裡被稱為大施場。如今戒日王（Harshavardhana，印度古代君王）繼承先王的遺志，致力於慈善事業，他積攢了五年的財富，一次性全部施捨出去。在大施場上，堆滿了各種珍貴的貨物。最初的第一天，他安置了一尊巨大的佛像，用各種珍寶裝飾，然後用最上等的珍奇寶物來供奉；其次是常住的僧侶；其次是前來參加法會的眾人；其次是那些才華橫溢、學識淵博、見多識廣的人；其次是外道的學徒，以及那些隱居避世的人；最後是那些無依無靠的孤寡老人，貧窮的乞丐。他準備了各種珍貴的玩物，窮盡了各種上等的美味佳餚，像這樣分等級地進行施捨，沒有誰沒有得到賙濟。府庫里的財物已經空了，身上的服飾和玩物也都施捨完了，就連發髻中的明珠，身上的瓔珞，也都依次施捨出去，他始終沒有後悔。施捨完畢后，他說：『快樂啊！凡是我所有的，都已經進入了金剛堅固的寶藏之中了。』從此以後，各國的君王都來進獻珍貴的服飾。往往不到十天，府庫就又充滿了。
在大施場東邊的河流交匯處，每天都有數百人跳河自殺。當地的風俗認為，想要昇天，就應該在這裡斷食，然後跳入河中自溺，通過沐浴河水來消除罪孽。因此，各國的遠方人士，都紛紛聚集到這裡，進行七天的斷食。
【English Translation】 English version: Recently, there was a Brahman (Brahman, a Hindu priest), a scion of a noble family named Kuoda, who was erudite, intelligent, and highly talented. He came to the sacrificial site and said to the crowd, 'Those who are crooked and have base ambitions are difficult to guide and teach. I intend to participate in the sacrificial activities myself, and then influence them.' So he ascended the altar and said to his friend, 'I am about to die. In the past, I thought those claims about deities were false, but now I have verified that they are true. Heavenly musicians are welcoming me in the sky, and I should abandon this lowly body and go to the beautiful realm.' After speaking, he was about to jump down and seek his own death. His relatives and friends tried to dissuade him, but he was determined. So he spread out his clothes, walked around the tree, and then jumped down, but he preserved his life. After a long time, he woke up and said, 'I only saw deities in the sky summoning me. This was all the seduction of evil spirits, not true heavenly music.'
To the east of the great city, there is a confluence of two rivers, more than ten li wide, with flat, dry land and fine sand everywhere. From ancient times to the present, kings and noble families from various countries, whenever they engaged in acts of charity, would come here. They provided relief to the poor without regard to cost, so this place is called the Great Charity Field. Now King Harshavardhana (Harshavardhana, an ancient Indian king) inherited the legacy of his predecessors and devoted himself to charitable causes. He accumulated wealth for five years and gave it all away at once. At the Great Charity Field, various precious goods were piled up. On the first day, he placed a large Buddha statue, decorated with various treasures, and then offered the finest and rarest treasures as offerings. Next were the resident monks; then the crowd attending the Dharma assembly; then those who were talented, knowledgeable, and erudite; then the heretical disciples and those who lived in seclusion; and finally the helpless widows, orphans, and poor beggars. He prepared various precious toys and exhausted all kinds of superior delicacies, distributing them in this graded manner, so that no one was left without assistance. The treasury was emptied, and the clothes and toys on his body were all given away. Even the pearl in his hair bun and the necklaces on his body were given away in turn, and he never regretted it. After the donation, he said, 'Happy! All that I have has entered the indestructible treasure of Vajra.' From then on, kings from various countries came to offer precious garments. Often in less than ten days, the treasury would be filled again.
At the confluence of the rivers east of the Great Charity Field, hundreds of people drown themselves every day. The local custom believes that in order to ascend to heaven, one should fast here, then jump into the river and drown oneself, using bathing in the river to eliminate sins. Therefore, people from distant countries gather here to fast for seven days.
，然後絕命。至於山猿、野鹿，群游水濱，或濯流而返，或絕食而死。當戒日王之大施也，有一獼猴，居河之濱，獨在樹下屏跡絕食，經數日後自餓而死。故諸外道修苦行者，于河中立高柱，日將旦也，便即升之，一手一足執柱端，躡傍杙，一手一足虛懸外申，臨空不屈，延頸張目，視日右轉，逮乎曛暮，方乃下焉。若此者，其徒數十，冀斯勤苦，出離生死，或數十年未嘗懈息。
從此西南入大林中，惡獸、野象，群暴行旅，非多徒黨，難以經涉。行五百餘里，至憍賞彌國(舊曰拘睒彌國，訛也。中印度境)。
憍賞彌國，週六千餘里。國大都城週三十餘里。土稱沃壤，地利豐植，粳稻多，甘蔗茂。氣序暑熱，風俗剛猛。好學典藝，崇樹福善。伽藍十餘所，傾頓荒蕪，僧徒三百餘人，學小乘教。天祠五十餘所，外道寔多。
城內故宮中有大精舍，高六十餘尺，有刻檀佛像，上懸石蓋，鄔陀衍那王(唐言出愛。舊云優填王，訛也)之所作也。靈相間起，神光時照。諸國君王恃力欲舉，雖多人眾，莫能轉移。遂圖供養，俱言得真，語其源跡，即此像也。初，如來成正覺已，上升天宮，為母說法，三月不還。其王思慕，愿圖形像。乃請尊者沒特伽羅子，以神通力，接工人上天宮，親觀妙相，雕刻栴檀。如
【現代漢語翻譯】 現代漢語譯本 然後自殺。至於山上的猿猴、野鹿，成群結隊地在水邊遊蕩，有的在水中洗浴后返回，有的絕食而死。當戒日王（Śīlāditya）大行佈施時，有一隻獼猴，住在河邊，獨自在樹下隱藏軌跡，斷絕食物，經過幾天后自己餓死了。所以那些外道修行苦行的人，在河中豎立高高的柱子，每天將要黎明時，就立刻登上柱子，一手一足抓住柱子的頂端，踩著旁邊的木樁，一手一足懸空向外伸展，在空中不屈服，伸長脖子睜大眼睛，注視著太陽向右轉動，直到黃昏，才下來。像這樣的人，他們的徒弟有幾十個，希望通過這種勤勞刻苦，脫離生死輪迴，有的人幾十年都沒有停止過。 從此向西南進入大森林中，兇猛的野獸、野象，成群結隊地襲擊旅行者，如果沒有很多同伴，難以通過。行走五百多里，到達憍賞彌國（Kauśāmbī）（舊時叫做拘睒彌國，是錯誤的。位於中印度境內）。 憍賞彌國，周圍六千多里。國家的大都城周圍三十多里。土地肥沃，物產豐富，盛產粳米，甘蔗茂盛。氣候炎熱，風俗剛烈勇猛。喜好學習典籍技藝，崇尚修福行善。寺廟有十幾所，都傾頹荒廢，僧侶三百多人，學習小乘佛教。天神廟有五十多所，外道很多。 城內的舊王宮中有一座大精舍，高六十多尺，裡面有一尊用檀香木雕刻的佛像，上面懸掛著石蓋，是鄔陀衍那王（Udayana）（唐朝話譯為出愛。舊時叫做優填王，是錯誤的）所建造的。靈異的景象時常出現，神聖的光芒時時照耀。各國的君王依仗自己的力量想要抬起它，即使有很多人，也無法移動。於是就繪製圖像進行供養，都說得到了真像，說起它的來歷，就是這尊佛像。當初，如來佛（Tathāgata）成就正覺后，上升到天宮，為母親說法，三個月沒有回來。國王思念他，希望繪製佛像。於是就請尊者沒特伽羅子（Maudgalyāyana），用神通的力量，接引工匠上到天宮，親自觀看佛的妙相，雕刻栴檀木。
【English Translation】 English version Then they commit suicide. As for the mountain monkeys and wild deer, they roam in groups by the water's edge, some bathing in the stream before returning, others starving themselves to death. During Śīlāditya's great almsgiving, there was a macaque monkey living by the riverbank, hiding alone under a tree, cutting off food, and starving to death after several days. Therefore, those heretics who practice asceticism erect tall pillars in the river. As dawn approaches, they immediately climb the pillar, holding the top of the pillar with one hand and one foot, stepping on the side pegs, with one hand and one foot suspended outwards, unyielding in the air, stretching their necks and opening their eyes, watching the sun turn to the right, until dusk, when they descend. There are dozens of disciples who do this, hoping to escape the cycle of birth and death through this diligence and hardship, and some have not stopped for decades. From here, heading southwest into the great forest, ferocious beasts and wild elephants attack travelers in groups. Without many companions, it is difficult to pass through. After traveling more than five hundred li, one arrives at the country of Kauśāmbī (formerly called Kujiami, which is a mistake. It is located in central India). The country of Kauśāmbī is more than six thousand li in circumference. The capital city of the country is more than thirty li in circumference. The soil is fertile, and the land is rich in produce, with abundant japonica rice and lush sugarcane. The climate is hot, and the customs are fierce and brave. People love to study classics and arts, and they value cultivating blessings and doing good deeds. There are more than ten monasteries, all dilapidated and deserted, with more than three hundred monks studying Hinayana Buddhism. There are more than fifty temples of heavenly gods, and there are many heretics. Within the old palace in the city, there is a large vihara (monastery), more than sixty chi (a unit of length) high, containing a sandalwood Buddha statue with a stone canopy suspended above it, which was made by King Udayana (translated as 'Born of Love' in the Tang Dynasty. Formerly called You Tian Wang, which is a mistake). Miraculous phenomena often occur, and divine light shines constantly. The kings of various countries, relying on their strength, wanted to lift it, but even with many people, they could not move it. Therefore, they drew images to make offerings, all saying that they had obtained the true likeness. Speaking of its origin, it is this statue. Initially, after the Tathāgata (Thus Come One) attained perfect enlightenment, he ascended to the heavenly palace to preach the Dharma to his mother, and did not return for three months. The king missed him and wished to have a Buddha image made. Therefore, he invited the Venerable Maudgalyāyana, using his supernatural powers, to guide craftsmen to the heavenly palace to personally observe the Buddha's wonderful form and carve it from sandalwood.
來自天宮還也，刻檀之像起迎世尊，世尊慰曰：「教化勞耶？開導末世，寔此為冀。」
精舍東百餘步，有過去四佛坐及經行遺蹟之所。其側不遠，有如來井及浴室，井猶充汲，室以頹毀。
城內東南隅，有故宅余趾，是具史羅(舊云瞿師羅，訛也)長者故宅也，中有佛精舍及發、爪窣堵波。復有故基，如來浴室也。
城東南不遠，有故伽藍，具史羅長者舊園也。中有窣堵波，無憂王之所建立，高二百餘尺。如來於此數年說法。其側則有過去四佛座及經行遺蹟之所，復有如來發、爪窣堵波。伽藍東南重閣上有故磚室，世親菩薩嘗住此中作《唯識論》破斥小乘，難諸外道。
伽藍東庵沒羅林中有故基，是無著菩薩於此作《顯揚聖教論》。
城西南八九里，毒龍石窟。昔者如來伏此毒龍，于中留影，雖則傳記，今無所見。其側有窣堵波，無憂王之所建也，高二百餘尺。傍有如來經行遺蹟及發、爪窣堵波，病苦之徒，求愿多愈。釋迦法盡，此國最後，故上自君王，下及眾庶，入此國境，自然感傷，莫不飲泣，悲嘆而歸。
龍窟東北大林中，行七百餘里，渡殑伽河，北至迦奢布羅城，周十餘里，居人富樂。城傍有故伽藍，唯余基址，是昔護法菩薩伏外道處。此國先王扶于邪說，欲毀佛法
【現代漢語翻譯】 現代漢語譯本：從天宮返回，刻檀木的佛像起身迎接世尊，世尊慰問說：『教化辛苦嗎？開導末世眾生，實在寄希望於此。』（世尊：對佛的尊稱；末世：佛教中指佛法衰敗的時代；寔：實在，確實） 精舍東邊一百多步的地方，有過去四佛（過去四佛：指過去曾經成佛的四位佛陀）的坐處和經行（經行：佛教修行方式，指有節奏地行走）的遺蹟。旁邊不遠，有如來井（如來：佛的稱號之一）和浴室，井水仍然可以汲取，浴室已經頹敗毀壞。 城內東南角，有舊宅的殘餘地基，是具史羅（Kushira）（舊時譯作瞿師羅，是錯誤的）長者的舊宅，其中有佛精舍以及頭髮、指甲的窣堵波（Stupa）（窣堵波：也稱佛塔，用於供奉佛陀或高僧的遺物）。還有舊的地基，是如來的浴室。 城東南不遠，有舊伽藍（Sangharama）（伽藍：寺院），是具史羅長者的舊園林。其中有窣堵波，是阿育王（Ashoka）（無憂王）所建立的，高二百多尺。如來曾在這裡說法多年。旁邊有過去四佛的坐處和經行的遺蹟，還有如來的頭髮、指甲的窣堵波。伽藍東南的重閣上有舊磚室，世親菩薩（Vasubandhu）曾經住在這裡寫作《唯識論》（Vijnaptimatrata-sastra），駁斥小乘佛教（Hinayana），辯難各種外道（Tirthika）。 伽藍東邊的庵沒羅林（Amra-vana）中有舊地基，是無著菩薩（Asanga）在這裡寫作《顯揚聖教論》（Mahayana-samgraha-sastra）的地方。 城西南八九里處，是毒龍石窟。過去如來降伏了這條毒龍，在石窟中留下了身影，雖然有傳記記載，但現在已經看不到了。旁邊有窣堵波，是阿育王所建造的，高二百多尺。旁邊有如來經行的遺蹟以及頭髮、指甲的窣堵波，患病痛苦的人，來這裡祈求願望大多能夠實現。釋迦牟尼佛（Sakyamuni）的佛法衰敗殆盡時，這個國家將是最後消失的地方，所以上至君王，下至百姓，進入這個國家的國境，自然會感到悲傷，無不飲泣，悲嘆而歸。 從龍窟東北的大森林中，行走七百多里，渡過殑伽河（Ganges River）（恒河），向北到達迦奢布羅城（Kapisa），城周長十多里，居民富裕快樂。城邊有舊伽藍，只剩下地基，是過去護法菩薩（Dharmapala）降伏外道的地方。這個國家的先王扶持邪說，想要毀壞佛法。
【English Translation】 English version: Returning from the heavenly palace, the carved sandalwood image rose to greet the World-Honored One (世尊, Shìzūn). The World-Honored One comforted it, saying, 'Have you labored in teaching? Guiding the people of the degenerate age (末世, mòshì), indeed, this is what we hope for.' More than a hundred paces east of the monastery, there are the sitting and walking traces of the past four Buddhas (過去四佛, guòqù sì fó). Not far from there, there is the Well of the Tathagata (如來, Rúlái) and a bathhouse. The well still provides water, but the bathhouse is dilapidated and ruined. In the southeast corner of the city, there are the remaining foundations of an old residence, which was the former residence of the elder Kushira (具史羅, Jùshǐluó) (formerly translated as Qu Shi Luo, which is incorrect). Within it are a Buddhist monastery and a stupa (窣堵波, sūdǔbō) containing hair and nails. There are also old foundations, which are the bathhouse of the Tathagata. Not far southeast of the city, there is an old sangharama (伽藍, qiélán), which was the former garden of the elder Kushira. Within it is a stupa, built by King Ashoka (無憂王, Wúyōu wáng), over two hundred feet high. The Tathagata preached here for many years. Beside it are the sitting and walking traces of the past four Buddhas, and a stupa containing the Tathagata's hair and nails. In the southeast double-storied pavilion of the sangharama, there is an old brick room where Bodhisattva Vasubandhu (世親菩薩, Shìqīn púsà) once lived, composing the 'Treatise on the Consciousness-Only' (唯識論, Wéishì lùn), refuting the Hinayana (小乘, Xiǎochéng) and challenging various Tirthikas (外道, wàidào). In the Amra-vana (庵沒羅林, Ānmòluó lín) east of the sangharama, there are old foundations, where Bodhisattva Asanga (無著菩薩, Wúzhuó púsà) composed the 'Compendium of the Mahayana' (顯揚聖教論, Xiǎnyáng shèngjiào lùn). Eight or nine li southwest of the city is the Stone Cave of the Poison Dragon. In the past, the Tathagata subdued this poison dragon and left his shadow in the cave. Although there are records, it is no longer visible today. Beside it is a stupa, built by King Ashoka, over two hundred feet high. Nearby are the walking traces of the Tathagata and a stupa containing hair and nails. Those suffering from illness and pain often have their wishes fulfilled here. When the Dharma of Sakyamuni (釋迦牟尼佛, Shìjiāmóunífó) is exhausted, this country will be the last to disappear. Therefore, from the king above to the common people below, upon entering the borders of this country, they naturally feel sorrow, and all weep, lament, and return with grief. From the great forest northeast of the Dragon Cave, traveling over seven hundred li, crossing the Ganges River (殑伽河, Qíngqié hé), north to the city of Kapisa (迦奢布羅城, Jiāshēbùluó chéng), the city is over ten li in circumference, and the residents are wealthy and happy. Beside the city is an old sangharama, with only the foundations remaining, which is where Bodhisattva Dharmapala (護法菩薩, Hùfǎ púsà) subdued the Tirthikas in the past. The former king of this country supported heretical doctrines and wanted to destroy the Buddha-dharma.
，崇敬外道。外道眾中召一論師，聰敏高明達幽微者，作偽邪書千頌，凡三萬二千言，非毀佛法，扶正本宗。於是召集僧眾，令相摧論。外道有勝，當毀佛法；眾僧無負，斷舌以謝。是時僧徒懼有退負，集而議曰：「慧日已沈，法橋將毀，王黨外道，其可敵乎？事勢若斯，計將安出？」眾咸默然，無豎議者。護法菩薩年在幼稚，辯慧多聞，風範弘遠，在大眾中揚言贊曰：「愚雖不敏，請陳其略。誠宜以我疾應王命。高論得勝，斯靈祐也；徴議墮負，乃稚齒也。然則進退有辭，法、僧無咎。」僉曰：「允諧。」如其籌策。尋應王命，即升論座。外道乃提頓綱網，抑揚辭義，誦其所執，待彼異論。護法菩薩納其言而笑曰：「吾得勝矣！將覆逆而誦耶？為亂辭而誦耶？」外道憮然而謂曰：「子無自高也。能領語盡，此則為勝，順受其文，后釋其義。」護法乃隨其聲調，述其文義，辭理不謬，氣韻無差。於是外道聞已，欲自斷舌。護法曰：「斷舌非謝，改執是悔。」即為說法，心信意悟。王舍邪道，遵崇正法。
護法伏外道側，有窣堵波，無憂王所建也，基雖傾陷，尚高二百餘尺。是如來昔於此處六月說法。傍有經行之跡及發、爪窣堵波。自此北行百七八十里，至鞞索(山格反)迦國(中印度境)。
鞞索迦國，
【現代漢語翻譯】 現代漢語譯本：崇敬外道（佛教以外的其他宗教）。外道眾中召集一位論師，此人聰敏高明，通達幽微之處，他撰寫了虛假的邪書千頌，總共三萬二千言，用以非毀佛法，扶持正本宗。於是召集僧眾，令他們與之外道論師辯論。如果外道獲勝，就毀壞佛法；如果眾僧失敗，就要割斷舌頭以謝罪。當時僧徒們害怕失敗，聚在一起商議說：『慧日已經西沉，佛法之橋將要崩塌，國王偏袒外道，我們怎麼能與他們對抗呢？事態如此，我們該怎麼辦？』大家都沉默不語，沒有人提出建議。護法菩薩當時年紀尚幼，但辯才出衆，博學多聞，風度弘遠，在大眾中揚言讚歎道：『我雖然愚笨，但請允許我陳述我的想法。實在應該由我迅速應允國王的命令。如果辯論得勝，這是佛菩薩的靈驗保佑；如果辯論失敗，那是因為我年紀幼小。這樣進退都有理由，佛法和僧眾都不會受到責備。』大家一致認為：『這個主意很好。』就按照他的計劃行事。隨即應允國王的命令，立即登上論座。外道於是提出論辯的綱領，抑揚頓挫地陳述辭義，誦讀他所堅持的觀點，等待對方提出不同的論點。護法菩薩聽了他的話，笑著說：『我已經勝了！你是要顛倒著誦讀嗎？還是要胡亂地誦讀呢？』外道茫然地說道：『你不要自視過高。能夠完全領會我的話，這才是勝利，先順著接受我的文章，然後再解釋其中的含義。』護法菩薩於是隨著外道的聲調，陳述他的文章含義，辭理沒有謬誤，氣韻也沒有差別。於是外道聽了之後，想要自己割斷舌頭。護法菩薩說：『割斷舌頭不是謝罪，改變執著才是懺悔。』隨即為外道說法，外道心生信仰，意有所悟。國王於是捨棄邪道，遵崇正法。
護法降伏外道的地方旁邊，有一座窣堵波（佛塔），是阿育王所建造的，雖然地基已經傾斜陷落，但仍然高達二百多尺。這裡是如來過去在此處六月說法的地方。旁邊有經行（僧人來回走動）的遺蹟以及頭髮、指甲的窣堵波。從這裡向北走一百七八十里，到達鞞索迦國（位於中印度境內）。
鞞索迦國，
【English Translation】 English version: They revered heretics (religions other than Buddhism). Among the heretics, they summoned a debater, intelligent and insightful, who understood the subtle and obscure. He composed a thousand cantos of false and heretical writings, totaling thirty-two thousand words, to slander the Buddha's teachings and support his own sect. Thereupon, they summoned the Sangha (Buddhist monastic community), ordering them to debate with the heretical debater. If the heretics were to win, the Buddha's teachings would be destroyed; if the monks were to lose, they would cut off their tongues as an apology. At that time, the monks, fearing defeat, gathered and discussed, saying, 'The sun of wisdom has already set, the bridge of Dharma is about to collapse, and the king favors the heretics. How can we contend with them? Given the situation, what plan can we devise?' Everyone remained silent, and no one offered a suggestion. The Dharma-protecting Bodhisattva, though young in age, possessed eloquence, extensive learning, and a magnanimous demeanor. He spoke loudly among the assembly, praising, 'Though I am foolish and unskilled, please allow me to present my humble opinion. It is truly fitting that I swiftly respond to the king's command. If I win the debate, it will be due to the spiritual blessings; if I lose the debate, it will be due to my young age. Thus, there will be a reason for both advance and retreat, and the Dharma and the Sangha will not be blamed.' Everyone agreed, saying, 'That is an excellent idea.' They proceeded according to his plan. Soon after, he responded to the king's command and immediately ascended the debate platform. The heretic then presented the main points of his argument, modulating his tone and emphasizing his words, reciting his own views, and awaiting the other's differing opinions. The Dharma-protecting Bodhisattva listened to his words and smiled, saying, 'I have already won! Are you reciting in reverse? Or are you reciting in a confused manner?' The heretic, bewildered, said, 'Do not be arrogant. To fully understand my words is to win. First, accept my text, and then explain its meaning.' The Dharma-protecting Bodhisattva then followed the heretic's tone, explaining the meaning of his text, without any errors in logic or difference in rhythm. Thereupon, the heretic, upon hearing this, wanted to cut off his own tongue. The Dharma-protecting Bodhisattva said, 'Cutting off your tongue is not an apology; changing your views is repentance.' He then expounded the Dharma for the heretic, who developed faith and understanding. The king then abandoned the heretical path and revered the true Dharma.
Beside the place where the Dharma-protecting Bodhisattva subdued the heretics, there was a stupa (Buddhist monument), built by King Ashoka. Although the foundation had tilted and sunk, it was still over two hundred feet tall. This was the place where the Tathagata (another name for Buddha) had taught the Dharma for six months in the past. Nearby were the traces of walking meditation and stupas containing hair and nails. From here, traveling one hundred seventy or eighty li (Chinese mile) to the north, one arrives at the country of Baisaka (located in central India).
The country of Baisaka,
週四千餘里。國大都城周十六里。谷稼殷盛，華果具繁。氣序和暢，風俗淳質。好學不倦，求福不回。伽藍二十餘所，僧眾三千餘人，並學小乘正量部法。天祠五十餘所，外道甚多。
城南道左，有大伽藍。昔提婆設摩阿羅漢於此造《識身論》，說無我人；瞿波阿羅漢作《聖教要實論》，說有我人。因此法執，遂深諍論。又是護法菩薩於此七日中摧伏小乘一百論師。伽藍側有窣堵波，高二百餘尺，無憂王所建也。如來昔日，六年於此說法導化。說法側有奇樹，高六七尺，春秋遞代，常無增減。是如來昔嘗凈齒，棄其遺枝，因植根柢，繁茂至今。諸邪見人及外道眾競來殘伐，尋生如故。其側不遠，有過去四佛坐及經行遺蹟之所。復有如來發、爪窣堵波。靈基連隅，林沼交映。
從此東北行五百餘里，至室羅伐悉底國(舊曰舍衛，訛也。中印度境)。
大唐西域記卷第五 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第六(四國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰室羅伐悉底國劫比羅伐窣堵國藍摩國拘尸那揭羅國
室羅伐悉底國，週六千餘里。都城荒頓，疆場無紀。宮城故基週二十餘里，雖多荒圮，尚有居人。谷稼豐，氣序和。風俗淳
【現代漢語翻譯】 現代漢語譯本： 周長四千餘裡。國家大都城周長十六里。穀物莊稼豐盛，各種果樹繁多。氣候時令平和舒暢，風俗民情淳樸善良。人們勤奮好學不知疲倦，追求福報從不懈怠。這裡有伽藍（僧伽的住所）二十餘所，僧眾三千餘人，都學習小乘正量部的佛法。天祠五十餘所，外道非常多。 在城南道路的左邊，有一座大的伽藍。過去提婆設摩阿羅漢（Devaśarman Arhat，一位佛教聖人）在這裡撰寫《識身論》，闡述沒有『我』和『人』的道理；瞿波阿羅漢（Gopa Arhat）撰寫《聖教要實論》，闡述有『我』和『人』的道理。因此，由於對法理的執著，他們之間產生了深刻的爭論。此外，護法菩薩（Dharmapāla Bodhisattva）曾在這裡用七天時間摧伏了一百位小乘論師。伽藍旁邊有一座窣堵波（stūpa，佛塔），高二百餘尺，是阿育王（Aśoka）建造的。如來（Tathāgata，佛）過去曾在這裡說法教化六年。說法的地方旁邊有一棵奇異的樹，高六七尺，隨著春秋季節的更替，高度始終沒有增減。這是如來過去曾經用來凈齒的樹枝，被丟棄后紮根生長，至今依然枝繁葉茂。一些持有邪見的人以及外道之眾經常前來砍伐，但它很快又會生長如初。在它旁邊不遠的地方，有過去四佛（Four Buddhas）坐禪和經行的遺蹟。還有如來的頭髮和指甲的窣堵波。這些靈蹟彼此相連，林木和水池相互輝映。 從這裡向東北方向走五百餘里，到達室羅伐悉底國（Śrāvastī，舊稱舍衛國，是錯誤的。位於中印度境內）。 《大唐西域記》卷第五 大正藏第 51 冊 No. 2087 《大唐西域記》 《大唐西域記》卷第六（四國） 三藏法師玄奘奉詔翻譯 大總持寺沙門辯機撰寫室羅伐悉底國劫比羅伐窣堵國藍摩國拘尸那揭羅國 室羅伐悉底國（Śrāvastī），周長六千餘里。都城荒涼破敗，疆界沒有明確的標誌。宮城的舊址周長二十餘里，雖然大多已經荒廢，但仍然有居民居住。穀物莊稼豐收，氣候時令平和。風俗民情淳樸。
【English Translation】 English version: The circumference is over four thousand li. The great capital city of the country is sixteen li in circumference. Grains and crops are abundant, and various fruits are plentiful. The climate is harmonious and pleasant, and the customs are simple and virtuous. People are diligent in learning and never tire, and they seek blessings without turning back. There are more than twenty Saṅghārāmas (monasteries), with over three thousand monks, all studying the Dharma of the Hīnayāna Saṃmatīya school. There are more than fifty temples of the gods, and there are many heretics. To the left of the road south of the city, there is a large Saṅghārāma. In the past, Devaśarman Arhat composed the 'Vijñānakāyaśāstra' here, explaining the absence of 'self' and 'person'; Gopa Arhat composed the 'Sāstrakāya-śāstra', explaining the existence of 'self' and 'person'. Because of this attachment to Dharma, deep disputes arose. Furthermore, Dharmapāla Bodhisattva subdued one hundred Hīnayāna teachers here in seven days. Beside the Saṅghārāma is a stūpa, over two hundred feet high, built by King Aśoka. The Tathāgata (Buddha) once taught and transformed here for six years. Beside the place of teaching is a strange tree, six or seven feet high, which never increases or decreases in height with the changing seasons. This is the branch that the Tathāgata once used to clean his teeth, which took root and flourished after being discarded. Various heretics and non-Buddhist groups often come to cut it down, but it grows back as before. Not far from it are the traces of the past Four Buddhas sitting and walking. There are also stūpas of the Tathāgata's hair and nails. These sacred sites are connected, and the forests and ponds reflect each other. From here, going northeast for over five hundred li, one arrives at the country of Śrāvastī (formerly called Shewei, which is a mistake. Located in central India). 'Records of the Western Regions of the Great Tang Dynasty', Volume 5 Taishō Tripiṭaka, Volume 51, No. 2087, 'Records of the Western Regions of the Great Tang Dynasty' 'Records of the Western Regions of the Great Tang Dynasty', Volume 6 (Four Countries) Translated by the Tripiṭaka Master Xuanzang under imperial decree Compiled by the Śrāmaṇa Bianji of the Da Zongchi Monastery: Śrāvastī, Kapilavastu, Rāmagrāma, Kuśinagara The country of Śrāvastī is over six thousand li in circumference. The capital city is desolate and ruined, and the borders have no clear markers. The old site of the palace city is over twenty li in circumference, and although much of it is ruined, there are still residents. Grains and crops are abundant, and the climate is harmonious. The customs are simple and virtuous.
質，篤學好福。伽藍數百，圮壞良多，僧徒寡少，學正量部。天祠百所，外道甚多。
此則如來在世之時，缽邏犀那恃多王(唐言勝軍。舊曰波斯匿，訛略也)所治國都也。故宮城內有故基，勝軍王殿余趾也。次東不遠，有一故基，上建小窣堵波，昔勝軍王為如來所建大法堂也。
法堂側不遠，故基上有窣堵波，是佛姨母缽邏阇缽底(唐言生主。舊云波阇波提，訛也)苾芻尼精舍，勝軍王之所建立。次東窣堵波，是蘇達多(唐言善施。舊曰須達，訛也)故宅也。
善施長者宅側有大窣堵波，是鴦窶利摩羅(唐言指鬘。舊曰央掘摩羅，訛也)舍邪之處，鴦窶利摩羅者，室羅伐悉底之兇人也。作害生靈，為暴城國，殺人取指，冠首為鬘。將欲害母，以充指數。世尊悲愍，方行導化。遙見世尊，竊自喜曰：「我今生天必矣。先師有教，遺言在茲，害佛殺母，當生梵天。」謂其母曰：「老今且止，先當害彼大沙門。」尋即杖劍往逆世尊。如來於是徐行而退，兇人指鬘疾驅不逮。世尊謂曰：「何守鄙志，舍善本，激惡源？」時指鬘聞誨，悟所行非，因即歸命，求入法中，精勤不怠，證羅漢果。
城南五六里，有逝多林(唐言勝林。舊曰祇陀，訛也)，是給孤獨園。勝軍王大臣善施為佛建精舍，昔為伽藍
【現代漢語翻譯】 現代漢語譯本：此地民風淳樸，注重學習和積累福報。這裡有數百座伽藍（寺廟），但很多已經破敗，僧侶稀少，主要學習正量部的教義。同時，這裡還有大約一百座天祠（印度教寺廟），外道（佛教以外的宗教）信徒眾多。
這裡是如來佛在世時，缽邏犀那恃多王（勝軍王，舊譯波斯匿王，是音譯的訛誤）所統治的國都。故宮城內還有舊的宮殿地基，是勝軍王的殿宇遺址。從這裡向東不遠，有一處舊址，上面建有一座小窣堵波（佛塔），那是過去勝軍王為如來佛建造的大法堂。
大法堂旁邊不遠處，有一處舊址上建有窣堵波，那是佛的姨母缽邏阇缽底（生主，舊譯波阇波提，是音譯的訛誤）比丘尼精舍，也是勝軍王建造的。再往東有一座窣堵波，那是蘇達多（善施，舊譯須達，是音譯的訛誤）的故宅。
善施長者宅旁有一座大窣堵波，那是鴦窶利摩羅（指鬘，舊譯央掘摩羅，是音譯的訛誤）捨棄邪惡的地方。鴦窶利摩羅是室羅伐悉底城的一個兇惡之人，他殘害生靈，為害城國，殺人後取下手指，用手指串成花鬘戴在頭上。他甚至想殺害自己的母親，來湊足手指的數量。世尊（釋迦牟尼佛）慈悲憐憫他，親自前去引導教化。鴦窶利摩羅遠遠地看見世尊，心中暗自高興地說：『我今天必定能昇天了。我的老師曾經教導過我，並留下遺言說，殺害佛和母親，就能升到梵天。』於是他對他的母親說：『老太婆你先停下，我先去殺掉那個大沙門（出家人）。』隨即拿著棍棒和劍去迎擊世尊。如來佛於是慢慢地向後退走，兇人指鬘快速追趕卻追不上。世尊對他說：『你為何要固守這種卑劣的志向，捨棄善良的本性，激發罪惡的源頭呢？』當時指鬘聽到世尊的教誨，醒悟到自己所做的是錯誤的，於是立刻皈依佛法，請求加入佛門，精進勤奮，最終證得了羅漢果。
在城南五六里處，有逝多林（勝林，舊譯祇陀，是音譯的訛誤），也就是給孤獨園。勝軍王的大臣善施為佛陀建造了精舍，這裡過去是伽藍（寺院）。
【English Translation】 English version: The people here are simple and honest, valuing learning and accumulating merit. There are hundreds of Gāramas (monasteries), but many are dilapidated, with few monks, mainly studying the teachings of the Sammatīya school. At the same time, there are about a hundred Deva temples (Hindu temples), with many followers of other paths (religions other than Buddhism).
This is the capital city ruled by King Prasenajit (Śūra-sena, the old translation 波斯匿 is a transliteration error) during the time when the Tathagata (Buddha) was alive. Within the old palace city, there are still the foundations of the old palace, the remains of King Śūra-sena's palace. Not far to the east, there is an old site with a small stupa built on it, which was the great Dharma hall built by King Śūra-sena for the Tathagata in the past.
Not far from the Dharma hall, there is a stupa on an old site, which is the Bhikshuni (nun) monastery of Buddha's aunt, Mahāprajāpatī Gautamī (Gautamī, the old translation 波阇波提 is a transliteration error), also built by King Śūra-sena. Further east is a stupa, which is the former residence of Sudatta (Good Giver, the old translation 須達 is a transliteration error).
Next to the house of the elder Sudatta is a large stupa, which is the place where Aṅgulimāla (Finger Garland, the old translation 央掘摩羅 is a transliteration error) abandoned his evil ways. Aṅgulimāla was a fierce person in Śrāvastī, harming living beings and wreaking havoc on the city and country. He killed people and took their fingers, stringing them into a garland to wear on his head. He even wanted to kill his own mother to complete the number of fingers. The World-Honored One (Shakyamuni Buddha) had compassion for him and personally went to guide and teach him. Aṅgulimāla saw the World-Honored One from afar and secretly rejoiced, saying, 'Today I will surely be reborn in heaven. My teacher once taught me and left a will saying that killing the Buddha and one's mother will lead to rebirth in the Brahma heaven.' So he said to his mother, 'Old woman, stop for now, I will first kill that great Shramana (ascetic).' Immediately, he took a staff and sword to meet the World-Honored One. The Tathagata then slowly retreated, but the fierce Aṅgulimāla could not catch up despite his rapid pursuit. The World-Honored One said to him, 'Why do you cling to such a base aspiration, abandoning the good nature and stirring up the source of evil?' At that time, Aṅgulimāla heard the teachings of the World-Honored One, realized the error of his ways, and immediately took refuge in the Dharma, seeking to join the Buddhist order, diligently striving, and eventually attained the fruit of Arhat.
Five or six li south of the city is Jetavana (Victory Grove, the old translation 祇陀 is a transliteration error), which is Anāthapiṇḍika's Park. Śūra-sena's minister, Sudatta, built a monastery for the Buddha. This used to be a Gārama (monastery).
，今已荒廢。東門左右各建石柱，高七十餘尺，左柱鏤輪相於其端，右柱刻牛形於其上，並無憂王之所建也。室宇傾圮，唯余故基，獨一磚室巋然獨在，中有佛像。昔者如來升三十三天，為母說法之後，勝軍王聞出愛王刻檀像佛，乃造此像。善施長者仁而聰敏，積而能散，拯乏濟貧，哀孤恤老，時美其德，號給孤獨焉。聞佛功德，深生尊敬，愿建精舍，請佛降臨。世尊命舍利子隨瞻揆焉，唯太子逝多園地爽塏。尋詣太子，具以情告。太子戲言：「金遍乃賣。」善施聞之，心豁如也，即出藏金，隨言布地。有少未滿，太子請留，曰：「佛誠良田，宜植善種。」即于空地，建立精舍。世尊即之，告阿難曰：「園地善施所買，林樹逝多所施，二人同心，式崇功業。自今已去，應謂此地為逝多林給孤獨園。」
給孤獨園東北有窣堵波，是如來洗病苾芻處。昔如來之在世也，有病苾芻，含苦獨處。世尊見而問曰：「汝何所苦？汝何獨居？」曰：「我性疏懶，不耐看病，故今嬰疾，無人瞻視。」如來是時愍而告曰：「善男子，我今看汝。」以手拊摩，病苦皆愈。扶出戶外，更易敷蓐，親為盥洗，改著新衣。佛語苾芻：「當自勤勵。」聞誨感恩，心悅身豫。
給孤獨園西北有小窣堵波，是沒特伽羅子運神通力舉舍利子衣
【現代漢語翻譯】 現代漢語譯本：現在已經荒廢了。東門左右各建有石柱，高七十多尺，左邊的石柱頂端雕刻著輪相，右邊的石柱頂端雕刻著牛的形狀，這些都是阿育王（Aśoka）建造的。房屋已經傾塌，只剩下舊的地基，只有一座磚室仍然聳立，裡面有佛像。過去，如來（Tathāgata）升到三十三天（Trāyastriṃśa Heaven），為母親說法之後，勝軍王（King Śūra）聽說出愛王（King Udayana）雕刻了旃檀佛像，於是也造了這個佛像。善施長者（Sudatta），仁慈而聰明，積聚財富又能施捨，救濟貧困，憐憫孤兒，照顧老人，當時人們讚美他的德行，稱他為給孤獨（Anāthapiṇḍada，意為『無依者之施』）。他聽聞佛陀的功德，深深地尊敬，希望建造精舍，請佛陀降臨。世尊（Bhagavān）命令舍利子（Śāriputra）去勘察地形，只有太子逝多（Prince Jeta）的花園土地開闊平坦。於是前往拜見太子，把情況詳細地告訴了他。太子開玩笑說：『用金子鋪滿才賣。』善施聽了，心裡豁然開朗，立即拿出藏金，按照太子的話鋪地。還有少部分沒有鋪滿，太子請求留下，說：『佛陀是真正的良田，應該種植善根。』於是在空地上，建立精舍。世尊來到這裡，告訴阿難（Ānanda）說：『園地是善施買的，樹林是逝多施捨的，二人同心，共同成就功德事業。從今以後，應該稱這個地方為逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。』 給孤獨園東北方有窣堵波（stūpa，塔），是如來為生病的比丘（bhikkhu）洗浴的地方。過去如來在世的時候，有一位生病的比丘，痛苦地獨自待著。世尊看見了，問道：『你有什麼痛苦？你為什麼獨自居住？』比丘回答說：『我天性疏懶，不耐煩照顧病人，所以現在生病了，沒有人照顧我。』如來當時憐憫地告訴他說：『善男子，我現在來照顧你。』用手撫摸他，病痛都痊癒了。扶他到戶外，更換了床褥，親自為他洗漱，換上新衣服。佛陀對比丘說：『應當自己勤奮努力。』比丘聽了教誨，心懷感恩，心情愉悅，身體也感到舒適。 給孤獨園西北方有小窣堵波，是目犍連子（Maudgalyāyana）運用神通力舉起舍利子（Śāriputra）的衣服的地方。
【English Translation】 English version: Now it is deserted. Stone pillars are built on the left and right sides of the east gate, more than seventy feet high. The left pillar has a wheel symbol carved at its top, and the right pillar has an ox shape carved on it. These were built by King Aśoka. The buildings have collapsed, leaving only the old foundations. Only one brick room remains standing, with a Buddha image inside. In the past, after the Tathāgata ascended to the Trāyastriṃśa Heaven and preached to his mother, King Śūra heard that King Udayana had carved a sandalwood Buddha image, so he also made this image. Sudatta, a benevolent and intelligent elder, accumulated wealth and was able to give it away, relieving the poor, pitying orphans, and caring for the elderly. At that time, people praised his virtue and called him Anāthapiṇḍada (meaning 'giver to the helpless'). Hearing of the Buddha's merits, he deeply respected him and wished to build a monastery and invite the Buddha to come. The Bhagavan ordered Śāriputra to survey the land, and only Prince Jeta's garden was open and flat. So he went to see the prince and told him the situation in detail. The prince jokingly said, 'I will sell it if it is covered with gold.' Sudatta heard this and felt enlightened, and immediately took out his hidden gold and spread it on the ground according to the prince's words. There was still a small part that was not covered, and the prince asked to leave it, saying, 'The Buddha is a true field of merit, and good seeds should be planted.' So he built a monastery on the open space. The Bhagavan came here and told Ānanda, 'The garden was bought by Sudatta, and the trees were donated by Jeta. The two are of one mind and jointly accomplish meritorious deeds. From now on, this place should be called Jetavana Anāthapiṇḍada-ārāma.' To the northeast of Anāthapiṇḍada's garden is a stūpa, which is where the Tathāgata bathed the sick bhikkhu. In the past, when the Tathāgata was in the world, there was a sick bhikkhu who was suffering and living alone. The Bhagavan saw him and asked, 'What is your suffering? Why do you live alone?' The bhikkhu replied, 'I am naturally lazy and impatient to take care of the sick, so now I am sick and no one is taking care of me.' The Tathāgata then compassionately told him, 'Good man, I will take care of you now.' He stroked him with his hand, and all his pain was healed. He helped him out of the house, changed his bedding, personally washed him, and put on new clothes. The Buddha said to the bhikkhu, 'You should be diligent and strive.' Hearing the teachings, the bhikkhu was grateful, felt happy, and his body felt comfortable. To the northwest of Anāthapiṇḍada's garden is a small stūpa, which is where Maudgalyāyana used his supernatural powers to lift Śāriputra's robe.
帶不動之處。昔佛在無熱惱池，人、天咸集，唯舍利子不時從會。佛命沒特伽羅往召來集。沒特伽羅承命而往，舍利子補護法衣。沒特伽羅曰：「世尊今在無熱惱池，命我召爾。」舍利子曰：「且止，須我補竟，與子偕行。」沒特伽羅曰：「若不速行，欲運神力，舉爾石室至大會所。」舍利子乃解衣帶置地，曰：「若舉此帶，我身或動。」時沒特伽羅運大神通，舉帶不動，地為之震。因以神足還詣佛所，見舍利子已在會坐。沒特伽羅俯而嘆曰：「乃今以知，神通之力不如智慧之力矣。」
舉帶窣堵波側不遠，有井。如來在世，汲充佛用。其側有窣堵波，無憂王之所建也，中有如來舍利。經行之跡，說法之處，並樹旌表，建窣堵波。冥祇警衛，靈瑞間起，或鼓天樂，或聞神香，景福之祥，難以備敘。
伽藍后不遠，是外道梵志殺淫女以謗佛處。如來十力無畏，一切種智，人、天宗仰，聖賢遵奉。時諸外道共相議曰：「宜行詭詐，眾中謗辱。」乃誘雇淫女，詐為聽法，眾所知已，密而殺之，埋屍樹側，稱怨告王。王命求訪，于逝多園得其尸焉。是時外道高聲唱言：「喬答摩大沙門常稱戒忍，今私此女，殺而滅口。既淫既殺，何戒何忍？」諸天空中隨聲唱曰：「外道兇人為此謗耳。」
伽藍東百餘步，有
【現代漢語翻譯】 現代漢語譯本： 在無法移動的地方。過去佛陀在無熱惱池（Anavatapta，一個傳說中的湖），人和天人都聚集在那裡，只有舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）沒有及時參加集會。佛陀命令目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）去召他來參加集會。目犍連線受命令前往，當時舍利子正在縫補他的護法袈裟。目犍連說：『世尊現在無熱惱池，命令我來召你。』舍利子說：『請稍等，等我補完袈裟，就和你一起去。』目犍連說：『如果不快點走，我就要運用神通，把你的石室舉到大會的地方。』舍利子於是解下衣帶放在地上，說：『如果能舉起這條帶子，我的身體或許才會動。』當時目犍連運用大神力，舉帶子卻紋絲不動，大地因此震動。於是他用神足通返回佛陀那裡，看見舍利子已經在會中就坐。目犍連低下頭嘆息道：『現在才知道，神通的力量不如智慧的力量啊。』
舉帶子的窣堵波（Stupa，佛塔）旁邊不遠，有一口井。如來（Tathagata，佛陀的稱號之一）在世時，汲取井水供佛使用。井的旁邊有一座窣堵波，是阿育王（Ashoka，古印度孔雀王朝的國王，篤信佛教）建造的，裡面有如來的舍利。佛陀經行的地方，說法的地方，都樹立了旌旗作為標誌，並建造了窣堵波。冥界的守護神警戒守護，靈異的祥瑞不時出現，有時奏響天樂，有時聞到神香，這些吉祥的景象，難以一一詳盡描述。
伽藍（Sangharama，寺院）後面不遠，是外道梵志（Non-Buddhist ascetics，非佛教的修行者）殺害來誹謗佛陀的地方。如來具有十力（Ten powers of a Buddha，佛陀的十種力量）和無畏（Fearlessness of a Buddha，佛陀的無所畏懼），擁有一切種智（Omniscience，對一切事物和現象的完全瞭解），是人、天所宗仰，聖賢所遵奉的。當時，一些外道共同商議說：『應該使用詭計，在眾人面前誹謗羞辱他。』於是他們引誘僱傭，假裝是來聽法的，等大家都知道這件事後，就秘密地殺害了她，把屍體埋在樹旁，然後聲稱是佛陀的罪行，向國王控告。國王命令尋找，在逝多園（Jetavana，祇園精舍，佛陀常住的寺院）找到了屍體。當時外道高聲宣揚說：『喬答摩（Gautama，釋迦牟尼佛的姓）大沙門（Great Ascetic，對佛教出家人的尊稱）常常自稱持戒忍辱，現在卻私通這個女子，殺了她來滅口。既淫又殺，還談什麼戒律和忍辱？』空中的諸天隨著他們的聲音一起宣稱：『外道兇惡之人，這是在誹謗佛陀啊！』
伽藍東邊一百多步，有...
【English Translation】 English version: Where it could not be moved. In the past, the Buddha was at Anavatapta Lake (a legendary lake), where humans and devas (gods) gathered, but Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) did not attend the assembly in time. The Buddha ordered Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) to summon him to the assembly. Maudgalyayana accepted the order and went, and at that time Sariputra was mending his Dharma robe. Maudgalyayana said, 'The World-Honored One is now at Anavatapta Lake, and has ordered me to summon you.' Sariputra said, 'Please wait, I must finish mending my robe, and then I will go with you.' Maudgalyayana said, 'If you do not go quickly, I will use my supernatural powers to lift your stone chamber to the assembly place.' Sariputra then untied his belt and placed it on the ground, saying, 'If you can lift this belt, perhaps my body will move.' At that time, Maudgalyayana used great supernatural power, but the belt did not move, and the earth shook. Then he returned to the Buddha using his divine feet, and saw that Sariputra was already seated in the assembly. Maudgalyayana lowered his head and sighed, 'Now I know that the power of supernatural abilities is not as great as the power of wisdom.'
Not far from the stupa (a Buddhist monument) where the belt was placed, there is a well. When the Tathagata (one of the Buddha's titles) was alive, water was drawn from the well for the Buddha's use. Beside the well is a stupa built by King Ashoka (an ancient Indian emperor of the Maurya Dynasty, a devout Buddhist), which contains the relics of the Tathagata. Places where the Buddha walked and places where he preached are marked with banners and stupas are built. Invisible spirits guard and protect the area, and auspicious signs appear from time to time, such as heavenly music or divine fragrances. These auspicious signs are too numerous to describe in detail.
Not far behind the Sangharama (monastery) is the place where non-Buddhist ascetics (Non-Buddhist ascetics) killed ** to slander the Buddha. The Tathagata possesses the ten powers of a Buddha (Ten powers of a Buddha) and the fearlessness of a Buddha (Fearlessness of a Buddha), and has omniscience (Omniscience, complete understanding of all things and phenomena), revered by humans and devas, and followed by sages and saints. At that time, some non-Buddhists conspired together, saying, 'We should use trickery to slander and humiliate him in front of the crowd.' So they lured and hired **, pretending to listen to the Dharma, and after everyone knew about it, they secretly killed her, buried her body beside a tree, and then claimed it was the Buddha's crime, accusing him to the king. The king ordered a search, and the body was found in Jetavana (Jetavana, a monastery where the Buddha often stayed). At that time, the non-Buddhists loudly proclaimed, 'Gautama (Shakyamuni Buddha's surname), the great ascetic (Great Ascetic, a respectful term for Buddhist monks), often claims to uphold precepts and practice forbearance, but now he has an affair with this woman and killed her to silence her. He is both adulterous and murderous, so what precepts and forbearance does he have?' The devas in the sky echoed their voices, saying, 'These wicked non-Buddhists are slandering the Buddha!'
About a hundred paces east of the Sangharama, there is...
大深坑，是提婆達多欲以毒藥害佛，生身陷入地獄處。提婆達多(唐言天授)，斛飯王之子也。精勤十二年，已誦持八萬法藏。后為利故，求學神通，親近惡友，共相議曰：「我相三十，減佛未幾；大眾圍繞，何異如來？」思惟是已，即事破僧。舍利子、沒特伽羅子奉佛指告，承佛威神，說法誨喻，僧復和合。提婆達多噁心不捨，以惡毒藥置指爪中，欲因作禮，以傷害佛。方行此謀，自遠而來，至於此也，地遂坼焉，生陷地獄。
其南復有大坑，瞿伽梨苾芻譭謗如來，生身陷入地獄。
瞿伽梨陷坑南八百餘步，有大深坑，是戰遮婆羅門女譭謗如來，生身陷入地獄之處。佛為人、天說諸法要，有外道弟子，遙見世尊大眾恭敬，便自唸曰：「要於今日辱喬答摩，敗其善譽，當令我師獨擅芳聲。」乃懷系木盂，至給孤獨園，于大眾中揚聲唱曰：「此說法人與我私通，腹中之子乃釋種也。」邪見者莫不信然，貞固者知為訕謗。時天帝釋欲除疑故，化為白鼠，嚙斷盂系，系斷之聲震動大眾，凡諸見聞增深喜悅。眾中一人起持木盂，示彼女曰：「是汝兒耶？」是時也，地自開坼，全身墜陷，入無間獄，具受其殃。凡此三坑，洞無涯底，秋夏霖雨，溝池泛溢，而此深坑，嘗無水止。
伽藍東六七十步，有一精舍，
【現代漢語翻譯】 現代漢語譯本：大深坑，是提婆達多（Devadatta，唐言天授，意為天授）想要用毒藥加害佛陀，結果自身陷入地獄的地方。提婆達多是斛飯王的兒子。他精勤修行十二年，已經誦持了八萬法藏。後來因為貪圖利益，求學神通，親近惡友，共同商議說：『我的相貌有三十二相，與佛陀相差無幾；大眾圍繞，與如來有什麼不同？』思考這些之後，就開始破壞僧團。舍利子（Śāriputra）、沒特伽羅子（Maudgalyāyana）奉佛陀的旨意告知大眾，憑藉佛陀的威神，說法教誨，僧團又恢復了和合。提婆達多噁心不改，將惡毒的藥放在指甲中，想要藉著作禮的機會，傷害佛陀。正要實行這個陰謀，從遠處而來，到了這裡，地面就裂開了，自身陷入地獄。 其南邊還有一個大坑，是瞿伽梨（Kokālika）比丘譭謗如來，自身陷入地獄。 瞿伽梨陷坑南邊八百多步，有一個大深坑，是戰遮婆羅門女（Ciñcā-māṇavikā）譭謗如來，自身陷入地獄的地方。佛陀為人和天宣說諸法要，有一個外道弟子，遠遠地看見世尊被大眾恭敬圍繞，就自己想：『一定要在今天羞辱喬答摩（Gautama），敗壞他的好名聲，讓我師父獨自享有美譽。』於是懷裡藏著繫著木盂，來到給孤獨園（Anāthapiṇḍika's Park），在大眾中揚聲說道：『這個說法的人與我私通，腹中的孩子是釋迦種。』邪見的人沒有不相信的，貞潔堅定的人知道這是誹謗。當時天帝（Devendra）爲了消除疑惑，化為白鼠，咬斷了木盂的繫繩，繫繩斷裂的聲音震動了大眾，凡是見到聽到的都更加歡喜。大眾中有一個人拿起木盂，指著她說道：『這是你的孩子嗎？』就在這時，地面自己裂開，全身墜落陷下去，進入無間地獄（Avīci），完全承受了她的罪惡。總共這三個坑，深不見底，秋夏的連綿陰雨，溝渠池塘都滿了，而這深坑，從來沒有水停留。 伽藍（Saṃghārāma）東邊六七十步，有一座精舍（Vihāra）。
【English Translation】 English version: The great deep pit is the place where Devadatta (唐言天授, meaning 'Heaven-sent'), intending to harm the Buddha with poison, fell alive into hell. Devadatta was the son of King Huvana. He diligently practiced for twelve years and had already recited and upheld eighty thousand Dharma teachings. Later, due to greed for gain, he sought to learn supernatural powers, befriended evil companions, and together they conspired, saying, 'My appearance has thirty-two marks, not much less than the Buddha's; surrounded by a great assembly, how is it different from the Tathagata?' After contemplating this, he immediately set about breaking up the Sangha. Śāriputra and Maudgalyāyana, following the Buddha's instructions, relying on the Buddha's majestic power, preached and exhorted, and the Sangha was restored to harmony. Devadatta did not abandon his evil intentions, placing poisonous medicine in his fingernails, intending to harm the Buddha under the guise of paying respects. As he was about to carry out this scheme, coming from afar, when he arrived here, the ground split open, and he fell alive into hell. To the south of it, there is another large pit, where the Bhikshu Kokālika, having slandered the Tathagata, fell alive into hell. Eight hundred paces south of Kokālika's pit, there is a great deep pit, which is the place where the Brahmin woman Ciñcā-māṇavikā, having slandered the Tathagata, fell alive into hell. When the Buddha was expounding the essential Dharma to humans and gods, a follower of an externalist path, seeing from afar the World-Honored One being respectfully surrounded by a great assembly, thought to himself, 'I must humiliate Gautama today, ruin his good reputation, and let my teacher alone enjoy the praise.' Thereupon, concealing a wooden bowl tied with a string, he came to Anāthapiṇḍika's Park and proclaimed loudly among the assembly, 'This preacher has had illicit relations with me, and the child in my womb is of the Shakya lineage.' Those with wrong views could not help but believe it, while those of firm integrity knew it was slander. At that time, Devendra, in order to dispel doubt, transformed into a white mouse and gnawed through the string of the wooden bowl. The sound of the string breaking shook the assembly, and all who saw and heard it were greatly delighted. One person in the assembly picked up the wooden bowl and pointed it at her, saying, 'Is this your child?' At that moment, the ground opened up by itself, and she fell completely into it, entering the Avīci hell, fully receiving her retribution. In all, these three pits are bottomless, and during the autumn and summer rains, the ditches and ponds overflow, but this deep pit never holds water. Sixty or seventy paces east of the Saṃghārāma, there is a Vihāra.
高六十餘尺，中有佛像，東面而坐。如來在昔，於此與諸外道論議。次東有天祠，量等精舍。日旦流光，天祠之影不蔽精舍；日將落照，精舍之陰遂覆天祠。
影覆精舍東三四里，有窣堵波，是尊者舍利子與外道論議處。初，善施長者買逝多太子園，欲為如來建立精舍。時尊者舍利子隨長者而瞻揆，外道六師求角神力，舍利子隨事攝化，應物降伏。
其側精舍前建窣堵波，如來於此摧諸外道，又受毗舍佉母請。
受請窣堵波南，是毗盧釋迦王(舊曰毗琉離主，訛也)興甲兵誅釋種，至此見佛歸兵之處。毗盧釋迦王嗣位之後，追怨前辱，興甲兵，動大眾，部署已畢，申命方行。時有苾芻聞以白佛，世尊於是坐枯樹下。毗盧釋迦王遙見世尊，下乘禮敬，退立言曰：「茂樹扶疏，何故不坐？枯株朽蘗，而乃游止？」世尊告曰：「宗族者，枝葉也。枝葉將危，庇廕何在？」王曰：「世尊為宗親耳，可以回駕。」於是睹聖感懷，還軍返國。
還軍之側，有窣堵波，是釋女被戮處。毗盧釋迦王誅釋克勝，簡五百女，充實宮闈。釋女憤恚，怨言不遜，詈其王：「家人之子也。」王聞發怒，命令誅戮。執法者奉王教，刖其手足，投諸坑阱。時諸釋女含苦稱佛，世尊聖鑒，照其苦毒，告命苾芻，攝衣而往，為諸
【現代漢語翻譯】 現代漢語譯本：高六十餘尺，中間有佛像，面朝東坐著。如來過去曾在這裡與各種外道辯論。再往東有天神廟，規模與精舍相當。每天早上陽光初升時，天神廟的影子不會遮蔽精舍；而當日將西落時，精舍的陰影就會覆蓋天神廟。
陰影覆蓋精舍東面三四里處，有一座窣堵波（stupa，佛塔），那是尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）與外道辯論的地方。當初，善施長者（Sudatta，給孤獨長者，以樂善好施聞名）買下逝多太子（Prince Jeta）的花園，想要為如來佛建立精舍。當時尊者舍利子跟隨長者勘察規劃，外道六師（Six heretical teachers）前來挑戰神力，舍利子隨機應變，以神通懾服降伏他們。
在那旁邊，精舍前面建有窣堵波，如來佛曾在這裡擊敗各種外道，並且接受毗舍佉母（Visakha，一位重要的女施主）的邀請。
接受邀請的窣堵波南面，是毗盧釋迦王（Virudhaka，舊譯為毗琉離主，是錯誤的）發動軍隊屠殺釋迦族，到這裡見到佛陀而退兵的地方。毗盧釋迦王繼承王位之後，追究之前的恥辱，發動軍隊，調動大眾，部署完畢，下令出發。當時有比丘（bhikkhu，佛教出家男眾）聽到這件事稟告佛陀，世尊於是坐在枯樹下。毗盧釋迦王遠遠看見世尊，下車行禮，退後站立說道：『茂盛的樹木枝繁葉茂，為什麼不坐在那裡？而要在這枯朽的樹樁旁停留？』世尊告訴他：『宗族就像枝葉一樣。枝葉將要危亡，庇護又在哪裡呢？』國王說：『世尊是爲了宗親的緣故啊，可以回軍了。』於是他睹見聖容，心生感懷，就率軍返回國都。
在回軍的地方旁邊，有一座窣堵波，是釋迦族女子被殺害的地方。毗盧釋迦王誅殺釋迦族獲得勝利后，挑選了五百名女子，充實後宮。這些釋迦族女子憤恨惱怒，出言不遜，辱罵國王說：『你只是家奴的兒子！』國王聽了勃然大怒，下令處死她們。執法者奉國王的命令，砍斷她們的手腳，把她們扔進坑裡。當時這些釋迦族女子含著痛苦稱念佛陀的名號，世尊以聖明的智慧，照見她們的痛苦，命令比丘，整理衣袍前去，為她們...
【English Translation】 English version: It was over sixty feet high, with a Buddha image inside, facing east. In the past, the Tathagata (another name for Buddha) debated with various heretics here. To the east was a Deva (god) shrine, equal in size to the monastery. At dawn, the light would shine, and the shadow of the Deva shrine would not obscure the monastery; but as the sun set, the shadow of the monastery would cover the Deva shrine.
Three or four li (a Chinese unit of distance, approximately 500 meters) east of the monastery, where the shadow fell, was a stupa (a Buddhist monument, often containing relics), the place where the Venerable Sariputra (one of the Buddha's chief disciples, known for his wisdom) debated with the heretics. Initially, the Elder Sudatta (Anathapindika, a wealthy merchant known for his generosity) bought Prince Jeta's garden, intending to build a monastery for the Tathagata. At that time, the Venerable Sariputra accompanied the Elder to survey and plan, and the Six Heretical Teachers (leaders of rival philosophical schools) sought to compete in supernatural powers. Sariputra adapted to the circumstances, using his powers to subdue and convert them.
Beside it, in front of the monastery, a stupa was built. The Tathagata defeated various heretics here and also accepted the invitation of Visakha (a prominent female patron).
South of the stupa where the invitation was accepted, is the place where King Virudhaka (formerly called 'Prasenajit', which is incorrect) mobilized his army to massacre the Sakya clan, and where he saw the Buddha and withdrew his troops. After King Virudhaka ascended the throne, he sought revenge for past insults, mobilized his army, and deployed his troops. Once everything was arranged, he issued the order to march. At that time, a bhikkhu (Buddhist monk) heard about this and reported it to the Buddha. The World-Honored One (another name for Buddha) then sat under a withered tree. King Virudhaka saw the World-Honored One from afar, dismounted his chariot, paid his respects, and stood back, saying, 'The lush trees are flourishing, why do you not sit there? Why do you stay by this withered stump?' The World-Honored One replied, 'The clan is like the branches and leaves. If the branches and leaves are in danger, where is the shelter?' The king said, 'The World-Honored One is doing this for the sake of his relatives; you can turn back the army.' Thereupon, he saw the holy countenance, felt remorse, and led his army back to the kingdom.
Beside the place where the army turned back, there is a stupa, the place where the Sakya women were killed. After King Virudhaka conquered the Sakyas, he selected five hundred women to fill his palace. These Sakya women were indignant and resentful, speaking insolently and cursing the king, saying, 'You are just the son of a servant!' The king was enraged upon hearing this and ordered them to be executed. The executioners, following the king's command, cut off their hands and feet and threw them into a pit. At that time, these Sakya women, enduring suffering, called upon the name of the Buddha. The World-Honored One, with his holy wisdom, saw their suffering and commanded a bhikkhu to arrange his robes and go forth to them, to...
釋女說微妙法，所謂羈纏五欲，流轉三途，恩愛別離，生死長遠。時諸釋女聞佛指誨，遠塵離垢，得法眼凈，同時命終，俱生天上。時天帝釋化作婆羅門，收骸火葬，後人記焉。
誅釋窣堵波側不遠，有大涸池，是毗盧釋迦王陷身入地獄處。世尊觀釋女已，還給孤獨園，告諸苾芻，今毗盧釋迦王卻後七日，為火所燒。王聞佛記，甚懷惶懼。至第七日，安樂無危。王用歡慶，命諸宮女往至河側，娛遊樂飲。猶懼火起，鼓棹清流，隨波氾濫。熾焰飆發，焚輕舟，墜王身，入無間獄，備受諸苦。
伽藍西北三四里，至得眼林。有如來經行之跡，諸聖習定之所，並樹封記，建窣堵波。昔此國群盜五百，橫行邑里，跋扈城國。勝軍王捕獲已，抉去其眼，棄于深林。群盜苦逼，求哀稱佛。是時如來在逝多精舍，聞悲聲，起慈心，清風和暢，吹雪山藥，滿其眼已，尋得復明。而見世尊在其前住，發菩提心，歡喜頂禮，投杖而去，因植根焉。
大城西北六十餘里，有故城，是賢劫中人壽二萬歲時，迦葉波佛本生城也。城南有窣堵波，成正覺已初見父處。城北有窣堵波，有迦葉波佛全身舍利。並無憂王所建也。
從此東南行五百餘里，至劫比羅伐窣堵國(舊曰迦羅衛國，訛。中印度境)。
劫比羅伐窣堵
【現代漢語翻譯】 現代漢語譯本 釋迦族的女子宣說微妙的佛法，所說的是被五欲所束縛，在三惡道中流轉，恩愛終有別離，生死漫長無盡。當時，這些釋迦族的女子聽聞佛陀的教誨，遠離塵垢，獲得清凈的法眼，同時命終，一起轉生到天上。當時，天帝釋（Devendra，天神之王）化作婆羅門，收集她們的遺骸火化，後人記錄了這件事。
誅釋窣堵波（a stupa commemorating the extermination of the Shakyas）旁邊不遠，有一個乾涸的大池塘，那是毗盧釋迦王（Virudhaka，琉璃王）陷身墜入地獄的地方。世尊（Bhagavan，佛陀）觀察完釋迦族的女子后，回到給孤獨園（Jetavana-vihara），告訴眾比丘（bhiksu，出家修行的僧人），『毗盧釋迦王將在七天後被火焚燒。』國王聽聞佛陀的預言，非常惶恐。到了第七天，平安無事。國王非常高興，命令眾多宮女前往河邊，遊玩飲樂。但仍然害怕火災發生，便劃著船在清澈的河流中，隨著波浪漂流。突然，猛烈的火焰爆發，焚燒了輕舟，國王墜入無間地獄（Avici hell），遭受各種痛苦。
伽藍（monastery，寺院）西北三四里處，到達得眼林。這裡有如來（Tathagata，佛陀）經行（walking meditation）的遺蹟，是諸聖賢修習禪定的地方，樹木都被封記，並建有窣堵波。過去這個國家有五百個強盜，在鄉村裡橫行霸道，在城邦里作威作福。勝軍王（King Shengjun）逮捕了他們，挖去了他們的眼睛，丟棄在深林里。強盜們痛苦難忍，哀求稱念佛陀的名號。當時，如來在逝多精舍（Jetavana monastery），聽到悲哀的聲音，生起慈悲之心，清風和暢，吹來雪山上的藥，填滿他們的眼睛，隨即恢復了光明。他們看見世尊站在他們面前，發起菩提心（bodhicitta，覺悟之心），歡喜地頂禮，扔掉手杖離開了，手杖因此紮根生長。
大城西北六十多里處，有一座古城，這是賢劫（Bhadrakalpa，現在這個賢善的時代）中人壽二萬歲時，迦葉波佛（Kasyapa Buddha）的本生城。城南有一座窣堵波，是迦葉波佛成正覺后初次見到父親的地方。城北有一座窣堵波，裡面有迦葉波佛的全身舍利。這些都是阿育王（Ashoka）所建造的。
從這裡向東南方向走五百多里，到達劫比羅伐窣堵國（Kapilavastu）（舊時稱為迦羅衛國，是訛傳。位於中印度境內）。
劫比羅伐窣堵（Kapilavastu）
【English Translation】 English version The Shakya women preached the subtle Dharma, speaking of being bound by the five desires, transmigrating through the three evil realms, the separation of love and affection, and the long duration of birth and death. At that time, these Shakya women, hearing the Buddha's teachings, were freed from defilement and attained the pure Dharma eye. Simultaneously, they passed away and were reborn in the heavens. Then, Devendra (the lord of the gods) transformed himself into a Brahmin, collected their remains, and cremated them. Later generations recorded this event.
Not far from the stupa commemorating the extermination of the Shakyas, there was a large dried-up pond, which was the place where King Virudhaka fell into hell. After observing the Shakya women, the Bhagavan (Buddha) returned to Jetavana-vihara and told the bhiksus (monks), 'King Virudhaka will be burned by fire in seven days.' The king, hearing the Buddha's prediction, was very frightened. On the seventh day, he was safe and sound. The king was overjoyed and ordered many palace women to go to the riverbank to enjoy themselves with music and drinks. Still fearing a fire, they rowed boats on the clear river, drifting with the waves. Suddenly, fierce flames erupted, burning the light boats, and the king fell into Avici hell, enduring all kinds of suffering.
Three or four li northwest of the monastery, one arrives at the Forest of Gaining Eyes. Here are the traces of the Tathagata's (Buddha) walking meditation, a place where the saints practiced meditation. The trees are marked, and stupas are built. In the past, there were five hundred bandits in this country who ran rampant in the villages and acted tyrannically in the cities. King Shengjun captured them, gouged out their eyes, and abandoned them in the deep forest. The bandits, suffering greatly, cried out for help, invoking the name of the Buddha. At that time, the Tathagata was in the Jetavana monastery, heard the sorrowful voices, and arose with compassion. A gentle breeze blew medicinal herbs from the snowy mountains, filling their eyes, and they immediately regained their sight. They saw the Bhagavan standing before them, generated bodhicitta (the mind of enlightenment), joyfully prostrated, threw away their staffs, and the staffs took root and grew.
More than sixty li northwest of the great city, there is an old city, which is the birthplace of Kasyapa Buddha when people lived for twenty thousand years during the Bhadrakalpa (the current fortunate eon). South of the city is a stupa, the place where Kasyapa Buddha first saw his father after attaining enlightenment. North of the city is a stupa containing the complete relics of Kasyapa Buddha. These were all built by King Ashoka.
From here, traveling five hundred li southeast, one arrives at the country of Kapilavastu (formerly called Kaluowei, which is a corruption. Located in central India).
Kapilavastu
國，週四千餘里。空城十數，荒蕪已甚。王城頹圮，周量不詳。其內宮城周十四五里，壘磚而成，基跡峻固。空荒久遠，人里稀曠。無大君長，城各立主。土地良沃，稼穡時播。氣序無愆，風俗和暢。伽藍故基千有餘所，而宮城之側有一伽藍，僧徒三千餘人，習學小乘正量部教。天祠兩所，異道雜居。
宮城內有故基，凈飯王正殿也。上建精舍，中作王像。其側不遠有故基，摩訶摩耶(唐言大術)夫人寢殿也。上建精舍，中作夫人之像。其側精舍，是釋迦菩薩降神母胎處，中作菩薩降神之像。上座部菩薩以嗢呾羅頞沙荼月三十日夜降神母胎，當此五月十五日；諸部則以此月二十三日夜降母胎，當此五月八日。菩薩降神東北，有窣堵波，阿私多仙相太子處。菩薩誕靈之日，嘉祥輻湊。時凈飯王召諸相師而告之曰：「此子生也，善惡何若？宜悉乃正，明言以對。」曰：「依先聖之記，考吉祥之應，在家作轉輪聖王，舍家當成等正覺。」是時阿私多仙自遠而至，叩門請見。王甚慶悅，躬迎禮敬，請就寶座，曰：「不意大仙今日降顧。」仙曰：「我在天宮安居宴坐，忽見諸天群從蹈舞，我時問言：『何悅豫之甚也？』曰：『大仙當知，贍部洲中釋種凈飯王第一夫人，今產太子，當證三菩提，圓明一切智。』我聞是語，故
【現代漢語翻譯】 現代漢語譯本： 國境周長四千餘裡。有十幾座空城，非常荒涼。王城已經頹圮，周長無法詳細測量。其內部宮城周長十四五里，用磚壘砌而成，地基遺蹟高大堅固。空曠荒涼已很久遠，人煙稀少。沒有大的君長，各個城池各自擁立城主。土地肥沃，按時播種莊稼。氣候時序沒有差錯，風俗習慣平和舒暢。伽藍（寺院）的舊址有一千多所，而在宮城旁邊有一座伽藍，僧徒有三千多人，學習小乘正量部的教義。有兩座天祠，不同的宗教混雜居住。
宮城內有舊的遺址，是凈飯王（Suddhodana）的正殿。上面建有精舍（寺廟），中間塑造了凈飯王的雕像。在其旁邊不遠的地方有舊的遺址，是摩訶摩耶（Mahamaya，意為大術）夫人的寢殿。上面建有精舍，中間塑造了摩訶摩耶夫人的雕像。在其旁邊的精舍，是釋迦菩薩（Sakyamuni Buddha）降神入母胎的地方，中間塑造了菩薩降神入母胎的雕像。上座部（Theravada）認為菩薩在嗢呾羅頞沙荼月（Uttarasadha）三十日夜晚降神入母胎，相當於這裡的五月十五日；各個部派則認為在這個月的二十三日夜晚降入母胎，相當於這裡的五月八日。菩薩降神的地方東北方，有窣堵波（Stupa，塔），是阿私多（Asita）仙人給太子看相的地方。菩薩誕生之日，吉祥的徵兆聚集而來。當時凈飯王召集各位相師，告訴他們說：『這個孩子出生了，是好是壞？應該詳細地佔卜，明白地說出來。』相師們說：『根據古代聖人的記載，考察吉祥的應驗，如果他在家，就會成為轉輪聖王（Chakravartin），如果捨棄家庭，就會成就等正覺（Sammasambuddha）。』這時阿私多仙人從遠方趕來，敲門請求拜見。凈飯王非常高興，親自迎接並施禮，請他坐上寶座，說：『沒想到大仙今天降臨。』仙人說：『我在天宮安居宴樂，忽然看見諸天神眾跳舞，我當時問道：『為什麼這麼高興？』諸天神說：『大仙您應該知道，在贍部洲（Jambudvipa）中釋迦族凈飯王的第一夫人，現在生了太子，將會證得三菩提（Tri-bodhi），圓滿明瞭一切智慧。』我聽到這些話，所以
【English Translation】 English version: The kingdom is about four thousand li in circumference. There are more than ten empty cities, which are very desolate. The royal city is dilapidated, and its circumference cannot be measured in detail. The inner palace city is about fourteen or fifteen li in circumference, built of壘 bricks, and the foundation is tall and solid. It has been empty and desolate for a long time, and the population is sparse. There is no great monarch, and each city has its own ruler. The land is fertile, and crops are sown in season. The climate is regular, and the customs are peaceful and harmonious. There are more than a thousand old sites of Gārama (monasteries), and next to the palace city there is a Gārama with more than three thousand monks, who study the teachings of the Sarvastivada school of Hinayana. There are two temples of the gods, where different religions live together.
Inside the palace city, there is an old site, which is the main hall of King Suddhodana (凈飯王). A vihara (精舍, temple) is built on it, with a statue of the king in the middle. Not far from it, there is an old site, which is the bedroom of Queen Mahamaya (摩訶摩耶, meaning 'great art'). A vihara is built on it, with a statue of the queen in the middle. The vihara next to it is the place where Bodhisattva Sakyamuni (釋迦菩薩) descended into his mother's womb, with a statue of the Bodhisattva descending into his mother's womb in the middle. The Theravada (上座部) school believes that the Bodhisattva descended into his mother's womb on the night of the thirtieth day of the month of Uttarasadha (嗢呾羅頞沙荼月), which corresponds to the fifteenth day of the fifth month here; the various schools believe that he descended into his mother's womb on the night of the twenty-third day of this month, which corresponds to the eighth day of the fifth month here. To the northeast of the place where the Bodhisattva descended, there is a stupa (窣堵波), which is the place where the ascetic Asita (阿私多) examined the prince's physiognomy. On the day of the Bodhisattva's birth, auspicious omens gathered. At that time, King Suddhodana summoned all the physiognomists and told them: 'This child is born, is he good or bad? You should divine in detail and speak clearly.' The physiognomists said: 'According to the records of the ancient sages, examining the auspicious signs, if he stays at home, he will become a Chakravartin (轉輪聖王), if he leaves home, he will attain Sammasambuddha (等正覺).' At this time, the ascetic Asita came from afar and knocked on the door to request an audience. King Suddhodana was very happy, personally welcomed him and paid his respects, and invited him to sit on the throne, saying: 'I did not expect the great ascetic to descend today.' The ascetic said: 'I was living in peace and feasting in the heavenly palace, when suddenly I saw the gods dancing in groups, and I asked: 'Why are you so happy?' The gods said: 'Great ascetic, you should know that the first wife of King Suddhodana of the Sakya clan in Jambudvipa (贍部洲) has now given birth to a prince, who will attain Tri-bodhi (三菩提), perfectly illuminating all wisdom.' When I heard these words, so
來瞻仰。所悲朽耄，不遭聖化。」
城南門有窣堵波，是太子與諸釋角力擲象之處。太子伎藝多能，獨拔倫匹。凈飯大王懷慶將返，僕伕馭象，方欲出城。提婆達多素負強力，自外而入，問馭者曰：「嚴駕此象，其誰欲乘？」曰：「太子將還，故往奉馭。」提婆達多發憤引象，批其顙，蹴其臆，僵仆塞路，杜絕行途，無能轉移，人眾填塞。難陀后至，而問之曰：「誰死此象？」曰：「提婆達多。」即曳之避路。太子至，又問曰：「誰為不善，害此象耶？」曰：「提婆達多害以杜門，難陀引之開徑。」太子乃舉象高擲，越度城塹，其象墮地，為大深坑，土俗相傳為象墮坑也。其側精舍中作太子像。其側又有精舍，太子妃寢宮也，中作耶輸陀羅，並有羅怙羅像。宮側精舍作受業之像，太子學堂故基也。
城東南隅有一精舍，中作太子乘白馬凌虛之像，是逾城處也。城四門外各有精舍，中作老、病、死人、沙門之像。是太子游觀，睹相增懷，深厭塵俗，於此感悟，命仆回駕。
城南行五十餘里，至故城，有窣堵波，是賢劫中人壽六萬歲時，迦羅迦村馱佛本生城也。城南不遠有窣堵波，成正覺已見父之處。城東南窣堵波，有彼如來遺身舍利。前建石柱，高三十餘尺，上刻師子之像，傍記寂滅之事，無憂王建
【現代漢語翻譯】 現代漢語譯本：前來瞻仰。所悲傷的是自己衰老，不能遇到佛法的教化。
城南門有一座窣堵波（stupa，佛塔），是太子與各位釋迦族人角力擲象的地方。太子技藝多才多能，獨一無二。凈飯大王（Śuddhodana，釋迦牟尼的父親）懷著喜悅準備返回，僕人駕馭著象，正要出城。提婆達多（Devadatta，釋迦牟尼的堂兄弟）一向自負強壯有力，從外面進來，問馭象的人說：『駕著這象，是誰要乘坐？』馭者說：『太子將要回去，所以前來侍奉駕馭。』提婆達多勃然大怒，拉著象，擊打它的額頭，踢它的胸部，像僵硬地倒在地上，堵塞了道路，阻斷了通行，沒有人能移動它，人群擁堵。難陀（Nanda，釋迦牟尼的異母弟）後來到，問：『誰殺死了這象？』回答說：『是提婆達多。』難陀就拖著象讓開道路。太子來到，又問：『是誰做了不好的事，害了這象？』回答說：『是提婆達多害了它來堵門，難陀拖著它開路。』太子於是舉起象高高擲出，越過城壕，那象掉在地上，形成一個大深坑，當地風俗相傳為象墮坑。在那旁邊精舍中塑有太子像。在那旁邊又有精舍，是太子妃的寢宮，裡面塑有耶輸陀羅（Yaśodharā，釋迦牟尼的妻子），並有羅怙羅（Rāhula，釋迦牟尼的兒子）的像。宮殿旁的精舍塑有受業的像，是太子學堂的舊址。
城東南角有一座精舍，裡面塑有太子乘白馬凌空飛越的像，這就是逾越城墻的地方。城的四個門外各有精舍，裡面塑有老人、病人、死人、沙門的像。這是太子游玩觀賞，看到這些景象，更加感懷，深深厭惡世俗，因此感悟，命令僕人掉轉車駕。
從城南行走五十多里，到達故城，有一座窣堵波（stupa，佛塔），這是賢劫中人壽命六萬歲時，迦羅迦村馱佛（Krakucchanda Buddha）的本生城。城南不遠有一座窣堵波（stupa，佛塔），是成正覺后拜見父親的地方。城東南的窣堵波（stupa，佛塔），有那位如來遺留的舍利。前面建有石柱，高三十多尺，上面刻著獅子的像，旁邊記載著寂滅的事情，是阿育王（Aśoka）建造的。
【English Translation】 English version: To come and pay homage. What is sad is that one is old and frail, and cannot encounter the teachings of the Buddha.
At the south gate of the city, there is a stupa (stupa, Buddhist monument), which is the place where the prince wrestled and threw the elephant with the Śākyas. The prince was skilled in many arts and unmatched. King Śuddhodana (Śuddhodana, father of Śākyamuni) was joyfully preparing to return, and the servant was driving the elephant, about to leave the city. Devadatta (Devadatta, cousin of Śākyamuni), who was always proud of his strength, came in from outside and asked the driver: 'Who is going to ride this elephant?' The driver said: 'The prince is about to return, so I am here to serve and drive.' Devadatta became furious, pulled the elephant, struck its forehead, and kicked its chest. The elephant fell stiffly to the ground, blocking the road and cutting off traffic. No one could move it, and the crowd was congested. Nanda (Nanda, half-brother of Śākyamuni) arrived later and asked: 'Who killed this elephant?' The answer was: 'Devadatta.' Nanda then dragged the elephant to clear the road. The prince arrived and asked again: 'Who did evil and harmed this elephant?' The answer was: 'Devadatta harmed it to block the gate, and Nanda dragged it to open the way.' The prince then lifted the elephant high and threw it over the city moat. The elephant fell to the ground, forming a large deep pit. Local customs say that it is the pit where the elephant fell. Next to it in the monastery is a statue of the prince. Next to it is another monastery, which is the palace of the prince's wife, with statues of Yaśodharā (Yaśodharā, wife of Śākyamuni) and Rāhula (Rāhula, son of Śākyamuni). The monastery next to the palace has a statue of the teacher, which is the old site of the prince's school.
In the southeast corner of the city, there is a monastery with a statue of the prince riding a white horse flying through the air. This is the place where he crossed the city wall. Outside the four gates of the city, there are monasteries with statues of old people, sick people, dead people, and śrāmaṇas (monks). This is where the prince traveled and saw these sights, which made him feel more emotional, deeply disgusted with the world, and thus enlightened, ordering the servant to turn the carriage around.
Traveling more than fifty li south of the city, you will reach the old city, where there is a stupa (stupa, Buddhist monument), which is the birthplace of Krakucchanda Buddha (Krakucchanda Buddha) when people in the Bhadrakalpa lived for 60,000 years. Not far south of the city is a stupa (stupa, Buddhist monument), which is the place where he saw his father after attaining enlightenment. In the southeast stupa (stupa, Buddhist monument), there are relics of that Tathāgata. In front of it is a stone pillar, more than thirty feet high, with a lion statue carved on it, and the events of Nirvana recorded on the side, built by King Aśoka (Aśoka).
焉。
迦羅迦村馱佛城東北行三十餘里，至故大城，中有窣堵波，是賢劫中人壽四萬歲時，迦諾迦牟尼佛本生城也。東北不遠有窣堵波，成正覺已度父之處。次北窣堵波，有彼如來遺身舍利，前建石柱，高二十餘尺，上刻師子之像，傍記寂滅之事，無憂王建也。
城東北四十餘里，有窣堵波，是太子坐樹陰，觀耕田，於此習定，而得離欲。凈飯王見太子坐樹陰，入寂定，日光迥照，樹影不移，心知靈聖，更深珍敬。
大城西北，有數百千窣堵波，釋種誅死處也。毗盧釋迦王既克諸釋，虜其族類，得九千九百九十萬人，並從殺戮，積尸如莽，流血成池。天警人心，收骸瘞葬。
誅釋西南，有四小窣堵波，四釋種拒軍處。初，勝軍王嗣位也，求婚釋種。釋種鄙其非類，謬以家人之女，重禮娉焉。勝軍王立為正後，其產子男，是為毗盧釋迦王。毗盧釋迦欲就舅氏請益受業，至此城南，見新講堂，即中憩駕。諸釋聞之，逐而詈曰：「卑賤婢子，敢居此室！此室諸釋建也，擬佛居焉。」毗盧釋迦嗣位之後，追復先辱，便興甲兵，至此屯軍。釋種四人躬耕畎畝，便即抗拒，兵寇退散，已而入城。族人以為承輪王之祚胤，為法王之宗子，敢行兇暴，安忍殺害，污辱宗門，絕親遠放。四人被逐，北趣雪山，一
【現代漢語翻譯】 現代漢語譯本： 迦羅迦村馱佛城（Kalakagrama Buddha City）東北方向走三十多里，到達以前的大城，城中有一座窣堵波（stupa，塔），這是賢劫（Bhadrakalpa）中人類壽命四萬歲時，迦諾迦牟尼佛（Kanakamuni Buddha）的本生城（出生地）。東北方向不遠處有一座窣堵波，是迦諾迦牟尼佛成正覺后度化父親的地方。再往北有一座窣堵波，裡面有那位如來的遺身舍利（relics of the body）。前面豎立著一根石柱，高二十多尺，上面刻著獅子的形象，旁邊記載著寂滅（nirvana）的事情，這是阿育王（Ashoka）建造的。 從迦羅迦村馱佛城東北方向走四十多里，有一座窣堵波，是太子（悉達多太子，Siddhartha）坐在樹陰下，觀看耕田，在這裡習定（meditation），從而得以離欲（freedom from desire）的地方。凈飯王（Suddhodana）看見太子坐在樹陰下，進入寂定，陽光照射，樹影沒有移動，心裡知道太子是靈聖之人，更加深深地珍視和尊敬他。 大城的西北方向，有成百上千座窣堵波，是釋迦族（Shakya clan）被誅殺的地方。毗盧釋迦王（Virudhaka）攻克了釋迦族，俘虜了他們的族人，得到九百九十九萬人，全部殺戮，堆積的屍體像草莽一樣，流出的血成了池塘。上天警示人心，人們收斂骸骨埋葬。 誅殺釋迦族的地方西南方向，有四座小窣堵波，是四個釋迦族人抵抗軍隊的地方。當初，勝軍王（King Prasenajit）繼承王位，向釋迦族求婚。釋迦族鄙視他不是同類，就用家族中一個侍女的女兒，用很重的禮節嫁給了他。勝軍王立她為正後，她生了個兒子，就是毗盧釋迦王。毗盧釋迦王想要到舅舅家請教學習，來到這座城的南邊，看見新建的講堂，就在裡面休息。各位釋迦族人聽說了這件事，追趕著他罵道：『卑賤的婢女的兒子，竟然敢住在這裡！這座房子是各位釋迦族人建造的，準備給佛陀居住的。』毗盧釋迦王繼承王位之後，追究以前的恥辱，就興兵打仗，來到這裡駐紮軍隊。四個釋迦族人正在田地裡耕作，就立即抵抗，敵軍退散，然後進入城中。族人認為他們仗著轉輪王（Chakravartin）的後代，作為法王（Dharma King）的宗族子弟，竟然敢行兇作惡，安忍殺害，玷污宗族門風，斷絕親情，遠遠地放逐他們。四個人被驅逐，向北前往雪山，一
【English Translation】 English version: To the northeast of Kalakagrama Buddha City, after traveling about thirty li, one arrives at the old great city. Within it is a stupa, which is the birthplace of Kanakamuni Buddha during the Bhadrakalpa when humans lived for forty thousand years. Not far to the northeast is a stupa, the place where Kanakamuni Buddha converted his father after attaining perfect enlightenment. Further north is a stupa containing the relics of that Tathagata's body. In front stands a stone pillar, over twenty feet high, with an image of a lion carved on it, and beside it are recorded events of nirvana. It was built by King Ashoka. About forty li northeast of the city is a stupa, the place where the prince (Prince Siddhartha) sat under a tree, watching the plowing of fields, and practiced meditation here, thus attaining freedom from desire. King Suddhodana saw the prince sitting under the tree, entering into silent meditation, the sunlight shining brightly, and the shadow of the tree not moving. Knowing in his heart that the prince was a spiritual sage, he cherished and respected him even more deeply. To the northwest of the great city are hundreds of thousands of stupas, the place where the Shakya clan were killed. King Virudhaka, having conquered the Shakyas, captured their clansmen, obtaining nine million, nine hundred and ninety thousand people, and slaughtered them all. The accumulated corpses were like a thicket, and the flowing blood formed a pond. Heaven warned the hearts of men, and they collected the bones and buried them. Southwest of the place where the Shakyas were killed are four small stupas, the places where four Shakyas resisted the army. Initially, when King Prasenajit succeeded to the throne, he sought marriage with the Shakyas. The Shakyas, despising him as not of their kind, falsely gave him the daughter of a family servant, with heavy ceremony. King Prasenajit established her as his queen, and she bore a son, who became King Virudhaka. King Virudhaka wanted to go to his maternal uncles to seek instruction and study, and when he arrived south of this city, he saw a newly built lecture hall and rested there. The Shakyas, hearing of this, chased after him and cursed him, saying, 'Son of a lowly slave girl, how dare you reside here! This hall was built by the Shakyas, intended for the Buddha to reside in.' After King Virudhaka succeeded to the throne, he sought revenge for the previous humiliation, and raised an army, arriving here to garrison his troops. Four Shakyas were plowing in the fields and immediately resisted, causing the enemy troops to scatter, and then they entered the city. The clansmen thought that they, relying on the descendants of a Chakravartin and as members of the Dharma King's lineage, dared to commit violence, cruelly killing, defiling the clan's reputation, severing kinship, and banishing them far away. The four were expelled and went north towards the Snowy Mountains, one
為烏仗那國王，一為梵衍那國王，一為呬摩呾羅國王，一為商彌國王，奕世傳業，苗裔不絕。
城南三四里尼拘律樹林，有窣堵波，無憂王建也。釋迦如來成正覺已，還國見父王，為說法處。凈飯王知如來降魔軍已，遊行化導，情懷渴仰，思得禮敬。乃命使請如來曰：「昔期成佛，當還本生。斯言在耳，時來降趾。」使至佛所，具宣王意。如來告曰：「卻後七日，當還本生。」使臣還以白王，凈飯王乃告命臣庶，灑掃衢路，儲積華香，與諸群臣四十里外佇駕奉迎。是時如來與大眾俱，八金剛周衛，四天王前導，帝釋與欲界天侍左，梵王與色界天侍右，諸苾芻僧列在其後。維佛在眾，如月映星，威神動三界，光明逾七曜，步虛空，至生國。王與從臣禮敬已畢，俱共還國，止尼拘盧陀僧伽藍。其側不遠有窣堵波，是如來於大樹下，東面而坐，受姨母金縷袈裟。次此窣堵波，是如來於此度八王子及五百釋種。
城東門內路左，有窣堵波，昔一切義成太子於此習諸技藝。門外有自在天祠，祠中石天像，危然起勢，是太子在襁褓中所入祠也。凈飯王自臘伐尼國迎太子還也，途次天祠。王曰：「此天祠多靈鑒，諸釋童稚求祐必效，宜將太子至彼脩敬。」是時傅母抱而入祠，其石天像起迎太子。太子已出，天像復坐。
【現代漢語翻譯】 現代漢語譯本： 為烏仗那國（Udyana，古代印度西北部地區）王、梵衍那國（Bamiyan，位於今阿富汗中部）王、呬摩呾羅國（Himatal，具體位置不詳）王、商彌國（Shangmi，具體位置不詳）王，世代相傳，子孫後代綿延不絕。
城南三四里處的尼拘律樹林（Nyagrodha Grove），有一座窣堵波（Stupa，佛塔），是阿育王（Ashoka）所建。釋迦如來（Shakyamuni Buddha）成正覺（attained enlightenment）后，返回故國拜見父王，這裡是為父王說法的地方。凈飯王（Suddhodana）得知如來已經降伏魔軍，教化眾生，心中渴慕仰望，想要禮敬佛陀。於是派遣使者去請如來說：『過去約定成佛之後，應當返回出生地。這句話還在耳邊，現在時機已到，請您降臨。』使者到達佛陀處所，詳細說明了國王的意願。如來告訴使者：『七日之後，我將返回出生地。』使臣回去稟告國王，凈飯王於是命令臣民灑掃道路，準備鮮花香料，與眾臣在四十里外等候迎接。當時，如來與大眾一同前來，八金剛（Eight Vajras）在周圍護衛，四大天王（Four Heavenly Kings）在前引導，帝釋天（Indra）與欲界天眾（devas of the desire realm）侍立在左側，梵天（Brahma）與色界天眾（devas of the form realm）侍立在右側，諸位比丘僧（bhikkhus）排列在後面。佛陀在眾人之中，如同明月映照星辰，威神震動三界（Three Realms），光明勝過七曜（seven luminaries），行走在虛空中，到達出生地。國王與隨從大臣禮敬完畢，一同返回國內，住在尼拘盧陀僧伽藍（Nyagrodha-arama，榕樹園精舍）。在精舍旁邊不遠處有一座窣堵波，是如來在大樹下，面向東方而坐，接受姨母（Mahapajapati）所獻金縷袈裟的地方。緊挨著這座窣堵波，是如來在此地度化八位王子和五百釋迦族人的地方。
城東門內道路左側，有一座窣堵波，過去一切義成太子（Sarvarthasiddha，釋迦牟尼的本名）在這裡學習各種技藝。城門外有自在天祠（Ishvara temple），祠中有一尊石製天神像，威嚴地站立著，這是太子還在襁褓中時進入的祠廟。凈飯王從臘伐尼國（Lumbini）迎接太子返回時，途經這座天祠。國王說：『這座天祠非常靈驗，各位釋迦族的孩童祈求保佑必定應驗，應該將太子帶到那裡去脩敬。』當時，傅姆（nurse）抱著太子進入祠廟，那尊石製天神像起身迎接太子。太子出來后，天神像又恢復坐姿。
【English Translation】 English version: There were kings of Udyana (ancient northwest India), kings of Bamiyan (located in present-day central Afghanistan), kings of Himatal (location unknown), and kings of Shangmi (location unknown), who passed down their rule through generations, their descendants never ceasing.
Three or four li south of the city, in the Nyagrodha Grove, there is a stupa built by King Ashoka. After Shakyamuni Buddha attained enlightenment, he returned to his kingdom to see his father, and this was the place where he preached the Dharma to his father. King Suddhodana, knowing that the Tathagata had subdued the armies of Mara and was guiding beings, felt longing and reverence in his heart, desiring to pay homage. Therefore, he sent messengers to invite the Tathagata, saying: 'In the past, it was agreed that after becoming a Buddha, you should return to your birthplace. These words are still in my ears; now is the time for you to descend.' The messengers arrived at the Buddha's place and fully conveyed the king's intention. The Tathagata told the messengers: 'Seven days from now, I will return to my birthplace.' The messengers returned to report to the king, and King Suddhodana then ordered his ministers and people to sweep the roads, prepare flowers and incense, and wait forty li away to welcome him. At that time, the Tathagata came with the assembly, with the Eight Vajras surrounding and protecting him, the Four Heavenly Kings leading the way, Indra and the devas of the desire realm attending on the left, Brahma and the devas of the form realm attending on the right, and the bhikkhus following behind. The Buddha was among the assembly like the moon reflecting among the stars, his majestic power shaking the Three Realms, his light surpassing the seven luminaries, walking in the sky, and arriving at his birthplace. After the king and his ministers paid their respects, they returned to the kingdom together and stayed at the Nyagrodha-arama. Not far from the arama, there is a stupa where the Tathagata sat under a large tree, facing east, and received the golden-thread kasaya offered by his aunt (Mahapajapati). Next to this stupa is the place where the Tathagata converted eight princes and five hundred members of the Shakya clan.
Inside the east gate of the city, on the left side of the road, there is a stupa where Prince Sarvarthasiddha (Siddhartha Gautama's given name) used to practice various arts. Outside the gate is the Ishvara temple, and in the temple is a stone statue of the deity, standing majestically. This is the temple that the prince entered when he was still in swaddling clothes. King Suddhodana was welcoming the prince back from Lumbini, and they passed by this temple. The king said: 'This temple is very efficacious, and the children of the Shakya clan who seek blessings here always receive them. We should take the prince there to pay respects.' At that time, the nurse carried the prince into the temple, and the stone statue of the deity rose to greet the prince. After the prince came out, the statue returned to its seated position.
城南門外路左，有窣堵波，是太子與諸釋角藝，射鐵鼓。從此東南三十餘里，有小窣堵波，其側有泉，泉流澄鏡，是太子與諸釋引強校能，弦矢既分，穿鼓過表，至池沒羽，因涌清流，時俗相傳，謂之箭泉。夫有疾病，飲沐多愈。遠方之人持泥以歸，隨其所苦，漬以涂額，靈神冥衛，多蒙痊癒。
箭泉東北行八九十里，至臘伐尼林，有釋種浴池，澄清皎鏡，雜華瀰漫。其北二十四五步，有無憂華樹，今已枯悴，菩薩誕靈之處。菩薩以吠舍佉月後半八日，當此三月八日；上座部則曰以吠舍佉月後半十五日，當此三月十五日。次東窣堵波，無憂王所建，二龍浴太子處也。菩薩生已，不扶而行，於四方各七步，而自言曰：「天上、天下，唯我獨尊。今茲而往，生分已盡。」隨足所蹈，出大蓮花。二龍踴出，住虛空中，而各吐水，一冷一暖，以浴太子。
浴太子窣堵波東，有二清泉，傍建二窣堵波，是二龍從地踴出之處。菩薩生已，支屬宗親莫不奔馳，求水盥浴。夫人之前，二泉涌出，一冷一暖，遂以浴洗。其南窣堵波，是天帝釋捧接菩薩處。菩薩初出胎也，天帝釋以妙天衣，跪接菩薩。次有四窣堵波，是四天王抱持菩薩處也。菩薩從右脅生已，四大天王以金色㲲衣，捧菩薩，置金機上。至母前曰：「夫人
【現代漢語翻譯】 現代漢語譯本
在城南門外的路左邊，有一座窣堵波（stupa，佛塔），那是太子（指釋迦牟尼）與各位釋迦族人比試武藝，射穿鐵鼓的地方。從這裡向東南走三十多里，有一座小窣堵波，旁邊有一處泉水，泉水清澈明亮，那是太子與各位釋迦族人拉弓較量能力，箭矢既已射出，便穿透鼓面，越過靶子，落入池中，箭尾都沒入水中，因此涌出清澈的泉水，當時的人們互相傳說，稱之為箭泉。如果有人生病，飲用或沐浴這泉水大多能痊癒。遠方的人們取這裡的泥土帶回去，根據自己所患的疾病，用水浸泡后塗抹在額頭上，憑藉神靈的暗中保佑，大多能夠痊癒。 從箭泉向東北方向走八九十里，到達臘伐尼林（Lumbini，藍毗尼園），那裡有釋迦族人沐浴的水池，水池清澈明亮，各種鮮花散佈其中。水池北面二十四五步的地方，有一棵無憂華樹（Ashoka tree），現在已經枯萎凋零，那是菩薩（指釋迦牟尼）誕生的地方。菩薩在吠舍佉月（Vaishakha，印度曆法中的第二個月）後半月的第八天誕生，相當於這裡的（中國曆法）三月八日；上座部（Theravada，佛教的一個派別）則說是吠舍佉月後半月的第十五天，相當於這裡的（中國曆法）三月十五日。旁邊東面有一座窣堵波，是阿育王（Ashoka）所建造，是兩條龍沐浴太子的地方。菩薩出生后，不用扶持就能行走，向四方各走了七步，然後自己說道：『天上、天下，唯我獨尊。今生到此為止，不會再有來生。』隨著他腳步所踩之處，涌現出巨大的蓮花。兩條龍跳躍而出，停留在空中，各自吐出水，一個冷，一個暖，用來沐浴太子。 在沐浴太子的窣堵波東面，有兩處清泉，旁邊建有兩座窣堵波，那是兩條龍從地裡涌出來的地方。菩薩出生后，親戚宗族沒有不奔走相告，尋找水來盥洗沐浴的。在夫人（指摩耶夫人）面前，兩處泉水涌出，一冷一暖，於是用它們來沐浴洗滌。南面的窣堵波，是天帝釋（Indra，佛教中的護法神）捧接菩薩的地方。菩薩剛出生時，天帝釋用美妙的天衣，跪著迎接菩薩。旁邊有四座窣堵波，是四大天王（Four Heavenly Kings）抱持菩薩的地方。菩薩從右脅出生后，四大天王用金色的㲲衣，捧著菩薩，放在金色的臺座上。到母親面前說：『夫人，
【English Translation】 English version
To the left of the road outside the south gate of the city, there is a stupa (stupa), which is the place where the Prince (referring to Siddhartha Gautama) competed in martial arts with the Shakya clan and shot through the iron drum. About thirty li southeast from here, there is a small stupa, next to which is a spring. The spring water is clear and bright, which is the place where the Prince and the Shakya clan drew their bows to compete in ability. Once the arrows were shot, they pierced the drum surface, passed the target, and fell into the pool, with the arrow feathers submerged in the water, thus causing clear spring water to gush out. People at that time passed down the story that it was called Arrow Spring. If someone is sick, drinking or bathing in this spring can mostly be cured. People from afar take the mud from here back with them, and according to the diseases they suffer from, they soak it in water and apply it to their foreheads. With the secret protection of the spirits, they can mostly be cured. Traveling eighty or ninety li northeast from Arrow Spring, you will reach Lumbini (Lumbini), where there is a bathing pool for the Shakya clan. The pool is clear and bright, with various flowers scattered throughout. Twenty-four or five steps north of the pool, there is an Ashoka tree (Ashoka tree), which is now withered and decayed. It is the place where the Bodhisattva (referring to Siddhartha Gautama) was born. The Bodhisattva was born on the eighth day of the second half of the month of Vaishakha (Vaishakha, the second month in the Indian calendar), which corresponds to the eighth day of the third month (in the Chinese calendar) here; the Theravada (Theravada, a school of Buddhism) says it was the fifteenth day of the second half of the month of Vaishakha, which corresponds to the fifteenth day of the third month (in the Chinese calendar) here. Next to the east is a stupa, built by King Ashoka (Ashoka), which is the place where two dragons bathed the Prince. After the Bodhisattva was born, he could walk without support, taking seven steps in each of the four directions, and then said to himself: 'Above the heavens and below, I alone am the honored one. This is the end of this life, and there will be no more rebirths.' Wherever his feet stepped, huge lotus flowers emerged. Two dragons leaped out, staying in the empty space, each spitting out water, one cold and one warm, to bathe the Prince. East of the stupa where the Prince was bathed, there are two clear springs, next to which are built two stupas, which are the places where the two dragons sprang out from the ground. After the Bodhisattva was born, all the relatives and clan members rushed to find water to wash and bathe. In front of the Lady (referring to Queen Maya), two springs gushed out, one cold and one warm, so they were used to bathe and wash. The stupa to the south is the place where Indra (Indra, a guardian deity in Buddhism) held the Bodhisattva. When the Bodhisattva was first born, Indra used wonderful heavenly clothes to kneel and receive the Bodhisattva. Next to it are four stupas, which are the places where the Four Heavenly Kings (Four Heavenly Kings) held the Bodhisattva. After the Bodhisattva was born from the right side, the Four Heavenly Kings used golden woolen clothes to hold the Bodhisattva and placed him on a golden pedestal. They went to the mother and said: 'Madam,'
誕斯福子，誠可歡慶。諸天尚喜，況世人乎？」
四天王捧太子窣堵波側不遠，有大石柱，上作馬像，無憂王之所建也。后為惡龍霹靂，其柱中折仆地。傍有小河，東南流，土俗號曰油河。是摩耶夫人產孕已，天化此池，光潤澄凈，欲令夫人取以沐浴，除去風虛。今變為水，其流尚膩。從此東行曠野荒林中二百餘里，至藍摩國(中印度境)。
藍摩國，空荒歲久，疆場無紀，城邑丘墟，居人稀曠。
故城東南有磚窣堵波，高減百尺。昔者如來入寂滅已，此國先王分得舍利，持歸本國，式遵崇建，靈異間起，神光時燭。
窣堵波側有一清池，龍每出遊，變形蛇服，右旋宛轉，繞窣堵波，野象群行，採花以散，冥力警察，初無間替。昔無憂王之分建窣堵波也，七國所建，咸已開發，至於此國，方欲興功，而此池龍恐見陵奪，乃變作婆羅門，前叩象曰：「大王情流佛法，廣樹福田，敢請紆駕，降臨我宅。」王曰：「爾家安在，為近遠乎？」婆羅門曰：「我，此池之龍王也。承大王欲建勝福，敢來請謁。」王受其請，遂入龍宮。坐久之，龍進曰：「我惟惡業，受此龍身，供養舍利，冀消罪咎，愿王躬往，觀而禮敬。」無憂王見已，懼然謂曰：「凡諸供養之具，非人間所有也。」龍曰：「若然者，愿無
【現代漢語翻譯】 『誕斯福子（吉祥的誕生），誠可歡慶。諸天尚且歡喜，更何況世人呢？』
四天王捧著太子的窣堵波（佛塔）在不遠處，有一根巨大的石柱，上面雕刻著馬的形象，是阿育王建造的。後來被惡龍用雷電擊中，石柱從中間斷裂倒在地上。旁邊有一條小河，向東南方向流淌，當地人稱之為油河。這是摩耶夫人生產之後，天神變化出這個池子，池水光潤澄凈，想要讓夫人用來沐浴，去除風寒。現在變成了水，水流仍然很油膩。從這裡向東走，在曠野荒林中二百多里，到達藍摩國（中印度境內）。
藍摩國，空曠荒涼已經很久了，疆界沒有記載，城邑成為廢墟，居民稀少。
在舊城的東南方有一座磚砌的窣堵波，高度不足百尺。過去如來佛入寂滅之後，這個國家的先王分得舍利，帶回本國，按照禮制崇敬地建造，靈異的事情時常發生，神光時常照耀。
在窣堵波旁邊有一個清澈的池塘，龍經常出來遊玩，變化成蛇的樣子，向右旋轉，環繞著窣堵波。野象成群結隊地行走，採摘鮮花來散佈，冥冥之中有力量在守護，從來沒有間斷過。過去阿育王分建窣堵波的時候，七個國家建造的都已經完成了，到了這個國家，才想要開始興建，而這個池塘里的龍害怕被侵佔，於是變成婆羅門，上前拜見國王說：『大王您傾心佛法，廣泛地種植福田，敢請您降低身份，光臨我的住所。』國王說：『你的家在哪裡，是近還是遠呢？』婆羅門說：『我，是這個池塘的龍王。聽說大王想要建造殊勝的功德，所以敢來拜見。』國王接受了他的邀請，於是進入龍宮。坐了很久，龍進言說：『我因為惡業，才受此龍身，供養舍利，希望消除罪過，希望大王親自前往，觀看並且禮敬。』阿育王看到之後，恐懼地說：『所有供養的器具，都不是人間所有的啊。』龍說：『如果這樣，希望不要』
【English Translation】 'Born is the auspicious child, truly worthy of celebration! Even the heavens rejoice, how much more so should the people of the world!'
The Four Heavenly Kings held the太子's (Crown Prince) stupa (Buddhist monument) not far away. There was a large stone pillar with a horse image on top, built by King Asoka (無憂王). Later, it was struck by lightning from an evil dragon, and the pillar broke in the middle and fell to the ground. Beside it was a small river flowing southeast, which the locals called the Oil River. This was the池 (pond) that the heavens transformed after摩耶夫人 (Queen Maya) gave birth, its water clear and lustrous, intending for the Queen to bathe in it to dispel wind and cold. Now it has turned into water, but the flow is still greasy. From here, traveling east through the wilderness and forests for over two hundred li, one arrives at 藍摩國 (中印度境) (Rama Kingdom, located in central India).
The 藍摩國 (Rama Kingdom) has been desolate and barren for a long time, its borders unrecorded, its cities in ruins, and its inhabitants sparse.
Southeast of the old city is a brick stupa (窣堵波), less than a hundred feet high. In the past, after 如來 (Tathagata, the Buddha) entered Nirvana (寂滅), the former king of this country obtained a share of the relics (舍利), brought them back to his kingdom, and respectfully built this stupa according to the proper rites. Miraculous events frequently occurred, and divine light often shone upon it.
Beside the stupa (窣堵波) is a clear pond. A dragon often comes out to play, transforming into the form of a snake, spiraling to the right, and circling the stupa. Herds of wild elephants walk by, gathering flowers to scatter, and a hidden force guards it, never ceasing. In the past, when King Asoka (無憂王) was dividing and building stupas (窣堵波), the stupas built by the seven kingdoms were already completed. When it came to this kingdom, they were just about to begin construction, but the dragon in this pond, fearing being invaded, transformed into a Brahmin (婆羅門) and approached the king, saying, 'Great King, you are devoted to the Buddha's teachings and widely cultivate fields of merit. I dare to ask you to condescend and grace my dwelling with your presence.' The king said, 'Where is your home, is it near or far?' The Brahmin said, 'I am the Dragon King of this pond. Hearing that Your Majesty wishes to build a supreme merit, I dare to come and pay my respects.' The king accepted his invitation and entered the dragon palace. After sitting for a long time, the dragon said, 'I, because of evil karma, received this dragon body. I offer to the relics (舍利), hoping to eliminate my sins. I wish that Your Majesty would personally go, observe, and pay respects.' King Asoka (無憂王), upon seeing this, said in fear, 'All the instruments of offering are not of this world.' The dragon said, 'If that is so, I hope not'
廢毀。」無憂王自度力非其疇，遂不開發。出池之所，今有封記。
窣堵波側不遠，有一伽藍，僧眾鮮矣，清肅皎然，而以沙彌總任眾務。遠方僧至，禮遇彌隆，必留三日，供養四事。聞諸先志曰：昔有苾芻，同志相召，自遠而至，禮窣堵波。見諸群像，相趨往來，或以牙芟草，或以鼻灑水，各持異華，共為供養。時眾見已，悲嘆感懷。有一苾芻，便舍具戒，愿留供養，與眾辭曰：「我惟多福，濫跡僧中，歲月亟淹，行業無紀。此窣堵波有佛舍利，聖德冥通，群像踐灑。遺身此地，甘與同群，得畢余齡，誠為幸矣。」眾告之曰：「斯盛事也。吾等垢重，智不謀此。隨時自愛，無虧勝業。」亦既離群，重申誠愿，歡然獨居，有終焉之志。於是葺茅為宇，引流成池，采掇時花，灑掃塋域。綿歷歲序，心事無殆。鄰國諸王聞而雅尚，競舍財寶，共建伽藍，因而勸請，屈知僧務。自爾相踵，不泯元功，而以沙彌總知僧事。
沙彌伽藍東，大林中行百餘里，至大窣堵波，無憂王之所建也。是太子逾城至此，解寶衣，去纓絡，命仆還處。太子夜半逾城，遲明至此，既允宿心，乃形言曰：「是我出籠樊，去羈鎖，最後釋駕之處也。」于天冠中解末尼寶，命僕伕曰：「汝持此寶，還白父王，今茲遠遁，非茍違離，欲斷無常
【現代漢語翻譯】 『廢毀。』阿育王（Aśoka，印度孔雀王朝的國王）自認為能力不及，於是沒有挖掘。取出池水的地方，現在還有封記。
窣堵波（Stūpa，佛塔）旁邊不遠，有一座伽藍（Saṃghārāma，寺院），僧人很少，清凈肅穆，由沙彌（Śrāmaṇera，小沙彌）總管寺院事務。遠方的僧人來到這裡，會受到隆重的禮遇，必定被留下三天，供養衣食住行四事。聽以前的人說：過去有比丘（Bhikṣu，出家受具足戒的男子），志同道合的人互相邀請，從遠方來到這裡，禮拜窣堵波。看見許多大象，互相奔走來往，有的用牙齒割草，有的用鼻子灑水，各自拿著不同的鮮花，共同進行供養。當時的人們看見后，悲嘆感動。有一位比丘，便捨棄了具足戒，願意留下來供養，與眾人告別說：『我唯獨多福，混跡在僧眾之中，時間很久了，修行卻沒有成就。這座窣堵波有佛舍利，聖德不可思議，連大象都來踐踏灑掃。我願意將身體遺留在這裡，甘心與它們為伍，能夠度過餘生，實在是幸運啊。』眾人告訴他說：『這是盛事啊。我們罪孽深重，智慧不足以謀劃此事。請隨時保重自己，不要辜負了這殊勝的功業。』這位比丘離開了僧眾，再次表達自己的誠摯願望，歡喜地獨自居住，有在此終老的志向。於是他搭建茅屋，引水成池，採摘時令鮮花，灑掃墓地。年復一年，心無旁騖。鄰國的國王們聽說了這件事，非常讚賞，爭相捐獻財寶，共同建造伽藍，因此勸請他，讓他管理僧務。自此以後，代代相傳，沒有忘記最初的功勞，一直由沙彌總管僧事。
從沙彌伽藍向東，在大森林中行走一百多里，到達大窣堵波，是阿育王所建造的。當年太子（指釋迦牟尼佛）離開城市來到這裡，解下寶貴的衣服，取下纓絡，命令僕人返回。太子半夜離開城市，天亮時到達這裡，既然實現了宿願，於是用語言表達說：『這是我脫離牢籠，去除枷鎖，最後卸下車駕的地方啊。』從天冠中解下摩尼寶珠（Maṇi，一種寶珠），命令僕人說：『你拿著這顆寶珠，回去稟告父王，我這次遠走，不是隨便離開，而是要斷絕無常（Anitya，世事無常）的痛苦。』
【English Translation】 『to be destroyed.』 King Aśoka (Aśoka, the king of the Maurya Dynasty in India) considered his power insufficient and did not excavate it. The place where the water was taken from the pond is still sealed today.
Not far from the Stūpa (Stūpa, Buddhist pagoda), there is a Saṃghārāma (Saṃghārāma, monastery) with few monks, quiet and solemn, and a Śrāmaṇera (Śrāmaṇera, novice monk) is in charge of all the affairs of the monastery. When monks from afar arrive, they are treated with great courtesy and are sure to be kept for three days, provided with the four necessities of life. According to previous records: In the past, there were Bhikṣus (Bhikṣu, a fully ordained male monastic) who invited each other from afar to worship the Stūpa. They saw many elephants coming and going, some cutting grass with their tusks, some sprinkling water with their trunks, each holding different flowers, offering them together. When the people at that time saw this, they were saddened and moved. One Bhikṣu then abandoned his full precepts and wished to stay and make offerings, bidding farewell to the others, saying, 『I alone have much merit, having mingled among the monks for a long time, but my practice has not been accomplished. This Stūpa has Buddha's relics, and its sacred virtue is inconceivable, even the elephants come to trample and sweep. I am willing to leave my body here, willing to be with them, and it is fortunate to be able to spend the rest of my life here.』 The others told him, 『This is a great event. Our sins are heavy, and our wisdom is not enough to plan this. Please take care of yourself at all times and do not fail this excellent undertaking.』 After leaving the Sangha, the Bhiksu reiterated his sincere wish, happily living alone, with the ambition to end his life here. So he built a thatched hut, diverted water into a pond, picked seasonal flowers, and swept the cemetery. Year after year, his mind was unwavering. The kings of neighboring countries heard about this and admired him very much, competing to donate treasures and jointly build the Saṃghārāma, and therefore persuaded him to manage the affairs of the Sangha. Since then, generation after generation, the original merit has not been forgotten, and the affairs of the Sangha have always been managed by a Śrāmaṇera.
From the Śrāmaṇera's Saṃghārāma, traveling more than a hundred li to the east in the great forest, you will reach the great Stūpa, which was built by King Aśoka. In the past, the prince (referring to Śākyamuni Buddha) left the city and came here, took off his precious clothes, removed his tassels, and ordered his servant to return. The prince left the city in the middle of the night and arrived here at dawn. Since he had fulfilled his long-cherished wish, he expressed in words, 『This is the place where I escaped from the cage, removed my shackles, and finally unharnessed my carriage.』 He took off the Maṇi (Maṇi, a kind of jewel) jewel from his crown and ordered his servant, 『Take this jewel back and report to my father, this time I am going far away, not just leaving casually, but to cut off the suffering of Anitya (Anitya, impermanence).』
，絕諸有漏。」闡鐸迦(舊曰車匿，訛也)曰：「詎有何心，空駕而返？」太子善言慰喻，感悟而還。回駕窣堵波東，有贍部樹，枝葉雖凋，枯株尚在。
其傍復有小窣堵波，太子以余寶衣易鹿皮衣處。太子既斷髮易裳，雖去瓔珞，尚有天衣。曰：「斯服太侈，如何改易？」時凈居天化作獵人，服鹿皮衣，持弓負羽。太子舉其衣而謂曰：「欲相貿易，愿見允從。」獵人曰：「善。」太子解其上服，授與獵人。獵人得已，還復天身，持所得衣，凌虛而去。
太子易衣側不遠，有窣堵波，無憂王之所建也，是太子剃髮處。太子從闡鐸迦取刀，自斷其發，天帝釋接上天宮，以為供養。時凈居天子化作剃髮人，執持铦刀，徐步而至。太子謂曰：「能剃髮乎？幸為我凈之。」化人受命，遂為剃髮。逾城出家時亦不定，或云菩薩年十九，或曰二十九，以吠舍佉月後半八日逾城出家，當此三月八日，或云以吠舍佉月後半十五日，當此三月十五日。
太子剃髮窣堵波東南，曠野中行百八九十里，至尼拘盧陀林，有窣堵波，高三十餘尺。昔如來寂滅，舍利已分，諸婆羅門無所得獲，于涅疊般那(唐言焚燒。舊云阇維，訛也)地收余灰炭，持至本國，建此靈基，而修供養。自茲已降，奇蹟相仍，疾病之人，祈請多愈。
【現代漢語翻譯】 現代漢語譯本：『斷絕所有煩惱。』闡鐸迦（舊時譯作車匿，是訛誤）說：『您懷著什麼心思，空車返回？』太子用善言安慰開導他，使他感動醒悟而返回。馬車回到窣堵波（佛塔）東邊，有一棵贍部樹（一種樹名），樹枝樹葉雖然凋零，但枯樹幹還在。 旁邊還有一個小窣堵波（佛塔），是太子用剩餘的寶衣換取鹿皮衣的地方。太子既然剪斷頭髮更換了衣裳，即使脫去了瓔珞（頸飾），還有天衣。他說：『這衣服太奢侈了，如何更換？』當時凈居天（色界天之一）變化成獵人，穿著鹿皮衣，拿著弓箭。太子拿起他的衣服說：『想和你交換，希望你能答應。』獵人說：『好。』太子脫下他的上衣，交給獵人。獵人得到后，恢復了天神之身，拿著換來的衣服，升空而去。 太子換衣服的地方側面不遠處，有一個窣堵波（佛塔），是阿育王建造的，是太子剃髮的地方。太子從闡鐸迦那裡拿來刀，自己剪斷頭髮，天帝釋（忉利天之主）接到天宮，作為供養。當時凈居天子（色界天之一）化作剃頭的人，拿著鋒利的刀，慢慢走來。太子對他說：『你能剃髮嗎？希望你能為我剃乾淨。』化人接受命令，於是為他剃髮。逾城出家的時間也不確定，有人說菩薩十九歲，有人說二十九歲，在吠舍佉月（印度歷的第二個月）後半月的第八天逾城出家，相當於此地的三月八日，也有人說在吠舍佉月後半月的第十五天，相當於此地的三月十五日。 太子剃髮的窣堵波（佛塔）東南，在曠野中走了百八九十里，到達尼拘盧陀林（榕樹林），有一個窣堵波（佛塔），高三十多尺。過去如來（佛）寂滅后，舍利（遺骨）已經分完，各位婆羅門（古印度祭司）沒有得到，在涅疊般那（唐言焚燒，舊時譯作阇維，是訛誤）的地方收集剩餘的灰燼，帶回本國，建造這個靈地，並進行供養。從那以後，奇蹟不斷發生，生病的人，祈禱后大多痊癒。
【English Translation】 English version: 'Cutting off all defilements.' Chandaka (formerly translated as Chariot-driver, which is a mistake) said, 'With what intention do you return with an empty chariot?' The Prince consoled and enlightened him with kind words, causing him to be moved and return. The chariot returned east of the stupa (Buddhist monument), where there was a jambu tree (a type of tree), its branches and leaves withered, but the dry trunk remained. Beside it was a small stupa (Buddhist monument), the place where the Prince exchanged his remaining precious garments for a deerskin robe. Since the Prince had cut his hair and changed his clothes, even though he had removed his necklaces, he still had heavenly garments. He said, 'These clothes are too extravagant, how can I change them?' At that time, a Suddhavasa god (a deity from the Realm of Pure Abodes) transformed into a hunter, wearing a deerskin robe, carrying a bow and arrows. The Prince took his robe and said, 'I would like to trade with you, I hope you will agree.' The hunter said, 'Good.' The Prince took off his upper garment and gave it to the hunter. After receiving it, the hunter returned to his heavenly form, took the exchanged robe, and ascended into the sky. Not far from the side where the Prince changed his clothes, there is a stupa (Buddhist monument) built by King Ashoka, which is where the Prince shaved his head. The Prince took a knife from Chandaka and cut his hair himself, which Sakra, Lord of the Devas (ruler of the Trayastrimsa Heaven), received and took to the heavenly palace as an offering. At that time, a Suddhavasa god (a deity from the Realm of Pure Abodes) transformed into a barber, holding a sharp knife, walking slowly. The Prince said to him, 'Can you shave hair? I hope you can shave it clean for me.' The transformed man accepted the order and shaved his head. The time of leaving the city to renounce the world is also uncertain. Some say the Bodhisattva was nineteen years old, others say twenty-nine years old, leaving the city on the eighth day of the latter half of the month of Vaisakha (the second month in the Indian calendar), which corresponds to the eighth day of the third month here, or some say on the fifteenth day of the latter half of the month of Vaisakha, which corresponds to the fifteenth day of the third month here. Southeast of the stupa (Buddhist monument) where the Prince shaved his head, he walked eighty or ninety miles in the wilderness, reaching the Nyagrodha Grove (banyan tree forest), where there is a stupa (Buddhist monument), more than thirty feet high. In the past, after the Tathagata (Buddha) entered Nirvana, the relics (remains) had already been distributed, and the Brahmins (ancient Indian priests) did not receive any. At the place of Nirddhvapana (meaning cremation in Tang Chinese, formerly translated as Jaimini, which is a mistake), they collected the remaining ashes and charcoal, brought them back to their country, built this sacred site, and made offerings. Since then, miracles have continued to occur, and many sick people have been healed after praying.
灰炭窣堵波側，故伽藍中，有過去四佛坐及經行遺蹟之所。
故伽藍左右，數百窣堵波。其一大者，無憂王所建也，崇基雖陷，高余百尺。
自此東北，大林中行，其路艱險，經途危阻，山牛、野象、群盜、獵師，伺求行旅，為害不絕。出此林已，至拘尸那揭羅國(中印度境)。
拘尸那揭羅國，城郭頹毀，邑里蕭條。故城磚基，周十餘里。居人稀曠，閭巷荒蕪。
城內東北隅，有窣堵波，無憂王所建，準陀(舊曰純陀，訛也)之故宅也。宅中有井，將營獻供，方乃鑿焉。歲月雖淹，水猶清美。
城西北三四里，渡阿恃多伐底河(唐言無勝，此世共稱耳。舊云阿利羅跋提河，訛也。典言謂之尸賴拏伐底河，譯曰有金河)。西岸不遠，至娑羅林。其樹類槲，而皮青白，葉甚光潤。四樹特高，如來寂滅之所也。其大磚精舍中作如來涅槃之像，北首而臥。傍有窣堵波，無憂王所建，基雖傾陷，尚高二百餘尺。前建石柱，以記如來寂滅之事，雖有文記，不書日月。聞諸先記曰：佛以生年八十，吠舍佉月後半十五日入般涅槃，當此三月十五日也。說一切有部則佛以迦剌底迦月後半八日入般涅槃，此當九月八日也。自佛涅槃，諸部異議，或云千二百餘年，或云千三百餘年，或云千五百餘年，
【現代漢語翻譯】 現代漢語譯本 在灰炭窣堵波（Stupa，佛塔）旁邊，有一座古老的伽藍（僧伽藍摩，寺院），那裡是過去四佛坐禪和經行（修行）的遺蹟。 在古老伽藍的左右，有數百座窣堵波。其中一座較大的，是阿育王（無憂王）所建造的，雖然地基已經塌陷，但仍然高達百餘尺。 從這裡向東北方向，在大森林中行走，道路艱險，途中充滿危險和阻礙，山牛、野象、成群的盜賊、獵人，都在伺機尋找過路的行人，不斷地造成危害。走出這片森林后，就到達了拘尸那揭羅國（Kusinagara，中印度境內）。 拘尸那揭羅國，城墻和外郭已經頹毀，村落和里巷也十分蕭條。舊城的磚砌地基，周長有十餘里。居住的人稀少空曠，街巷荒涼破敗。 在城內的東北角，有一座窣堵波，是阿育王所建造的，那是準陀（Cunda，供養佛陀最後食物的人）的故宅。宅中有一口井，準備進行獻供時才開鑿。雖然時間已經很久，但井水仍然清澈甘美。 從城西北方向走三四里，渡過阿恃多伐底河（Ajitavati River，唐朝話語為『無勝』，是世俗的稱呼。舊時稱為阿利羅跋提河，是錯誤的。典籍中稱為尸賴拏伐底河，翻譯為『有金河』）。在西岸不遠處，到達娑羅雙樹林（Sal grove）。那裡的樹木類似槲樹，但樹皮是青白色的，葉子非常光亮潤澤。其中有四棵樹特別高大，那是如來佛寂滅的地方。在大磚砌的精舍中，塑造瞭如來涅槃的臥像，頭朝北面。旁邊有一座窣堵波，是阿育王所建造的，雖然地基已經傾斜塌陷，但仍然高達二百餘尺。前面建有一根石柱，用來記載如來寂滅的事情，雖然有文字記載，但沒有書寫日期和月份。聽以前的人記載說：佛陀在出生的第八十個年頭，吠舍佉月（Vaisakha）後半月的第十五天進入般涅槃（Parinirvana），相當於這裡的（中國曆法）三月十五日。說一切有部（Sarvastivada）則認為佛陀在迦剌底迦月（Karttika）後半月的第八天進入般涅槃，相當於這裡的九月八日。自從佛陀涅槃以來，各個部派的說法不一致，有的說是過了一千二百餘年，有的說是過了一千三百餘年，有的說是過了一千五百餘年。
【English Translation】 English version Beside the Stupa (灰炭窣堵波, Stupa), in an old monastery (故伽藍, sangharama), are the places where the past four Buddhas sat and walked (經行, practiced walking meditation). Around the old monastery are hundreds of Stupas. One of the larger ones was built by King Ashoka (無憂王), though its foundation has sunk, it still stands over a hundred feet tall. From here, traveling northeast through a large forest, the road is difficult and the journey perilous, with mountain cattle, wild elephants, groups of bandits, and hunters lying in wait for travelers, causing constant harm. After leaving this forest, one arrives at the country of Kushinagar (拘尸那揭羅國, Kusinagara, located in central India). The city walls and outer ramparts of Kushinagar are dilapidated, and the villages and neighborhoods are desolate. The brick foundation of the old city is over ten li (里, Chinese mile) in circumference. The inhabitants are sparse and the streets are deserted and overgrown. In the northeast corner of the city, there is a Stupa built by King Ashoka, which is the former residence of Cunda (準陀, Cunda, who offered the Buddha his last meal). There is a well in the residence, which was dug when preparations were being made for offerings. Although much time has passed, the water is still clear and sweet. Three or four li northwest of the city, one crosses the Ajitavati River (阿恃多伐底河, Ajitavati River, called 'Invincible' in Tang Chinese, which is the common name. It was formerly called the Alilobati River, which is incorrect. In classical texts, it is called the Sitanavati River, translated as 'Golden River'). Not far from the west bank, one arrives at the Sal grove (娑羅林, Sal grove). The trees there are similar to oak trees, but the bark is bluish-white, and the leaves are very shiny and smooth. Four trees are particularly tall, which is where the Tathagata (如來, Thus Come One) entered Nirvana (寂滅, passing away). In the large brick vihara (精舍, monastery), there is a statue of the Tathagata in Nirvana, lying with his head to the north. Beside it is a Stupa built by King Ashoka, though its foundation has tilted and sunk, it still stands over two hundred feet tall. In front of it is a stone pillar, used to record the event of the Tathagata's Nirvana, though there is a written record, it does not record the date and month. According to previous records: the Buddha entered Parinirvana (般涅槃, complete Nirvana) in the eightieth year of his life, on the fifteenth day of the latter half of the month of Vaisakha (吠舍佉月), which corresponds to the fifteenth day of the third month here (in China). The Sarvastivada (說一切有部) school holds that the Buddha entered Parinirvana on the eighth day of the latter half of the month of Karttika (迦剌底迦月), which corresponds to the eighth day of the ninth month here. Since the Buddha's Nirvana, there have been different opinions among the various schools, some saying it has been over 1200 years, some saying it has been over 1300 years, and some saying it has been over 1500 years.
或云已過九百，未滿千年。
精舍側不遠，有窣堵波，是如來修菩薩行時，為群雉王救火之處。昔於此地有大茂林，毛群羽族巢居穴處。驚風四起，猛焰飆急。時有一雉，有懷傷愍，鼓濯清流，飛空奮灑。時天帝釋俯而告曰：「汝何守愚，虛勞羽翮？大火方起，焚燎林野，豈汝微軀所能撲滅？」雉曰：「說者為誰？」曰：「我天帝釋耳。」雉曰：「今天帝有大福力，無慾不遂，救災拯難，若指諸掌，反詰無功，其咎安在？猛火方熾，無得多言！」尋復奮飛，往趣流水。天帝遂以掬水泛灑其林，火滅煙消，生類全命，故今謂之救火窣堵波也。
雉救火側不遠，有窣堵波，是如來修菩薩行時，為鹿救生之處。乃往古昔，此有大林，火炎中野，飛走窮窘，前有駛流之厄，后困猛火之難，莫不沉溺，喪棄身命。其鹿惻隱，身據橫流，穿皮斷骨，自強拯溺。蹇兔后至，忍疲苦而濟之。筋力既竭，溺水而死。諸天收骸，起窣堵波。
鹿拯溺西不遠，有窣堵波，是蘇跋陀羅(唐言善賢。舊曰須跋陀羅，訛也)入寂滅之處。善賢者，本梵志師也。年百二十，耆舊多智。聞佛寂滅，至雙樹間，問阿難曰：「佛世尊將寂滅，我懷疑滯，愿欲請問。」阿難曰：「佛將涅槃，幸無擾也。」曰：「吾聞佛世難遇，正法難聞，我
【現代漢語翻譯】 現代漢語譯本：有人說（佛陀涅槃）已經過了九百年，但還沒有滿一千年。
精舍旁邊不遠的地方，有一座窣堵波（stupa，佛塔），這裡是如來（Tathagata，佛陀）修行菩薩道時，為雉王（king of pheasants）救火的地方。過去，這裡有一片茂密的森林，各種鳥獸昆蟲在這裡築巢安家。突然狂風四起，猛烈的火焰迅速蔓延。當時有一隻雉（雉雞），心懷悲憫，用翅膀沾濕清澈的流水，飛到空中奮力灑水。這時，天帝釋（Indra，帝釋天）從上往下看著它，說道：『你為何如此愚蠢，白白浪費你的羽毛和力氣？大火正在燃燒，焚燒著森林原野，難道憑你微小的身軀就能撲滅嗎？』雉回答說：『說話的是誰？』天帝釋說：『我是天帝釋。』雉說：『今天帝有巨大的福力，想要什麼就能得到什麼，救災解難，就像指指掌掌一樣容易，反而責問我沒有用處，這又是什麼道理？猛火正在燃燒，不要多說！』說完又奮力飛起，奔向流水。天帝釋於是用手掬起水灑向森林，火滅煙消，各種生物得以保全性命，所以現在稱之為救火窣堵波。
雉雞救火的地方旁邊不遠，有一座窣堵波，這裡是如來修行菩薩道時，為鹿（deer）救助溺水眾生的地方。很久以前，這裡有一片大森林，大火在原野中蔓延，飛禽走獸無處可逃，非常困窘。前面有湍急的河流阻擋，後面又有猛烈的火焰逼近，沒有誰不沉入水中，喪失性命。那隻鹿心懷惻隱，用身體橫在河流中，穿破面板，折斷骨頭，竭盡全力救助溺水者。一隻行動遲緩的兔子（hare）最後趕到，忍受著疲憊和痛苦渡過河流。鹿的筋疲力盡，最終溺水而死。諸天（Devas，天神）收斂了鹿的遺骸，建造了這座窣堵波。
鹿救助溺水眾生的地方向西不遠，有一座窣堵波，這裡是蘇跋陀羅（Subhadra，唐朝時翻譯為善賢，舊譯須跋陀羅是錯誤的）入寂滅（parinirvana，般涅槃）的地方。善賢，原本是一位梵志（Brahmin，婆羅門）的老師。他一百二十歲，年老而智慧。聽到佛陀（Buddha）將要寂滅的訊息，來到雙樹（twin sal trees）之間，問阿難（Ananda，阿難尊者）說：『佛世尊（Bhagavan，世尊）將要寂滅，我心中有疑惑，希望能夠請教。』阿難說：『佛將要涅槃，請不要打擾。』善賢說：『我聽說佛出世很難遇到，正法（Dharma，佛法）很難聽聞，我...
【English Translation】 English version: It is said that nine hundred years have passed (since the Nirvana of the Buddha), but not yet a thousand.
Not far from the side of the Jetavana Monastery, there is a stupa (stupa, Buddhist shrine), which is where the Tathagata (Tathagata, Buddha) saved the fire for the king of pheasants (king of pheasants) when he was practicing the Bodhisattva path. In the past, there was a large and lush forest here, where various birds and animals nested and lived. Suddenly, a strong wind rose, and fierce flames spread rapidly. At that time, there was a pheasant (pheasant) who, with compassion in his heart, dipped his wings in the clear stream and flew into the air to sprinkle water vigorously. At this time, Indra (Indra, the Lord of Gods) looked down and said, 'Why are you so foolish, wasting your feathers and strength in vain? The fire is burning, scorching the forests and fields, how can you extinguish it with your tiny body?' The pheasant replied, 'Who is speaking?' Indra said, 'I am Indra.' The pheasant said, 'Today, the Lord of Gods has great blessings, and can accomplish whatever he desires, rescuing from disasters and difficulties as easily as pointing a finger. Instead, you question my uselessness, what is the reason for this? The fierce fire is burning, do not say more!' After speaking, he flew up again and rushed towards the stream. Indra then scooped up water and sprinkled it on the forest, the fire was extinguished, the smoke dissipated, and all living beings were saved. Therefore, it is now called the Fire-Saving Stupa.
Not far from the side where the pheasant saved the fire, there is a stupa, which is where the Tathagata saved the lives of drowning beings as a deer (deer) when he was practicing the Bodhisattva path. In ancient times, there was a large forest here, and the fire spread in the wilderness, and the birds and beasts had nowhere to escape, and were very distressed. In front of them was the danger of a swift river, and behind them was the difficulty of a fierce fire, and no one did not sink into the water and lose their lives. The deer, with compassion in its heart, lay across the river, breaking its skin and bones, and doing its best to save the drowning. A slow hare (hare) arrived last, enduring fatigue and pain to cross the river. The deer was exhausted and eventually drowned. The Devas (Devas, gods) collected the deer's remains and built this stupa.
Not far to the west of where the deer saved the drowning beings, there is a stupa, which is where Subhadra (Subhadra, translated as 'Good Wise' in the Tang Dynasty, the old translation 'Subhadra' is wrong) entered parinirvana (parinirvana, complete nirvana). Subhadra was originally a Brahmin (Brahmin, Brahman) teacher. He was one hundred and twenty years old, old and wise. Hearing the news that the Buddha (Buddha) was about to enter parinirvana, he came to the twin sal trees (twin sal trees) and asked Ananda (Ananda, Venerable Ananda), 'The Bhagavan (Bhagavan, World Honored One) is about to enter parinirvana, I have doubts in my heart, and I wish to ask.' Ananda said, 'The Buddha is about to enter Nirvana, please do not disturb him.' Subhadra said, 'I have heard that it is difficult to encounter the Buddha in the world, and it is difficult to hear the Dharma (Dharma, Buddhist teachings), I...
有深疑，恐無所請。」善賢遂入，先問佛言：「有諸別眾，自稱為師，各有異法，垂訓導俗，喬答摩(舊曰瞿曇，訛略也)能盡知耶？」佛言：「吾悉深究。」乃為演說。善賢聞已，心凈信解，求入法中，受具足戒。如來告曰：「汝豈能耶？外道異學修梵行者，當試四歲，觀其行，察其性，威儀寂靜，辭語誠實，則可於我法中凈修梵行。在人行耳，斯何難哉！」善賢曰：「世尊悲愍，含濟無私，四歲試學，三業方順。」佛言：「我先已說，在人行耳！」於是善賢出家，即受具戒，勤勵修習，身心勇猛。已而於法無疑，自身作證。夜分未久，果證羅漢，諸漏已盡，梵行已立。不忍見佛入大涅槃，即于眾中入火界定，現神通事，而先寂滅。是為如來最後弟子，乃先滅度，即昔后渡蹇兔是也。
善賢寂滅側，有窣堵波，是執金剛躄地之處。大悲世尊隨機利見，化功已畢，入寂滅樂，于雙樹間北首而臥。執金剛神密跡力士見佛滅度，悲慟唱言：「如來舍我入大涅槃，無歸依，無覆護，毒箭深入，愁火熾盛！」舍金剛杵，悶絕躄地。久而又起，悲哀戀慕，互相謂曰：「生死大海，誰作舟楫？無明長夜，誰為燈炬？」
金剛躄地側，有窣堵波，是如來寂滅已七日供養之處。如來之將寂滅也，光明普照，人、天畢會，莫
【現代漢語翻譯】 現代漢語譯本： 『我心中有很深的疑惑，恐怕沒有地方可以請教。』善賢於是進入佛所，先問佛說：『有一些其他的教派，自稱為導師，各有不同的教法，用來訓誡引導世俗之人，喬答摩（舊譯瞿曇，是訛略的稱呼）能夠完全知曉嗎？』佛說：『我全部都深入研究過。』於是為他演說佛法。善賢聽了之後，內心清凈，生起信心和理解，請求加入佛法之中，受持具足戒。如來告訴他說：『你能夠做到嗎？外道和不同的學派修習梵行的人，應當試驗四年，觀察他的行為，考察他的品性，看他是否威儀寂靜，言辭誠實，這樣才可以在我的佛法中清凈地修習梵行。這在於人的行為罷了，有什麼困難呢！』善賢說：『世尊悲憫，包含救濟沒有偏私，用四年時間試驗學習，身口意三業才能調順。』佛說：『我先前已經說過，這在於人的行為罷了！』於是善賢出家，隨即受持具足戒，勤奮努力地修習，身心勇猛精進。不久之後對於佛法不再有疑惑，自身證悟。在夜裡還沒過多久，就證得了阿羅漢果位，各種煩惱都已經斷盡，清凈的修行已經成就。他不忍心見到佛陀進入大涅槃，就在大眾之中進入火界定，顯現神通之事，而先於佛陀寂滅。他是如來的最後一位弟子，卻先於佛陀滅度，就是過去先渡蹇兔的那個人。
善賢寂滅的地方旁邊，有一座窣堵波（佛塔），那是執金剛（手持金剛杵的護法神）悲傷跌倒的地方。大悲世尊隨機教化，利益眾生，教化的功德已經圓滿，進入寂滅的快樂，在娑羅雙樹之間頭朝北面躺臥。執金剛神密跡力士（佛的近身護法）見到佛陀滅度，悲痛地哭喊道：『如來捨棄我進入大涅槃，我沒有了歸依，沒有了覆護，如同毒箭深入體內，愁苦的火焰熾盛燃燒！』捨棄了金剛杵，昏悶絕倒在地。過了很久才又起來，悲哀地戀慕佛陀，互相說道：『在生死的苦海之中，誰來做我們的舟船？在無明的漫漫長夜裡，誰來做我們的燈炬？』
金剛力士跌倒的地方旁邊，有一座窣堵波，那是如來寂滅后七天接受供養的地方。如來將要寂滅的時候，光明普照，人天全部聚集在一起，沒有...
【English Translation】 English version: 'I have deep doubts and fear there is nowhere to ask.' Shanxian (Virtuous and Wise) then entered and first asked the Buddha, 'There are various other groups, calling themselves teachers, each with different teachings, instructing and guiding the common people. Can Qiaodamo (喬答摩, old translation of Gautama, a slight error) fully know them?' The Buddha said, 'I have thoroughly investigated them all.' Then he expounded the Dharma for him. After Shanxian heard this, his mind became pure, and he developed faith and understanding, seeking to join the Dharma and receive the complete precepts. The Tathagata (如來) told him, 'Can you do it? Those of other paths and different schools who practice Brahma conduct should be tested for four years, observing their behavior, examining their character, seeing if their demeanor is peaceful and quiet, and their words are sincere and truthful. Then they can purely practice Brahma conduct in my Dharma. It depends on one's conduct; what difficulty is there in this!' Shanxian said, 'The World Honored One (世尊) is compassionate, encompassing and saving without partiality. With four years of testing and learning, the three karmas (身口意, body, speech, and mind) can be harmonized.' The Buddha said, 'I have already said that it depends on one's conduct!' Thereupon, Shanxian renounced the household life, immediately received the complete precepts, diligently practiced, and was courageous and vigorous in body and mind. Soon after, he had no doubts about the Dharma and personally realized it. Not long after midnight, he attained the Arhat (羅漢) fruit, all defilements were exhausted, and Brahma conduct was established. Unable to bear seeing the Buddha enter Parinirvana (大涅槃), he entered the fire samadhi (火界定) in the assembly, manifested miraculous events, and passed away before the Buddha. He was the last disciple of the Tathagata, yet he passed away first, being the same person who previously helped the crippled rabbit cross over.
Beside the place where Shanxian entered Nirvana, there is a stupa (窣堵波, a Buddhist monument), which is where Vajrapani (執金剛, the one who holds the vajra), fell to the ground in grief. The Greatly Compassionate World Honored One, teaching according to the circumstances and benefiting all, having completed his work of transformation, entered the joy of Nirvana, lying down between the twin Sala trees with his head facing north. Vajrapani, the secret trace mighty warrior (密跡力士), seeing the Buddha enter Nirvana, cried out in sorrow, 'The Tathagata has abandoned me and entered Great Nirvana. I have no refuge, no protection. The poisoned arrow has deeply penetrated, and the fire of sorrow is blazing!' He cast aside his vajra (金剛杵) and fainted, collapsing to the ground. After a long time, he rose again, grieving and longing, saying to each other, 'In the great ocean of birth and death, who will be our boat? In the long night of ignorance, who will be our lamp?'
Beside the place where Vajrapani fell, there is a stupa, which is where offerings were made for seven days after the Tathagata entered Nirvana. When the Tathagata was about to enter Nirvana, the light shone everywhere, and humans and devas (天) all gathered together, without...
不悲感，更相謂曰：「大覺世尊今將寂滅，眾生福盡，世間無依。」如來右脅臥師子床，告諸大眾：「勿謂如來畢竟寂滅，法身常住，離諸變易，當棄懈怠，早求解脫。」諸苾芻等歔欷悲慟。時阿泥𢫫(盧骨反)陀(舊曰阿那律，訛也)告諸苾芻：「止，止，勿悲！諸天譏怪。」時末羅眾供養已訖，欲舉金棺，詣涅疊般那所。時阿泥𢫫陀告言：「且止！諸天欲留七日供養。」於是天眾持妙天華，游虛空，贊聖德，各竭誠心，共興供養。
停棺側有窣堵波，是摩訶摩耶夫人哭佛之處。如來寂滅，棺斂已畢，時阿泥𢫫陀上升天宮，告摩耶夫人曰：「大聖法王今已寂滅。」摩耶聞已，悲哽悶絕，與諸天眾至雙樹間，見僧伽胝、缽及錫杖，拊之號慟，絕而復聲曰：「人、天福盡，世間眼滅！今此諸物，空無有主。」如來聖力，金棺自開，放光明，合掌坐，慰問慈母：「遠來下降！諸行法爾，愿勿深悲。」阿難銜哀而請佛曰：「後世問我，將何以對？」曰：「佛已涅槃，慈母摩耶自天宮降，至雙樹間，如來為諸不孝眾生，從金棺起，合掌說法。」
城北渡河三百餘步，有窣堵波，是如來焚身之處。地今黃黑，土雜灰炭，至誠求請，或得舍利。如來寂滅，人、天悲感，七寶為棺，千㲲纏身，設香華，建幡蓋，末羅之眾
【現代漢語翻譯】 現代漢語譯本 不悲傷，互相告知說：『大覺世尊（對佛的尊稱）現在將要寂滅，眾生的福報已經耗盡，世間沒有了依靠。』如來（對佛的尊稱）向右側臥在獅子床上，告訴大眾：『不要認為如來（對佛的尊稱）最終寂滅，法身（佛所證的真如之身）是永恒存在的，遠離各種變化，應當拋棄懈怠，及早尋求解脫。』眾比丘（出家修行的男子）等抽泣悲傷哭泣。這時阿泥律陀（佛陀的十大弟子之一）告訴眾比丘（出家修行的男子）：『停止，停止，不要悲傷！諸天會譏笑責怪。』這時末羅族人供養完畢，想要抬起金棺，前往涅槃（佛教修行的最高境界）的地方。這時阿泥律陀（佛陀的十大弟子之一）告訴他們說：『暫且停止！諸天想要停留七日進行供養。』於是天眾拿著美妙的天花，在空中游動，讚頌聖德，各自竭盡誠心，共同興辦供養。
停放棺材的旁邊有一座窣堵波（佛塔），是摩訶摩耶夫人（釋迦牟尼佛的生母）哭佛的地方。如來（對佛的尊稱）寂滅，棺材入殮完畢，這時阿泥律陀（佛陀的十大弟子之一）上升到天宮，告訴摩耶夫人（釋迦牟尼佛的生母）說：『大聖法王（對佛的尊稱）現在已經寂滅。』摩耶夫人（釋迦牟尼佛的生母）聽了之後，悲傷哽咽昏悶過去，與諸天眾來到雙樹之間，看見僧伽胝（袈裟）、缽（和尚的飯碗）以及錫杖（僧人所持的手杖），撫摸著它們號啕大哭，昏厥過去又醒來說：『人、天的福報已經耗盡，世間的眼睛熄滅了！現在這些東西，空空蕩蕩沒有主人。』如來（對佛的尊稱）以聖力，金棺自己打開，放出光明，合掌坐起，慰問慈母：『遠道而來下降！一切行為都是法則如此，希望不要過度悲傷。』阿難（佛陀的十大弟子之一）含著悲傷而請求佛說：『後世之人問我，將用什麼來回答？』佛說：『佛已經涅槃（佛教修行的最高境界），慈母摩耶（釋迦牟尼佛的生母）從天宮降臨，來到雙樹之間，如來（對佛的尊稱）爲了那些不孝順的眾生，從金棺中起身，合掌說法。』
從城北渡河三百多步，有一座窣堵波（佛塔），是如來（對佛的尊稱）焚身的地方。那裡的土地現在是黃黑色，土中混雜著灰燼和木炭，如果至誠地祈求，或許可以得到舍利（佛教聖物）。如來（對佛的尊稱）寂滅，人、天都感到悲傷，用七寶做棺材，用千層細毛織物纏繞身體，設定香花，建立幡蓋，末羅族人
【English Translation】 English version Without sorrow, they told each other, 'The Greatly Enlightened World Honored One (a respectful title for the Buddha) is now about to enter Parinirvana (the ultimate state of liberation), the blessings of sentient beings are exhausted, and the world has no refuge.' The Tathagata (another title for the Buddha), lying on his right side on the lion's bed, addressed the assembly, 'Do not think that the Tathagata (another title for the Buddha) is ultimately extinguished. The Dharmakaya (the body of truth) is eternal and unchanging. Abandon laziness and seek liberation early.' The Bhikshus (ordained monks) wept and wailed in grief. At that time, Anuruddha (one of the Buddha's ten principal disciples) told the Bhikshus (ordained monks), 'Stop, stop, do not grieve! The devas (gods) will mock and blame you.' By this time, the Mallas had completed their offerings and wished to lift the golden coffin to the Nirvana (the ultimate state of liberation) site. Then Anuruddha (one of the Buddha's ten principal disciples) said, 'Wait! The devas (gods) wish to remain for seven days to make offerings.' Thereupon, the heavenly beings, holding wondrous celestial flowers, wandered in the sky, praising the holy virtues, each exerting their sincerity and jointly making offerings.
Beside the resting coffin was a stupa (a Buddhist monument), the place where Mahamaya (the Buddha's mother) wept for the Buddha. After the Tathagata's (another title for the Buddha) Parinirvana (the ultimate state of liberation) and the coffin was sealed, Anuruddha (one of the Buddha's ten principal disciples) ascended to the heavenly palace and told Mahamaya (the Buddha's mother), 'The Great Holy Dharma King (a respectful title for the Buddha) has now entered Parinirvana (the ultimate state of liberation).' Upon hearing this, Mahamaya (the Buddha's mother) was overcome with grief and fainted. With the heavenly host, she came to the twin Sala trees, saw the Sanghati (a monastic robe), the alms bowl, and the staff, caressed them, and wailed, fainting and then regaining consciousness, saying, 'The blessings of humans and devas (gods) are exhausted, the eye of the world is extinguished! Now these things are empty and without a master.' By the Tathagata's (another title for the Buddha) holy power, the golden coffin opened by itself, emitting light. The Buddha sat up with palms together, comforting his loving mother, 'You have come from afar! All actions are in accordance with the Dharma (the teachings of the Buddha), please do not grieve deeply.' Ananda (one of the Buddha's ten principal disciples), filled with sorrow, asked the Buddha, 'What shall I answer when future generations ask me?' The Buddha said, 'The Buddha has entered Parinirvana (the ultimate state of liberation), and his loving mother Mahamaya (the Buddha's mother) descended from the heavenly palace to the twin Sala trees. For the sake of those unfilial beings, the Tathagata (another title for the Buddha) arose from the golden coffin, joined his palms, and preached the Dharma (the teachings of the Buddha).'
About three hundred paces north of the city, across the river, there is a stupa (a Buddhist monument), the place where the Tathagata's (another title for the Buddha) body was cremated. The ground there is now yellowish-black, and the soil is mixed with ashes and charcoal. If one sincerely prays, one may obtain relics (sacred Buddhist objects). After the Tathagata's (another title for the Buddha) Parinirvana (the ultimate state of liberation), humans and devas (gods) were filled with sorrow. A coffin was made of seven treasures, and the body was wrapped in a thousand layers of fine wool. Incense and flowers were arranged, banners and canopies were erected, and the Mallas...
奉輿發引，前後導從，北渡金河，盛滿香油，積多香木，縱火以焚，二㲲不燒，一極[打-丁+親]身，一最覆外。為諸眾生分散舍利，唯有發、爪儼然無損。
焚身側有窣堵波，如來為大迦葉波現雙足處。如來金棺已下，香木已積，火燒不然，眾咸驚駭。阿泥𢫫陀言：「待迦葉波耳。」時大迦葉波與五百弟子自山林來，至拘尸城，問阿難曰：「世尊之身，可得見耶？」阿難曰：「千㲲纏絡，重棺周斂，香木已積，即事焚燒。」是時佛于棺內為出雙足，輪相之上，見有異色。問阿難曰：「何以有此？」曰：「佛初涅槃，人、天悲慟，眾淚迸染，致斯異色。」迦葉波作禮，旋繞興贊，香木自然，大火熾盛。故如來寂滅，三從棺出：初出臂，問阿難治路；次起坐，為母說法；后現雙足，示大迦葉波。
現足側有窣堵波，無憂王所建也，是八王分舍利處。前建石柱，刻記其事。佛入涅槃，后涅疊般那已，諸八國王備四兵至，遣直性婆羅門謂拘尸力士曰：「天、人導師，此國寂滅，故自遠來，請分舍利。」力士曰：「如來降尊，即斯下土，滅世間明導，喪眾生慈父。如來舍利，自當供養，徒疲道路，終無得獲。」時諸大王遜辭以求，既不相允，重謂之曰：「禮請不從，兵威非遠。」直性婆羅門揚言曰：「念哉！大
【現代漢語翻譯】 現代漢語譯本： 用華麗的車輿運送佛陀的遺體出發，前後都有人引導和跟隨，向北渡過金河（Ganga River）。人們用盛滿香油的容器，堆積大量的香木，點火焚燒遺體。但是兩層布（㲲，dié）沒有被燒燬，一層緊貼佛陀的身體，一層覆蓋在最外面。爲了所有眾生，（人們）分散佛陀的舍利，只有頭髮和指甲完好無損。 焚燒遺體的旁邊有窣堵波（stupa，佛塔），是如來佛為大迦葉波（Mahākāśyapa）顯現雙足的地方。如來的金棺已經放下，香木也已堆積，但火卻無法點燃，大家都感到驚駭。阿泥𢫫陀（Aniruddha）說：『等待迦葉波吧。』當時大迦葉波和他的五百名弟子從山林中趕來，到達拘尸城（Kushinagar），問阿難（Ānanda）說：『世尊的遺體，可以見到了嗎？』阿難說：『（遺體）被層層布包裹，重重棺槨覆蓋，香木已經堆積，即將焚燒。』這時，佛陀在棺材內伸出雙足，在輪相（lakshana，佛陀腳底的紋路）之上，可以看到異樣的顏色。迦葉波問阿難說：『為什麼會有這種顏色？』阿難說：『佛陀剛入涅槃（Nirvana），人天悲痛，眾人的眼淚迸濺沾染，導致了這種異色。』迦葉波行禮，繞棺讚頌，香木自然燃燒，大火熾盛。所以如來寂滅（parinirvana），三次從棺材中顯現：第一次伸出手臂，問阿難道路是否修好；第二次起身坐著，為母親說法；最後顯現雙足，給大迦葉波看。 顯現雙足的地方旁邊有窣堵波，是阿育王（Ashoka）所建造的，是八位國王分舍利的地方。前面建有石柱，刻記著這件事。佛陀入涅槃后，諸位國王帶著軍隊趕來，派遣直性婆羅門（Drona）對拘尸力士說：『天人的導師，在這個國家寂滅了，所以我們從遠方趕來，請求分舍利。』力士說：『如來降尊來到這片土地，熄滅了世間的明燈，失去了眾生的慈父。如來的舍利，我們自然應當供養，你們徒勞奔波，終將一無所獲。』當時諸位國王用謙遜的言辭請求，但力士們始終不答應，（國王們）再次對他們說：『禮貌的請求不被接受，兵威就在不遠處。』直性婆羅門大聲說：『想想吧！大
【English Translation】 English version: With a magnificent carriage, the body was carried forth, preceded and followed by attendants, northward across the Hiranyavati River (Ganga River). Vessels filled with fragrant oil were used, and a great quantity of fragrant wood was piled up. Fire was set to burn the body, but two layers of cloth (㲲, dié) did not burn; one clung to the body, and the other covered the outside. For the sake of all beings, the relics were distributed, but only the hair and nails remained intact. Beside the cremation site was a stupa, the place where the Tathagata (如來) revealed his feet to Mahākāśyapa (大迦葉波). The Tathagata's golden coffin had been placed, and the fragrant wood had been piled up, but the fire would not ignite, causing everyone to be astonished. Aniruddha (阿泥𢫫陀) said, 'Wait for Kāśyapa.' At that time, Mahākāśyapa and his five hundred disciples came from the mountains and forests, arriving at Kushinagar (拘尸城), and asked Ānanda (阿難), 'Can the body of the World-Honored One be seen?' Ānanda said, 'It is wrapped in layers of cloth, covered by heavy coffins, and fragrant wood has been piled up, ready for cremation.' At that moment, the Buddha extended his feet from within the coffin, and on the wheel marks (lakshana) there was an unusual color. Kāśyapa asked Ānanda, 'Why is there this color?' Ānanda said, 'When the Buddha first entered Nirvana (涅槃), humans and devas (天) were in grief, and their tears splashed and stained it, causing this unusual color.' Kāśyapa paid homage, circumambulated and praised, and the fragrant wood naturally ignited, with a great fire blazing. Therefore, when the Tathagata entered parinirvana (寂滅), he emerged from the coffin three times: first, he extended his arm, asking Ānanda if the road was prepared; second, he sat up, teaching the Dharma to his mother; and finally, he revealed his feet to Mahākāśyapa. Beside the place where the feet were revealed is a stupa, built by King Ashoka (無憂王), which is where the eight kings divided the relics. A stone pillar was erected in front, recording the event. After the Buddha entered Nirvana, the eight kings arrived with their armies, sending Drona (直性婆羅門) to say to the Kushinagar warriors, 'The teacher of gods and humans has entered parinirvana in this country, so we have come from afar to request a share of the relics.' The warriors said, 'The Tathagata descended to this land, extinguishing the light of the world and losing the compassionate father of all beings. We should naturally make offerings to the Tathagata's relics; your efforts are in vain, and you will gain nothing.' At that time, the kings humbly requested, but the warriors did not agree. The kings said again, 'If polite requests are not accepted, military force is not far away.' Drona proclaimed loudly, 'Remember! Great'
悲世尊忍修福善，彌歷曠劫，想所具聞，今欲相凌，此非宜也。今舍利在此，當均八分，各得供養，何至興兵？」諸力士依其言，即時均量，欲作八分。帝釋謂諸王曰：「天當有分，勿恃力競。」阿那婆答多龍王、文鄰龍王、醫那缽呾羅龍王復作是議：「無遺我曹。若以力者，眾非敵矣。」直性婆羅門曰：「勿諠諍也，宜共分之。」即作三分，一諸天，二龍眾，三留人間，八國重分。天、龍、人王，莫不悲感。
分舍利窣堵波西南行二百餘里，至大邑聚。有婆羅門，豪右巨富，確乎不雜，學究五明，敬崇三寶。接其居側，建立僧坊，窮諸資用，備盡珍飾，或有眾僧往來中路，慇勤請留，罄心供養，或止一宿，乃至七日。其後設賞迦王毀壞佛法，眾僧絕侶，歲月驟淹，而婆羅門每懷懇惻。經行之次，見一沙門，厖眉皓髮，杖錫而來。婆羅門馳往迎逆，問所從至，請入僧坊，備諸供養，旦以淳乳，煮粥進焉。沙門受已，才一嚌齒，便即置缽，沉吟長息。婆羅門持食，跪而問曰：「大德慧利隨緣，幸見臨顧，為夕不安耶？為粥不味乎？」沙門愍然告曰：「吾悲眾生福祐漸薄，斯言且置，食已方說。」沙門食訖，攝衣即語。婆羅門曰：「向許有說，今何無言？」沙門告曰：「吾非忘也。談不容易，事或致疑。必欲得聞，
【現代漢語翻譯】 現代漢語譯本：悲哀啊，世尊（釋迦牟尼佛）忍受苦行，修積福德善業，經歷了漫長的劫數，他所思所想、所聽所聞，如今卻要被武力侵凌，這實在是不應該的。現在佛陀的舍利（遺骨）在這裡，應當平均分成八份，各自拿回去供養，為什麼要興兵動武呢？』 諸位力士聽從了他的話，立刻開始平均分配，想要分成八份。帝釋（佛教中的天神）對各位國王說：『天界也應當有一份，不要仗恃武力爭奪。』 阿那婆答多龍王（Anavatapta-nāgarāja）、文鄰龍王（Varuna-nāgarāja）、醫那缽呾羅龍王（Elāpatra-nāgarāja）也提出這樣的建議：『不要遺漏我們龍族。如果以武力來爭奪，你們人眾並非我們的對手。』 直性婆羅門（a straightforward Brahmin）說：『不要喧譁爭吵，應該共同分配。』 於是將舍利分成三份，一份給諸天，一份給龍眾，一份留在人間，由八個國家重新分配。天界的帝釋、龍王、人間的國王，沒有不感到悲傷感動的。 分好舍利后，從窣堵波（stūpa，佛塔）向西南方向走了二百多里，到達一個大的村落。那裡有一位婆羅門（Brahmin），家境豪富，品行端正不與世俗同流合污，精通五明（聲明、工巧明、醫方明、因明、內明），敬重佛法僧三寶。他在住宅旁邊，建立了一座僧房，用盡所有的資財，極盡珍貴的裝飾，有時有僧人往來路過，他就慇勤地邀請他們留下，竭盡心力地供養，有的僧人只住一晚，有的甚至住上七天。後來設賞迦王（Śaśānka）破壞佛法，僧侶們斷絕了同伴，歲月流逝，而這位婆羅門（Brahmin）常常懷著懇切的心情。一次，他在經行的時候，看見一位沙門（śrāmaṇa，出家修道者），眉毛很長，頭髮雪白，拄著錫杖走來。婆羅門（Brahmin）急忙前去迎接，詢問他從哪裡來，邀請他進入僧房，準備各種供養，早晨用純凈的牛奶煮粥供養他。沙門（śrāmaṇa）接受后，才喝了一小口，就放下缽，沉默不語，長長地嘆息。婆羅門（Brahmin）拿著食物，跪著問道：『大德（對僧人的尊稱）您的智慧和利益隨著因緣而生，有幸能光臨這裡，是晚上休息不好嗎？還是粥不合您的口味呢？』 沙門（śrāmaṇa）憐憫地告訴他：『我悲傷的是眾生的福報和庇佑漸漸衰薄，這些話暫且不提，吃完飯再說。』 沙門（śrāmaṇa）吃完飯，整理好衣服就說話了。婆羅門（Brahmin）說：『您剛才答應要說些什麼，現在為什麼不說了呢？』 沙門（śrāmaṇa）告訴他：『我不是忘記了。這件事不容易說出口，說了或許會引起懷疑。如果一定要聽，』
【English Translation】 English version: 'Alas, World Honored One (Śākyamuni Buddha) endured ascetic practices, cultivated meritorious deeds and virtuous actions, and traversed vast kalpas (aeons). What he thought, what he heard, is now to be violated by force. This is truly inappropriate. Now that the Buddha's relics (śarīra) are here, they should be divided equally into eight portions, each to be taken back and venerated. Why resort to military force?' The warriors followed his words and immediately began to divide the relics equally into eight portions. Indra (Śakra), king of the gods, said to the kings: 'The heavens should also have a share. Do not rely on force to contend.' The Anavatapta-nāgarāja (Anavatapta dragon king), the Varuna-nāgarāja (Varuna dragon king), and the Elāpatra-nāgarāja (Elāpatra dragon king) also proposed: 'Do not leave us dragons out. If it is by force, your human multitude is no match for us.' A straightforward Brahmin said: 'Do not quarrel. We should divide it together.' Thus, the relics were divided into three portions: one for the gods, one for the dragons, and one to remain in the human realm, to be redistributed among the eight kingdoms. The heavenly Indra, the dragon kings, and the human kings were all filled with sorrow and emotion. After dividing the relics, they traveled southwest from the stupa (stūpa) for over two hundred li (Chinese mile), arriving at a large village. There was a Brahmin (Brahmin) there, wealthy and upright, not mingling with the secular world, well-versed in the five sciences (pañcavidyāsthānāni: grammar, crafts, medicine, logic, and philosophy), and deeply respectful of the Three Jewels (Buddhism, Dharma, Sangha). He built a monastery next to his residence, using all his resources and sparing no expense on precious decorations. Sometimes, when monks passed by, he would earnestly invite them to stay, offering them the best of his ability. Some monks stayed for one night, others for as long as seven days. Later, King Śaśānka (Śaśānka) destroyed the Buddha's Dharma, and the monks were cut off from their companions. Years passed, and the Brahmin (Brahmin) often felt a deep sense of longing. Once, while walking, he saw a śrāmaṇa (śrāmaṇa, wandering ascetic), with long eyebrows and white hair, walking with a staff. The Brahmin (Brahmin) hurried to greet him, asking where he came from, inviting him into the monastery, and preparing various offerings. In the morning, he offered him congee cooked with pure milk. The śrāmaṇa (śrāmaṇa) accepted it, but after taking only a small sip, he put down the bowl, remained silent, and sighed deeply. The Brahmin (Brahmin), holding the food, knelt and asked: 'Virtuous One (a respectful term for monks), your wisdom and benefit arise from conditions. It is fortunate that you have come here. Did you not rest well last night? Or is the congee not to your liking?' The śrāmaṇa (śrāmaṇa) replied with compassion: 'I am saddened by the gradual decline of blessings and protection for sentient beings. Let us put these words aside for now and speak after I have eaten.' After the śrāmaṇa (śrāmaṇa) finished eating, he arranged his robes and spoke. The Brahmin (Brahmin) said: 'You promised to say something earlier, why are you not speaking now?' The śrāmaṇa (śrāmaṇa) said: 'I have not forgotten. This matter is not easy to speak of, and it may cause doubt. If you must hear it,'
今當略說。吾向所嘆，非薄汝粥。自數百年，不嘗此味。昔如來在世，我時預從，在王舍城竹林精舍，俯清流而滌器，或以澡漱，或以盥沐。嗟乎！今之淳乳，不及古之淡水，此乃人、天福滅使之然也。」婆羅門曰：「然則大德乃親見佛耶？」沙門曰：「然。汝豈不聞佛子羅怙羅者，我身是也。為護正法，未入寂滅。」說是語已，忽然不見。婆羅門遂以所宿之房，涂香灑掃，像設儀肅，其敬如在。
復大林中行五百餘里，至婆羅痆(女黠反)斯國(舊曰波羅柰國，訛也。中印度境)。
大唐西域記卷第六 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第七(五國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰婆羅痆(女黠反)斯國戰主國吠舍厘國弗栗恃國尼波羅國
婆羅痆斯國，週四千餘里。國大都城西臨殑伽河，長十八九里，廣五六里。閭閻櫛比，居人殷盛，家積巨萬，室盈奇貨。人性溫恭，俗重強學，多信外道，少敬佛法。氣序和，谷稼盛，果木扶疏，茂草靃靡。伽藍三十餘所，僧徒三千餘人，並學小乘正量部法。天祠百餘所，外道萬餘人，並多宗事大自在天，或斷髮，或椎髻，露形無服，涂身以灰，精勤苦行，求出生死。
大城中天祠
【現代漢語翻譯】 現代漢語譯本：現在我來簡單地說一下。我之前嘆息，並非嫌棄你的粥不好。自從幾百年以來，我沒有嘗過這種味道了。過去如來（Tathagata）在世的時候，我當時也在，在王舍城（Rajagrha）的竹林精舍（Venuvana），俯身在清澈的流水邊清洗器皿，或者用來洗漱，或者用來洗手洗臉。唉！現在的純牛奶，比不上古代的淡水，這是人、天的福報衰減導致的啊。』婆羅門（Brahmana）說：『那麼大德您是親自見過佛（Buddha）嗎？』沙門（Sramana）說：『是的。你難道沒聽說過佛子羅怙羅（Rahula）嗎，我就是。爲了守護正法，還沒有進入寂滅。』說完這些話后，忽然不見了。婆羅門於是用他所住的房間，塗上香料，灑掃乾淨，佛像陳設莊嚴，他的恭敬就像佛還在一樣。 又在大林中走了五百多里，到達婆羅痆斯國（Varanasi）（舊時叫做波羅柰國，是錯誤的。位於中印度境內）。 《大唐西域記》卷第六 《大正藏》第51冊 No. 2087 《大唐西域記》 《大唐西域記》卷第七（五國） 三藏法師玄奘（Xuanzang）奉詔翻譯 大總持寺沙門辯機撰婆羅痆斯國（Varanasi）戰主國吠舍厘國弗栗恃國尼波羅國 婆羅痆斯國（Varanasi），周圍四千多里。國家的大都城西邊靠近殑伽河（Ganges River），長十八九里，寬五六里。里巷房屋排列緊密，居民興盛，家家積累巨額財富，屋裡堆滿珍奇貨物。人們性格溫和恭敬，風俗重視學習，多數信仰外道，很少尊敬佛法。氣候溫和，穀物莊稼茂盛，果樹繁茂，野草茂盛。寺廟有三十多所，僧侶三千多人，都學習小乘正量部的佛法。天神廟有一百多所，外道有一萬多人，多數崇拜大自在天（Mahesvara），或者剪掉頭髮，或者梳著椎髻，裸露身體沒有衣服，用灰塗抹身體，精進勤奮地苦行，尋求脫離生死。 大城中天神廟
【English Translation】 English version: Now I will briefly explain. My sigh earlier was not because I disliked your porridge. It has been hundreds of years since I tasted this flavor. In the past, when the Tathagata (如來) was in the world, I was there at the Venuvana (竹林精舍) in Rajagrha (王舍城), leaning over the clear stream to wash utensils, or using it for washing my face and hands. Alas! The pure milk of today is not as good as the plain water of ancient times; this is due to the decline of the blessings of humans and devas. ' The Brahmana (婆羅門) said, 'Then, Great Virtue, have you personally seen the Buddha (佛)? ' The Sramana (沙門) said, 'Yes. Have you not heard of the Buddha's son, Rahula (羅怙羅)? I am he. To protect the Dharma, I have not yet entered Nirvana.' After saying these words, he suddenly disappeared. The Brahmana then perfumed and swept the room where he had stayed, and the statues were arranged solemnly, his reverence as if the Buddha were still present. Again, traveling more than five hundred li in the great forest, he arrived at the country of Varanasi (婆羅痆斯國) (formerly called Polonai, which is incorrect. Located in central India). Records of the Western Regions of the Great Tang Dynasty, Volume Six Taisho Tripitaka, Volume 51, No. 2087, Records of the Western Regions of the Great Tang Dynasty Records of the Western Regions of the Great Tang Dynasty, Volume Seven (Five Countries) Translated by the Tripitaka Master Xuanzang (玄奘) under imperial decree Compiled by the Sramana Bianji of the Da Zongchi Temple: Varanasi (婆羅痆斯國), Zhanzhu, Vaisali, Vriji, Nepal The country of Varanasi (婆羅痆斯國) is more than four thousand li in circumference. The great capital city of the country is located west of the Ganges River (殑伽河), eighteen or nineteen li long and five or six li wide. The lanes and houses are densely arranged, the residents are prosperous, every family accumulates huge wealth, and the rooms are filled with rare goods. The people are gentle and respectful, the customs value learning, most believe in external paths, and few respect the Buddha's Dharma. The climate is mild, the grains and crops are abundant, the fruit trees are lush, and the wild grasses are luxuriant. There are more than thirty monasteries, with more than three thousand monks, all studying the Dharma of the Sammatīya school of the Hinayana. There are more than one hundred temples of the gods, with more than ten thousand followers of external paths, most of whom worship Mahesvara (大自在天), either cutting their hair or wearing topknots, exposing their bodies without clothes, smearing their bodies with ash, diligently practicing asceticism, seeking to escape from birth and death. Temple of the gods in the great city
二十所，層臺祠宇，雕石文木，茂林相蔭，清流交帶，鍮石天像量減百尺，威嚴肅然，懔懔如在。
大城東北婆羅痆河西有窣堵波，無憂王之所建也，高百餘尺。前建石柱，碧鮮若鏡，光潤凝流，其中常現如來影像。
婆羅痆河東北行十餘里，至鹿野伽藍，區界八分，連垣周堵，層軒重閣，麗窮規矩。僧徒一千五百人，並學小乘正量部法。大垣中有精舍，高二百餘尺，上以黃金隱起作庵沒羅果，石為基階，磚作層龕，翕匝四周，節級百數，皆有隱起黃金佛像，精舍之中有鍮石佛像，量等如來身，作轉法輪勢。
精舍西南有石窣堵波，無憂王建也，基雖傾陷，尚餘百尺。前建石柱，高七十餘尺。石含玉潤，鑑照映徹，慇勤祈請，影見眾像，善惡之相，時有見者。是如來成正覺已初轉法輪處也。
其側不遠窣堵波，是阿若憍陳如等見菩薩舍苦行，遂不侍衛，來至於此，而自習定。
其傍窣堵波，是五百獨覺同入涅槃處。又三窣堵波，過去三佛坐及經行遺蹟之所。
三佛經行側有窣堵波，是梅呾麗耶(唐言慈，即姓也。舊曰彌勒，訛略也)菩薩受成佛記處。昔者如來在王舍城鷲峰山告諸苾芻：「當來之世，此贍部洲土地平正，人壽八萬歲，有婆羅門子慈氏者，身真金色，光明照朗，當
【現代漢語翻譯】 現代漢語譯本： 二十所寺廟，層層疊疊的樓臺殿宇，雕刻精美的石頭和木頭，茂密的樹林互相掩映，清澈的流水交織環繞，巨大的鎏金石製天像高達百尺，威嚴而莊重，令人肅然起敬。
大城東北部的婆羅痆河（Varanasi River）西邊，有一座窣堵波（stupa，佛塔），是阿育王（Ashoka）所建造的，高一百多尺。塔前豎立著石柱，碧綠鮮亮如同鏡子，光澤潤滑，其中常常顯現如來的影像。
沿著婆羅痆河向東北走十多里，到達鹿野伽藍（Mrigadava Monastery），區域劃分爲八個部分，四周用圍墻環繞，重疊的樓閣，極其華麗壯觀。僧侶有一千五百人，都學習小乘正量部（Sautrantika）的教法。大圍墻中有一座精舍（vihara，寺廟），高二百多尺，頂部用黃金裝飾，隱約顯現出庵沒羅果（amra fruit，芒果），用石頭做地基，磚頭砌成層層佛龕，緊密環繞四周，總共有一百多層，每一層都有用黃金裝飾的佛像。精舍中有一尊鎏金石佛像，大小與如來身量相等，呈轉法輪的姿勢。
精舍的西南方有一座石製窣堵波，也是阿育王建造的，雖然地基已經傾斜坍塌，但仍然有一百多尺高。塔前豎立著石柱，高七十多尺。石頭溫潤如玉，光亮照人，虔誠祈禱，可以看見各種影像，顯現善惡之相，時常有人見到。這裡是如來成正覺后初次轉法輪的地方。
在它旁邊不遠處有一座窣堵波，是阿若憍陳如（Ajnatakaundinya）等人看見菩薩（Bodhisattva）放棄苦行，於是離開不再侍奉，來到這裡，獨自修行禪定的地方。
在它旁邊有一座窣堵波，是五百位獨覺（Pratyekabuddha）一同進入涅槃的地方。還有三座窣堵波，是過去三佛坐禪和經行時留下的遺蹟。
在三佛經行的地方旁邊有一座窣堵波，是梅呾麗耶（Maitreya，唐朝話翻譯為慈，是他的姓氏。以前翻譯為彌勒是訛傳）菩薩接受成佛授記的地方。過去如來在王舍城（Rajagriha）的鷲峰山（Gridhrakuta Mountain）告訴各位比丘（bhikshu）:『未來的時候，這贍部洲（Jambudvipa）土地平坦方正，人們壽命達到八萬歲，有一位婆羅門（Brahmin）的兒子名叫慈氏，身體呈現真正的金色，光明照耀，應當……』
【English Translation】 English version: Twenty monasteries, with layered terraces, ancestral halls, carved stones and wooden structures, shaded by lush forests, and surrounded by clear streams, feature colossal gilded stone celestial images, some nearly a hundred feet tall, exuding solemnity and awe.
To the northeast of the great city, west of the Varanasi River, stands a stupa built by King Ashoka, over a hundred feet high. In front of it is a stone pillar, as green and bright as a mirror, with a smooth, flowing luster, in which the image of the Tathagata (another name for Buddha) often appears.
Traveling northeast along the Varanasi River for more than ten li, one arrives at the Mrigadava Monastery, divided into eight sections, enclosed by walls, with layered pavilions and ornate structures, displaying exquisite craftsmanship. There are fifteen hundred monks, all studying the teachings of the Sautrantika school of the Hinayana (Theravada) tradition. Within the great walls is a vihara (monastery), over two hundred feet high, with its top adorned with golden amra fruits (mangoes) in relief. The base is made of stone, and the tiers are constructed of brick niches, closely encircling the structure, with over a hundred levels, each containing golden Buddha images in relief. Inside the vihara is a gilded stone Buddha image, the same size as the Tathagata, in the posture of turning the Dharma wheel (dharmachakra mudra).
To the southwest of the vihara is a stone stupa, also built by King Ashoka. Although the foundation has subsided, it still stands over a hundred feet high. In front of it is a stone pillar, over seventy feet high. The stone is as lustrous as jade, reflecting light brilliantly. With earnest prayer, various images can be seen, revealing signs of good and evil, which people often witness. This is the place where the Tathagata first turned the Dharma wheel after attaining perfect enlightenment.
Not far from it is a stupa where Ajnatakaundinya and others, seeing the Bodhisattva abandon ascetic practices, left his service and came here to practice meditation alone.
Beside it is a stupa where five hundred Pratyekabuddhas (Solitary Buddhas) entered Nirvana together. There are also three stupas, the relics of the past three Buddhas who sat and walked here.
Next to the walking place of the three Buddhas is a stupa, the place where Maitreya (in Tang Dynasty language, it translates to 'Ci', which is his surname. The previous translation 'Miroku' is a corruption) Bodhisattva received the prediction of becoming a Buddha. In the past, the Tathagata, on Vulture Peak Mountain (Gridhrakuta Mountain) in Rajagriha, told the bhikshus (monks): 'In the future, this Jambudvipa (continent) will be flat and even, and people will live to be eighty thousand years old. There will be a Brahmin's son named Maitreya, whose body will be the color of true gold, shining brightly, and he shall...'
舍家成正覺，廣為眾生三會說法。其濟度者，皆我遺法植福眾生也。其於三寶深敬一心，在家、出家，持戒、犯戒，皆蒙化導，證果解脫。三會說法之中，度我遺法之徒，然後乃化同緣善友。」是時慈氏菩薩聞佛此說，從坐起，白佛言：「愿我作彼慈氏世尊。」如來告曰：「如汝所言，當證此果。如上所說，皆汝教化之儀也。」
慈氏菩薩受記西有窣堵波，是釋迦菩薩受記之處。賢劫中人壽二萬歲，迦葉波佛出現於世，轉妙法輪，開化含識，授護明菩薩記曰：「是菩薩于當來世眾生壽命百歲之時，當得成佛，號釋迦牟尼。」
釋迦菩薩受記南不遠，有過去四佛經行遺蹟，長五十餘步，高可七尺，以青石積成，上作如來經行之像，像形杰異，威嚴肅然，肉髻之上特出鬚髮，靈相無隱，神鑒有徴。于其垣內，聖蹟寔多，諸精舍、窣堵波數百餘所，略舉二三難用詳述。
伽藍垣西有一清池，週二百餘步，如來嘗中盥浴。次西大池，週一百八十步，如來嘗中滌器。次北有池，周百五十步，如來嘗中浣衣。凡此三池，並有龍止。其水既深，其味又甘，澄凈皎潔，常無增減。有人慢心，濯此池者，金毗羅獸多為之害；若深恭敬，汲用無懼。浣衣池側大方石上，有如來袈裟之跡，其文明徹，煥如雕鏤，諸凈信者每
【現代漢語翻譯】 現代漢語譯本： 捨棄世俗之家而成正覺（Samyak-saṃbuddha，正等覺），廣泛地為眾生舉行三次法會說法。那些被救度的人，都是我遺留的佛法所植福的眾生。他們對於佛、法、僧三寶（triratna）深深地敬重，一心一意，無論是在家修行還是出家修行，無論是持戒還是犯戒，都蒙受佛法的教化引導，證得果位，獲得解脫。三次說法之中，先度化我遺留佛法的弟子，然後才教化有相同因緣的善友。』當時，慈氏菩薩（Maitreya Bodhisattva）聽聞佛陀這樣說，從座位上站起來，對佛陀說：『愿我成為那位慈氏世尊。』如來（Tathāgata）告訴他說：『正如你所說，你將證得這個果位。如上面所說的一切，都是你教化眾生的儀軌。』 慈氏菩薩被授記的地方在西方的窣堵波（stūpa，塔）處，那裡也是釋迦菩薩（Śākyamuni Bodhisattva）被授記的地方。在賢劫（bhadrakalpa）中，人的壽命有兩萬歲時，迦葉波佛（Kāśyapa Buddha）出現於世間，轉動微妙的法輪（dharma-cakra，佛法之輪），開化有情眾生，並授記護明菩薩（Rakṣita Bodhisattva）說：『這位菩薩在未來的世間，眾生壽命為一百歲的時候，將得成佛，號為釋迦牟尼（Śākyamuni）。』 釋迦菩薩被授記的地方距離南方不遠，有過去四佛（Four Buddhas of the past）經行（caṅkramaṇa，行走）的遺蹟，長五十多步，高約七尺，用青石堆積而成，上面製作瞭如來（Tathāgata）經行的雕像，雕像的形狀傑出奇異，威嚴而莊重，肉髻（uṣṇīṣa）之上特別突出鬚髮，靈異的相貌沒有隱藏，神異的鑑察有徵兆。在那圍墻之內，聖蹟實在很多，精舍（vihāra）、窣堵波（stūpa，塔）有數百餘所，略微舉出兩三處，難以詳細敘述。 伽藍（saṃghārāma，僧院）圍墻的西邊有一個清澈的水池，周圍二百多步，如來（Tathāgata）曾經在其中洗手。再往西有一個大水池，周圍一百八十步，如來曾經在其中清洗器皿。再往北有一個水池，周圍一百五十步，如來曾經在其中洗衣服。這三個水池，都有龍居住。池水既深，味道又甘甜，澄澈潔凈，水量常常沒有增減。如果有人心懷傲慢，在這個水池中洗東西，金毗羅獸（Kumbhīra）大多會加害於他；如果心懷深深的恭敬，汲取使用就沒有什麼可畏懼的。在浣衣池旁邊的大方石上，有如來袈裟的痕跡，那紋路清晰明亮，如同雕刻的一樣，各位清凈的信徒常常...
【English Translation】 English version: Having renounced his home and attained perfect enlightenment (Samyak-saṃbuddha), he extensively preached the Dharma in three assemblies for the sake of all beings. Those who are saved are all beings who have planted blessings through my bequeathed Dharma. They deeply respect the Three Jewels (triratna) with one mind, whether they are laypeople or renunciants, whether they uphold the precepts or violate them, all are guided by the Dharma, attain fruition, and gain liberation. Among the three Dharma assemblies, first, I will liberate the disciples of my bequeathed Dharma, and then I will teach the virtuous friends with the same affinity.』 At that time, Maitreya Bodhisattva, hearing the Buddha say this, rose from his seat and said to the Buddha: 『May I become that Maitreya World-Honored One.』 The Tathāgata told him: 『As you have said, you will attain this fruition. All that has been said above is the manner of your teaching.』 Maitreya Bodhisattva was prophesied at the stūpa in the west, which is also the place where Śākyamuni Bodhisattva was prophesied. During the Bhadrakalpa, when people's lifespan is twenty thousand years, Kāśyapa Buddha will appear in the world, turn the wonderful Dharma wheel (dharma-cakra), enlighten sentient beings, and prophesy to Rakṣita Bodhisattva, saying: 『This Bodhisattva, in the future world, when the lifespan of beings is one hundred years, will attain Buddhahood, and will be named Śākyamuni.』 The place where Śākyamuni Bodhisattva was prophesied is not far from the south, there are the traces of the past Four Buddhas walking (caṅkramaṇa), more than fifty paces long and about seven feet high, made of stacked blue stones, with an image of the Tathāgata walking on it. The shape of the image is outstanding and extraordinary, dignified and solemn, with the hair protruding especially above the uṣṇīṣa, the spiritual appearance is not hidden, and the divine discernment has signs. Within that wall, there are indeed many sacred sites, with hundreds of vihāras and stūpas. It is difficult to describe them in detail, so I will briefly mention two or three. To the west of the saṃghārāma wall, there is a clear pond, about two hundred paces in circumference, where the Tathāgata used to wash his hands. Further west is a large pond, about one hundred and eighty paces in circumference, where the Tathāgata used to wash utensils. Further north is a pond, about one hundred and fifty paces in circumference, where the Tathāgata used to wash clothes. All three of these ponds are inhabited by dragons. The water is deep and sweet, clear and clean, and the water level never increases or decreases. If someone is arrogant and washes in this pond, the Kumbhīra beast will often harm them; if they are deeply respectful, they can draw water without fear. On the large square stone next to the washing pond, there are traces of the Tathāgata's kāṣāya, the patterns are clear and bright, like carvings, and the pure believers often...
來供養。外道兇人輕蹈此石，池中龍王便興風雨。
池側不遠有窣堵波，是如來修菩薩行時，為六牙象王，獵人利其牙也，詐服袈裟，彎弧伺捕，像王為敬袈裟，遂捩牙而授焉。
捩牙側不遠有窣堵波，是如來修菩薩行時，愍世無禮，示為鳥身，與彼獼猴、白象，於此相問，誰先見是尼拘律樹，各言事蹟，遂編長幼，化漸遠近，人知上下，道俗歸依。
其側不遠，大林中有窣堵波，是如來昔與提婆達多俱為鹿王斷事之處。昔於此處大林之中，有兩群鹿，各五百餘。時此國王畋游原澤，菩薩鹿王前請王曰：「大王校獵中原，縱燎飛矢，凡我徒屬，命盡茲晨，不日腐臭，無所充膳。愿欲次差，日輸一鹿。王有割鮮之膳，我延旦夕之命。」王善其言，回駕而返。兩群之鹿，更次輸命。提婆群中有懷孕鹿，次當就死，白其王曰：「身雖應死，子未次也。」鹿王怒曰：「誰不寶命！」雌鹿嘆曰：「吾王不仁，死無日矣。」乃告急菩薩鹿王。鹿王曰：「悲哉慈母之心，恩及未形之子！吾今代汝。」遂至王門。道路之人傳聲唱曰：「彼大鹿王今來入邑。」都人士庶莫不馳觀。王之聞也，以為不誠。門者白王，王乃信然。曰：「鹿王何遽來耶？」鹿曰：「有雌鹿當死，胎子未產，心不能忍，敢以身代。」王聞嘆曰：
【現代漢語翻譯】 現代漢語譯本：他們前來供養。外道的兇惡之人輕率地踩踏這塊石頭，池中的龍王便興起風雨。
池邊不遠處有一座窣堵波（stupa，佛塔），是如來（Tathagata，佛的稱號）修行菩薩道時，作為六牙象王，獵人貪圖他的牙齒，假裝穿著袈裟，拉弓埋伏捕捉。像王爲了尊敬袈裟，於是折斷牙齒獻給獵人。
折斷牙齒的地方不遠處有一座窣堵波（stupa，佛塔），是如來（Tathagata，佛的稱號）修行菩薩道時，憐憫世人沒有禮儀，示現為鳥的身形，與獼猴、白象，在這裡互相詢問，誰先看到這棵尼拘律樹（Nigrodha，榕樹），各自講述所見之事，於是按照年齡大小排序，教化由近及遠，人們知道了長幼尊卑，僧俗都來歸依。
在那旁邊不遠處，大林中有一座窣堵波（stupa，佛塔），是如來（Tathagata，佛的稱號）過去與提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，後背叛佛教）一起作為鹿王斷事的地方。過去在這裡的大林中，有兩群鹿，每群五百多隻。當時這位國王在原野沼澤中打獵遊玩，菩薩（Bodhisattva，指發願成佛的修行者）鹿王上前對國王說：『大王您在中原校場打獵，放火射箭，我們這些同類，性命都將在此早晨結束，不久就會腐爛發臭，無法用來充當膳食。希望可以輪流，每天進獻一隻鹿。大王您有新鮮的肉食，我們得以延續旦夕的性命。』國王認為他說得好，調轉車駕返回。兩群鹿輪流進獻生命。提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，後背叛佛教）那群中有一隻懷孕的鹿，輪到它去死，告訴它的鹿王說：『我雖然應該死，但我的孩子還沒有輪到。』鹿王生氣地說：『誰不珍惜生命！』雌鹿嘆息道：『我的大王不仁慈，我死期將至了。』於是向菩薩（Bodhisattva，指發願成佛的修行者）鹿王告急。鹿王說：『可悲啊，慈母的心，恩惠及於未出生的孩子！我現在代替你。』於是來到王宮門前。道路上的人們互相傳話說：『那隻大鹿王現在要進城了。』城裡的人們沒有不奔跑觀看的。國王聽說了這件事，認為不是真的。守門人稟告國王，國王才相信是真的。說：『鹿王為什麼這麼快就來了？』鹿說：『有一隻雌鹿應當去死，胎兒還沒有出生，我不忍心，所以敢用我的身體代替它。』國王聽了感嘆道：
【English Translation】 English version: They came to make offerings. An evil person of another sect lightly stepped on this stone, and the Dragon King in the pond stirred up wind and rain.
Not far from the side of the pond is a stupa (stupa, a Buddhist monument), which marks the place where the Tathagata (Tathagata, 'the Thus Come One', an epithet of the Buddha) was practicing the Bodhisattva path as the six-tusked elephant king. A hunter, coveting his tusks, disguised himself in a kasaya (kasaya, a Buddhist robe), drew his bow, and lay in wait to capture him. The elephant king, out of respect for the kasaya (kasaya, a Buddhist robe), broke off his tusks and offered them to the hunter.
Not far from the place where the tusks were broken off is a stupa (stupa, a Buddhist monument), which marks the place where the Tathagata (Tathagata, 'the Thus Come One', an epithet of the Buddha) was practicing the Bodhisattva path. Out of compassion for the world's lack of etiquette, he manifested as a bird and, together with a monkey and a white elephant, inquired of each other who had first seen the Nigrodha tree (Nigrodha, a banyan tree). Each recounted their experiences, and they were ranked according to age, with the teachings spreading from near to far. People came to understand the order of seniority, and both laypeople and monks took refuge in him.
Not far from there, in a large forest, is a stupa (stupa, a Buddhist monument), which marks the place where the Tathagata (Tathagata, 'the Thus Come One', an epithet of the Buddha) and Devadatta (Devadatta, a cousin of the Buddha who later became his rival) once served as deer kings and settled disputes. In the past, in this large forest, there were two herds of deer, each with more than five hundred. At that time, the king was hunting and roaming in the plains and marshes. The Bodhisattva (Bodhisattva, an enlightened being) deer king came forward and said to the king: 'Great King, you hunt in the central plains, setting fires and shooting arrows. All of us will have our lives ended this morning, and soon we will rot and stink, unable to be used as food. We wish to take turns, offering one deer each day. You, Great King, will have fresh meat, and we will be able to prolong our lives.' The king thought his words were good and turned his chariot around and returned. The two herds of deer took turns offering their lives. In Devadatta's (Devadatta, a cousin of the Buddha who later became his rival) herd, there was a pregnant deer whose turn it was to die. She said to her king: 'Although I should die, my child's turn has not yet come.' The deer king angrily said: 'Who does not cherish their life!' The female deer sighed and said: 'My king is unkind, and my death is near.' So she appealed to the Bodhisattva (Bodhisattva, an enlightened being) deer king. The deer king said: 'Alas, the heart of a compassionate mother, her kindness extends to her unborn child! I will take your place.' So he went to the king's gate. The people on the road spread the word, saying: 'The great deer king is now entering the city.' All the people in the city ran to watch. When the king heard of this, he thought it was not true. The gatekeeper reported to the king, and the king then believed it was true. He said: 'Why has the deer king come so quickly?' The deer said: 'There is a female deer who should die, but her fetus has not yet been born. I cannot bear it, so I dare to offer my body in her place.' The king heard this and exclaimed:
「我人身鹿也，爾鹿身人也。」於是悉放諸鹿，不復輸命，即以其林為諸鹿藪，因而謂之施鹿林焉。鹿野之號，自此而興。
伽藍西南二三里，有窣堵波，高三百餘尺，基趾廣峙，瑩飾奇珍，上無層龕，便置覆缽，雖建表柱，而無輪鐸。其側有小窣堵波，是阿若憍陳如等五人棄制迎佛處也。初，薩婆曷剌他悉陀(唐言一切義成。舊曰悉達多，訛略也)太子逾城之後，棲山隱谷，忘身殉法。凈飯王乃命家族三人、舅氏二人曰：「我子一切義成舍家修學，孤遊山澤，獨處林藪，故命爾曹隨知所止。內則叔父、伯舅，外則既君且臣，凡厥動靜，宜知進止。」五人銜命，相望營衛，因即勤求，欲期出離。每相謂曰：「夫修道者，苦證耶？樂證耶？」二人曰：「安樂為道。」三人曰：「勤苦為道。」二三交爭，未有以明。於是太子思惟至理，為伏苦行外道，節麻米以支身。彼二人者見而言曰：「太子所行非真實法。夫道也者，樂以證之，今乃勤苦，非吾徒也。」舍而遠遁，思惟果證。太子六年苦行，未證菩提，欲驗苦行非真，受乳糜而證果。斯三人者聞而嘆曰：「功垂成矣，今其退矣。六年苦行，一日捐功！」於是相從求訪二人，既相見已，匡坐高論，更相議曰：「昔見太子一切義成，出王宮，就荒谷，去珍服，披鹿皮，
【現代漢語翻譯】 現代漢語譯本 『我是人身鹿，你是鹿身人。』於是全部放走了那些鹿，不再進貢鹿的性命，就將那片森林作為眾鹿的棲息地，因此稱之為施鹿林。鹿野這個名稱，從此興起。
從伽藍的西南方向走二三里，有一座窣堵波（stupa），高三百多尺，地基寬廣聳立，用奇珍異寶裝飾，上面沒有層龕，直接放置覆缽，雖然建立了表柱，但是沒有輪鐸。旁邊有一座小窣堵波，是阿若憍陳如（Ajna Kondanna）等五人放棄修行來迎接佛陀的地方。當初，薩婆曷剌他悉陀（Sarvarthasiddha）（唐言一切義成，舊譯悉達多（Siddhartha），是訛誤省略的說法）太子越城之後，棲息在山中隱蔽的山谷，忘記自身來尋求佛法。凈飯王（Suddhodana）於是命令家族中的三人、舅舅家的二人說：『我的兒子一切義成（Sarvarthasiddha）捨棄家庭去修學，獨自遊歷山澤，獨自住在林中，所以命令你們跟隨他，瞭解他所停留的地方。對內是叔父、伯舅，對外既是君又是臣，凡是他的行動和靜止，都應該知道進退。』五人接受命令，互相照應保護，因此就努力尋求，希望能夠脫離苦海。經常互相說：『修道的人，是通過苦來證悟呢？還是通過樂來證悟呢？』二人說：『安樂是修道的方式。』三人說：『勤苦是修道的方式。』二三人互相爭論，沒有誰能說清楚。於是太子思惟至高的道理，爲了降伏苦行外道，減少麻米來維持身體。那兩個人看見了就說：『太子所做的不是真實的佛法。所謂的道，應該用安樂來證悟，現在卻用勤苦，不是我們的同伴。』於是捨棄他遠遠地逃走了，去思惟果證。太子六年苦行，沒有證得菩提（Bodhi），想要驗證苦行不是真理，接受乳糜而證得果位。這三個人聽了就嘆息說：『功勞快要完成了，現在他卻退縮了！六年苦行，一天就放棄了！』於是相約去尋找那兩個人，見面之後，端坐著高談闊論，互相商議說：『過去看見太子一切義成（Sarvarthasiddha），離開王宮，來到荒涼的山谷，脫下珍貴的衣服，披上鹿皮，
【English Translation】 English version 'I am a deer in the form of a man, and you are a man in the form of a deer.' Thereupon, he released all the deer, no longer offering their lives as tribute, and designated that forest as a sanctuary for the deer, hence it was called the Deer-Giving Forest. The name Deer Park arose from this.
Two or three li southwest of the monastery, there is a stupa, over three hundred feet high, with a broad and towering base, adorned with rare and precious jewels. It has no tiered niches on top, but simply an inverted bowl. Although a pillar is erected, it has no wheel ornaments. Beside it is a small stupa, which is the place where Ajna Kondanna and the other five abandoned their ascetic practices to welcome the Buddha. Initially, after Prince Sarvarthasiddha (meaning 'accomplishing all meanings' in Tang Chinese; the old translation 'Siddhartha' is a corrupted abbreviation) left the city, he dwelled in secluded mountain valleys, forgetting himself in pursuit of the Dharma. King Suddhodana then ordered three members of his family and two from his maternal uncle's family, saying, 'My son Sarvarthasiddha has abandoned his home to study, wandering alone in the mountains and marshes, dwelling alone in the forests. Therefore, I order you to follow him and know where he stays. Internally, you are uncles and great-uncles; externally, you are both lords and subjects. All his movements and stillness should be known, and you should know when to advance and when to retreat.' The five received the order, watching over and protecting each other. Consequently, they diligently sought to escape suffering. They often said to each other, 'Does one attain enlightenment through suffering or through pleasure?' Two said, 'Pleasure is the way to enlightenment.' Three said, 'Diligent suffering is the way to enlightenment.' The two and three argued, and none could clarify it. Thereupon, the Prince contemplated the ultimate truth, in order to subdue the ascetic heretics, reducing sesame and rice to sustain his body. The two saw this and said, 'What the Prince is doing is not the true Dharma. The Way should be attained through pleasure, but now he is using diligent suffering, he is not our companion.' So they abandoned him and fled far away, to contemplate the attainment of enlightenment. The Prince practiced asceticism for six years, without attaining Bodhi, wanting to verify that asceticism was not the truth, he accepted milk porridge and attained the fruit. The three heard this and sighed, 'The accomplishment was about to be completed, but now he has retreated! Six years of asceticism, abandoned in one day!' Thereupon, they agreed to seek out the two. After meeting, they sat upright and engaged in lofty discussions, consulting each other, saying, 'In the past, we saw Prince Sarvarthasiddha leave the royal palace, come to desolate valleys, remove precious clothes, and wear deerskin,'
精勤勵志，貞節苦心，求深妙法，期無上果。今乃受牧女乳糜，敗道虧志，吾知之矣，無能為也。」彼二人曰：「君何見之晚歟？此猖蹶人耳。夫處乎深宮，安乎尊勝，不能靜志，遠跡山林，棄轉輪王位，為鄙賤人行，何可念哉？言增忉怛耳！」菩薩浴尼連河，坐菩提樹，成等正覺，號天人師，寂然宴默，惟察應度，曰：「彼郁頭藍子者，證非想定，堪受妙法。」空中諸天尋聲報曰：「郁頭藍子命終已來，經今七日。」如來嘆惜：「如何不遇，垂聞妙法，遽從變化？」重更觀察，營求世界，有阿藍迦藍，得無所有處定，可授至理。諸天又曰：「終已五日。」如來再嘆，愍其薄祐。又更諦觀，誰應受教？唯施鹿林中有五人者，可先誘導。如來爾時起菩提樹，趣鹿野園，威儀寂靜，神光晃曜，毫含玉彩，身真金色，安詳前進，導彼五人。斯五人遙見如來，互相謂曰：「一切義成，彼來者是。歲月遽淹，聖果不證，心期已退，故尋吾徒。宜各默然，勿起迎禮。」如來漸近，威神動物，五人忘制，拜迎問訊，侍從如儀。如來漸誘，示之妙理，兩安居畢，方獲果證。
施鹿林東行二三里，至窣堵波，傍有涸池，周八十餘步，一名救命，又謂烈士。聞諸先志曰：數百年前，有一隱士，於此池側結廬屏跡，博習伎術，究極神理
【現代漢語翻譯】 現代漢語譯本：精進勤勉，立定志向，堅守貞節，刻苦用心，尋求精深微妙的佛法，期望證得無上的佛果。現在卻接受牧女供養的乳糜，這簡直是敗壞修行之道，虧損堅定之志。我早就該知道的，現在說什麼都晚了，他註定一事無成。』那兩個人說：『您怎麼現在才看出來呢？他本來就是一個反覆無常的人。身處深宮，安享尊貴榮華，卻不能靜下心來，反而遠離宮廷，跑到山林里去，放棄轉輪王的尊位，去做卑賤的苦行，這有什麼值得稱道的呢？說多了只會徒增悲傷罷了！』 菩薩在尼連禪河中沐浴后，來到菩提樹下，證得無上正等正覺，號稱天人導師。他寂靜無言，只是觀察哪些眾生可以被教化。他說：『郁頭藍子（Udaka Rāmaputta，一位古代的修行者）證得了非想非非想定，堪能接受微妙的佛法。』空中的諸天聽到佛的聲音，立刻回報說：『郁頭藍子命終已經七天了。』如來嘆息道：『怎麼這麼不巧，還沒來得及聽聞微妙的佛法，就突然去世了？』 佛陀再次觀察，尋遍整個世界，發現阿藍迦藍（Ārāda Kālāma，另一位古代的修行者）證得了無所有處定，可以傳授至高的佛理。諸天又說：『他已經去世五天了。』如來再次嘆息，憐憫他福報淺薄。佛陀又仔細觀察，誰應該先接受教化呢？只有在施鹿林（Mrigadāva，位於今印度北方邦薩爾納特）中的五個人，可以先引導他們。如來當時從菩提樹下起身，前往鹿野苑，威儀寂靜，神光閃耀，眉間白毫放出玉一樣的光彩，身體呈現真正的金色。他安詳地前進，引導那五個人。這五個人遠遠地看見如來，互相說道：『喬達摩（Siddhartha Gautama，佛陀的本名）來了。他過去浪費了那麼多的時間，最終沒有證得聖果，現在一定是退失了道心，所以來找我們了。我們應該保持沉默，不要起身迎接，也不要向他行禮。』 如來漸漸走近，他的威神力量感動了他們，五個人忘記了之前的約定，起身拜迎問訊，像侍從一樣跟隨在佛陀身邊。如來逐漸引導他們，向他們開示微妙的佛理。經過兩個安居期后，他們才證得了果位。 從施鹿林向東走二三里，到達一座窣堵波（stupa，佛塔），旁邊有一個乾涸的池塘，周長八十多步，名叫救命池，又叫烈士池。聽當地人說：幾百年前，有一位隱士，在這池塘邊結廬隱居，廣泛學習各種技藝，深入研究各種神理。
【English Translation】 English version: 『He was diligent and resolute, chaste and painstaking, seeking profound and subtle Dharma, hoping for the supreme fruit. Now he accepts the milk gruel offered by the cowherd girl, which ruins his path and diminishes his will. I should have known this earlier, but now it's too late, there's nothing I can do.』 The two said: 『Why do you see it so late? He is a fickle person. Living in a deep palace, enjoying honor and victory, he cannot calm his mind. Instead, he distances himself from the mountains and forests, abandons the throne of a Chakravartin (universal ruler), and engages in lowly ascetic practices. What is there to commend? Speaking more only increases sorrow!』 After bathing in the Nairanjana River, the Bodhisattva sat under the Bodhi tree and attained Anuttara-samyak-sambodhi (supreme enlightenment), becoming known as the Teacher of Gods and Humans. He was silent and still, only observing who could be taught. He said: 『Udaka Rāmaputta (an ancient ascetic) has attained the Neither-perception-nor-non-perception, and is capable of receiving the wonderful Dharma.』 The devas (gods) in the sky, hearing the Buddha's voice, immediately reported: 『Udaka Rāmaputta has been dead for seven days.』 The Tathagata (the thus-gone one, an epithet of the Buddha) sighed: 『How unfortunate that he passed away so quickly, before he could hear the wonderful Dharma?』 The Buddha observed again, searching the world, and found that Ārāda Kālāma (another ancient ascetic) had attained the state of Nothingness, and could be taught the ultimate truth. The devas said again: 『He has been dead for five days.』 The Tathagata sighed again, pitying his lack of merit. The Buddha then carefully observed, who should be taught first? Only the five people in Mrigadāva (Deer Park, located in Sarnath, Uttar Pradesh, India) could be guided first. At that time, the Tathagata rose from the Bodhi tree and went to Mrigadāva, his demeanor was peaceful, his divine light shone brightly, the white hair between his eyebrows emitted a jade-like light, and his body was truly golden. He advanced peacefully, guiding the five people. These five people saw the Tathagata from afar and said to each other: 『Siddhartha Gautama (the Buddha's given name) is coming. He wasted so much time and did not attain the holy fruit. Now he must have lost his resolve, so he is looking for us. We should remain silent, not rise to greet him, and not pay him respects.』 As the Tathagata approached, his divine power moved them, and the five people forgot their previous agreement, rising to greet him and inquire after his well-being, attending to him as attendants. The Tathagata gradually guided them, showing them the wonderful principles of the Dharma. After two rainy seasons, they attained the fruit of enlightenment. Going east two or three li from Mrigadāva, one reaches a stupa (a Buddhist monument), next to which is a dry pond, more than eighty paces in circumference, called Jiuming (life-saving) Pond, also called Lieshi (martyr) Pond. According to local accounts: Hundreds of years ago, there was a hermit who built a hut by this pond and lived in seclusion, widely studying various skills and deeply researching various divine principles.
，能使瓦礫為寶，人畜易形，但未能馭風雲，陪仙駕。閱圖考古，更求仙術。其方曰：「夫神仙者，長生之術也。將欲求學，先定其志，筑建壇場，週一丈餘。命一烈士，信勇昭著，執長刀，立壇隅，屏息絕言，自昏達旦；求仙者中壇而坐，手按長刀，口誦神咒，收視反聽，遲明登仙。所執铦刀變為寶劍，凌虛履空，王諸仙侶，執劍指麾，所欲皆從，無衰無老，不病不死。」是人既得仙方，行訪烈士，營求曠歲，未諧心願。後於城中遇見一人，悲號逐路。隱士睹其相，心甚慶悅，即而慰問：「何至怨傷？」曰：「我以貧窶，傭力自濟。其主見知，特深信用，期滿五歲，當酬重賞。於是忍勤苦，忘艱辛。五年將周，一旦違失，既蒙笞辱，又無所得。以此為心，悲悼誰恤？」隱士命與同遊，來至草廬，以術力故，化具餚饌，已而令入池浴，服以新衣，又以五百金錢遺之，曰：「盡當來求，幸無外也。」自時厥後，數加重賂，潛行陰德，感激其心。烈士屢求效命，以報知己。隱士曰：「我求烈士，彌歷歲時，幸而會遇，奇貌應圖，非有他故，愿一夕不聲耳。」烈士曰：「死尚不辭，豈徒屏息？」於是設壇場，受仙法，依方行事，坐待日曛。曛暮之後，各司其務，隱士誦神咒，烈士按铦刀。殆將曉矣，忽發聲叫。是時空中火下
【現代漢語翻譯】 現代漢語譯本：
（他）能使瓦礫變成寶物，使人和動物改變形態，但不能駕馭風雲，陪伴神仙。於是他翻閱圖籍，考察古代文獻，更加尋求仙術。那方法是這樣說的：『所謂神仙，就是長生不老的法術。想要學習這種法術，首先要堅定自己的志向，構築一個祭壇，周圍一丈多。挑選一個剛烈之士，以他的信義和勇敢著稱，讓他手持長刀，站在祭壇的角落，屏住呼吸，不發一言，從黃昏到黎明；求仙的人坐在祭壇中央，手按長刀，口誦神咒，收斂視線，集中聽力，等待天亮就能成仙。所執的鋒利刀刃會變成寶劍，可以凌空飛行，統領眾仙，手持寶劍指揮，想要什麼就能得到什麼，沒有衰老，沒有疾病，不會死亡。』這個人得到仙方后，四處尋訪剛烈之士，經過漫長的歲月，未能如願。後來在城中遇見一個人，正在路上一邊走一邊悲傷地哭號。隱士看到他的相貌，心中非常高興，立刻上前慰問：『你為什麼這樣怨恨悲傷？』那人說：『我因為貧窮，靠出賣勞力維持生計。我的主人很瞭解我，特別信任我，約定五年期滿，會給予豐厚的報酬。因此我忍受勤勞辛苦，忘記艱難困苦。五年將滿，突然發生意外，我既遭受鞭打侮辱，又一無所得。為此我心中悲傷，誰來憐憫我呢？』隱士讓他與自己同行，來到草廬，用仙術變出豐盛的飯菜，然後讓他進入池中沐浴，給他穿上新衣服，又給了他五百金錢，說：『我一定會來找你的，希望你不要離開。』從那以後，多次增加財物賄賂他，暗中行善，以此來感激他的心。剛烈之士多次請求為他效命，以報答他的知遇之恩。隱士說：『我尋找剛烈之士，已經歷了很長時間，幸好今天遇到你，你的奇特相貌與圖上所畫的相符，沒有其他原因，只希望你今晚不要發出聲音。』剛烈之士說：『死尚且不推辭，何況只是屏住呼吸呢？』於是設定祭壇，傳授仙法，按照方法行事，坐著等待天黑。天黑之後，各自履行自己的職責，隱士誦讀神咒，剛烈之士按住鋒利的刀刃。快到黎明的時候，忽然發出叫聲。這時空中降下火焰
【English Translation】 English version:
(He) could turn rubble into treasure, and transform the shapes of people and animals, but he could not command the wind and clouds, nor accompany the immortals. Therefore, he read through maps and studied ancient texts, seeking even more the arts of immortality. The method said: 'The so-called immortals are those who possess the art of eternal life. If you wish to learn this art, first you must set your resolve, build an altar, about ten feet in circumference. Choose a resolute man, known for his trustworthiness and courage, have him hold a long sword, stand at the corner of the altar, hold his breath and remain silent, from dusk till dawn; the seeker of immortality sits in the center of the altar, holding the long sword, chanting divine incantations, focusing his sight and hearing, and waiting for dawn to ascend to immortality. The sharp knife he holds will transform into a treasure sword, allowing him to fly in the void, lead the company of immortals, wielding the sword to command, and all desires will be fulfilled, without aging, without sickness, and without death.' After obtaining this immortal formula, this person searched everywhere for a resolute man, spending many years, but his wish was not fulfilled. Later, in the city, he met a man, weeping and wailing along the road. The hermit saw his appearance and was very pleased, immediately going forward to comfort him: 'Why are you so resentful and sorrowful?' The man said: 'Because I am poor, I make a living by selling my labor. My master understood me well and trusted me deeply, promising a generous reward upon the completion of five years. Therefore, I endured hard work and forgot hardships. As the five years were about to end, an accident occurred, and I suffered both whipping and humiliation, and received nothing. Because of this, my heart is filled with sorrow, and who will pity me?' The hermit invited him to travel with him, and they came to a thatched hut. Using his magical powers, he conjured up a sumptuous meal, then had him bathe in a pond, dressed him in new clothes, and gave him five hundred gold coins, saying: 'I will surely come to find you, I hope you will not leave.' From then on, he repeatedly increased the bribes, secretly performing good deeds, to express his gratitude. The resolute man repeatedly asked to serve him, to repay his kindness. The hermit said: 'I have been searching for a resolute man for a long time, and fortunately I have met you today. Your unique appearance matches the drawing, there is no other reason, I only hope that you will not make a sound tonight.' The resolute man said: 'I would not refuse death, let alone just holding my breath?' So he set up the altar, received the immortal formula, followed the instructions, and sat waiting for nightfall. After nightfall, each performed their duties, the hermit chanted the divine incantations, and the resolute man held the sharp knife. As dawn was approaching, suddenly a cry was heard. At that moment, fire descended from the sky
，煙焰云蒸，隱士疾引此人，入池避難。已而問曰：「誡子無聲，何以驚叫？」烈士曰：「受命后，至夜分，惛然若夢，變異更起。見昔事主躬來慰謝，感荷厚恩，忍不報語；彼人震怒，遂見殺害。受中陰身，顧尸嘆惜，猶愿歷世不言，以報厚德。遂見託生南印度大婆羅門家，乃至受胎出胎，備經苦厄，荷恩荷德，嘗不出聲。洎乎受業、冠、婚、喪親、生子，每念前恩，忍而不語，宗親戚屬咸見怪異。年過六十有五，我妻謂曰：『汝可言矣！若不語者，當殺汝子。』我時惟念，已隔生世，自顧衰老，唯此稚子，因止其妻，令無殺害。遂發此聲耳。」隱士曰：「我之過也！此魔嬈耳。」烈士感恩，悲事不成，憤恚而死。免火災難，故曰救命；感恩而死，又謂烈士池。
烈士池西有三獸窣堵波，是如來修菩薩行時燒身之處。劫初時，於此林野，有狐、兔、猿，異類相悅。時天帝釋欲驗修菩薩行者，降靈應化為一老夫，謂三獸曰：「二三子善安隱乎？無驚懼耶？」曰：「涉豐草，游茂林，異類同歡，既安且樂。」老夫曰：「聞二三子情厚意密，忘其老弊，故此遠尋。今正饑乏，何以饋食？」曰：「幸少留此，我躬馳訪。」於是同心虛己，分路營求。狐沿水濱，銜一鮮鯉，猿于林樹，采異華果，俱來至止，同進老夫。唯
【現代漢語翻譯】 現代漢語譯本：煙霧瀰漫，烈火升騰，隱士趕緊拉著這個人，進入池中避難。過了一會兒，隱士問道：『我告誡你不要出聲，為何還是驚叫？』烈士說：『我接受命令后，到了夜裡，昏昏沉沉如同做夢，變故再次發生。我看見以前的主人親自前來慰問感謝，我感念他深厚的恩情，忍不住想要報答。那人震怒，於是我就被殺害了。我以中陰身的狀態，顧視著自己的屍體嘆息惋惜，仍然希望生生世世都不說話，來報答他的厚德。於是我投生到南印度一個大的婆羅門家庭，從受胎到出生，經歷了各種苦難，感念著他的恩情和德行，始終沒有發出聲音。等到我學習、成年、結婚、喪親、生子，每次想到以前的恩情，都忍住不說話，宗族親戚都覺得我非常怪異。到了六十五歲，我的妻子對我說：『你可以說話了！如果不說話，我就殺了你的兒子。』我當時想到，已經隔了生世，自己也已經衰老，只有這個年幼的兒子，於是阻止我的妻子，讓她不要殺害。這才發出了這一聲啊。』隱士說：『這是我的過錯啊！這是魔的干擾啊。』烈士感恩，悲傷事情沒有成功，憤恨而死。因為免除了火災的災難，所以叫做救命；因為感恩而死，又叫做烈士池。 烈士池西邊有三獸窣堵波（stupa，佛塔），是如來修菩薩行時燒身的地方。劫初的時候，在這片林野中，有狐貍、兔子、猿猴，不同種類的動物彼此相愛。當時天帝釋（Śakra，佛教的護法神）爲了考驗修行菩薩行的人，降下神靈應化成一位老者，對三隻動物說：『你們三個安穩嗎？沒有驚恐嗎？』它們回答說：『我們穿行在豐美的草地，遊玩在茂盛的樹林，不同種類的動物一起歡樂，既安定又快樂。』老者說：『我聽說你們三個情誼深厚，不顧我的衰老，所以遠道而來尋找你們。現在我正飢餓，你們用什麼來供養我呢？』它們回答說：『請您稍微留在這裡，我們親自去尋找。』於是它們同心協力，虛心盡力，分路去尋找食物。狐貍沿著水邊，銜來一條新鮮的鯉魚，猿猴在樹林里，採摘各種奇異的花果，都來到老者這裡，一同獻給老者。只有兔子...
【English Translation】 English version: Smoke billowed and flames soared. The hermit quickly pulled this person into the pond to take refuge. After a while, he asked: 'I warned you to be silent, why did you still cry out?' The martyr said: 'After receiving the order, at night, I was drowsy as if in a dream, and changes occurred again. I saw my former master come to comfort and thank me in person. I was grateful for his deep kindness and couldn't help but want to repay him. That person was furious, so I was killed. In the state of the intermediate being (antarābhava), I looked at my corpse and sighed with regret, still hoping to remain silent for lifetimes to repay his great virtue. So I was reborn into a large Brahmin family in South India, and from conception to birth, I experienced all kinds of suffering, mindful of his kindness and virtue, and never made a sound. When I studied, came of age, married, mourned relatives, and had children, every time I thought of the former kindness, I endured and did not speak. My relatives all found me very strange. At the age of sixty-five, my wife said to me: 'You can speak now! If you don't speak, I will kill your son.' At that time, I thought that lifetimes had passed, and I was already old, and I only had this young son, so I stopped my wife and told her not to kill him. That's why I made this sound.' The hermit said: 'It is my fault! This is the disturbance of Mara (demon)!' The martyr was grateful, saddened that the matter was not successful, and died in resentment. Because he was spared from the disaster of fire, it is called 'life-saving'; because he died with gratitude, it is also called 'Martyr's Pond'. West of Martyr's Pond is the Three Beasts Stupa (stupa), which is where the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) burned his body when practicing the Bodhisattva path. At the beginning of the kalpa (aeon), in this forest wilderness, there were a fox, a rabbit, and a monkey, different kinds of animals loving each other. At that time, Śakra (Śakra, a Buddhist protector deity), the emperor of the gods, in order to test those who practice the Bodhisattva path, descended and transformed into an old man, and said to the three animals: 'Are you three safe and sound? Are you not afraid?' They replied: 'We walk through the lush grass, play in the dense forest, and different kinds of animals rejoice together, both peaceful and happy.' The old man said: 'I heard that you three have deep affection for each other, and disregarding my old age, I have come a long way to find you. Now I am hungry, what will you offer me?' They replied: 'Please stay here for a while, and we will personally go and find food.' So they worked together with one heart, humbly and diligently, and went their separate ways to find food. The fox followed the water's edge and brought a fresh carp, the monkey in the forest picked various strange flowers and fruits, and they all came to the old man and offered them together. Only the rabbit...
免空還，游躍左右。老夫謂曰：「以吾觀之，爾曹未和。猿狐同志，各能役心，唯兔空返，獨無相饋。以此言之，誠可知也。」兔聞譏議，謂狐、猿曰：「多聚樵蘇，方有所作。」狐、猿競馳，啣草曳木，既已蘊崇，猛焰將熾。兔曰：「仁者，我身卑劣，所求難遂，敢以微躬，充此一䬸。」辭畢入火，尋即致死。是時老夫復帝釋身，除燼收骸，傷嘆良久，謂狐、猿曰：「一何至此！吾感其心，不泯其跡，寄之月輪，傳乎後世。」故彼咸言，月中之兔，自斯而有。後人於此建窣堵波。
從此順殑伽河流，東行三百餘里，至戰主國(中印度境)。
戰主國，週二千餘里，都城臨殑伽河，周十餘里。居人豐樂，邑里相鄰。土地膏腴，稼穡時播。氣序和暢，風俗淳質，人性獷烈，邪正兼信。伽藍十餘所，僧徒減千人。並皆遵習小乘教法。天祠二十，異道雜居。
大城西北伽藍中窣堵波，無憂王之所建也。《印度記》曰：「此中有如來舍利一斗。」昔者世尊嘗於此處，七日之中，為天、人眾顯說妙法。其側則有過去三佛坐及經行遺蹟之處。鄰此復有慈氏菩薩像，形量雖小，威神嶷然，靈鑒潛通，奇蹟間起。
大城東行二百餘里，至阿避陀羯剌拏僧伽藍(唐言不穿耳)。周垣不廣，雕飾甚工，花池交影，
【現代漢語翻譯】 現代漢語譯本： 免子空手而回，在左右跳躍。老夫（指帝釋天）對它們說：『依我看，你們還不和睦。猿和狐貍志同道合，都能用心辦事，只有免子空手而歸，獨自沒有東西饋贈。從這件事情來看，確實可以知道你們不和睦。』免子聽到這些批評，對狐貍和猿說：『多聚積柴草，才能有所作為。』狐貍和猿爭先恐後地跑去，用嘴銜著草，拖著木頭，已經堆積了很多，猛烈的火焰將要燃燒起來。免子說：『仁者，我自身卑微弱小，所求難以實現，敢用我這微薄的身體，來充當這一餐。』說完就跳入火中，立刻被燒死了。這時老夫恢復了帝釋天的身份，清除灰燼，收起免子的遺骸，悲傷嘆息了很久，對狐貍和猿說：『為什麼會到這種地步！我被它的心感動，不讓它的事蹟泯滅，將它寄託在月亮之中，流傳給後世。』所以他們都說，月亮中的免子，就是從這時開始有的。後人在這裡建造了窣堵波（stupa，佛塔）。
從這裡順著殑伽河（Ganga，恒河）向東走三百多里，到達戰主國（Kapisa，中印度境）。
戰主國，周圍二千多里，都城臨近殑伽河，周圍十多里。居民生活富足快樂，村落相鄰。土地肥沃，莊稼按時播種。氣候溫和，風俗淳樸，人性剛烈，既信奉正教也信奉邪教。伽藍（monastery，寺院）有十多所，僧侶不到一千人。他們都遵從學習小乘教法。天祠（Hindu temple，印度教寺廟）有二十所，各種不同的外道雜居。
大城西北的伽藍中，有窣堵波（stupa，佛塔），是阿育王（Ashoka）所建造的。《印度記》記載說：『這裡面有如來（Tathagata，佛陀）的舍利一斗。』過去世尊（Bhagavan，佛陀）曾經在這裡，七天之中，為天人和大眾顯明宣說妙法。它的旁邊有過去三佛（Three Buddhas of the Past）坐著以及經行遺蹟的地方。鄰近這裡還有慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）的像，形體大小雖然小，但威嚴神聖，靈驗明顯，奇蹟時常發生。
從大城向東走二百多里，到達阿避陀羯剌拏僧伽藍（Aviddhakarna Monastery），唐朝話的意思是**耳。
【English Translation】 English version: The hare returned empty-handed, hopping around. The old man (referring to Indra) said to them, 'In my opinion, you are not harmonious. The monkey and fox are like-minded and can put their hearts into their tasks, but only the hare returns empty-handed, without anything to offer. From this, it is clear that you are not in harmony.' Hearing these criticisms, the hare said to the fox and monkey, 'Gather more firewood so that we can do something.' The fox and monkey rushed to gather grass and drag wood, piling up a large heap, and a fierce flame was about to ignite. The hare said, 'Benevolent ones, my body is humble and weak, and what I seek is difficult to achieve. I dare to offer my meager body as this meal.' After speaking, it jumped into the fire and died immediately. At that moment, the old man restored his identity as Indra, cleared the ashes, collected the hare's remains, and sighed with sorrow for a long time, saying to the fox and monkey, 'Why did it come to this! I am moved by its heart and will not let its deeds be forgotten. I will place it in the moon and pass it on to future generations.' Therefore, they all say that the hare in the moon has existed since then. Later generations built a stupa (stupa, Buddhist pagoda) here.
From here, following the Ganga River (Ganga, Ganges) eastward for more than three hundred li, you arrive at the country of Kapisa (Kapisa, in central India).
The country of Kapisa is more than two thousand li in circumference, and the capital city is near the Ganga River, with a circumference of more than ten li. The residents live in abundance and happiness, with villages adjacent to each other. The land is fertile, and crops are sown on time. The climate is mild, the customs are simple, and the people are fierce, believing in both orthodox and heterodox teachings. There are more than ten monasteries (monastery, temples), with fewer than a thousand monks. They all follow and study the teachings of the Hinayana. There are twenty Hindu temples (Hindu temple, Hindu temples), where various heterodox sects live together.
In the monastery northwest of the great city, there is a stupa (stupa, Buddhist pagoda) built by King Ashoka (Ashoka). The 'Indian Records' state: 'Inside this stupa is one dou of relics of the Tathagata (Tathagata, Buddha).' In the past, the Bhagavan (Bhagavan, Buddha) was here for seven days, clearly expounding the wonderful Dharma to the gods, humans, and the masses. Beside it are the sitting and walking traces of the Three Buddhas of the Past (Three Buddhas of the Past). Near here is also an image of Maitreya Bodhisattva (Maitreya Bodhisattva, Maitreya Bodhisattva), although small in size, its majesty and divinity are evident, its spiritual efficacy is obvious, and miracles often occur.
Traveling more than two hundred li east from the great city, you arrive at the Aviddhakarna Monastery, which in the Tang Dynasty language means ear.
臺閣連甍，僧徒肅穆，眾儀庠序。聞諸先志曰：昔大雪山北睹貨邏國有樂學沙門，二三同志禮誦餘閒，每相謂曰：「妙理幽玄，非言談所究；聖蹟昭著，可足趾所尋。宜詢莫逆，親觀聖蹟。」於是二三交友，杖錫同遊。既至印度，寓諸伽藍，輕其邊鄙，莫之見舍。外迫風露，內累口腹，顏色憔悴，形容枯槁。時此國王出遊近郊，見諸客僧，怪而問曰：「何方乞士？何所因來？耳既不穿，衣又垢弊。」沙門對曰：「我，睹貨邏國人也。 恭承遺教，高蹈俗塵，率其同好，觀禮聖蹟。慨以薄福，眾所同棄，印度沙門，莫顧羈旅。欲還本土，巡禮未周，雖迫勤苦，心遂后已。」王聞其說，用增悲感，即斯勝地，建立伽藍，白㲲題書，為之制曰：「我惟尊居世上，貴極人中，斯皆三寶之靈祐也。既為人王，受佛付囑，凡厥染衣，吾當惠濟。建此伽藍，式招羈旅。自今已來，諸穿耳僧，我此伽藍不得止舍。」因其事蹟，故以名焉。
阿避陀羯剌拏伽藍東南行百餘里，南渡殑伽河，至摩訶娑羅邑，並婆羅門種，不遵佛法。然見沙門，先訪學業，知其強識，方深禮敬。
殑伽河北，有那羅延天祠。重閣層臺，奐甚麗飾。諸天之像，鑴石而成，工極人謀，靈應難究。
那羅延天祠東行三十餘里，有窣堵波，無憂王之
【現代漢語翻譯】 現代漢語譯本： 臺閣連線著屋檐，僧侶們莊嚴肅穆，各種儀軌井然有序。聽前輩們說：過去在大雪山以北的睹貨邏國（Tukhara，古代中亞地區）有個喜愛學習的沙門（Sramana，佛教出家修行者），和兩三個志同道合的朋友在禮誦之餘，常常互相說道：『精妙的佛理深奧玄妙，不是言語談論所能窮盡的；佛陀的聖蹟顯著昭彰，是可以用足跡去尋訪的。我們應該請教知心的朋友，親自去瞻仰聖蹟。』於是這兩三個朋友，拄著錫杖一同遊歷。他們到達印度后，寄住在各個伽藍（Sangharama，寺院），因為他們來自邊遠地區，沒有人願意接納他們。外面遭受風吹日曬，裡面又為生計所累，臉色憔悴，形容枯槁。當時這個國家的國王到近郊出遊，看見這些客僧，感到奇怪便問道：『你們是哪裡的乞士？因為什麼而來？耳朵已經穿孔（指出家），衣服又如此骯髒破舊。』沙門回答說：『我們是睹貨邏國人。 恭敬地繼承佛陀的遺教，高尚地擺脫世俗的塵埃，帶領著志同道合的朋友，觀禮佛陀的聖蹟。感嘆自己福報淺薄，被大家所嫌棄，印度的沙門，沒有人顧念我們這些寄居異鄉的人。想要返回故鄉，但巡禮還沒有完成，雖然處境困苦，但內心最終沒有放棄。』國王聽了他的訴說，更加悲傷感動，就在這個殊勝的地方，建立了一座伽藍，用白色的細絹題寫文字，為它命名說：『我身居尊位，貴為一國之君，這都是三寶（佛、法、僧）的靈驗庇佑啊。既然身為國王，接受了佛陀的囑託，凡是穿著僧衣的人，我都應當給予幫助。建立這座伽藍，用來招納寄居異鄉的僧侶。從今以後，所有穿耳的僧人，我的這座伽藍都不得讓他們在此停留住宿。』因為這件事蹟，所以用它來命名這座伽藍。 阿避陀羯剌拏伽藍（Avijitakarna Sangharama，意為『不勝耳』寺院）向東南方向走一百多里，向南渡過殑伽河（Ganges River，恒河），到達摩訶娑羅邑（Mahasala，大鹽村），這裡居住著婆羅門種姓（Brahmin，印度教祭司階層），不信奉佛法。然而他們見到沙門，先詢問他們的學業，知道他們記憶力強，才深表禮敬。 殑伽河（Ganges River，恒河）北面，有那羅延天（Narayana，印度教主神之一毗濕奴的別名）的祠堂。重樓疊閣，非常華麗。諸天神的雕像，是用石頭雕刻而成，工匠的技藝達到了極致，神靈的感應難以測度。 從那羅延天（Narayana，印度教主神之一毗濕奴的別名）祠堂向東走三十多里，有一座窣堵波（Stupa，佛塔），是阿育王（Asoka）所建造的。
【English Translation】 English version: The pavilions connect to the eaves, the monks are solemn and respectful, and the various rituals are orderly. I heard from the elders: In the past, in Tukhara (ancient Central Asia) north of the Great Snow Mountains, there was a learned Sramana (Buddhist renunciate), who, with two or three like-minded friends, often said to each other during their spare time from chanting and reciting: 'The subtle principles are profound and mysterious, not to be exhausted by words and discussions; the sacred traces of the Buddha are clearly manifest, and can be sought by foot. We should consult intimate friends and personally behold the sacred traces.' So these two or three friends, carrying their staffs, traveled together. Having arrived in India, they stayed in various Sangharamas (monasteries), but because they came from remote regions, no one was willing to accept them. Exposed to the wind and dew outside, and burdened by the necessities of life inside, their faces were haggard and their forms withered. At that time, the king of this country was traveling in the nearby suburbs, and seeing these guest monks, he was surprised and asked: 'Where are you beggars from? What brings you here? Your ears are pierced (indicating ordination), and your clothes are so dirty and tattered.' The Sramana replied: 'We are people from Tukhara. Respectfully inheriting the Buddha's teachings, nobly escaping the dust of the world, leading like-minded friends, we are here to pay homage to the sacred traces of the Buddha. Lamenting our meager blessings, we are rejected by everyone, and the Sramanas of India do not care for us who are staying in a foreign land. We want to return to our homeland, but the pilgrimage is not yet complete, and although we are in difficult circumstances, our hearts have not given up.' The king, hearing his words, was even more saddened and moved, and in this auspicious place, he established a Sangharama, writing words on white silk, and naming it: 'I, in my noble position, the most honored among men, all this is due to the spiritual blessings of the Three Jewels (Buddha, Dharma, Sangha). Since I am a king, entrusted by the Buddha, I should help all those who wear monastic robes. I establish this Sangharama to welcome monks staying in a foreign land. From now on, all monks with pierced ears, my Sangharama must not allow them to stay here.' Because of this event, it is named after it. Going more than a hundred li southeast from Avijitakarna Sangharama (meaning 'Unconquered Ear' Monastery), crossing the Ganges River to the south, one arrives at the town of Mahasala (Great Salt Village), inhabited by Brahmins (Indian priestly class) who do not follow the Buddhist Dharma. However, when they see Sramanas, they first inquire about their studies, and only when they know that they have strong memories do they show deep respect. North of the Ganges River, there is a shrine to Narayana (another name for Vishnu, one of the main Hindu deities). The multi-storied pavilions are very ornate. The statues of the gods are carved from stone, the craftsmanship is extremely skillful, and the spiritual responses are difficult to fathom. Going more than thirty li east from the shrine of Narayana (another name for Vishnu, one of the main Hindu deities), there is a Stupa (Buddhist monument) built by King Asoka.
所建也，太半陷地。前建石柱，高餘二丈，上作師子之像，刻記伏鬼之事。昔於此處有曠野鬼，恃大威力，啖人血肉，作害生靈，肆極妖祟。如來愍諸眾生不得其死，以神通力誘化諸鬼，導以歸依之敬，齊以不殺之戒。諸鬼承教，奉以周旋。於是舉石請佛安坐，愿聞正法，克念護持。自時厥後，無信之徒競共推移鬼置石座，動以千數，莫之能轉。茂林清池，周基左右，人至其側，無不心懼。
伏鬼側不遠，有數伽藍，雖多傾毀，尚有僧徒，並皆遵習大乘教法。
從此東南行百餘里，至一窣堵波，基已傾陷，余高數丈。昔者如來寂滅之後，八國大王分舍利也，量舍利婆羅門蜜涂瓶內，分授諸王，而婆羅門持瓶以歸，既得所粘舍利，遂建窣堵波，並瓶置內，因以名焉。后無憂王開取捨利瓶，改建大窣堵波，或至齋日，時燭光明。
從此東北度殑伽河，行百四五十里，至吠舍厘國(舊曰毗舍離國，訛也。中印度境)。
吠舍厘國，週五千餘里。土地沃壤，花果茂盛，庵沒羅果、茂遮果既多且貴。氣序和暢，風俗淳質，好福重學，邪正雜信。伽藍數百，多已圮壞，存者三五，僧徒稀少。天祠數十，異道雜居，露形之徒，寔繁其黨。吠舍厘城已甚傾頹，其故基趾週六七十里，宮城週四五里，少有居人。
【現代漢語翻譯】 現代漢語譯本： 所建造的建築物，大部分都陷在地下。前面建有石柱，高約二丈多，上面雕刻著獅子的形象，記錄著降伏惡鬼的事情。過去在這裡有一個曠野鬼，依仗著強大的威力，吞食人的血肉，危害生靈，極盡妖邪作祟。如來佛祖憐憫這些眾生不得好死，用神通力量誘導感化這些惡鬼，引導他們皈依佛法，用不殺生的戒律來約束他們。眾鬼接受教誨，謹遵奉行。於是抬起石頭請佛祖安坐，希望聽聞正法，盡心盡力地護持佛法。自從那時以後，不信佛法的人爭相推移惡鬼放置的石座，動用成千上萬的人，也不能轉動它。茂盛的樹林和清澈的池塘，環繞在基座的左右，人們來到它的旁邊，沒有不感到恐懼的。
在降伏惡鬼的地方不遠處，有幾座伽藍（寺廟），雖然大多已經傾塌毀壞，但還有僧人，都遵從修習大乘教法。
從這裡向東南方向走一百多里，到達一座窣堵波（佛塔），地基已經傾斜陷落，剩餘的高度還有幾丈。過去如來佛祖涅槃之後，八個國家的國王瓜分佛祖的舍利，用量舍利的婆羅門蜜涂瓶裝好，分給各位國王，而婆羅門拿著瓶子回去，既然得到了粘在瓶子上的舍利，於是建造窣堵波，並將瓶子放置在裡面，因此用瓶子來命名。後來阿育王打開取出舍利瓶，改建為大型的窣堵波，有時在齋戒日，佛塔會發出光芒。
從這裡向東北方向渡過殑伽河（恒河），行走一百四五十里，到達吠舍厘國（舊稱毗舍離國，是訛傳。位於中印度境內）。
吠舍厘國，周圍五千多里。土地肥沃，花果茂盛，庵沒羅果（芒果）、茂遮果（香蕉）既多又貴。氣候溫和，民風淳樸，喜好行善重視學習，邪教正信混雜。伽藍（寺廟）有數百座，大多已經倒塌損壞，現存的只有三五座，僧人也很稀少。天祠有數十座，各種外道雜居，裸形外道的人數尤其眾多。吠舍厘城已經非常破敗，原來的城基周長六七十里，宮城周長四五里，很少有居民。
【English Translation】 English version: The constructed building was mostly sunken into the ground. Stone pillars were erected in front, over two 'zhang' (丈, a unit of length, approx. 3.3 meters) in height, with lion images carved on top, recording the subjugation of the demon. In the past, there was a wilderness demon here, relying on great power, devouring human flesh and blood, harming living beings, and engaging in extreme evil. The Tathagata (如來, 'Thus Come One', an epithet of the Buddha) pitied these beings who could not die peacefully, and used supernatural powers to induce and transform the demons, guiding them to take refuge in the Dharma (法, the teachings of the Buddha) with reverence, and restraining them with the precept of non-killing. The demons accepted the teachings and followed them diligently. Thereupon, they lifted a stone and invited the Buddha to sit in peace, wishing to hear the true Dharma and wholeheartedly protect it. Since then, unbelievers have competed to move the stone seat placed by the demon, using thousands of people, but they could not move it. Lush forests and clear ponds surrounded the base, and people who came near it could not help but feel fear.
Not far from the subjugated demon, there were several 'Gharama' (伽藍, monasteries), although most were dilapidated, there were still monks, all of whom followed and practiced the Mahayana (大乘, 'Great Vehicle') teachings.
From here, traveling southeast for over a hundred 'li' (里, a unit of distance, approx. 500 meters), one reaches a 'Stupa' (窣堵波, a Buddhist monument, often containing relics), the foundation of which has already tilted and sunk, with a remaining height of several 'zhang' (丈, a unit of length, approx. 3.3 meters). In the past, after the 'Tathagata' (如來, 'Thus Come One', an epithet of the Buddha) entered 'Nirvana' (寂滅, the state of enlightenment and liberation), the kings of eight countries divided the 'Sarira' (舍利, relics) of the Buddha, using a honey-coated bottle of a 'Brahmin' (婆羅門, a member of the priestly class) to measure the relics and distribute them to the kings, and the 'Brahmin' took the bottle back. Since he obtained the relics that adhered to the bottle, he built a 'Stupa' (窣堵波, a Buddhist monument, often containing relics) and placed the bottle inside, hence the name. Later, King 'Asoka' (無憂王) opened and took out the relic bottle, and rebuilt it into a large 'Stupa' (窣堵波, a Buddhist monument, often containing relics), and sometimes on fasting days, the 'Stupa' (窣堵波, a Buddhist monument, often containing relics) would emit light.
From here, crossing the 'Ganges' (殑伽河, the Ganges River) to the northeast, and traveling one hundred forty to fifty 'li' (里, a unit of distance, approx. 500 meters), one reaches the country of 'Vaisali' (吠舍厘國, an ancient city in India, also known as '毗舍離國', which is a corruption of the name. Located in central India).
The country of 'Vaisali' (吠舍厘國, an ancient city in India) is over five thousand 'li' (里, a unit of distance, approx. 500 meters) in circumference. The land is fertile, and flowers and fruits are abundant, 'Amra' (庵沒羅果, mangoes) and 'Moca' (茂遮果, bananas) are both plentiful and expensive. The climate is mild, the customs are simple and honest, people are fond of doing good deeds and value learning, and both heterodox and orthodox beliefs are mixed. There are hundreds of 'Gharama' (伽藍, monasteries), most of which have collapsed and been damaged, and only three to five remain, with few monks. There are dozens of 'Deva' (天, deity) temples, where various heretics reside, and the number of naked ascetics is particularly large. The city of 'Vaisali' (吠舍厘國, an ancient city in India) is very dilapidated, the original city base is sixty to seventy 'li' (里, a unit of distance, approx. 500 meters) in circumference, and the palace city is four to five 'li' (里, a unit of distance, approx. 500 meters) in circumference, with few residents.
宮城西北五六里，至一伽藍，僧徒寡少，習學小乘正量部法。傍有窣堵波，是昔如來說《毗摩羅詰經》，長者子寶積等獻寶蓋處。其東有窣堵波，舍利子等於此證無學之果。
舍利子證果東南有窣堵波，是吠舍厘王之所建也。佛涅槃后，此國先王分得舍利，式修崇建。《印度記》曰：「此中舊有如來舍利一斛，無憂王開取九斗，唯留一斗。」後有國王復欲開取，方事興功，尋則地震，遂不敢開。
其西北有窣堵波，無憂王之所建也。傍有石柱，高五六十尺，上作師子之像。石柱南有池，是群獼猴為佛穿也。在昔如來曾住於此。池西不遠有窣堵波，諸獼猴持如來缽上樹取蜜之處；池南不遠有窣堵波，是諸獼猴奉佛蜜處；池西北隅猶有獼猴形像。
伽藍東北三里有窣堵波，是毗摩羅詰(唐言無垢稱。舊曰凈名，然凈則無垢，名則是稱，義雖取同，名乃有異。舊曰維摩詰，訛略也)故宅基趾，多有靈異。去此不遠有一神舍，其狀壘磚，傳云積石，即無垢稱長者現疾說法之處。去此不遠有窣堵波，長者子寶積之故宅也。去此不遠有窣堵波，是庵沒羅女故宅，佛姨母等諸苾芻尼於此證入涅槃。
伽藍北三四里有窣堵波，是如來將往拘尸那國入般涅槃，人與非人隨從世尊，至此佇立。次西北不遠
【現代漢語翻譯】 現代漢語譯本
宮城西北五六里處，有一座伽藍（寺廟），僧人很少，學習小乘正量部的教法。旁邊有一座窣堵波（佛塔），是過去如來說《毗摩羅詰經》（即《維摩經》）時，長者子寶積等人獻上寶蓋的地方。佛塔的東邊還有一座窣堵波，是舍利子等人在這裡證得無學果位的地方。 舍利子證得果位的東南方有一座窣堵波，是吠舍厘（古印度城市名）國王建造的。佛陀涅槃后，這個國家的先王分得佛陀的舍利，於是修建了這座佛塔。《印度記》記載：『這裡原先有一斛（古代容量單位）如來舍利，阿育王打開取走了九斗，只留下一斗。』後來有國王又想打開取走，剛開始動工，就發生了地震，於是就不敢再打開了。 佛塔的西北方有一座窣堵波，是阿育王建造的。旁邊有一根石柱，高五六十尺，上面雕刻著獅子的形象。石柱南邊有一個水池，是猴群為佛陀挖掘的。過去如來曾經住在這裡。水池西邊不遠處有一座窣堵波，是眾猴子拿著如來的缽爬到樹上採蜜的地方；水池南邊不遠處有一座窣堵波，是眾猴子向佛陀奉獻蜂蜜的地方；水池西北角還有猴子的雕像。 伽藍東北三里處有一座窣堵波，是毗摩羅詰（Vimalakirti，唐朝翻譯為無垢稱，舊譯為凈名，雖然『凈』就是『無垢』，『名』就是『稱』，意義相同，但名稱不同。舊譯為維摩詰是訛誤的省略）的故宅遺址，有很多靈異的事情發生。離這裡不遠有一座神舍，形狀像用磚頭壘起來的，傳說就是積石，也就是無垢稱長者示現生病說法的地方。離這裡不遠有一座窣堵波，是長者子寶積（Ratnakara）的故宅。離這裡不遠有一座窣堵波，是庵沒羅女（Amrapali）的故宅，佛陀的姨母等各位比丘尼在這裡證入涅槃。 伽藍北邊三四里處有一座窣堵波，是如來將要前往拘尸那國（Kusinagara）入般涅槃時，人和非人跟隨世尊，到這裡駐足停留的地方。再往西北不遠
【English Translation】 English version
Five or six li northwest of the palace city, there is a monastery (arama), with few monks, studying the Sarvastivada school of Hinayana Buddhism. Beside it is a stupa, which is where the Tathagata (Thus Come One) once expounded the 'Vimalakirti Sutra', and the elder's son Ratnakara (Jewel Accumulation) and others offered jeweled canopies. To its east is a stupa, where Shariputra (Sariputta) and others attained the fruit of No-More-Learning. Southeast of where Shariputra attained the fruit is a stupa, built by the king of Vaishali (Vesali). After the Buddha's Nirvana, the former king of this country obtained a portion of the Buddha's relics and built this stupa with reverence. The 'Indian Records' state: 'Originally, there was one hu (ancient volume unit) of the Tathagata's relics here. King Ashoka opened it and took nine dou (ancient volume unit), leaving only one dou.' Later, a king wanted to open it again, but as soon as he started the work, there was an earthquake, so he dared not open it. To its northwest is a stupa, built by King Ashoka. Beside it is a stone pillar, fifty or sixty chi (ancient length unit) high, with a lion image on top. South of the stone pillar is a pond, dug by a group of monkeys for the Buddha. In the past, the Tathagata once resided here. Not far west of the pond is a stupa, where the monkeys took the Tathagata's bowl up a tree to get honey; not far south of the pond is a stupa, where the monkeys offered honey to the Buddha; in the northwest corner of the pond, there are still monkey images. Three li northeast of the monastery is a stupa, which is the site of the former residence of Vimalakirti (Vimalakirti, translated in the Tang Dynasty as 'Immaculate Name'. The old translation was 'Pure Name', but 'pure' means 'immaculate', and 'name' means 'title', so although the meaning is the same, the names are different. The old translation 'Vimalakirti' is an abbreviated error), where many miraculous events occurred. Not far from here is a shrine, shaped like a pile of bricks, said to be a stone pile, which is where the elder Vimalakirti manifested illness and expounded the Dharma. Not far from here is a stupa, the former residence of the elder's son Ratnakara. Not far from here is a stupa, the former residence of Amrapali, where the Buddha's aunt and other bhikshunis (Buddhist nuns) attained Nirvana. Three or four li north of the monastery is a stupa, where the Tathagata was about to go to Kushinagar (Kusinagara) to enter Parinirvana, and humans and non-humans followed the World-Honored One, stopping here. Further northwest, not far away
有窣堵波，是佛於此最後觀吠舍厘城。其南不遠有精舍，前建窣堵波，是庵沒羅女園持以施佛。
庵沒羅園側有窣堵波，是如來告涅槃處。佛昔在此告阿難曰：「其得四神足者，能住壽一劫。如來今者，當壽幾何？」如是再三，阿難不對，天魔迷惑故也。阿難從坐而起，林中宴默。時魔來請佛曰：「如來在世教化已久，蒙濟流轉，數如塵沙，寂滅之樂，今其時矣。」世尊以少土置爪上，而告魔曰：「地土多耶？爪土多耶？」對曰：「地土多也。」
佛言：「所度者如爪上土，未度者如大地土。卻後三月，吾當涅槃。」魔聞歡喜而退。阿難林中忽感異夢，來白佛言：「我在林間，夢見大樹，枝葉茂盛，蔭影蒙密，驚風忽起，摧散無餘。將非世尊欲入寂滅？我心懷懼，故來請問。」
佛告阿難：「吾先告汝，汝為魔蔽，不時請留。魔王勸我早入涅槃，已許之期，斯夢是也。」
告涅槃期側不遠有窣堵波，千子見父母處也。昔有仙人，隱居巖谷，仲春之月，鼓濯清流，麀鹿隨飲，感生女子，姿貌過人，唯腳似鹿，仙人見已，收而養焉。其後命令求火，至余仙廬，足所履地，跡有蓮華。彼仙見已，深以奇之，令其繞廬，方乃得火。鹿女依命，得火而還。時梵豫王畋游見華，尋跡以求，悅其奇怪，同載
【現代漢語翻譯】 現代漢語譯本：這裡有一座窣堵波（stupa，佛塔），是佛陀最後一次觀看吠舍厘城（Vaishali）的地方。在它的南邊不遠處有一座精舍（vihara，寺院），前面建有一座窣堵波，那是庵沒羅女（Amra，一位女性的名字）的園林，她用它來供養佛陀。
在庵沒羅園林的旁邊有一座窣堵波，那是如來（Tathagata，佛陀的稱號）宣告涅槃（Nirvana，寂滅）的地方。佛陀過去在這裡告訴阿難（Ananda，佛陀的弟子）說：『那些獲得四神足（four bases of spiritual power）的人，能夠住世一劫（kalpa，極長的時間單位）。如來現在，應當住世多久呢？』這樣問了兩次三次，阿難都沒有回答，這是因為天魔（Mara，佛教中的魔）迷惑了他的緣故。阿難從座位上站起來，到樹林中安靜地待著。這時，魔來請求佛陀說：『如來在世教化已經很久了，受到救濟而脫離輪迴的人，數量多如塵沙，現在是進入寂滅之樂的時候了。』世尊用少量的泥土放在指甲上，然後告訴魔說：『是地上的泥土多呢？還是指甲上的泥土多呢？』魔回答說：『是地上的泥土多。』
佛陀說：『所度化的人就像指甲上的泥土，未度化的人就像大地上的泥土。再過三個月，我將要涅槃。』魔聽了，歡喜地退去了。阿難在樹林中忽然感到奇怪的夢境，來告訴佛陀說：『我在林間，夢見一棵大樹，枝葉茂盛，樹蔭濃密，突然颳起一陣狂風，將它摧毀散盡。難道不是世尊將要進入寂滅？我心中懷著恐懼，所以前來請問。』
佛陀告訴阿難：『我先前告訴過你，你被魔障蔽，沒有及時請求我住世。魔王勸我早日進入涅槃，我已經答應了他的期限，這個夢就是預示。』
在宣告涅槃期限的地方不遠處有一座窣堵波，那是千子（thousand sons）見到父母的地方。過去有一位仙人，隱居在山巖山谷中，在仲春的月份，在清澈的流水中洗浴，麀鹿（female deer）跟隨著飲水，感應而生下一個女子，姿容相貌超過常人，只是腳像鹿。仙人看見后，收養了她。之後命令她去求火，到其他的仙人茅廬，她腳所踩的地方，留下了蓮花的痕跡。那位仙人看見后，深深地感到驚奇，讓她繞著茅廬走一圈，才給了她火。鹿女按照命令，得到火后返回。當時梵豫王（Brahmayu，國王的名字）打獵遊玩，看見了蓮花，沿著痕跡尋找，喜歡她的奇異，一同乘車
【English Translation】 English version: Here is a stupa (stupa, a Buddhist monument), which is where the Buddha last looked upon the city of Vaishali (Vaishali). Not far to its south is a vihara (vihara, a monastery), in front of which is built a stupa, which is the garden of Amra (Amra, a female name), which she offered to the Buddha.
Next to the Amra garden is a stupa, which is where the Tathagata (Tathagata, an epithet of the Buddha) announced his Nirvana (Nirvana, the state of enlightenment). The Buddha once told Ananda (Ananda, the Buddha's disciple) here: 'Those who have attained the four bases of spiritual power can live for a kalpa (kalpa, an extremely long unit of time). How long should the Tathagata live now?' He asked this two or three times, but Ananda did not answer, because he was deluded by Mara (Mara, the demon in Buddhism). Ananda rose from his seat and went to the forest to be quiet. At this time, Mara came to ask the Buddha: 'The Tathagata has been teaching for a long time, and those who have been saved and freed from samsara are as numerous as dust. Now is the time to enter the bliss of Nirvana.' The World-Honored One placed a small amount of soil on his fingernail and said to Mara: 'Is there more soil on the ground or on my fingernail?' Mara replied: 'There is more soil on the ground.'
The Buddha said: 'Those who have been saved are like the soil on my fingernail, and those who have not been saved are like the soil on the earth. In three months, I will enter Nirvana.' Mara heard this and happily retreated. Ananda suddenly had a strange dream in the forest and came to tell the Buddha: 'In the forest, I dreamed of a large tree, with lush branches and dense shade. Suddenly, a gust of wind arose and scattered it completely. Is it not that the World-Honored One is about to enter Nirvana? My heart is filled with fear, so I have come to ask.'
The Buddha told Ananda: 'I told you before, you were obscured by Mara and did not ask me to stay in the world. The Mara King urged me to enter Nirvana early, and I have already agreed to his deadline. This dream is a foreshadowing.'
Not far from the place where the date of Nirvana was announced is a stupa, which is where the thousand sons (thousand sons) saw their parents. In the past, there was an immortal who lived in seclusion in the rocks and valleys. In the middle of spring, he bathed in the clear stream. A female deer (female deer) followed to drink, and a girl was born in response. Her appearance was extraordinary, but her feet were like a deer's. The immortal saw her and adopted her. Later, he ordered her to seek fire, to the huts of other immortals. Where her feet stepped, there were traces of lotus flowers. When that immortal saw this, he was deeply amazed and made her walk around the hut before giving her fire. The Deer Woman followed his instructions, obtained the fire, and returned. At that time, King Brahmayu (Brahmayu, a king's name) was hunting and playing, saw the lotus flowers, followed the traces to find her, and was pleased by her strangeness, and took her in the same carriage.
而返。相師占言，當生千子。余婦聞之，莫不圖計。日月既滿，生一蓮花，花有千葉，葉坐一子。余婦誣罔，咸稱不祥，投殑伽河，隨波氾濫。烏耆延王下流遊觀，見黃云蓋乘波而來，取以開視，乃有千子，乳養成立，有大力焉。恃有千子，拓境四方，兵威乘勝，將次此國。時梵豫王聞之，甚懷震懼，兵力不敵，計無所出矣。是時鹿女心知其子，乃謂王曰：「今寇戎臨境，上下離心，賤妾愚忠，能敗強敵。」王未之信也，憂懼良深。鹿女乃升城樓，以待寇至。千子將兵，圍城已匝，鹿女告曰：「莫為逆事！我是汝母，汝是我子。」千子謂曰：「何言之謬？」鹿女手按兩乳，流注千岐，天性所感，咸入其口。於是解甲歸宗，釋兵返族，兩國交歡，百姓安樂。
千子歸宗側不遠有窣堵波，是如來行經舊跡，指告眾曰：「昔吾於此歸宗見親。欲知千子，即賢劫千佛是也。」
述本生東有故基，上建窣堵波，光明時燭，祈請或遂，是如來說《普門陀羅尼》等經重閣講堂余趾也。
講堂側不遠有窣堵波，中有阿難半身舍利。去此不遠有數百窣堵波，欲定其數，未有克知，是千獨覺入寂滅處。吠舍厘城內外周隍，聖蹟繁多，難以具舉。形勝故墟，魚鱗間峙，歲月驟改，炎涼亟移，林既摧殘，池亦枯涸，朽株余跡
【現代漢語翻譯】 現代漢語譯本：於是他們回去了。相士占卜說，她應當生一千個兒子。其他的妃子聽了，沒有不心生嫉妒，暗自算計的。等到足月之後，她生出一朵蓮花，花有一千片花瓣，每片花瓣上都坐著一個孩子。其他的妃子誣陷她說不吉利，就把蓮花扔到殑伽河（Ganges River）里，隨著波浪漂流而去。烏耆延王（Ujjeni King）在下游遊玩觀賞，看見一團黃云覆蓋著什麼東西順著波浪而來，取來打開一看，竟然有一千個孩子，於是就用乳汁餵養他們，使他們長大成人，個個都力大無比。他們依仗著有一千個兒子，向四面八方擴張領土，憑藉著強大的軍事力量，將要攻打這個國家。當時梵豫王（Brahmayu King）聽說了這件事，非常害怕，因為兵力不如對方，實在想不出什麼辦法來。 這時鹿女（Deer Woman）知道那些孩子是自己的兒子，就對國王說：『現在敵寇逼近國境，上下人心離散，我雖然地位卑賤，但有一顆忠心，能夠打敗強大的敵人。』國王不相信她，非常憂慮。鹿女於是登上城樓，等待敵人到來。一千個兒子率領軍隊，把城池包圍起來，鹿女對他們說：『不要做違背天理的事情！我是你們的母親，你們是我的兒子。』一千個兒子說：『這話太荒謬了吧？』鹿女用手按住兩邊的乳房，乳汁分成一千股流出來，天性使然，都流進了他們的口中。於是他們解下盔甲，回到自己的宗族，放下武器，返回家鄉，兩國和好，百姓安居樂業。 千子歸宗的地方不遠處有一個窣堵波（stupa，塔），那是如來（Tathagata）過去行經的舊跡，（佛陀）指著告訴大家說：『過去我在這裡歸宗認親。想要知道這一千個兒子是誰嗎？他們就是賢劫（Bhadrakalpa）中的一千尊佛。』 記述本生故事的地方東邊有一片舊的基地，上面建有窣堵波，光明時常照耀，祈禱往往能夠如願，這裡就是如來說《普門陀羅尼》（Sarvatathāgata-Adhiṣṭhāna-Hṛdaya-Dhāraṇī）等經的重閣講堂的遺址。 講堂旁邊不遠處有一個窣堵波，裡面有阿難（Ananda）半身的舍利（sarira，遺骨）。從這裡不遠的地方有數百個窣堵波，想要確定它們的數量，還沒有人能夠知道，這裡就是一千個獨覺（Pratyekabuddha）入寂滅的地方。吠舍厘城（Vaishali）內外四周，聖蹟非常多，難以一一列舉。地形像魚鱗一樣交錯排列，歲月迅速改變，氣候冷熱交替，樹林已經摧毀，池塘也已經乾涸，只剩下腐朽的樹樁和殘餘的痕跡。
【English Translation】 English version: Then they returned. A fortune-teller predicted that she would bear a thousand sons. The other consorts, upon hearing this, were filled with jealousy and plotted against her. When the time came, she gave birth to a lotus flower with a thousand petals, and on each petal sat a child. The other consorts falsely accused her of bringing misfortune and threw the lotus flower into the Ganges River (Ganges River), where it floated away with the waves. King Ujjeni (Ujjeni King), while strolling and sightseeing downstream, saw a yellow cloud covering something coming with the waves. He took it and opened it, and to his surprise, there were a thousand children. He nourished them with milk, and they grew up to be incredibly strong. Relying on having a thousand sons, they expanded their territory in all directions, and with their powerful military force, they were about to attack this kingdom. At that time, King Brahmayu (Brahmayu King) heard of this and was very frightened because his military strength was inferior to the enemy's, and he could not think of any solution. At this time, the Deer Woman (Deer Woman) knew that those children were her sons, so she said to the king, 'Now that the enemy is approaching our borders and the people are disunited, I, though of humble status, have a loyal heart and can defeat the powerful enemy.' The king did not believe her and was deeply worried. The Deer Woman then ascended the city tower to await the arrival of the enemy. The thousand sons led their troops and surrounded the city. The Deer Woman said to them, 'Do not commit acts against reason! I am your mother, and you are my sons.' The thousand sons said, 'How absurd is this statement?' The Deer Woman pressed her breasts, and milk flowed out in a thousand streams, and by natural instinct, it all flowed into their mouths. Thereupon, they removed their armor, returned to their clans, laid down their weapons, and went back to their homes. The two countries reconciled, and the people lived in peace and happiness. Not far from the place where the thousand sons returned to their clans, there is a stupa (stupa, pagoda), which is the old site where the Tathagata (Tathagata) once walked. (The Buddha) pointed to it and told everyone, 'In the past, I returned here to recognize my relatives. Do you want to know who these thousand sons are? They are the thousand Buddhas of the Bhadrakalpa (Bhadrakalpa).' To the east of the place where the Jataka story is narrated, there is an old foundation upon which a stupa is built. The light often shines brightly, and prayers are often answered. This is the site of the double-storied lecture hall where the Tathagata spoke the Sarvatathāgata-Adhiṣṭhāna-Hṛdaya-Dhāraṇī (Sarvatathāgata-Adhiṣṭhāna-Hṛdaya-Dhāraṇī) and other sutras. Not far from the lecture hall, there is a stupa containing half of the sarira (sarira, relics) of Ananda (Ananda). Not far from here, there are hundreds of stupas. No one has been able to determine their exact number. This is the place where the thousand Pratyekabuddhas (Pratyekabuddha) entered into Nirvana. Inside and outside the city of Vaishali (Vaishali), there are many sacred sites, which are difficult to list in detail. The terrain is arranged like fish scales, and the years change rapidly, with alternating hot and cold seasons. The forests have been destroyed, and the ponds have dried up, leaving only rotten stumps and remnants.
，其詳驗焉。
大城西北行五六十里，至大窣堵波，栗呫(昌葉反)婆子(舊云離車子，訛也)別如來處。如來自吠舍厘城趣拘尸那國，諸栗呫婆子聞佛將入寂滅，相從悲號送。世尊既見哀慕，非言可喻，即以神力化作大河，崖岸深絕，波流迅急，諸栗呫婆悲慟以止，如來留缽，為作追念。
吠舍厘城西北減二百里，有故城，荒蕪歲久，居人曠少。中有窣堵波，是佛在昔為諸菩薩、人、天大眾，引說本生，修菩薩行，曾於此城為轉輪王，號曰摩訶提婆(唐言大天)。有七寶應，王四天下，睹衰變之相，體無常之理，冥懷高蹈，忘情大位，舍國出家，染衣修學。
城東南行十四五里，至大窣堵波，是七百賢聖重結集處。佛涅槃后百一十年，吠舍厘城有諸苾芻，遠離佛法，謬行戒律。時長老耶舍陀住憍薩羅國，長老三菩伽住秣兔羅國，長老厘波多住韓若國，長老沙羅住吠舍厘國，長老富阇蘇彌羅住娑羅梨弗國。諸大羅漢心得自在，持三藏，得三明，有大名稱，眾所知識，皆是尊者阿難弟子。時耶舍陀遣使告諸賢聖，皆可集吠舍厘城。猶少一人，未滿七百。是時富阇蘇彌羅以天眼見諸大賢聖集議法事，運神足至法會。時三菩伽于大眾中右袒長跪，揚言曰：「眾無嘩！欽哉，念哉！昔大聖法王善權寂滅，歲
【現代漢語翻譯】 現代漢語譯本： 可以詳細驗證這些事蹟。
從大城向西北走五六十里，到達大窣堵波（stupa，佛塔），這裡是栗呫婆子（Licchavi，古印度部族）送別如來的地方。（舊譯為離車子，是錯誤的。）如來從吠舍厘城（Vaishali）前往拘尸那國（Kushinagar），各位栗呫婆子聽說佛將要入寂滅，互相跟隨悲號送別。世尊看到他們哀慕的樣子，無法用言語形容，就用神通力化作一條大河，河岸深峻陡峭，波濤湍急，栗呫婆人的悲慟才停止。如來留下缽，作為他們追念的憑證。
從吠舍厘城向西北方向走，距離減少到二百里，有一座古城，荒蕪很久了，居住的人很少。城中有一座窣堵波，是佛在過去為各位菩薩、人和天眾，講述本生故事，修行菩薩行的地方。過去在這座城裡做轉輪王，名叫摩訶提婆（Mahadeva，意為大天）。他有七寶應驗，統治四天下，看到衰敗變化的景象，體會到世事無常的道理，心中暗自懷有隱退的想法，忘卻了高貴的地位，捨棄國家出家，穿上僧衣修行佛法。
從城東南方向走十四五里，到達大窣堵波，這裡是七百賢聖重新結集佛法的地方。佛涅槃后一百一十年，吠舍厘城有一些比丘，背離佛法，錯誤地執行戒律。當時長老耶舍陀（Yashoda）住在憍薩羅國（Kosala），長老三菩伽（Sambuddha）住在秣兔羅國（Mathura），長老厘波多（Revata）住在韓若國（Kannauj），長老沙羅（Salha）住在吠舍厘國，長老富阇蘇彌羅（Phujasumitra）住在娑羅梨弗國（Salaliputra）。各位大阿羅漢內心獲得自在，持有三藏，得到三明，有很大的名聲，被大眾所熟知，他們都是尊者阿難（Ananda）的弟子。當時耶舍陀派使者告知各位賢聖，都可以聚集到吠舍厘城。還少一個人，沒有滿七百人。這時富阇蘇彌羅用天眼看到各位大賢聖聚集在一起商議佛法的事情，運用神足通到達法會。當時三菩伽在大眾中袒露右肩長跪，大聲說道：『大家不要喧譁！恭敬啊，記住啊！過去大聖法王善巧方便地寂滅，時間已經過去了……』
【English Translation】 English version: These events can be verified in detail.
Traveling northwest from the great city for fifty or sixty li, one arrives at the great stupa (stupa, Buddhist monument), the place where the Licchavis (Licchavi, an ancient Indian tribe) bid farewell to the Tathagata (another name for Buddha). (The old translation '離車子' is incorrect.) As the Tathagata proceeded from Vaishali (Vaishali) towards Kushinagar (Kushinagar), the Licchavis, hearing that the Buddha was about to enter Parinirvana (final departure), followed each other, weeping and lamenting in farewell. The World-Honored One, seeing their sorrowful devotion, which words could not describe, immediately used his divine power to create a great river, with steep and precipitous banks and swift currents, stopping the Licchavis' lamentation. The Tathagata left his bowl as a memento for them to remember him by.
Traveling northwest from Vaishali for a distance reduced to two hundred li, there is an old city, desolate for a long time, with few inhabitants. Within it is a stupa, the place where the Buddha in the past, for the sake of all Bodhisattvas (enlightenment-being), humans, and celestial beings, recounted his Jataka tales (birth stories), practicing the Bodhisattva path. He once acted as a Chakravartin king (wheel-turning king) in this city, named Mahadeva (Mahadeva, meaning 'Great God'). He possessed the seven treasures, ruling over the four continents. Seeing the signs of decay and change, understanding the principle of impermanence, he secretly cherished the thought of retiring, forgetting his high position, abandoning his kingdom to become a monk, donning the robes and studying the Dharma.
Traveling southeast from the city for fourteen or fifteen li, one arrives at the great stupa, the place where seven hundred virtuous sages re-compiled the Dharma. One hundred and ten years after the Buddha's Nirvana, there were some Bhikshus (monks) in Vaishali who deviated from the Dharma, wrongly practicing the precepts. At that time, Elder Yashoda (Yashoda) resided in Kosala (Kosala), Elder Sambuddha (Sambuddha) resided in Mathura (Mathura), Elder Revata (Revata) resided in Kannauj (Kannauj), Elder Salha (Salha) resided in Vaishali, and Elder Phujasumitra (Phujasumitra) resided in Salaliputra (Salaliputra). These great Arhats (enlightened beings) had attained freedom in their hearts, held the Tripitaka (three baskets of Buddhist scriptures), possessed the three kinds of knowledge, had great renown, and were known by the masses; they were all disciples of the Venerable Ananda (Ananda). At that time, Yashoda sent a messenger to inform all the virtuous sages that they could gather in Vaishali. There was still one person missing, not yet reaching seven hundred. At this time, Phujasumitra, using his divine eye, saw all the great sages gathering together to discuss the Dharma, and used his supernatural power to reach the Dharma assembly. At that time, Sambuddha, baring his right shoulder and kneeling on his long knees in the assembly, proclaimed loudly: 'Do not make noise, everyone! Respectfully, remember! In the past, the Great Sage Dharma King skillfully entered Nirvana, and the years have passed...'
月雖淹，言教尚在。吠舍厘城懈怠苾芻謬于戒律，有十事出，違十力教。今諸賢者深明持犯，俱承大德阿難指誨，念報佛恩，重宣聖旨。」時諸大眾莫不悲感，即召集諸苾芻，依毗柰耶，訶責制止，削除謬法，宣明聖教。
七百賢聖結集南行八九十里，至濕吠多補羅僧伽藍，層臺輪煥，重閣翚飛，僧眾清肅，並學大乘。其傍則有過去四佛坐及經行遺蹟之處。其側窣堵波，無憂王之所建也。如來在昔南趣摩揭陀國，北顧吠舍厘城，中途止息遺蹟之處。
濕吠多補羅伽藍東南行三十餘里，殑伽河南北岸各有一窣堵波，是尊者阿難陀分身與二國處。阿難陀者，如來之從父弟也，多聞總持，博物強識，佛去世後繼大迦葉住持正法，導進學人。在摩揭陀國，于林中經行，見一沙彌諷誦佛經，章句錯謬，文字紛亂。阿難聞已，感慕增懷，徐詣其所，提撕指授。沙彌笑曰：「大德耄矣，所言謬矣！我師高明，春秋鼎盛，親承示誨，誠無所誤。」阿難默然，退而嘆曰：「我年雖邁，為諸眾生，欲久住世，住持正法。然眾生垢重，難以誨語，久留無利，可速滅度。」於是去摩揭陀國，趣吠舍厘城，度殑伽河，泛舟中流。摩揭陀王聞阿難去，情深戀德，即嚴戎駕，疾驅追請，數百千眾營軍南岸。吠舍厘王聞阿難來，悲喜盈心，
【現代漢語翻譯】 現代漢語譯本：即使佛陀涅槃已久，他的教誨仍然存在。在吠舍厘城（Vaishali，古印度城市）中，一些懈怠的比丘（bhikkhu，佛教僧侶）在戒律上犯了錯誤，出現了十件事，違背了佛陀的十力教導。現在，各位賢者深入瞭解持戒和犯戒的原則，都接受過大德阿難（Ananda，佛陀的十大弟子之一）的指導，爲了報答佛恩，重新宣揚佛陀的聖旨。』當時，所有的大眾無不感到悲傷和感動，立即召集各位比丘，依據毗柰耶（Vinaya，佛教戒律），進行訶責和制止，刪除錯誤的教法，宣揚佛陀的聖教。
七百位賢聖結集後向南行走了八九十里，到達濕吠多補羅僧伽藍（Shvetapura Sangharama，白城寺），那裡的樓臺高聳，光彩奪目，重樓飛閣，氣勢恢宏，僧眾清凈肅穆，都在學習大乘佛法。寺廟旁邊有過去四佛（Past four Buddhas，過去已成佛的四位佛陀）坐禪和經行的遺蹟。旁邊還有阿育王（Ashoka，古印度孔雀王朝的國王）建造的窣堵波（stupa，佛塔）。過去，如來（Tathagata，佛陀的稱號之一）曾經向南前往摩揭陀國（Magadha，古印度王國），向北遙望吠舍厘城，中途停留休息的地方也留下了遺蹟。
從濕吠多補羅伽藍向東南方向行走三十多里，在殑伽河（Ganges River，恒河）的南北兩岸各有一座窣堵波，那是尊者阿難陀（Ananda）分身並與兩國和解的地方。阿難陀是如來的堂弟，他博聞強記，總持一切佛法，知識淵博，記憶力強。佛陀去世后，他繼承了大迦葉（Mahakasyapa，佛陀的十大弟子之一）的衣缽，住持正法，引導學人。在摩揭陀國，阿難陀在林中經行時，看到一個小沙彌（sramanera，佛教出家沙彌）諷誦佛經，但章句錯謬，文字混亂。阿難陀聽后，感慨萬千，於是慢慢地走到他身邊，提點指正。小沙彌笑著說：『大德您老了，說得不對！我的老師才高明，正值壯年，親自接受教誨，絕對沒有錯誤。』阿難陀默默不語，退下後嘆息道：『我雖然年老，但爲了眾生，想要長久住世，住持正法。然而眾生業障深重，難以教誨，長久留在這裡也沒有利益，不如早點涅槃。』於是，他離開了摩揭陀國，前往吠舍厘城，渡過殑伽河，在船的中央。摩揭陀國王聽到阿難陀離去的訊息，情深意切，捨不得他，立即準備車駕，飛速追趕，數百千人駐紮在殑伽河南岸。吠舍厘國王聽到阿難陀到來的訊息，悲喜交加，
【English Translation】 English version: Although the Buddha has long passed away, his teachings remain. In the city of Vaishali (Vaishali, an ancient Indian city), some negligent bhikkhus (bhikkhu, Buddhist monks) erred in the precepts, resulting in ten matters that contradicted the Buddha's Ten Powers teachings. Now, all you virtuous ones deeply understand the principles of upholding and violating precepts, and have all received guidance from the great Ananda (Ananda, one of the Buddha's ten great disciples). To repay the Buddha's kindness, you must re-proclaim the Buddha's sacred teachings.' At that time, all the assembly were filled with sorrow and emotion, and immediately summoned all the bhikkhus, and according to the Vinaya (Vinaya, Buddhist monastic rules), rebuked and restrained them, eliminated the erroneous teachings, and proclaimed the Buddha's sacred teachings.
Seven hundred virtuous ones, having gathered, traveled eighty or ninety li southwards, arriving at Shvetapura Sangharama (Shvetapura Sangharama, White City Monastery), where the terraces were towering and radiant, the double-layered pavilions were magnificent, the monastic community was pure and solemn, and all were studying Mahayana Buddhism. Beside the monastery were the remains of the past four Buddhas (Past four Buddhas, the four Buddhas who have attained Buddhahood in the past) sitting in meditation and walking. Next to it was a stupa (stupa, Buddhist monument) built by King Ashoka (Ashoka, an ancient Indian Mauryan emperor). In the past, the Tathagata (Tathagata, one of the Buddha's titles) once traveled south to Magadha (Magadha, an ancient Indian kingdom), looked north towards Vaishali, and the places where he stopped and rested along the way also left behind traces.
Traveling thirty or more li southeast from Shvetapura Sangharama, there is a stupa on each of the north and south banks of the Ganges River (Ganges River, the Ganges), which is where the Venerable Ananda (Ananda) divided his body and reconciled with the two kingdoms. Ananda was the Buddha's cousin, and he was learned, possessing total recall, knowledgeable, and had a strong memory. After the Buddha's passing, he succeeded Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples) in upholding the Dharma and guiding students. In Magadha, Ananda was walking in the forest when he saw a young sramanera (sramanera, Buddhist novice monk) reciting the Buddhist scriptures, but the chapters and verses were erroneous, and the words were confused. Upon hearing this, Ananda was filled with emotion, and slowly approached him, pointing out the errors. The young sramanera laughed and said, 'Venerable Sir, you are old and mistaken! My teacher is highly intelligent and in his prime, and he personally imparts the teachings, so there is absolutely no mistake.' Ananda remained silent, and after retreating, sighed and said, 'Although I am old, for the sake of sentient beings, I wish to remain in the world for a long time, upholding the Dharma. However, sentient beings have heavy karmic obstacles and are difficult to teach, so there is no benefit in staying here for long, and it is better to quickly enter Nirvana.' Therefore, he left Magadha and went to Vaishali, crossed the Ganges River, and was in the middle of the boat. The King of Magadha, upon hearing the news of Ananda's departure, was deeply saddened and reluctant to let him go, and immediately prepared his chariot and rushed to pursue him, with hundreds of thousands of troops stationed on the south bank of the Ganges. The King of Vaishali, upon hearing the news of Ananda's arrival, was filled with sorrow and joy,
亦治軍旅，奔馳迎候，數百千眾屯集北岸。兩軍相對，旌旗翳日。阿難恐斗其兵，更相殺害，從舟中起，上升虛空，示現神變，即入寂滅，化火焚骸，骸又中折，一墮南岸，一墮北岸。於是二王各得一分，舉軍號慟，俱還本國，起窣堵波，而修供養。
從此東北行五百餘里，至弗栗恃國(北人謂三代恃國。北印度境)。
弗栗恃國，週四千餘里，東西長，南北狹。土地膏腴，花果茂盛。氣序微寒，人性躁急，多敬外道，少信佛法。伽藍十餘所，僧徒減千人，大小二乘，兼功通學。天祠數十，外道寔眾。國大都城號占戍拿，多已頹毀。故宮城中尚有三千餘家，若村若邑也。
大河東北有伽藍，僧徒寡少，學業清高。
從此西行，依河之濱，有窣堵波，高餘三丈，南帶長流，大悲世尊度漁人處也。越在佛世，五百漁人結疇附黨，漁捕水族，於此河流得一大魚，有十八頭，頭各兩眼。諸漁人方欲害之，如來在吠舍厘國，天眼見，興悲心，乘其時而化導，因其機而啟悟，告諸大眾：「弗栗恃國有大魚，我欲導之，以悟諸漁人，爾宜知時。」於是大眾圍繞，神足凌虛，至於河濱，如常敷座。遂告諸漁人：「爾勿殺魚。」以神通力，開方便門，威被大魚，令知宿命，能作人語，貫解人情。爾時如來知而故
【現代漢語翻譯】 現代漢語譯本：他們也治理軍隊，奔馳迎接，成百上千的人聚集在北岸。兩軍相對，旌旗遮蔽太陽。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）恐怕他們互相爭鬥，互相殘殺，從船中升起，上升到空中，示現神通變化，隨即進入寂滅（Nirvana，佛教術語，指脫離輪迴的狀態），化為火焰焚燒遺骸，遺骸又從中斷裂，一份掉落在南岸，一份掉落在北岸。於是兩位國王各自得到一份，全軍號啕大哭，都回到自己的國家，建造窣堵波（Stupa，即佛塔），並進行供養。
從這裡向東北方向走五百多里，到達弗栗恃國（Fruristhana，北印度的一個國家，北人稱之為三代恃國）。
弗栗恃國，周圍四千多里，東西長，南北窄。土地肥沃，花果茂盛。氣候稍微寒冷，人性急躁，大多尊敬外道，很少信仰佛法。伽藍（Samgharama，即寺院）有十多所，僧侶不到一千人，大小乘佛教（Mahayana and Hinayana，佛教的兩種主要流派）兼修並學。天祠有幾十座，外道信徒眾多。國家的大都城叫做占戍拿，大多已經頹廢毀壞。舊宮城中還有三千多家，像村莊一樣。
大河東北方有一座伽藍，僧侶很少，學業清高。
從這裡向西走，沿著河岸，有一座窣堵波，高三丈多，南邊靠近長長的河流，這是大悲世尊（Mahakaruna-lokesvara，觀世音菩薩的別稱）度化漁人的地方。過去在佛陀在世的時候，五百個漁人結成團伙，捕撈水族，在這條河裡捕到一條大魚，有十八個頭，每個頭都有兩隻眼睛。漁人們正要殺掉它的時候，如來（Tathagata，佛陀的稱號之一）在吠舍厘國（Vaishali，古印度城市）用天眼看到，生起悲憫之心，趁著這個時機來教化他們，根據他們的根器來啓發他們，告訴大眾：『弗栗恃國有一條大魚，我想要引導它，來開悟那些漁人，你們應該知道時機。』於是大眾圍繞著佛陀，用神足通（神通的一種）凌空飛行，到達河邊，像往常一樣鋪設座位。於是告訴漁人們：『你們不要殺魚。』用神通力，開啟方便之門，威懾那條大魚，讓它知道自己的宿命，能夠說人話，理解人的情感。這時如來知道情況，故意
【English Translation】 English version: They also governed armies, rushing to welcome them, with hundreds and thousands gathering on the northern bank. The two armies faced each other, their banners obscuring the sun. Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory), fearing they would fight and kill each other, rose from the boat, ascended into the sky, displayed miraculous transformations, and then entered Nirvana (a state of liberation from the cycle of rebirth), transforming into flames that cremated his remains. The remains then broke in two, one part falling on the southern bank and the other on the northern bank. Thus, the two kings each obtained a portion, and the entire army wailed in grief, returning to their respective countries, erecting stupas (Buddhist monuments) and making offerings.
From here, traveling northeast for over five hundred li, one arrives at the country of Fruristhana (a country in northern India, referred to by northerners as the Three Generations Reliance Country).
The country of Fruristhana is over four thousand li in circumference, long from east to west and narrow from north to south. The land is fertile, and flowers and fruits flourish. The climate is slightly cold, and the people are impetuous. They mostly respect external paths (non-Buddhist religions) and have little faith in the Buddha's teachings. There are over ten Samgharama (monasteries), with fewer than a thousand monks, practicing and studying both Mahayana and Hinayana Buddhism (the two major schools of Buddhism). There are dozens of temples to deities, and followers of external paths are numerous. The country's capital city is called Chamsuna, and it is mostly dilapidated and ruined. Within the old palace city, there are still over three thousand households, like villages.
Northeast of the great river is a Samgharama, with few monks, but their learning is pure and lofty.
From here, traveling west along the riverbank, there is a stupa, over three zhang (a Chinese unit of measurement, approximately 10 feet) high, with a long river flowing to its south. This is the place where the compassionate World-Honored One (Mahakaruna-lokesvara, another name for Avalokiteshvara) converted the fishermen. In the past, when the Buddha was in the world, five hundred fishermen formed a group, catching aquatic creatures. In this river, they caught a large fish with eighteen heads, each head having two eyes. As the fishermen were about to kill it, the Tathagata (one of the titles of the Buddha) in Vaishali (an ancient Indian city) saw it with his divine eye, and arose compassion, taking the opportunity to teach them, enlightening them according to their capacity, telling the assembly: 'In the country of Fruristhana, there is a large fish, I want to guide it, to enlighten those fishermen, you should know the time.' Then the assembly surrounded the Buddha, flying through the air with supernatural powers, arriving at the riverbank, setting up seats as usual. Then he told the fishermen: 'Do not kill the fish.' Using his supernatural power, he opened the door of skillful means, awing the great fish, allowing it to know its past lives, to speak human language, and understand human emotions. At this time, the Tathagata knew the situation and deliberately
問：「汝在前身，曾作何罪，流轉惡趣，受此弊身？」魚曰：「昔承福慶，生自豪族，大婆羅門劫比他者，我身是也。恃其族姓，凌蔑人倫，恃其博物，鄙賤經法；以輕慢心毀讟諸佛，以醜惡語詈辱眾僧，引類形比，謂若駝、驢、象、馬，諸丑形對。由此惡業，受此弊身。尚資宿善，生遭佛世，目睹聖化，親承聖教。」因而懺謝，悔先作業。如來隨機攝化，如應開導。魚既聞法，於是命終。承茲福力，上生天宮。於是自觀其身，何緣生此？既知宿命，念報佛恩，與諸天眾，肩隨戾止，前禮既畢，右繞退立，以天寶香華，用供養。世尊指告漁人，為說妙法，于即感悟，輸誠禮懺，裂網焚舟，歸真受法。既服染衣，又聞至教，皆出塵垢，俱證聖果。
度漁人東北行百餘里，故城西有窣堵波，無憂王所建，高百餘尺，是佛在昔於此六月說法度諸天、人。此北百四五十步有小窣堵波，如來昔於此處為諸苾芻制戒。次西不遠有如來發、爪窣堵波。如來昔於此處，近遠邑人相趨輻湊，焚香散花，燈炬不絕。
從此西北千四五百里，逾山入谷，至尼波羅國(中印度境)。
尼波羅國，週四千餘里，在雪山中。國大都城週二十餘里。山川連屬，宜谷稼，多花果，出赤銅、牦牛、命命鳥。貨用赤銅錢。氣序寒烈，風俗
【現代漢語翻譯】 現代漢語譯本 問：『你前世做了什麼罪惡，以至於流轉到惡道，承受這醜陋的身體？』魚回答說：『過去我仗著福分和好運，出生于豪門望族，是偉大的婆羅門劫比他（Kappita，人名）。我仗恃自己的家族和姓氏，凌辱輕視他人；仗恃自己知識淵博，就輕視鄙賤佛經佛法；以輕慢之心誹謗諸佛，用醜惡的言語謾罵侮辱眾僧，還用類似的形狀來比喻，說他們像駱駝、驢、大象、馬等醜陋的形狀。因為這些惡業，我才承受了這醜陋的身體。幸虧還有過去積攢的善根，使我出生在佛陀住世的時代，親眼目睹佛陀的教化，親自接受佛陀的教誨。』於是魚懺悔謝罪，悔恨自己以前所造的罪業。如來根據情況進行攝受教化，根據他們的根器進行開導。魚聽聞佛法后，就命終了。憑藉這聽法的福力，往生到天宮。於是他自己觀察自己的身體，是什麼因緣使他生到這裡？既然知道了自己的宿命，就想報答佛恩，與諸天大眾一起，肩並肩地來到佛陀所在的地方，上前頂禮完畢，然後向右繞佛三匝後退立一旁，用天上的珍寶香花，來供養佛陀。世尊指著他告訴漁人，為漁人宣說微妙的佛法，漁人當即有所感悟，真心誠意地禮拜懺悔，撕毀漁網，焚燒漁船，歸依真理，接受佛法。穿上袈裟后，又聽聞了至深的教誨，都洗去了塵世的污垢，一起證得了聖果。
佛陀度化漁人後，向東北方向走了百餘里，在古城的西邊有一座窣堵波（Stupa，佛塔），是阿育王（無憂王）所建造的，高一百多尺，是佛陀過去在這裡六月說法度化諸天和人的地方。從這裡向北走一百四五十步，有一座小窣堵波，是如來過去在這裡為眾比丘（Bhiksu，出家男眾）制定戒律的地方。再往西不遠，有如來發、爪窣堵波（存放佛陀頭髮和指甲的佛塔）。如來過去在這裡時，遠近村邑的人們爭先恐後地趕來，焚香散花，燈火晝夜不絕。
從這裡向西北方向走一千四五百里，翻山越嶺，進入山谷，就到達了尼波羅國（尼泊爾）（尼波羅國，屬於中印度境）。
尼波羅國，周圍四千餘裡，位於雪山之中。國家的大都城周圍二十餘里。山川相連，適宜種植穀物，有很多花果，出產赤銅、牦牛、命命鳥。交易使用赤銅錢。氣候寒冷，風俗...
【English Translation】 English version Asked: 'What sins did you commit in your previous life that caused you to be reborn in an evil realm and receive this wretched body?' The fish replied: 'In the past, relying on fortune and blessings, I was born into a noble and powerful family, the great Brahmin Kappita (Kappita, a name). I relied on my family and lineage to insult and despise others; I relied on my extensive knowledge to belittle and disdain the Buddhist scriptures and Dharma; with a contemptuous mind, I slandered the Buddhas, and with foul language, I cursed and insulted the Sangha (Buddhist monastic community), even using similar shapes to compare them to camels, donkeys, elephants, horses, and other ugly forms. Because of these evil deeds, I received this wretched body. Fortunately, I still had good roots from the past, which allowed me to be born in the era when the Buddha was in the world, to witness the Buddha's teachings, and to personally receive the Buddha's instructions.' Thereupon, the fish repented and apologized, regretting the sins it had committed in the past. The Tathagata (如來, another name for Buddha) received and transformed them according to their circumstances, and guided them according to their capacities. After hearing the Dharma, the fish died. Relying on the merit of hearing the Dharma, it was reborn in the heavenly palace. Then, it observed its own body, wondering what karmic conditions had caused it to be born here. Having realized its past life, it wanted to repay the Buddha's kindness, and together with the heavenly hosts, shoulder to shoulder, they came to where the Buddha was. After prostrating and paying respects, they circumambulated the Buddha three times to the right and stood aside, using heavenly precious incense and flowers to make offerings to the Buddha. The World-Honored One pointed to him and told the fisherman, explaining the wonderful Dharma to the fisherman, who immediately felt enlightened, sincerely repented, tore his nets, burned his boat, and took refuge in the truth, receiving the Dharma. After donning the monastic robes, and hearing the profound teachings, they were all cleansed of worldly defilements and together attained the holy fruit.
After the Buddha converted the fisherman, he traveled northeast for over a hundred li (里, Chinese mile), and to the west of the old city was a Stupa (窣堵波, Buddhist monument) built by King Ashoka (無憂王), over a hundred chi (尺, Chinese foot) high, which was where the Buddha had preached for six months in the past, converting the devas (天, gods) and humans. One hundred forty to fifty paces north of here is a small Stupa, where the Tathagata had established the precepts for the Bhiksus (苾芻, Buddhist monks) in the past. Not far to the west is the Tathagata's hair and nail Stupa (存放佛陀頭髮和指甲的佛塔). When the Tathagata was here in the past, people from nearby and distant villages rushed to gather, burning incense, scattering flowers, and keeping the lamps burning day and night.
From here, traveling northwest for one thousand four to five hundred li, crossing mountains and valleys, one arrives at the country of Nepal (尼波羅國) (Nepal, located in the territory of Central India).
The country of Nepal is about four thousand li in circumference, located in the snowy mountains. The capital city of the country is about twenty li in circumference. The mountains and rivers are connected, suitable for growing grains, with many flowers and fruits, producing red copper, yaks, and Kalavinka birds (命命鳥). Red copper coins are used for trade. The climate is cold, and the customs...
險诐，人性剛獷，信義輕薄。無學藝，有工巧。形貌醜弊，邪正兼信。伽藍、天祠接堵連隅。僧徒二千餘人，大小二乘，兼功綜習。外道異學，其數不詳。
王，剎帝利栗呫婆種也。志學清高，純信佛法。近代有王，號鴦輸伐摩(唐言光胄)。碩學聰睿，自製《聲明論》，重學敬德，遐邇著聞。
都城東南有小水池，以人火投之，水即焰起，更投余物，亦變為火。
從此復還吠舍厘國，南渡殑伽河，至摩揭陀國(舊曰摩伽陀，又曰摩竭提，皆訛也。中印度境)。
大唐西域記卷第七 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第八(一國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
摩揭陀國上
摩揭陀國，週五千餘里。城少居人，邑多編戶。地沃壤，滋稼穡，有異稻種，其粒粗大，香味殊越，光色特甚，彼俗謂之供大人米。土地墊濕，邑居高原，孟夏之後，仲秋之前，平居流水，可以泛舟。風俗淳質，氣序溫暑。崇重志學，遵敬佛法。伽藍五十餘所，僧徒萬有餘人，並多宗習大乘法教。天祠數十，異道寔多。
殑伽河南有故城，周七十餘里，荒蕪雖久基址尚在。昔者，人壽無量歲時，號拘蘇摩補羅城(唐言香花宮城)。
【現代漢語翻譯】 現代漢語譯本： 險惡偏頗，人性剛硬粗獷，信用道義輕薄。沒有學術技藝，卻有工藝技巧。形貌醜陋，邪惡和正義兼而信奉。伽藍（僧伽的住所，即寺院）、天祠（供奉天神的祠堂）一個挨著一個，連線成片。僧侶有兩千多人，大小乘佛教，兼修並學。外道（佛教以外的宗教）和異端學說，數量不詳。 國王，是剎帝利（印度種姓制度中的第二等級，即武士）栗呫婆（種族名）種姓。志向高遠，學識清高，純粹信仰佛法。近代有一位國王，名叫鴦輸伐摩（唐言光胄，意為光明的頭盔）。學識淵博，聰明睿智，親自撰寫《聲明論》（關於梵語語法的著作），重視學術，尊敬有德之人，名聲遠揚。 都城東南有一個小水池，用人的火焰投入其中，水立刻燃燒起來，再投入其他東西，也會變成火焰。 從這裡再次返回吠舍厘國，向南渡過殑伽河（即恒河），到達摩揭陀國（舊時稱為摩伽陀，又稱為摩竭提，都是訛誤的說法。位於中印度境內）。 《大唐西域記》卷第七 《大正藏》第51冊 No. 2087 《大唐西域記》 《大唐西域記》卷第八（一國） 三藏法師玄奘 奉 詔翻譯 大總持寺沙門辯機 撰 摩揭陀國上 摩揭陀國，周圍五千多里。城內居住的人少，鄉村裡按戶籍編排的人多。土地肥沃，適宜耕種，有一種奇異的稻米品種，它的顆粒粗大，香味特別，光澤顏色非常突出，當地人稱之為『供大人米』。土地低窪潮濕，村落居住在高地上，初夏之後，仲秋之前，平時居住的地方流水不斷，可以行船。風俗淳樸，氣候溫暖炎熱。崇尚重視學術，遵從敬重佛法。伽藍（僧伽的住所，即寺院）有五十多所，僧侶有一萬多人，大多宗奉學習大乘佛教的教義。天祠（供奉天神的祠堂）有幾十座，其他宗教的信徒很多。 殑伽河（即恒河）南邊有一座古城，周圍七十多里，雖然荒廢很久，但地基還在。過去，人們壽命很長的時候，稱為拘蘇摩補羅城（唐言香花宮城，意為香花之宮殿）。
【English Translation】 English version: They are treacherous and deceitful, with a fierce and coarse nature, and they hold trust and righteousness lightly. They lack scholarly arts but possess craftsmanship. Their appearance is ugly and wretched, and they believe in both evil and righteousness. Monasteries (伽藍, sangharama, the residence of the Sangha, i.e., temples) and heavenly shrines (天祠, shrines dedicated to deities) are adjacent to each other, connecting corner to corner. There are over two thousand monks, practicing and studying both the Hinayana and Mahayana teachings. The number of adherents to other doctrines and heterodox teachings (外道) is unknown. The king is a Kshatriya (剎帝利, the second of the four Hindu castes, the warrior caste) of the Licchavi (栗呫婆) clan. He is ambitious in learning, of pure and lofty ideals, and purely believes in the Buddha's Dharma. In recent times, there was a king named Angshuvarman (鴦輸伐摩, Tang translation: Guang Zhou, meaning 'radiant helmet'). He was erudite and intelligent, and he personally composed the 'Shabdavidya' (《聲明論》, a treatise on Sanskrit grammar). He valued learning and respected virtue, and his fame spread far and wide. Southeast of the capital city, there is a small pond. If human fire is thrown into it, the water immediately bursts into flames. If other objects are thrown in, they also turn into fire. From here, they returned to the country of Vaishali (吠舍厘國), crossed the Ganges River (殑伽河) to the south, and arrived at the country of Magadha (摩揭陀國, formerly called Magadha, also called Magadhi, both of which are corruptions. Located in central India). The Great Tang Records on the Western Regions, Volume 7 Taisho Tripitaka, Volume 51, No. 2087, The Great Tang Records on the Western Regions The Great Tang Records on the Western Regions, Volume 8 (One Country) Translated by the Tripitaka Master Xuanzang under Imperial Decree Composed by the Shramana Bianji of the Da Zongchi Temple Upper Section of the Record of Magadha The country of Magadha is over five thousand li in circumference. There are few residents in the cities, but many households registered in the villages. The land is fertile and suitable for cultivation. There is a unique variety of rice, with coarse and large grains, a special fragrance, and an exceptionally bright color. The locals call it 'rice for great men' ('供大人米'). The land is low-lying and damp, and the villages are located on high ground. After early summer and before mid-autumn, the usual residences are flooded with water, allowing for boating. The customs are simple and honest, and the climate is warm and hot. They highly value learning and respect the Buddha's Dharma. There are over fifty monasteries (伽藍, sangharama, the residence of the Sangha, i.e., temples), with over ten thousand monks, mostly practicing and studying the teachings of the Mahayana. There are dozens of heavenly shrines (天祠, shrines dedicated to deities), and there are many adherents to other religions. South of the Ganges River (殑伽河) is an ancient city, over seventy li in circumference. Although it has been abandoned for a long time, the foundations still remain. In the past, when people lived for countless years, it was called Kusumapura (拘蘇摩補羅城, Tang translation: Xiang Hua Gong Cheng, meaning 'Palace of Fragrant Flowers').
王宮多花，故以名焉。逮乎人壽數千歲，更名波吒厘子城(舊曰巴連弗邑，訛也)。
初，有婆羅門，高才博學，門人數千，傳以受業。諸學徒相從遊觀，有一書生俳徊悵望。同儔謂曰：「夫何憂乎？」曰：「盛色方剛，羈游履影，歲月已積，藝業無成。顧此為言，憂心彌劇。」於是學徒戲言之曰：「今將子求娉婚親。」乃假立二人為男父母，二人為女父母，遂坐波吒厘樹，謂「女聲樹也。」采時果，酌清流，陳婚姻之緒，請好合之期。時假女父攀花枝以授書生曰：「斯嘉偶也，幸無辭焉。」書生之心欣然自得，日暮言歸，懷戀而止。學徒曰：「前言戲耳！幸可同歸。林中猛獸恐相殘害。」書生遂留，往來樹側。景夕之後，異光燭野，管絃清雅，帷帳陳列。俄見老翁策杖來慰，復有一嫗攜引少女，並賓從盈路，袨服奏樂。翁乃指少女曰：「此君之弱室也。」酣歌樂宴，經七日焉。學徒疑為獸害，往而求之，乃見獨坐樹陰，若對上客，告與同歸，辭不從命。后自入城，拜謁親故，說其始末。聞者驚駭，與諸友人同往林中，咸見花樹是一大第，僮僕役使驅馳往來，而彼老翁從容接對，陳饌奏樂，賓主禮備。諸友還城，具告遠近。期歲之後，生一子男。謂其妻曰：「吾今欲歸，未忍離阻；適復留止，棲寄飄露。」其妻
【現代漢語翻譯】 現代漢語譯本：王宮中種植了許多花，因此得名。到了人們壽命有數千歲的時候，改名為波吒厘子城（以前叫做巴連弗邑，是訛傳）。
起初，有一位婆羅門，才華很高，學識淵博，門下有數千弟子，傳授學業給他們。這些學徒們一起遊玩觀賞，其中有一個書生徘徊，神情惆悵。同伴問他說：『你有什麼憂愁呢？』書生說：『正值壯年，卻羈旅在外，形單影隻，時間已經很久了，學業卻沒有成就。考慮到這些，憂愁就更加嚴重了。』於是學徒們開玩笑說：『現在我們為你求娶妻子。』就假裝找了兩個人做男方的父母，兩個人做女方的父母，於是一起坐在波吒厘樹下，說『這棵樹就是女方的媒人』。採摘當時的果實，取來清澈的流水，陳述婚姻的緣由，請求締結婚姻。當時假扮女方父親的人攀著花枝遞給書生說：『這是美好的姻緣，希望你不要推辭。』書生心裡非常高興，傍晚告別回家，心中戀戀不捨。學徒們說：『之前只是開玩笑罷了！希望你能和我們一起回去。林中可能有猛獸會互相殘害。』書生於是留了下來，在樹旁來回走動。天黑之後，奇異的光芒照亮了原野，傳來清雅的管絃樂聲，帷帳也陳設好了。不久，看見一位老翁拄著枴杖前來慰問，又有一位老婦人帶著一位少女前來，還有許多賓客隨從，穿著華麗的衣服演奏音樂。老翁指著少女說：『這是你的妻子。』大家盡情唱歌跳舞，宴飲了七天。學徒們懷疑書生被野獸傷害了，前去尋找他，只見他獨自坐在樹蔭下，好像在和尊貴的客人說話，告訴他要一起回去，書生推辭不肯。後來他自己進了城，拜訪親戚朋友，說了事情的始末。聽的人都感到驚訝，和朋友們一起去到樹林中，都看見花樹變成了一座大宅院，童僕們忙碌地來回奔走，而那位老翁從容地接待他們，擺設酒菜，演奏音樂，賓主之間的禮節都很完備。朋友們回到城裡，把這件事詳細地告訴了遠近的人。一年之後，書生的妻子生了一個男孩。書生對他的妻子說：『我現在想回家，又不忍心和你分離；如果繼續留在這裡，就像寄居一樣，漂泊不定。』他的妻子……』
【English Translation】 English version: The royal palace had many flowers, hence the name. When people's lifespan reached several thousand years, it was renamed Pataliputra (formerly known as Bāliánfóyì, which is a corruption).
Initially, there was a Brahmin, highly talented and knowledgeable, with thousands of disciples who he taught. These disciples went sightseeing together, and one scholar lingered, looking melancholic. His companions asked him, 'What are you worried about?' The scholar said, 'In the prime of my life, I am traveling alone, my shadow my only companion. Time has passed, but I have not achieved anything in my studies. Considering this, my worries only intensify.' So the disciples jokingly said, 'Now we will seek a marriage for you.' They pretended to find two people to be the man's parents and two people to be the woman's parents. Then they sat under the Pataliputra tree, saying, 'This tree is the woman's matchmaker.' They picked the fruits of the season, took clear water, stated the reasons for marriage, and requested the union. At that time, the person pretending to be the woman's father reached for a flower branch and handed it to the scholar, saying, 'This is a wonderful match, I hope you will not refuse.' The scholar was very happy, and in the evening, he bid farewell to return home, feeling reluctant to leave. The disciples said, 'We were only joking! We hope you can return with us. There may be fierce beasts in the forest that will harm each other.' So the scholar stayed, walking back and forth by the tree. After dark, a strange light illuminated the wilderness, and clear sounds of pipes and strings were heard, and curtains were set up. Soon, an old man was seen coming with a cane to comfort him, and an old woman brought a young girl, along with many guests and attendants, wearing gorgeous clothes and playing music. The old man pointed to the young girl and said, 'This is your wife.' Everyone sang and danced, feasting for seven days. The disciples suspected that the scholar had been harmed by beasts, so they went to find him. They saw him sitting alone in the shade of the tree, as if talking to a distinguished guest, and told him to return with them, but the scholar refused. Later, he entered the city himself, visited relatives and friends, and told them the whole story. Those who heard it were surprised and went to the forest with their friends. They all saw that the flower tree had become a large mansion, with servants busily running back and forth, and the old man calmly received them, setting out food and playing music, with all the proper etiquette between host and guest. The friends returned to the city and told everyone far and near about this matter in detail. A year later, the scholar's wife gave birth to a boy. The scholar said to his wife, 'I want to go home now, but I can't bear to leave you; if I continue to stay here, it's like living as a guest, drifting without a home.' His wife...'
既聞，具以白父。翁謂書生曰：「人生行樂，詎必故鄉？今將築室，宜無異志。」於是役使之徒，功成不日。香花舊城，遷都此邑。由彼子故，神為築城，自爾之後，因名波吒厘子城焉。
王故宮北有石柱，高數十尺，是無憂王作地獄處。釋迦如來涅槃之後第一百年，有阿輸迦(唐言無憂。舊曰阿育，訛也)王者，頻毗婆羅(唐言影堅。舊曰頻婆娑，訛也)王之曾孫也，自王舍城遷都波吒厘，筑外郭，周于故城。年代浸遠，唯余故基。伽藍、天祠及窣堵波，余址數百，存者二三。唯故宮北，臨殑伽河，小城中有千餘家。
初，無憂王嗣位之後，舉措苛暴，乃立地獄，作害生靈。周垣峻峙，隅樓特起，猛焰洪爐，铦鋒利刃，備諸苦具，擬像幽涂，招募兇人，立為獄主。初以國中犯法罪人，無挍輕重，總入塗炭。后以行經獄次，擒以誅戮，至者皆死，遂滅口焉。時有沙門，初入法眾，巡里乞食，遇至獄門，獄吏兇人擒欲殘害。沙門惶怖，請得禮懺。俄見一人，縛來入獄，斬截手足，磔裂形骸，俯仰之間，支體糜散。沙門見已，深增悲悼，成無常觀，證無學果。獄卒曰：「可以死矣。」沙門既證聖果，心夷生死，雖入鑊湯，若在清池，有大蓮花而為之座。獄主驚駭，馳使白王，王遂躬觀，深贊靈祐。獄主曰：「
【現代漢語翻譯】 既聽聞此事，書生便將一切告知了他的父親。老翁對書生說：『人生在世，及時行樂，何必一定要在故鄉呢？現在我們就要建造房屋，你不應該再有其他的想法了。』於是，他們役使工匠，很快就完成了房屋的建造。香花舊城的人們，也遷都到了這個地方。因為這個書生的緣故，神靈為他們建造了城池，從那以後，這裡就被命名為波吒厘子城（Pataliputra，意為波吒厘之子建造的城市）。
在舊王宮的北面，有幾根數十尺高的石柱，那是阿輸迦王（Ashoka，意為無憂王）建造地獄的地方。釋迦如來涅槃后一百年，有一位阿輸迦（Ashoka，意為無憂王。舊譯阿育王是錯誤的）國王，他是頻毗婆羅（Bimbisara，意為影堅。舊譯頻婆娑羅是錯誤的）王的曾孫，他從王舍城遷都到波吒厘子城，並圍繞舊城建造了外城。年代久遠，只剩下一些地基。伽藍（僧伽藍摩，意為僧院）、天祠和窣堵波（Stupa，意為佛塔）的遺址還有數百處，但現在只剩下兩三處了。只有舊王宮的北面，靠近殑伽河（Ganges，意為恒河），小城中還有一千多戶人家。
當初，無憂王（Ashoka）繼位之後，行為苛刻暴虐，於是建造了地獄，用來殘害生靈。高高的圍墻聳立，四角的樓臺特別高聳，猛烈的火焰在洪爐中燃燒，鋒利的刀刃閃著寒光，各種各樣的刑具都準備齊全，用來模擬地獄的景象。他招募兇殘的人，讓他們擔任獄主。起初，他將國內所有犯法的罪人，不論罪行輕重，都投入地獄中受苦。後來，只要有人路過地獄附近，就被抓進去殺害，所有進去的人都死了，以此來封鎖訊息。當時有一位沙門（Sramana，意為修行者），剛加入僧團不久，在村裡乞食，走到地獄門口時，被獄吏和兇人抓住，想要殘害他。沙門（Sramana）非常害怕，請求允許他禮拜懺悔。忽然，他看到一個人被綁著帶入地獄，手腳被砍斷，身體被肢解，轉眼之間，身體就粉碎了。沙門（Sramana）看到后，深感悲傷，領悟到無常的道理，證得了無學果（Arhat，意為阿羅漢）。獄卒說：『你可以去死了。』沙門（Sramana）既然已經證得了聖果，心中對生死已經看得很淡，即使進入沸騰的湯鍋，也像在清涼的池塘里一樣，而且還有一朵巨大的蓮花作為他的座位。獄主非常驚訝，連忙派人稟告國王，國王於是親自來觀看，深深地讚歎這種神異的保佑。獄主說：
【English Translation】 Having heard this, the scholar told his father everything. The old man said to the scholar, 'Life is for enjoying oneself; why must it be in one's hometown? Now we are going to build a house, you should have no other thoughts.' So, they employed laborers, and the construction was completed in no time. The people of the old city of Xianghua also moved to this place. Because of this scholar, the gods built a city for them, and from then on, it was named Pataliputra (meaning 'city built by the son of Pataliputra').
To the north of the old palace, there are stone pillars several tens of feet high, which is where King Ashoka (meaning 'without sorrow') built the hell. One hundred years after the Nirvana of Shakyamuni Tathagata, there was a king named Ashoka (meaning 'without sorrow'. The old translation 'Ashoka' is incorrect), who was the great-grandson of King Bimbisara (meaning 'firm shadow'. The old translation 'Bimbisara' is incorrect). He moved the capital from Rajagriha to Pataliputra and built an outer city wall around the old city. Over the years, only some foundations remain. There are hundreds of sites of Sangharamas (meaning monasteries), temples, and Stupas (meaning pagodas), but only two or three remain. Only to the north of the old palace, near the Ganges River, there are still over a thousand families in the small city.
Initially, after King Ashoka (Ashoka) ascended the throne, his actions were harsh and tyrannical, so he built a hell to harm living beings. High walls stood tall, and corner towers rose prominently. Fierce flames burned in the furnaces, and sharp blades gleamed. All kinds of instruments of torture were prepared, simulating the scenes of hell. He recruited cruel people to serve as jailers. At first, he threw all criminals in the country, regardless of the severity of their crimes, into hell to suffer. Later, anyone who passed near the hell would be captured and killed. All who entered died, to silence any news. At that time, there was a Sramana (meaning ascetic), who had just joined the Sangha, begging for food in the village. When he reached the gate of the hell, he was seized by the jailers and cruel men, who wanted to harm him. The Sramana (Sramana) was very frightened and asked to be allowed to prostrate and repent. Suddenly, he saw a man being tied up and brought into the hell, his hands and feet being cut off, and his body being dismembered. In the blink of an eye, his limbs were scattered. Seeing this, the Sramana (Sramana) felt deep sorrow and realized the truth of impermanence, attaining the fruit of Arhat (meaning one who is worthy). The jailer said, 'You can die now.' Since the Sramana (Sramana) had already attained the holy fruit, his mind was indifferent to life and death. Even when he entered the boiling cauldron, it was like being in a cool pond, and there was a large lotus flower as his seat. The jailer was very surprised and quickly sent someone to report to the king. The king then came to see for himself and deeply praised this miraculous blessing. The jailer said:
大王當死。」王曰：「何。」對曰：「王先垂命，令監刑獄，凡至獄垣皆從殺害，不云王入而獨免死。」王曰：「法已一定，理無再變。我先垂令，豈除汝身？汝久濫生，我之咎也。」即命獄卒，投之洪爐。獄主既死，王乃得出，於是頹墻堙塹，廢獄寬刑。
地獄南不遠有窣堵波，基址傾陷，唯余覆缽之勢，寶為廁飾，石作欄檻，即八萬四千之一也。無憂王以人功建於宮焉，中有如來舍利一斗，靈鑒間起，神光時燭。無憂王廢獄之後，遇近護大阿羅漢，方便善誘，隨機導化。王謂羅漢曰：「幸以宿福，位據人尊，慨茲障累，不遭佛化。今者如來遺身舍利，欲重修建諸窣堵波。」羅漢曰：「大王以福德力，役使百靈，以弘誓心匡護三寶，是所愿也，今其時矣。」因為廣說獻土之因，如來懸記興建之功。無憂王聞以慶悅，召集鬼神而令之曰：「法王導利，含靈有慶，我資宿善，尊極人中。如來遺身重修供養，今爾鬼神戮力同心！境極贍部，戶滿拘胝，以佛舍利起窣堵波。心發於我，功成於汝。勝福之利，非欲獨有。宜各營構，待后告命。」鬼神受旨，在所興功，功既成已，咸來請命。無憂王既開八國所建諸窣堵波，分其舍利，付鬼神已，謂羅漢曰：「我心所欲，諸處同時藏下舍利。心雖此冀，事未從欲。」羅漢曰：
【現代漢語翻譯】 現代漢語譯本：『大王應當處死。』國王問：『為什麼？』回答說：『您先前下令，讓監管刑獄的人，凡是到了監獄圍墻的都要處死，不曾說過國王進入就可以免死。』國王說：『法令已經確定，道理上不能更改。我先前下的命令，難道會免除你嗎？你長期茍活於世，是我的過錯。』於是命令獄卒，把他投入火爐。監獄主管死後，國王才得以出來，於是推倒圍墻，填平壕溝，廢除監獄，放寬刑罰。
地獄以南不遠的地方有一座窣堵波（佛塔），地基傾斜坍塌，只剩下覆缽的形狀，用寶物裝飾，用石頭做欄桿，是八萬四千座窣堵波之一。阿育王用人力在宮中建造，裡面有一斗如來舍利，靈異景象時常出現，神光時常照耀。阿育王廢除監獄之後，遇到一位近護大阿羅漢（證得阿羅漢果位的聖者），用方便法門善巧引導，隨機教化。國王對羅漢說：『我憑藉過去的福報，位居人中尊位，但慨嘆有這些業障阻礙，沒有遇到佛陀的教化。現在想要重新修建這些供奉如來遺體的舍利塔。』羅漢說：『大王憑藉福德之力，役使眾多神靈，以弘大的誓願匡扶守護三寶（佛、法、僧），這是我們所希望的，現在時機到了。』於是詳細地講述了獻土的因緣，以及如來預言興建佛塔的功德。阿育王聽了非常高興，召集鬼神命令他們說：『法王（佛陀）引導利益眾生，一切有情眾生都有福報，我憑藉過去的善行，尊貴至極。現在要重新修建供養如來遺體，現在你們鬼神要同心協力！在整個贍部洲（地球）範圍內，每家每戶都出資，用佛陀的舍利建造佛塔。這個心念由我發起，功德由你們完成。殊勝的福報利益，不是我想要獨自擁有的。你們應該各自建造，等待我之後的命令。』鬼神接受命令，在各自的地方興建佛塔，工程完成後，都來**。阿育王打開八個國家所建造的佛塔，分出舍利，交給鬼神，對羅漢說：『我心中所想，是各個地方同時安放舍利。心中雖然這樣希望，但事情還沒有如願。』羅漢說：
【English Translation】 English version: 『The Great King should die.』 The king asked, 『Why?』 The reply was, 『You previously issued an order that those who oversee the prisons should kill all who reach the prison walls, without saying that the king's entry would exempt anyone from death.』 The king said, 『The law has already been established, and there is no reason to change it. Did my previous order exempt you? You have lived too long, which is my fault.』 He then ordered the jailers to throw him into the furnace. After the prison warden died, the king was able to leave, and then he tore down the walls, filled in the moats, abolished the prison, and relaxed the punishments.
Not far south of the hells is a stupa (Buddhist shrine), its foundation tilted and collapsed, with only the shape of an inverted bowl remaining. It is adorned with treasures and has stone railings, being one of the eighty-four thousand. King Ashoka built it with human labor in the palace, and within it is a dou (unit of measurement) of the relics of the Tathagata (another name for Buddha), with miraculous signs frequently appearing and divine light often shining. After King Ashoka abolished the prison, he encountered a close-guarding great Arhat (one who has attained enlightenment), who skillfully guided and taught him with expedient means. The king said to the Arhat, 『Fortunately, due to past blessings, I hold a position of honor among men, but I lament these karmic obstacles that have prevented me from encountering the Buddha's teachings. Now I wish to rebuild these stupas that enshrine the relics of the Tathagata's body.』 The Arhat said, 『Great King, with the power of your merit, you can command many spirits, and with your great vows, you can protect the Three Jewels (Buddha, Dharma, Sangha). This is what we desire, and now is the time.』 He then explained in detail the causes and conditions for offering earth, and the merits of building stupas as foretold by the Tathagata. King Ashoka was overjoyed upon hearing this and summoned the spirits, ordering them, 『The Dharma King (Buddha) guides and benefits all beings, and all sentient beings are blessed. I rely on past good deeds to be supremely honored among men. Now, we will rebuild and make offerings to the relics of the Tathagata's body. Now, you spirits must work together with one heart! Throughout the entire Jambudvipa (the continent where humans live), every household should contribute to build stupas with the Buddha's relics. This intention originates from me, and the merit will be accomplished by you. I do not wish to possess the benefits of this supreme blessing alone. You should each build, awaiting my further instructions.』 The spirits received the order and began building stupas in their respective locations. Once the work was completed, they all came to **. King Ashoka opened the stupas built by the eight kingdoms, distributed the relics, and gave them to the spirits, saying to the Arhat, 『What I desire in my heart is for the relics to be enshrined in all places simultaneously. Although I hope for this, things have not yet gone as I wish.』 The Arhat said:
「王命神鬼至所期日，日有隱蔽，其狀如手，此時也，宜下舍利。」王承此旨，宣告鬼神。逮乎期日，無憂王觀候光景，日正中時，羅漢以神通力，申手蔽日，營建之所咸皆瞻仰，同於此時功績咸畢。
窣堵波側不遠，精舍中有大石，如來所履，雙跡猶存，其長尺有八寸，廣餘六寸矣。兩跡俱有輪相，十指皆帶花文，魚形映起，光明時照。昔者如來將取寂滅，北趣拘尸那城，南顧摩揭陀國，蹈此石上，告阿難曰：「吾今最後留此足跡，將入寂滅，顧摩揭陀也。百歲之後，有無憂王命世君臨，建都此地，匡護三寶，役使百神。」及無憂王之嗣位也，遷都筑邑，掩周跡石，既近宮城，恒親供養。后諸國王競欲舉歸，石雖不大，眾莫能轉。近者設賞迦王毀壞佛法，遂即石所，欲滅聖蹟，鑿已還平，文彩如故，於是捐棄殑伽河流，尋複本處。其側窣堵波，即過去四佛坐及經行遺蹟之所。
佛跡精舍側不遠，有大石柱，高三十餘尺，書記殘缺，其大略曰：「無憂王信根貞固，三以贍部洲施佛、法、僧，三以諸珍寶重自酬贖。」其辭云，大略斯在。
故宮北有大石室，外若崇山，內廣數丈，是無憂王為出家弟役使神鬼之所建也。初，無憂王有同母弟，名摩醯因陀羅(唐言大帝)。生自貴族，服僣王制，奢侈縱暴
【現代漢語翻譯】 現代漢語譯本：國王命令神鬼在預定的日期到達指定地點。那天，太陽出現被遮蔽的現象，形狀如一隻手。這時，適合安放舍利。'無憂王接受了這個旨意，並告知了鬼神。到了預定的日子，無憂王觀察天象，當太陽正當空時，羅漢運用神通力，伸出手遮蔽了太陽。所有參與營建的人都瞻仰著這一景象，此時所有的功績都完成了。
在窣堵波（Stupa，佛塔）旁邊不遠處，精舍中有一塊大石頭，是如來（Tathagata，佛）曾經踩過的，雙足的痕跡依然存在，長一尺八寸，寬六寸多。兩個足跡都有輪相，十個腳趾都帶有花紋，魚的形狀也顯現出來，光明時常照耀。過去，如來將要進入寂滅（Nirvana，涅槃）時，向北前往拘尸那城（Kushinagar），向南回顧摩揭陀國（Magadha），踩在這塊石頭上，告訴阿難（Ananda）說：'我現在最後留下這個足跡，將要進入寂滅，顧念摩揭陀。一百年後，將有無憂王（Ashoka）降生於世統治國家，在此地建都，匡扶三寶（Triratna，佛法僧），役使百神。'等到無憂王繼承王位后，遷都並建造城邑，遮蓋了這塊足跡石，因為它靠近宮城，所以經常親自供養。後來的各位國王都爭相想要搬走它，但這塊石頭雖然不大，卻沒有人能夠移動。近代，設賞迦王（Shashanka）破壞佛法，於是來到這塊石頭所在的地方，想要毀滅聖蹟，鑿了之後又恢復平整，花紋色彩依舊如故，於是就把它丟棄到殑伽河（Ganges River，恒河）中，但它又自己回到了原來的地方。在那塊石頭旁邊的窣堵波，就是過去四佛（Four Buddhas）坐過和經行過的遺蹟。
在佛跡精舍旁邊不遠處，有一根大石柱，高三十多尺，上面的文字記載已經殘缺不全，但大致內容是：'無憂王信仰堅定，曾經三次將贍部洲（Jambudvipa，閻浮提，指我們所居住的這個世界）施捨給佛、法、僧，又三次用各種珍寶贖回。'石柱上的文字，大概就是這些內容。
在舊宮殿的北面，有一個大的石室，從外面看像一座高山，裡面卻有幾丈寬，這是無憂王為他出家的弟弟役使神鬼建造的。當初，無憂王有一個同母的弟弟，名叫摩醯因陀羅（Mahendra，唐朝話譯為大帝）。他生於貴族，穿著僭越王制的服裝，生活奢侈放縱。
【English Translation】 English version: 'The king ordered the gods and spirits to arrive at the designated location on the appointed day. On that day, there was an eclipse of the sun, its shape resembling a hand. At this time, it is appropriate to enshrine the relics.' King Ashoka accepted this decree and announced it to the ghosts and spirits. When the appointed day arrived, King Ashoka observed the celestial phenomena. When the sun was directly overhead, an Arhat (one who has attained Nirvana) used his supernatural powers to extend his hand and obscure the sun. All those involved in the construction looked up in awe, and at this moment, all the accomplishments were completed.
Not far from the Stupa (Buddhist monument), in a monastery, there is a large stone upon which the Tathagata (Buddha) once stepped. The imprints of his feet remain, measuring one foot and eight inches in length and a little over six inches in width. Both footprints bear the marks of wheels, and all ten toes are adorned with floral patterns. The shape of a fish is also visible, and the stone radiates light. In the past, when the Tathagata was about to enter Nirvana (final liberation), he traveled north towards Kushinagar, and looking south towards Magadha, he stepped on this stone and said to Ananda (Buddha's disciple): 'Now, I leave these footprints as my last, as I am about to enter Nirvana, mindful of Magadha. A hundred years from now, King Ashoka will be born to rule the kingdom, establish his capital here, uphold the Three Jewels (Buddha, Dharma, Sangha), and command the hundred spirits.' When King Ashoka ascended the throne, he moved the capital and built the city, covering the stone with the footprints, as it was near the palace, and he regularly made offerings to it. Later kings vied to move it, but although the stone was not large, no one could move it. In recent times, King Shashanka, who destroyed the Buddhist Dharma, came to the location of the stone, intending to destroy the sacred imprints. He chiseled at it and then restored it to its original state, but the patterns and colors remained as before. Therefore, he discarded it into the Ganges River (sacred river in India), but it returned to its original place. The Stupa next to the stone is the site where the Four Buddhas of the past sat and walked.
Not far from the monastery with the Buddha's footprints, there is a large stone pillar, over thirty feet high. The inscriptions on it are incomplete, but the general content is: 'King Ashoka's faith is steadfast. He thrice donated Jambudvipa (the world we inhabit) to the Buddha, Dharma, and Sangha, and thrice redeemed it with various treasures.' The words on the pillar are roughly these.
To the north of the old palace, there is a large stone chamber, appearing like a high mountain from the outside, but several fathoms wide inside. This was built by King Ashoka for his monastic brother, using the labor of gods and spirits. Initially, King Ashoka had a brother from the same mother, named Mahendra (meaning 'Great Emperor' in the Tang Dynasty). Born into nobility, he wore clothing that defied royal customs and lived a life of extravagance and indulgence.
，眾庶懷怨。國輔老臣進諫王曰：「驕弟作威，亦已太甚。夫政平則國治，人和則主安，古之則訓，由來久矣。愿存國典，收付執法。」無憂王泣謂弟曰：「吾承基緒，覆燾生靈，況爾同胞，豈忘惠愛！不先匡導，已陷刑法。上懼先靈，下迫眾議。」摩醯因陀羅稽首謝曰：「不自謹行，敢幹國憲，愿賜再生，更寬七日。」於是置諸幽室，嚴加守衛，珍羞上饌，進奉無虧。守者唱曰：「已過一日，余有六日。」至第六日已，既深憂懼，更勵身心，便獲果證，升虛空，示神蹟，尋出塵俗，遠棲巖谷。無憂王躬往謂曰：「昔拘國制，欲致嚴刑。豈意清升，取證聖果。既無滯累，可以還國。」弟曰：「昔羈愛網，心馳聲色，今出危城，志悅山谷。愿棄人間，長從丘壑。」王曰：「欲靜心慮，豈必幽巖？吾從爾志，當爲崇樹。」遂召命鬼神而告之曰：「吾於後日廣備珍羞，爾曹相率來集我會，各持大石，自為床座。」諸神受命，至期畢萃。眾會既已，王告神曰：「石座從橫，宜自積聚。因功不勞，壘為虛室。」諸神受命，不日而成。無憂王躬往迎請，止此山廬。
故宮北，地獄南，有大石槽，是無憂王匠役神功，作為此器，飯僧之時，以儲食也。
故宮西南有小石山，周巖谷間，數十石室，無憂王為近護等諸阿羅漢
【現代漢語翻譯】 現代漢語譯本：民眾心懷怨恨。國之老臣向國王進諫說：『您的弟弟作威作福，實在太過分了。政治清明則國家安定，人民和睦則君主安穩，這是自古以來的訓誡，由來已久。希望您能維護國家法典，將他交付執法部門。』阿育王（Aśoka）（無憂王）哭著對弟弟說：『我繼承王位，庇護百姓，何況你還是我的同胞兄弟，我怎能忘記恩惠與愛護！沒有事先匡正引導你，就讓你陷入刑法。上對不起先祖，下迫於眾人的議論。』摩哂陀羅（Mahinda）（摩醯因陀羅）叩首謝罪說：『我不謹慎自己的行為，冒犯了國家法典，希望您能賜予我重生的機會，再寬限七日。』於是將他安置在幽靜的房間里，嚴加守衛，珍貴的食物和上等的膳食，供應沒有虧缺。守衛的人唱道：『已經過了一天，還剩下六天。』到了第六天，他已經深深地憂慮和恐懼，更加努力地修身養性，便獲得了果證，升到虛空中，顯示神蹟，隨即脫離塵世，遠離塵俗，隱居在山巖山谷中。阿育王親自前去對他說：『過去拘泥於國家制度，想要對你處以嚴刑。沒想到你清凈昇華，取得了聖果。既然沒有牽掛和拖累，可以回到國都了。』他的弟弟說：『過去被愛慾之網束縛，心神馳騁于聲色犬馬，現在脫離了危險的城市，心志喜悅于山谷。我願意拋棄人間，長久地隱居在山林之中。』國王說：『想要靜心思考，難道一定要在幽深的山巖中嗎？我順從你的志向，應當為你建造住所。』於是召集鬼神並告訴他們說：『我將於後天準備豐盛的食物，你們互相帶領著來參加我的聚會，各自拿著大石頭，自己做床座。』諸神接受命令，到期全部聚集。聚會完畢后，國王告訴諸神說：『石座橫七豎八，應該自己堆積起來。趁著有功勞而不感到勞累，堆積成虛空的房屋。』諸神接受命令，沒幾天就完成了。阿育王親自前去迎接，讓他居住在這山中的住所。
故宮的北面，地獄的南面，有一個大的石槽，這是阿育王役使神力，製作的這個器具，在供養僧眾的時候，用來儲存食物的。
故宮的西南面有一座小石山，周圍的巖石山谷之間，有數十間石室，是阿育王為近侍等各位阿羅漢（Arhats）建造的。
【English Translation】 English version: The populace harbored resentment. The old ministers of the kingdom advised the king, saying, 'Your arrogant brother is abusing his power excessively. A peaceful government leads to a well-governed nation, and harmonious people ensure the ruler's security. These are ancient teachings that have long been established. We hope you will uphold the national laws and hand him over to the authorities.' King Aśoka (Aśoka) wept and said to his brother, 'I inherited the throne and protect the people. Moreover, you are my own brother; how could I forget kindness and love! Without first guiding you to correct your ways, you have fallen into the clutches of the law. Above, I fear the spirits of our ancestors; below, I am pressured by the opinions of the people.' Mahinda (Mahinda) bowed his head and apologized, saying, 'I was not careful in my conduct and dared to violate the national laws. I hope you will grant me a chance to be reborn and extend the deadline by seven days.' So he was placed in a secluded room, strictly guarded, with precious delicacies and superior meals provided without fail. The guards announced, 'One day has passed; six days remain.' By the sixth day, he was deeply worried and fearful, and he redoubled his efforts to cultivate himself, whereupon he attained the fruit of enlightenment, ascended into the void, displayed miraculous powers, and then departed from the mundane world, retreating far away to dwell in rocky valleys. King Aśoka personally went to him and said, 'In the past, I was bound by the laws of the kingdom and intended to impose severe punishment on you. I did not expect you to ascend in purity and attain the holy fruit. Now that you have no attachments or burdens, you may return to the capital.' His brother said, 'In the past, I was bound by the net of love and desire, and my mind raced after sights and sounds. Now that I have left the dangerous city, my heart delights in the valleys. I wish to abandon the human world and dwell forever in the mountains.' The king said, 'To quiet your mind and thoughts, is it necessary to be in a secluded rock? I will follow your will and build a dwelling for you.' So he summoned the ghosts and spirits and told them, 'On the day after tomorrow, I will prepare abundant delicacies. You should lead each other to attend my gathering, each carrying a large stone to serve as your seat.' The spirits received the order and gathered completely on time. After the gathering was complete, the king told the spirits, 'The stone seats are scattered haphazardly; you should pile them up yourselves. Taking advantage of the merit without feeling tired, pile them up into empty rooms.' The spirits received the order and completed the task in a few days. King Aśoka personally went to welcome him and had him reside in this mountain dwelling.
North of the old palace and south of the hells, there is a large stone trough. This is a vessel made by King Aśoka using the power of the spirits, used to store food when offering meals to the monks.
Southwest of the old palace is a small stone mountain. Among the surrounding rocks and valleys are dozens of stone chambers, which King Aśoka built for the close attendants and other Arhats (Arhats).
，役使鬼神之所建立。傍有故臺，余基積石；池沼漣漪，清瀾澄鑒，鄰國遠人謂之聖水，若有飲濯，罪垢消滅。
山西南有五窣堵波，崇基已陷，余址尚高，遠而望之，郁若山阜，面各數百步，後人于上重更修建小窣堵波。《印度記》曰：「昔無憂王建八萬四千窣堵波已，尚餘五斗舍利，故別崇建五窣堵波，制奇諸處，靈異間起，以表如來五分法身。薄信之徒竊相評議，云是昔者難陀王建此藏，以儲七寶。其後有王，不甚淳信，聞先疑議，肆其貪求，興動軍師，躬臨發掘，地震山傾，云昏日翳，窣堵波中大聲雷震，士卒僵仆，像馬驚奔。自茲已降，無敢覬覦。」或曰：「眾議雖多，未為確論；循古所記，信得其實。」
故城東南有屈(居勿反)吒阿濫摩(唐言雞園)僧伽藍，無憂王之所建焉。無憂王初信佛法也，式遵崇建，修殖善種，召集千僧，凡、聖兩眾，四事供養，什物周給。頹毀已久，基址尚在。
伽藍側有大窣堵波，名阿摩落伽者。印度藥果之名也。無憂王構疾彌留，知命不濟，欲舍珍寶，崇樹福田。權臣執政，誡勿從欲。其後因食，留阿摩落果，玩之半爛，握果長息，問諸臣曰：「贍部洲主今是何人？」諸臣對曰：「唯獨大王。」王曰：「不然。我今非主。唯此半果，而得自在。嗟乎！
【現代漢語翻譯】 現代漢語譯本：是役使鬼神建造的。旁邊有舊臺，剩餘的地基堆積著石頭；池塘水波盪漾，清澈明亮，鄰國遠方的人稱之為『聖水』，如果有人飲用或洗滌，罪惡污垢就會消滅。
山西南部有五座窣堵波（stupa，佛塔），高大的地基已經塌陷，剩餘的遺址仍然很高，從遠處望去，茂盛得像山丘一樣，每個面都有數百步長，後人在上面重新修建了小的窣堵波。《印度記》中說：『過去阿育王（Asoka）建造了八萬四千座窣堵波之後，還剩下五斗舍利（sarira，佛教聖物，通常指佛陀或高僧火化后的遺骨），所以另外建造了五座窣堵波，在各個地方顯現奇異景象，以表示如來（Tathagata）的五分法身（Dharmakaya，佛的法性之身）。』輕信的人私下議論，說這是過去難陀王建造的寶藏，用來儲存七寶。後來有一位國王，不太相信，聽到之前的議論，放縱他的貪慾，興兵動眾，親自來挖掘，地震山搖，天昏地暗，窣堵波中發出巨大的雷聲，士兵們僵硬倒地，像馬驚慌奔跑。從那以後，沒有人敢再覬覦。
有人說：『眾人的議論雖然很多，但不是確定的結論；遵循古代的記載，相信才是真實的。』
故城東南有屈吒阿濫摩（Kukkutarama，雞園寺）僧伽藍（samgharam，寺院），是阿育王建造的。阿育王最初信仰佛法時，遵循佛法建造寺廟，修習善業，召集一千名僧人，包括凡人和聖人，用四事（飲食、衣服、臥具、醫藥）供養他們，什物賙濟。現在已經頹廢毀壞很久了，但地基還在。
伽藍旁邊有一座大窣堵波，名叫阿摩落伽（Amalaka）。這是印度藥果的名字。阿育王身患重病，知道自己將要去世，想要捨棄珍寶，建造福田。但掌權的臣子阻止他這樣做。後來，因為吃東西，留下了一個阿摩落果，玩弄著半爛的果實，握著果實長嘆一聲，問各位大臣說：『現在贍部洲（Jambudvipa，閻浮提，指我們所居住的世界）的主人是誰？』大臣們回答說：『只有大王您。』阿育王說：『不是這樣的。我現在不是主人。只有這半個果實，我才能自由支配。唉！』
【English Translation】 English version: It was built by employing ghosts and spirits. Beside it is an old terrace, with the remaining foundation piled with stones; the pond ripples, clear and bright, and people from neighboring countries and distant lands call it 'Holy Water,' believing that drinking or washing in it will eliminate sins and impurities.
To the south of Shanxi, there are five stupas (stupa, Buddhist shrine), whose tall foundations have collapsed, but the remaining sites are still high. From a distance, they appear lush like hills, each side measuring several hundred paces. Later people rebuilt small stupas on top of them. The Indian Record says: 'In the past, after King Asoka (Asoka) built 84,000 stupas, there were still five dou (a unit of measurement) of sarira (sarira, Buddhist relics, usually cremated remains of the Buddha or eminent monks) left, so he separately built five stupas, manifesting miraculous events in various places to represent the fivefold Dharmakaya (Dharmakaya, the body of the Dharma, the ultimate nature of the Buddha) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha).' Those of little faith secretly speculated that this was a treasury built by King Nanda in the past to store the seven treasures. Later, a king, not very devout, heard the previous speculations and indulged his greed, mobilizing troops and personally excavating. The earth shook, mountains collapsed, the sky darkened, and a loud thunderclap resounded from within the stupa, causing soldiers to fall stiff and elephants and horses to flee in panic. Since then, no one has dared to covet it.
Some say: 'Although there are many opinions, they are not definitive conclusions; following ancient records, believing is the truth.'
To the southeast of the old city is the Kukkutarama (Kukkutarama, Chicken Garden Monastery) samgharam (samgharam, monastery), built by King Asoka. When King Asoka first believed in Buddhism, he followed the Dharma to build temples, cultivate good deeds, and gather a thousand monks, including both ordinary and enlightened beings, providing them with the four necessities (food, clothing, bedding, and medicine) and supplying them with various items. It has been dilapidated and destroyed for a long time, but the foundation is still there.
Beside the samgharam is a large stupa called Amalaka (Amalaka). This is the name of an Indian medicinal fruit. King Asoka was seriously ill, knowing that he was about to die, and wanted to give away treasures to build a field of merit. However, the powerful ministers prevented him from doing so. Later, because of eating, he left an Amalaka fruit, playing with the half-rotten fruit, holding the fruit and sighing deeply, he asked the ministers: 'Who is the master of Jambudvipa (Jambudvipa, the world we live in) now?' The ministers replied: 'Only Your Majesty.' King Asoka said: 'It is not so. I am not the master now. Only this half fruit can I freely control. Alas!'
世間富貴，危甚風燭。位據區宇，名高稱謂，臨終匱乏，見逼強臣，天下非己，半果斯在！」乃命侍臣而告之曰：「持此半果，詣彼雞園，施諸眾僧，作如是說：『昔一贍部洲主，今半阿摩落王，稽首大德僧前，愿受最後之施。凡諸所有，皆已喪失，唯斯半果，得少自在。哀愍貧乏，增長福種。』」僧中上座作如是言：「無憂大王宿期弘濟，瘧疾在躬，奸臣擅命，積寶非己，半果為施。承王來命，普施眾僧。」即召典事，羹中總煮。收其果核，起窣堵波。既荷厚恩，遂旌顧命。
阿摩落伽窣堵波西北，故伽藍中有窣堵波，謂建揵稚聲。
初，此城內伽藍百數，僧徒肅穆，學業清高，外道學人，銷聲緘口。其後僧徒相次徂落，而諸後進莫繼前修。外道師資傅訓成藝，於是命儔召侶，千計萬數，來集僧坊，揚言唱曰：「夫擊揵稚，招集學人！」群愚同止，謬有扣擊。遂白王，請挍優劣。外道諸師高才達學，僧徒雖眾，辭論膚淺。外道曰：「我論勝。自今已后，諸僧伽藍不得擊揵稚以集眾也。」王允其請，依先論制。僧徒受恥，忍詬而退，十二年間不擊揵稚。時南印度那伽閼剌樹那菩薩(唐言龍猛。舊譯曰龍樹，非也)，幼傳雅譽，長擅高名，舍離欲愛，出家修學，深究妙理，位登初地。有大弟子提婆者，智慧
【現代漢語翻譯】 現代漢語譯本：世間的富貴，比風中殘燭還要危險。即使地位尊崇，統治一方，名聲顯赫，受人敬仰，臨終之時也會感到匱乏，被權臣逼迫，天下的一切都不屬於自己，只有這半個阿摩落果還能稍作主宰！』於是命令侍臣說：『拿著這半個阿摩落果，送到雞園寺，施捨給眾僧，這樣說：『從前是整個贍部洲的君主，現在是半個阿摩落果的國王，向各位大德僧人稽首，希望接受我最後的佈施。我所有的東西都已經喪失，只有這半個果實，還能稍微自主。請哀憐我的貧乏，增長你們的福田。』』僧眾中的上座這樣說道：『無憂大王一向樂善好施，現在身患瘧疾，奸臣擅權，積攢的財富也不屬於自己，只能用半個果實來佈施。我們謹遵大王旨意，普遍施捨給眾僧。』隨即召集主管僧人，將果肉煮在羹湯中。又將果核收藏起來，建造佛塔（窣堵波）。既已承受大王的厚恩，於是表彰大王的顧命。 阿摩落伽窣堵波的西北方，過去的伽藍中有一座窣堵波，是用來發出敲擊揵稚（犍椎，召集僧眾的法器）的聲音的。 當初，這座城裡有上百座伽藍，僧侶們莊嚴肅穆，學業精進，外道（佛教以外的宗教）的學者們都銷聲匿跡。後來僧侶們逐漸衰落，後輩們無法繼承前人的修行。外道的師父們傳授技藝，於是他們成群結隊，成千上萬地聚集到僧人的寺廟，揚言道：『敲擊揵稚，是爲了召集學者！』愚昧的人們聚集在一起，胡亂敲擊。於是他們稟告國王，請求評判優劣。外道的師父們才高學博，而僧侶們雖然人數眾多，但言論膚淺。外道說：『我們的辯論獲勝了。從今以後，各個僧伽藍不得敲擊揵稚來召集僧眾。』國王同意了他們的請求，按照先前的辯論結果制定了制度。僧侶們受到羞辱，忍氣吞聲地退去，十二年間沒有敲擊揵稚。當時南印度的那伽閼剌樹那菩薩（Nāgārjuna，唐言龍猛，舊譯為龍樹，是不正確的），從小就享有美譽，長大后更是聲名遠揚，捨棄了世俗的慾望和愛情，出家修行，深入研究精妙的佛理，證得了初地菩薩的果位。他有一位大弟子名叫提婆（Deva），智慧
【English Translation】 English version: Worldly wealth and honor are as precarious as a candle in the wind. Even if one holds a high position, ruling over a territory, and enjoys a lofty reputation, at the end of life, one will feel impoverished, be coerced by powerful ministers, and the world will no longer belong to oneself. Only this half of an Āmalaka (a type of fruit) remains somewhat under one's control!' Thereupon, he ordered his attendant ministers, saying, 'Take this half Āmalaka fruit to the Chicken Garden Monastery (Jīvaka-ārāma), and offer it to the Sangha (community of monks), saying thus: 'Formerly the ruler of the entire Jambudvīpa (the continent south of Mount Meru), now the king of half an Āmalaka fruit, bows his head before the virtuous Sangha, hoping to receive his last offering. All that I possessed has been lost, only this half fruit remains somewhat at my disposal. Have compassion on my poverty and increase the field of merit.'' The senior monk in the Sangha said, 'King Aśoka (無憂大王) has always been generous and charitable. Now he is suffering from malaria, and treacherous ministers are seizing power. The accumulated treasures are no longer his own, and he can only offer half a fruit as alms. We respectfully accept the king's command and distribute it to the Sangha.' Immediately, he summoned the managing monks and boiled the fruit in the soup. The fruit pit was collected and a stupa (窣堵波) was built. Having received the king's great kindness, they praised the king's final instructions. Northwest of the Āmalaka Stupa, in the old monastery, there is a stupa where the sound of the ghaṇṭā (揵稚, a bell-like instrument used to summon monks) was made. Initially, there were hundreds of monasteries in this city, the monks were solemn and dignified, and their studies were advanced. The scholars of other religions (外道) were silenced. Later, the monks gradually declined, and the later generations could not inherit the practices of their predecessors. The teachers of other religions imparted their skills, and they gathered in groups, thousands upon thousands, to the monks' monasteries, proclaiming, 'Striking the ghaṇṭā is to summon scholars!' The ignorant gathered together and struck it haphazardly. Thereupon, they reported to the king, requesting a judgment on their merits. The teachers of other religions were highly talented and knowledgeable, while the monks, although numerous, had superficial arguments. The other religions said, 'Our debate has won. From now on, the Sangha monasteries shall not strike the ghaṇṭā to summon the Sangha.' The king agreed to their request and established a system based on the previous debate. The monks were humiliated and retreated in silence, and for twelve years the ghaṇṭā was not struck. At that time, Nāgārjuna Bodhisattva (那伽閼剌樹那菩薩) of South India (唐言龍猛, meaning 'Dragon Fierce'; the old translation of 'Dragon Tree' is incorrect), enjoyed a reputation for elegance from a young age, and his fame grew even more as he grew older. He abandoned worldly desires and love, left home to practice, deeply studied the profound Buddhist principles, and attained the stage of the first Bhumi (初地). He had a great disciple named Deva (提婆), whose wisdom
明敏，機神警悟，白其師曰：「波吒厘城諸學人等辭屈外道，不擊揵稚，日月驟移，十二年矣。敢欲摧邪見山，然正法炬。」龍猛曰：「波吒厘城外道博學，爾非其儔，吾今行矣。」提婆曰：「欲摧腐草，詎必傾山？敢承指誨，黜諸異學。大師立外道義，而我隨文破析，詳其優劣，然後圖行。」龍猛乃扶立外義，提婆隨破其理，七日之後，龍猛失宗，已而嘆曰：「謬辭易失，邪義難扶。爾其行矣，摧彼必矣！」提婆菩薩夙擅高名，波吒厘城外道之聞也，即相召集，馳白王曰：「大王昔紆聽覽，制諸沙門不擊揵稚。愿垂告命。令諸門候，鄰境異僧勿使入城，恐相黨援，輕改先制。」王允其言，嚴加伺候。提婆既至，不得入城。聞其制令，便易衣服，疊僧加胝，置草束中，褰裳疾驅，負戴而入。既至城中，棄草披衣，至此伽藍，欲求止息。知人既寡，莫有相舍，遂宿揵稚臺上。于晨朝時，便大振擊。眾聞伺察，乃客遊比丘。諸僧伽藍傳聲響應。王聞究問，莫得其先，至此伽藍，咸推提婆。提婆曰：「夫揵稚者，擊以集眾。有而不用，懸之何為？」王人報曰：「先時僧眾論議墮負，制之不擊，已十二年。」提婆曰：「有是乎？吾於今日，重聲法鼓。」使報王曰：「有異沙門欲雪前恥。」王乃召集學人，而定製曰：「論失本宗
【現代漢語翻譯】 現代漢語譯本 明敏而又機警過人的提婆（Deva），對他的老師龍猛（Nagarjuna）說：『波吒厘城（Pataliputra）的那些學人們，被外道辯駁得理屈詞窮，以至於都不敢敲擊犍稚（ghanta，寺院中用以集眾的法器）了，時間飛逝，已經有十二年了。我希望能摧毀這些邪見的山峰，重新點燃正法的火炬。』 龍猛說：『波吒厘城的外道們學識淵博，你不是他們的對手，我親自去吧。』 提婆說：『要摧毀腐爛的草木，哪裡需要傾倒山峰呢？我願意接受您的指導，駁倒那些異端學說。大師您先闡述外道的觀點，然後我再逐條分析駁斥，詳細比較其中的優劣，然後再行動。』 於是龍猛便先扶持外道的觀點，提婆隨後就駁斥其中的道理，七天之後，龍猛在義理上已經無法堅持自己的觀點，於是感嘆道：『錯誤的言論容易被駁倒，邪惡的理論難以扶持。你前去吧，一定能摧毀他們！』 提婆菩薩（Deva Bodhisattva）一向享有盛名，波吒厘城的外道們聽說了他的名聲，就互相召集起來，飛速地稟告國王說：『大王您過去曾經聽取我們的意見，制定了禁止沙門敲擊犍稚的法令。希望您能再次下令，讓各處城門加強戒備，不要讓鄰近地區的其他僧人進入城內，以免他們互相勾結，輕易地改變您之前的法令。』 國王聽從了他們的建議，嚴加防守。提婆到達之後，無法進入城內。聽說了這個禁令，他就換了衣服，把僧衣疊起來當成負重物，放在草堆中，然後撩起衣裳，快速地趕路，揹著草堆進入了城內。到達城中后，他丟掉草堆，穿上僧衣，來到一座伽藍（僧伽藍摩，僧院）中，想要在那裡休息。但是認識他的人很少，沒有人願意接待他，於是他就睡在了犍稚臺上。到了早晨的時候，他就大力敲擊犍稚。眾人聽到聲音后前來檢視，發現是一位外來的比丘。各個僧院之間互相傳遞訊息，國王聽說了這件事，詳細地詢問情況，但沒有人知道是誰先敲擊的，最後查到是這座伽藍的提婆敲擊的。 提婆說：『犍稚這種東西，本來就是用來敲擊以召集大眾的。有了卻不用，懸掛在那裡有什麼用呢？』 國王派來的人回答說：『之前僧眾在辯論中失敗了，所以才制定了禁止敲擊犍稚的法令，已經有十二年了。』 提婆說：『有這樣的事嗎？我今天就要重新敲響這法鼓。』 於是派人稟告國王說：『有位外來的沙門想要洗雪之前的恥辱。』國王於是召集了學人們，並且制定了規則說：『辯論中如果喪失了自己的根本宗旨， English version Deva, being intelligent and keenly perceptive, said to his teacher Nagarjuna: 'The scholars of Pataliputra have been defeated by the heretics, and they haven't dared to strike the ghanta (a bell used to gather monks) for twelve years. I wish to destroy the mountain of these heretical views and rekindle the torch of the true Dharma.' Nagarjuna said: 'The heretics of Pataliputra are learned; you are not their match. I will go myself.' Deva said: 'To destroy rotten grass, why must one topple a mountain? I dare to accept your guidance and refute these heterodox teachings. Master, please first establish the heretics' arguments, and then I will analyze and refute them one by one, comparing their strengths and weaknesses in detail before taking action.' So Nagarjuna first supported the heretics' views, and then Deva refuted their reasoning. After seven days, Nagarjuna could no longer maintain his position in terms of reasoning and sighed, saying: 'False words are easily lost, but heretical doctrines are difficult to support. Go forth, you will surely destroy them!' Deva Bodhisattva had always enjoyed a great reputation. When the heretics of Pataliputra heard of his fame, they gathered together and quickly reported to the king, saying: 'Your Majesty, you once listened to our advice and issued a decree prohibiting the shramanas (monastics) from striking the ghanta. We hope that you will issue another order to strengthen the defenses of the city gates and prevent other monks from neighboring regions from entering the city, lest they collude with each other and easily change your previous decree.' The king followed their advice and increased the defenses. When Deva arrived, he could not enter the city. Hearing of the prohibition, he changed his clothes, folded his monastic robes into a burden, placed them in a pile of grass, and then lifted his robes and hurried along, carrying the grass into the city. Once inside the city, he discarded the grass, put on his monastic robes, and came to a sangharama (monastery), wanting to rest there. But few people recognized him, and no one was willing to accommodate him, so he slept on the ghanta platform. In the morning, he struck the ghanta loudly. The people who heard the sound came to investigate and found a visiting bhikshu (monk). The various monasteries relayed the message to each other, and the king heard about it and inquired in detail, but no one knew who had struck it first. Finally, it was discovered that Deva of this sangharama had struck it. Deva said: 'The ghanta is meant to be struck to gather the assembly. If it is there but not used, what is the point of hanging it?' The king's messenger replied: 'The monastic community previously lost in debate, so a decree was issued prohibiting the striking of the ghanta, and it has been twelve years.' Deva said: 'Is that so? Today, I will sound this Dharma drum again.' So he sent someone to report to the king, saying: 'There is a foreign shramana who wishes to wash away the previous shame.' The king then gathered the scholars and established a rule, saying: 'If one loses one's fundamental tenets in debate,
【English Translation】 English translation line 1 English translation line 2
，殺身以謝。」於是外道競陳旗鼓，諠談異義，各曜辭鋒。提婆菩薩既升論座，聽其先說，隨義析破，曾不浹辰，摧諸異道。國王大臣莫不慶悅，建此靈基，以旌至德。
建擊揵稚窣堵波北有故基，昔鬼辯婆羅門所居處也。
初，此城中有婆羅門，葺宇荒藪，不交世路，祠鬼求福，魍魎相依。高論劇談，雅辭響應，人或激難，垂帷以對。舊學高才，無出其右，士庶翕然，仰之猶聖。有阿濕縛窶沙(唐言馬鳴)菩薩者，智周萬物，道播三乘，每謂人曰：「此婆羅門學不師受，藝無稽古，屏居幽寂，獨擅高名，將非神鬼相依，妖魅所附，何能若是者乎？夫辯資鬼授，言不對人，辭說一聞，莫能再述，吾今往彼，觀其舉措。」遂即其廬，而謂之曰：「仰欽盛德，為日已久。幸愿褰帷，敢申宿志。」而婆羅門居然簡傲，垂帷以對，終不面談。馬鳴心知鬼魅，情甚自負，辭畢而退，謂諸人曰：「吾已知矣，摧彼必矣。」尋往白王：「唯愿垂許，與彼居士較論劇談。」王聞駭曰：「斯何人哉！若不證三明，具六通，何能與彼論乎？」命駕躬臨，詳鑒辯論。是時馬鳴論三藏微言，述五明大義，妙辯縱橫，高論清遠。而婆羅門既述辭已，馬鳴重曰：「失吾旨矣，宜重述之。」時婆羅門默然杜口，馬鳴叱曰：「何不釋難？所
【現代漢語翻譯】 現代漢語譯本：於是外道們紛紛擺開陣勢，喧囂地談論著各種不同的理論，各自炫耀著自己的辯論技巧。提婆菩薩登上論辯的座位后，先聽他們說，然後根據他們的理論逐一分析駁斥，沒用多久，就擊敗了所有的外道。國王和大臣們無不歡欣喜悅，建造了這個靈聖的基址，來表彰提婆菩薩的崇高德行。
在建擊揵稚窣堵波（建擊揵稚塔）的北面，有一塊舊的基址，那是以前鬼辯婆羅門居住的地方。
當初，這座城裡有一個婆羅門，他修繕房屋，隱居在荒野之中，不與世人交往，祭祀鬼神以求福報，與妖怪為伴。他高談闊論，言辭精妙，應答如流，如果有人提出質疑，他就放下帷幕來回答。他的學識和才華，沒有人能超過他，士人和百姓都非常敬仰他，把他當作聖人一樣看待。有一位阿濕縛窶沙（Ashvaghosa，馬鳴）菩薩，他的智慧遍及萬物，他的佛法傳播於三乘（聲聞乘、緣覺乘、菩薩乘），他經常對人們說：『這個婆羅門學習沒有老師傳授，技藝沒有經過考證，隱居在幽靜的地方，獨自享有很高的名聲，恐怕不是有神鬼相依，就是有妖魔附體，否則怎麼能這樣呢？他的辯才如果是鬼神授予的，他的言論就不應該避開人，他的言辭如果聽過一遍，就不能再重複，我現在去他那裡，看看他的舉動。』於是他就去了婆羅門的住所，對他說：『我仰慕您的盛名已經很久了，希望您能拉開帷幕，讓我陳述我長久以來的心願。』但是婆羅門仍然非常傲慢，放下帷幕來回答，始終不肯與馬鳴菩薩見面交談。馬鳴菩薩心裡知道他是鬼魅作祟，心裡非常自信，說完就退了出來，對眾人說：『我已經知道了，擊敗他是一定的。』隨即去稟告國王：『希望您能允許，讓我和那位居士較量辯論。』國王聽了非常驚訝地說：『這個人是誰啊！如果不是證得了三明（宿命明、天眼明、漏盡明），具備了六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），怎麼能和他辯論呢？』於是國王親自駕臨，詳細地觀察他們的辯論。當時，馬鳴菩薩論述三藏（經藏、律藏、論藏）的精微要義，闡述五明（聲明、工巧明、醫方明、因明、內明）的宏大意義，他的辯才縱橫馳騁，他的高論清澈深遠。而婆羅門說完自己的言論后，馬鳴菩薩又說：『你沒有理解我的意思，應該重新說一遍。』這時，婆羅門沉默不語，馬鳴菩薩呵斥他說：『為什麼不解釋疑問？你所』
【English Translation】 English version: Thereupon, the heretics arrayed their flags and drums, clamorously discussing different doctrines, each flaunting their rhetorical skills. Bodhisattva Deva, having ascended the debating seat, listened to their arguments first, then analyzed and refuted them according to their meanings. Before even half a day had passed, he had vanquished all the heretics. The king and ministers were all delighted and rejoiced, and they built this sacred foundation to commemorate his supreme virtue.
To the north of the Jianjijianzhi stupa (Jianjijianzhi Pagoda) is an old foundation, which was formerly the residence of the ghost-debating Brahmin.
Initially, in this city, there was a Brahmin who repaired a house in the wilderness, not associating with the world, worshiping ghosts to seek blessings, and relying on goblins. He engaged in lofty discussions, with elegant words and responsive answers. If someone raised a difficult question, he would answer behind a curtain. No one surpassed him in old learning and high talent, and the scholars and common people all revered him, regarding him as a sage. There was a Bodhisattva Ashvaghosa (meaning 'Horse Cry'), whose wisdom encompassed all things, and whose Dharma spread throughout the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). He often said to people: 'This Brahmin's learning was not received from a teacher, his skills have not been verified by antiquity. He dwells in seclusion, exclusively enjoying a high reputation. I fear that he is either relying on gods and ghosts, or possessed by demons and goblins. How else could he be like this? If his eloquence is bestowed by ghosts, his words should not be addressed to people. If his speech is heard once, it cannot be repeated. I will go to him now and observe his actions.' Thereupon, he went to the Brahmin's residence and said to him: 'I have admired your great virtue for a long time. I hope you will raise the curtain and allow me to express my long-held aspirations.' But the Brahmin remained arrogant, answering behind the curtain, and never meeting Ashvaghosa Bodhisattva face to face. Ashvaghosa Bodhisattva knew in his heart that he was possessed by ghosts and goblins, and he was very confident. After speaking, he withdrew and said to the people: 'I already know, defeating him is certain.' He then went to report to the king: 'I hope you will allow me to compete in debate with that layman.' The king was very surprised and said: 'Who is this person! If he has not attained the Three Clearnesses (knowledge of past lives, divine eye, extinction of outflows), and possessed the Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural powers, extinction of outflows), how can he debate with him?' Thereupon, the king personally came to observe their debate in detail. At that time, Ashvaghosa Bodhisattva discussed the subtle meanings of the Three Baskets (Sutras, Vinaya, Shastras), and expounded the grand meanings of the Five Sciences (Sabdavidya, Shilpakarmavidya, Chikitsavidya, Hetuvidya, Adhyatmavidya). His eloquence was unrestrained, and his lofty arguments were clear and profound. After the Brahmin finished his speech, Ashvaghosa Bodhisattva said again: 'You have not understood my meaning, you should repeat it.' At this time, the Brahmin remained silent, Ashvaghosa Bodhisattva rebuked him, saying: 'Why do you not explain the questions? What you'
事鬼魅宜速授辭！」疾褰其帷，視佔其怪。婆羅門惶遽而曰：「止！止！」馬鳴退而言曰：「此子今晨聲問失墜，虛名非久，斯之謂也。」王曰：「非夫盛德，誰鑒左道？知人之哲，絕後光前，國有常典，宜旌茂實。」
城西南隅二百餘里，有伽藍余跡。其傍有窣堵波，神光時燭，靈瑞間發，近遠眾庶莫不祈請，是過去四佛坐及經行遺蹟之所。
故伽藍西南行百餘里，至鞮羅釋迦伽藍。庭宇四院，觀閣三層，崇臺累仞，重門洞啟，頻毗娑羅王末孫之所建也。旌召高才，廣延俊德，異域學人，遠方髦彥，同類相趨，肩隨戾止。僧徒千數，並學大乘。中門當塗，有三精舍，上置輪相，鈴鐸虛懸，下建層基，軒檻周列，戶牖棟樑，壖垣階陛，金銅隱起，廁間莊嚴。中精舍佛立像高三丈，左多羅菩薩像，右觀自在菩薩像。凡斯三像，鍮石鑄成，威神肅然，冥鑒遠矣。精舍中各有舍利一升，靈光或照，奇瑞間起。
鞮羅釋迦伽藍西南九十餘里，至大山，雲石幽蔚，靈仙攸舍，毒蛇、暴龍窟穴其藪，猛獸、鷙鳥棲伏其林。山頂有大盤石，上建窣堵波，其高十餘尺，是佛入定處也。昔者如來降神止此，坐斯磐石，入滅盡定，時經宿焉。諸天靈聖供養如來，鼓天樂，雨天花。如來出定，諸天感慕，以寶金銀起窣堵波
【現代漢語翻譯】 現代漢語譯本：『處理鬼怪之事應該迅速使用咒語！』說完，他迅速拉開帷幔，觀察占卜的結果。婆羅門驚慌地說：『停止！停止！』馬鳴退回來說：『這個孩子今天早上聲音嘶啞，名聲很快就會消失，說的就是這種情況。』國王說：『如果不是擁有崇高品德的人，誰能辨別出這些旁門左道？他具有識別人才的智慧，超越前人，光耀後世，國家有既定的制度，應該表彰他的卓越才能。』
在城西南角二百多里處，有一處伽藍（寺院）的遺蹟。旁邊有一座窣堵波（佛塔），時常發出神聖的光芒，偶爾顯現出靈異的景象，遠近的百姓沒有不來祈禱的，這裡是過去四佛坐禪和經行（行走）的遺蹟所在。
從先前的伽藍向西南方向走一百多里，到達鞮羅釋迦伽藍（鞮羅釋迦寺）。寺院有四個院落，觀景樓閣有三層，高臺重疊，高聳入雲，重重門樓敞開，這是頻毗娑羅王（Bimbisara）的末孫（後代）建造的。這裡招納高才，廣泛延攬俊傑，異國來的學人，遠方的傑出人才，同類的人互相吸引，肩並肩地來到這裡。僧侶有數千人，都學習大乘佛法。中門正對著道路，有三座精舍（僧房），上面設定輪相（法輪的標誌），懸掛著鈴鐺，下面建造多層地基，有軒敞的欄桿環繞排列，門窗棟樑，圍墻臺階，都用金銅裝飾，顯得莊嚴肅穆。中間的精舍里有一尊佛立像，高三丈，左邊是多羅菩薩（Tara）像，右邊是觀自在菩薩（Avalokitesvara）像。這三尊佛像，都是用鍮石（一種合金）鑄造而成，威嚴神聖，其神力深遠莫測。每個精舍中各有一升舍利（佛骨），靈光有時會照耀，奇異的景象時常出現。
從鞮羅釋迦伽藍向西南方向走九十多里，到達大山，山石幽深茂盛，是靈仙居住的地方，毒蛇、暴龍在這裡築巢，猛獸、鷙鳥在這裡棲息。山頂有一塊大盤石，上面建有一座窣堵波（佛塔），高十多尺，這是佛陀入定的地方。過去如來（Tathagata）降臨到這裡，坐在這塊盤石上，進入滅盡定（一種甚深的禪定），時間長達一夜。諸天靈聖供養如來，演奏天樂，散落天花。如來出定后，諸天感動敬慕，用寶金白銀建造了這座窣堵波。
【English Translation】 English version: 『Dealing with ghosts and demons, one should quickly use incantations!』 He swiftly drew back the curtain and observed the divination's outcome. The Brahmin, alarmed, said, 『Stop! Stop!』 Ashvaghosa retreated and said, 『This child's voice has become hoarse this morning, and his reputation will soon fade; this is what it means.』 The king said, 『If not for someone of great virtue, who could discern these heterodox paths? He possesses the wisdom to recognize talent, surpassing his predecessors and illuminating future generations. The kingdom has established customs; his outstanding abilities should be recognized.』
More than two hundred li southwest of the city corner, there are remnants of a vihara (monastery). Beside it stands a stupa (reliquary mound), which often emits divine light and occasionally manifests auspicious signs. People from near and far come to pray, as this is the site where the past four Buddhas sat and walked.
Traveling more than a hundred li southwest from the previous vihara, one arrives at the Tilashakya Vihara (Tilashakya Monastery). The monastery has four courtyards, three-story pavilions, and towering platforms that reach the clouds. The multiple gates stand wide open. It was built by the great-grandson of King Bimbisara (Bimbisara). It attracts talented individuals and widely invites outstanding virtues. Scholars from foreign lands and eminent talents from distant places are drawn together, walking shoulder to shoulder to arrive here. There are thousands of monks, all studying Mahayana Buddhism. Facing the road at the central gate are three viharas (cells or residences), with a wheel symbol (Dharmachakra) placed above and bells hanging in the air. Below, a multi-layered foundation is built, with spacious railings arranged around it. The doors, windows, beams, walls, and steps are decorated with gold and copper, creating a solemn and dignified atmosphere. In the central vihara stands a three-zhang-tall (approximately 30 feet) standing Buddha statue, with a Tara Bodhisattva statue on the left and an Avalokitesvara Bodhisattva statue on the right. These three statues are cast from tutenag (an alloy), exuding majesty and divinity, with profound and unfathomable power. Each vihara contains one sheng (a unit of volume) of sharira (Buddhist relics), which sometimes emit spiritual light and occasionally manifest miraculous signs.
Traveling more than ninety li southwest from the Tilashakya Vihara, one arrives at Great Mountain. The mountain stones are deep and lush, a dwelling place for spirits and immortals. Poisonous snakes and violent dragons make their dens here, and fierce beasts and birds of prey nest in the forests. At the mountain's peak is a large flat rock, upon which a stupa (reliquary mound) has been built, more than ten chi (approximately 10 feet) tall. This is where the Buddha entered samadhi (meditative absorption). In the past, the Tathagata (Buddha) descended here, sat upon this flat rock, and entered Nirodha-samapatti (the cessation of perception and sensation), remaining in that state for an entire night. Devas (gods) and holy beings made offerings to the Tathagata, playing celestial music and scattering celestial flowers. When the Tathagata emerged from samadhi, the devas were moved with admiration and built this stupa with precious gold and silver.
。去聖逾邈，寶變為石。自古迄今，人未有至。遙望高山，乃見異類，長蛇、猛獸群從右旋，天仙靈聖肩隨贊禮。
山東岡有窣堵波，在昔如來佇觀摩揭陀國所履之處也。
山西北三十餘里，山阿有伽藍，負嶺崇基，疏崖峙閣。僧徒五十餘人，並習大乘法教。瞿那末底(唐言德慧)菩薩伏外道之處。
初，此山中有外道摩沓婆者，祖僧佉之法而習道焉。學窮內外，言極空有，名高前列，德重當時。君王珍敬，謂之國寶，臣庶宗仰，咸曰家師。鄰國學人承風仰德，儔之先進，誠博達也。食邑二城，環居封建。時南印度德慧菩薩幼而敏達，早擅精微，學通三藏，理窮四諦。聞摩沓婆論極幽微，有懷挫銳，命一門人裁書謂曰：「敬問摩沓婆善安樂也。宜忘勞弊，精習舊學，三年之後，摧汝嘉聲。」如是第二、第三年中，每發使報。及將發跡，重裁書曰：「年期已極，學業何如？吾今至矣，汝宜知之。」摩沓婆甚懷惶懼，誡諸門人及以邑戶：「自今之後，不得居止沙門異道，遞相宣告，勿有犯違。」時德慧菩薩杖錫而來，至摩沓婆邑，人守約，莫有相舍。諸婆羅門更詈之曰：「斷髮殊服，何異人乎？宜時速去，勿此止也！」德慧菩薩欲摧異道，冀宿其邑，因以慈心，卑辭謝曰：「爾曹世諦之凈行，我又勝義
【現代漢語翻譯】 現代漢語譯本：聖人離我們越來越遠，寶物也變成了石頭。自古至今，沒有人能夠到達那個境界。遙望高山，才能看到奇異的景象，長蛇、猛獸成群結隊地從右邊盤旋而上，天上的仙人和聖人肩並肩地讚美禮敬。
山東岡有一座窣堵波（stupa，佛塔），過去如來曾經在那裡佇立觀望摩揭陀國（Magadha，古印度王國）所走過的地方。
山西北部三十多里處，山坡上有一座伽藍（sangharama，寺院），背靠山嶺，地基高聳，開鑿山崖建造樓閣。僧侶五十多人，都學習大乘佛教的教義。這裡是瞿那末底（Gunamati，意為德慧）菩薩降伏外道的地方。
當初，這座山中有一個外道名叫摩沓婆（Matrabhava），他遵循僧佉派（Samkhya，古印度哲學流派）的法則來修道。他學遍內外典籍，言論窮盡空有之理，名聲顯赫，德行受到重視。君王珍視敬重他，稱他為國寶，臣民百姓敬仰他，都稱他為老師。鄰國的學人仰慕他的風采和德行，將他比作前輩，認為他學識淵博通達。他擁有兩座城的封邑，周圍居住著他的封戶。當時，南印度的德慧菩薩從小就聰明敏捷，很早就擅長精微的學問，通曉三藏（Tripitaka，佛教經典），窮究四諦（Four Noble Truths，佛教基本教義）。聽說摩沓婆的論述極其深奧微妙，想要挫敗他的銳氣，就派一個門人寫信說：『恭敬地問候摩沓婆，祝您安樂。希望您不要怕辛苦，精進學習舊有的學問，三年之後，我將摧毀您的美名。』像這樣，在第二年、第三年中，他每次都派使者送信。等到將要出發時，又寫信說：『三年期限已到，您的學業如何？我現在就要到了，您應該知道。』摩沓婆非常害怕，告誡他的門人和封邑的百姓：『從今以後，不得讓沙門（sramana，佛教出家人）和其他異教徒居住，互相轉告，不要違犯。』當時，德慧菩薩拄著錫杖而來，到達摩沓婆的封邑，人們遵守約定，沒有人願意讓他居住。那些婆羅門（Brahmin，古印度祭司階層）更是辱罵他說：『剃光頭髮，穿著奇異的服裝，和普通人有什麼區別？應該趕快離開，不要在這裡停留！』德慧菩薩想要摧毀外道，希望能夠在這個封邑住宿，因此用慈悲的心，謙卑地說道：『你們是世俗諦的清凈修行者，而我又是勝義諦
【English Translation】 English version: The sages are increasingly distant, and treasures have turned to stone. From ancient times until now, no one has reached that state. Only by gazing at the high mountains can one see extraordinary sights: long snakes and fierce beasts circling to the right in groups, heavenly immortals and holy beings shoulder to shoulder in praise and reverence.
At Shandong Hill, there is a stupa (stupa, Buddhist monument), where the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) once stood, observing the places traversed by the kingdom of Magadha (Magadha, an ancient Indian kingdom).
Thirty-odd li (li, a Chinese unit of distance) north of Shanxi, on a hillside, there is a sangharama (sangharama, monastery), with its foundation built high against the ridge, and pavilions erected on the carved cliffs. More than fifty monks reside there, all studying the teachings of the Mahayana (Mahayana, 'the Great Vehicle', a major branch of Buddhism) tradition. This is where Bodhisattva Gunamati (Gunamati, meaning 'Virtue and Wisdom') subdued the heretics.
Initially, in this mountain, there was a heretic named Matrabhava (Matrabhava), who practiced the doctrines of the Samkhya (Samkhya, an ancient Indian philosophical school) school. He had mastered both internal and external scriptures, his words exhausted the principles of emptiness and existence, his name was highly regarded, and his virtue was esteemed. The king cherished and respected him, calling him a national treasure, and the officials and common people revered him, all calling him their teacher. Scholars from neighboring countries admired his demeanor and virtue, comparing him to their predecessors, acknowledging his broad and thorough knowledge. He possessed two walled cities as his fiefdom, inhabited by his vassals. At that time, Bodhisattva Gunamati from South India was intelligent and quick-witted from a young age, excelling in subtle and profound knowledge, mastering the Tripitaka (Tripitaka, the Buddhist scriptures), and thoroughly understanding the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism). Hearing that Matrabhava's discourses were extremely profound and subtle, he desired to diminish his arrogance, so he sent a disciple to write a letter, saying: 'Respectfully inquiring about Matrabhava's well-being and happiness. I hope you will not fear hardship, diligently study your old learning, and after three years, I will destroy your good name.' In the second and third years, he sent messengers with letters each time. When he was about to depart, he wrote another letter, saying: 'The three-year term has expired, how is your learning? I am coming now, you should know.' Matrabhava was very fearful, and he warned his disciples and the people of his fiefdom: 'From now on, do not allow sramanas (sramana, Buddhist renunciates) or other heretics to reside here, inform each other, and do not violate this.' At that time, Bodhisattva Gunamati arrived, carrying his staff, and reached Matrabhava's fiefdom. The people kept their promise, and no one was willing to let him stay. The Brahmins (Brahmin, the priestly class in ancient India) further cursed him, saying: 'Shaving your head and wearing strange clothes, how are you different from other people? You should leave quickly and not stay here!' Bodhisattva Gunamati wanted to destroy the heretical path and hoped to stay in this fiefdom, so with a compassionate heart, he humbly said: 'You are practitioners of the pure conduct of conventional truth, and I am of ultimate truth.'
諦之凈行，凈行既同，何為見拒？」婆羅門因不與言，但事驅逐。逐出邑外，入大林中。林中猛獸群行為暴，有凈信者恐為獸害，乃束蘊持仗，謂菩薩曰：「南印度有德慧菩薩者，遠傳聲問，欲來論議，故此邑主懼墜嘉聲，重垂嚴制，勿止沙門。恐為物害，故來相援。行矣自安，勿有他慮。」德慧曰：「良告凈信，德慧者，我是也。」凈信聞已，更深恭敬，謂德慧曰：「誠如所告，宜可速行。」即出深林，止息空澤。凈信縱火持弓，周旋左右，夜分已盡，謂德慧曰：「可以行矣，恐人知聞，來相圖害。」德慧謝曰：「不敢忘德。」於是遂行。至王宮，謂門者曰：「今有沙門，自遠而至，愿王垂許，與摩沓婆論。」王聞驚曰：「此妄人耳。」即命使臣往摩沓婆所，宣王旨曰：「有異沙門來求談論，今已瑩灑論場，宣告遠近，佇望來儀，愿垂降趾。」摩沓婆問王使曰：「豈非南印度德慧論師乎？」曰：「然。」摩沓婆聞，心甚不悅，事難辭免，遂至論場。國王、大臣、士、庶、豪族，咸皆集會，欲聽高談。德慧先立宗義，洎乎景落，摩沓婆辭以年衰，智惛捷對，請歸靜思，方酬來難。每事言歸，及旦升座，竟無異論。至第六日，歐血而死。其將終也，顧命妻曰：「爾有高才，無忘所恥！」摩沓婆死，匿不發喪，更服鮮綺，
【現代漢語翻譯】 現代漢語譯本 『諦之凈行，凈行既同，何為見拒？』婆羅門因此不與他交談，只是驅逐他。將他逐出城外，進入大森林中。森林中兇猛的野獸成群結隊地出沒，一個有凈信的人擔心他會被野獸傷害，於是拿著火把和武器，對菩薩說：『南印度有一位名叫德慧（D慧，wisdom of virtue）的菩薩，他的名聲遠揚，想要來這裡辯論，因此這個城主害怕失去美好的名聲，特別頒佈了嚴格的命令，不要阻止沙門（Shramana，指修行者）。我擔心您會被野獸傷害，所以前來幫助您。請安心行走，不要有其他顧慮。』德慧說：『你誠實地告訴我，我就是德慧。』凈信聽了之後，更加恭敬，對德慧說：『正如您所說，您應該儘快離開這裡。』於是他們離開了深林，在一個空曠的沼澤地休息。凈信點燃火把，拿著弓箭，在德慧左右巡邏，直到半夜過去，他對德慧說：『可以走了，恐怕有人知道后，會來謀害您。』德慧感謝他說：『不敢忘記您的恩德。』於是他們就走了。到了王宮，德慧對守門人說：『現在有一位沙門，從遠方而來，希望國王允許他與摩沓婆（Matabha）辯論。』國王聽了很驚訝，說：『這一定是狂妄之人。』立即命令使臣去摩沓婆那裡，宣讀國王的旨意說：『有一位不同的沙門前來請求辯論，現在已經佈置好了辯論的場地，並向遠近宣告，等待您的到來，希望您能屈尊降臨。』摩沓婆問國王的使臣說：『難道是南印度的德慧論師嗎？』使臣回答說：『是的。』摩沓婆聽了，心中很不高興，但事情難以推辭，於是前往辯論的場地。國王、大臣、士人、百姓、豪門望族，都聚集在一起，想要聽高深的談論。德慧首先立下宗義，直到太陽快要落山，摩沓婆以年老體衰，智慧昏聵，難以快速應對為借口，請求回去靜思，以便迴應接下來的難題。每次都說要回去，但到了第二天升座時，卻沒有任何不同的論點。到了第六天，他嘔血而死。在他臨終的時候，回頭囑咐他的妻子說：『你很有才華，不要忘記所受的恥辱！』摩沓婆死後，他們隱瞞不發喪，反而穿上鮮艷華麗的衣服，
【English Translation】 English version 『Your pure conduct is the same as mine, why do you reject me?』 The Brahmin, therefore, did not speak to him, but simply drove him away. He was driven out of the city and into a great forest. In the forest, fierce beasts roamed in packs, posing a threat. A person of pure faith, fearing he would be harmed by the beasts, took up torches and weapons and said to the Bodhisattva (Bodhisattva, an enlightened being): 『There is a Bodhisattva named D慧 (D慧, wisdom of virtue) in South India, whose reputation has spread far and wide, and who wishes to come here to debate. Therefore, the lord of this city fears losing his good name and has issued strict orders not to stop the Shramana (Shramana, a wandering ascetic). I fear you will be harmed by the beasts, so I have come to help you. Please proceed in peace and have no other worries.』 D慧 said, 『You have told me truthfully, I am D慧.』 Upon hearing this, the person of pure faith became even more respectful and said to D慧, 『As you have said, you should leave here as soon as possible.』 So they left the deep forest and rested in an empty swamp. The person of pure faith lit torches, held a bow, and patrolled around D慧. When half the night had passed, he said to D慧, 『You can go now, lest people find out and come to harm you.』 D慧 thanked him, saying, 『I will not forget your kindness.』 So they departed. Upon arriving at the royal palace, D慧 said to the gatekeeper, 『There is now a Shramana who has come from afar, and he wishes the king to allow him to debate with Matabha.』 The king was surprised to hear this and said, 『This must be an arrogant person.』 He immediately ordered a messenger to go to Matabha and proclaim the king's decree, saying, 『A different Shramana has come seeking debate. The debate arena has now been prepared, and the news has been proclaimed far and wide, awaiting your arrival. We hope you will deign to descend.』 Matabha asked the king's messenger, 『Could it be the D慧 teacher from South India?』 The messenger replied, 『Yes.』 Upon hearing this, Matabha was very displeased, but it was difficult to refuse. So he went to the debate arena. The king, ministers, scholars, commoners, and powerful clans all gathered together, wanting to hear profound discussions. D慧 first established his tenets, and by the time the sun was setting, Matabha excused himself on the grounds of old age, failing intellect, and difficulty in responding quickly, requesting to return to quiet contemplation in order to respond to the challenges. Every time he said he would return, but when he ascended the seat the next day, he had no different arguments. On the sixth day, he vomited blood and died. As he was dying, he turned to his wife and said, 『You are very talented, do not forget the shame you have suffered!』 After Matabha died, they concealed the funeral and instead put on bright and beautiful clothes.
來至論會。眾咸諠嘩，更相謂曰：「摩沓婆自負才高，恥對德慧，故遣婦來，優劣明矣。」德慧菩薩謂其妻曰：「能制汝者，我已制之。」摩沓婆妻知難而退。王曰：「何言之密，彼便默然？」德慧曰：「惜哉，摩沓婆死矣！其妻欲來與我論耳。」王曰：「何以知之？愿垂指告。」德慧曰：「其妻之來也，面有死喪之色，言含哀怨之聲，以故知之，沓婆死矣。能制汝者，謂其夫也。」王命使往觀，果如所議。王乃謝曰：「佛法玄妙，英賢繼軌，無為守道，含識沾化，依先國典，褒德有常。」德慧曰：「茍以愚昧，體道居貞，存正足，論濟物，將弘汲引，先摧傲慢，方便攝化，今其時矣。唯愿大王以摩沓婆邑戶子孫千代常充僧伽藍人，則垂誡來葉，流美無窮。唯彼凈信見匡護者福延於世，食用同僧，以勸清信，以褒厚德。」於是建此伽藍，式旌勝蹟。
初，摩沓婆論敗之後，十數凈行逃難鄰國，告諸外道恥辱之事，招募英俊，來雪前恥。王既珍敬德慧，躬往請曰：「今諸外道不自量力，結黨連羣，敢聲論鼓，唯愿大師摧諸異道。」德慧曰：「宜集論者。」於是外道學人欣然相慰：「我曹今日，勝其必矣。」時諸外道闡揚義理，德慧菩薩曰：「今諸外道逃難遠遊，如王先制，皆是賤人，我今如何與彼對論？」德慧有
負座豎，素聞餘論，頗閑微旨，侍立於側，聽諸高談。德慧拊其座而言曰：「床，汝可論。」眾咸驚駭，異其所命。時負座豎便即發難，深義泉涌，清辯響應。三複之後，外道失宗，重挫其銳，再折其翮。自伏論已來，立為伽藍邑戶。
德慧伽藍西南二十餘里，至孤山，有伽藍，尸羅跋陀羅(唐言戒賢)論師論義得勝，舍邑建焉。竦一危峰，如窣堵波，置佛舍利。
論師，三摩呾吒國之王族，婆羅門之種也。少好學，有風操，游諸印度，詢求明哲。至此國那爛陀僧伽藍，遇護法菩薩，聞法信悟。請服染衣，咨以究竟之致，問以解脫之路，既窮至理，亦究微言，名擅當時，聲高異域。南印度有外道，探𦣱索隱，窮幽洞微，聞護法高名，起我慢深嫉，不阻山川，擊鼓求論，曰：「我，南印度之人也。承王國內有大論師，我雖不敏，愿與詳議。」王曰：「有之，誠如議也。」乃命使臣請護法曰：「南印度有外道，不遠千里，來求較論，唯愿降跡，赴集論場。」護法聞已，攝衣將往。門人戒賢者，後進之翹楚也，前進請曰：「何遽行乎？」護法曰：「自慧日潛暉，傳燈寂照，外道蟻聚，異學蜂飛，故我今者，將摧彼論。」戒賢曰：「恭聞餘論，敢摧異道。」護法知其俊也，因而允焉。是時戒賢年甫三十，眾輕其少
【現代漢語翻譯】 現代漢語譯本： 負座豎（身份卑微之人），向來聽說過您的議論，頗爲了解其中精微的旨意，侍立在旁邊，聽各位高士清談。德慧（人名）拍著他的座位說：『床（負座豎的名字），你可以發表議論。』眾人都感到驚訝，對他的命令感到奇怪。當時負座豎便立即發難，深刻的義理如泉水般涌出，清晰的辯論迅速回應。經過多次反覆辯論之後，外道失去了根本宗旨，銳氣大受挫折，再次折斷了他的翅膀。自從他辯論獲勝之後，就被立為伽藍（寺院）的邑戶（寺院的戶籍）。 德慧伽藍西南二十多里，到達孤山，有一座伽藍，尸羅跋陀羅（Śīlabhadra，唐言戒賢）論師辯論得勝，捐出自己的封邑建造了這座寺院。寺院聳立在一座危險的山峰上，像一座窣堵波（stūpa，佛塔），裡面安放著佛舍利。 論師，是三摩呾吒國（Samataṭa）的王族，婆羅門種姓。年少時就好學，有風度節操，遊歷印度各地，尋求聰明的哲人。來到這個國家的那爛陀僧伽藍（Nālandā Saṃghārāma），遇到護法菩薩（Dharmapāla），聽聞佛法后信服覺悟。請求剃度出家，請教究竟的道理，詢問解脫的道路，既窮盡了至高的道理，也研究了精微的言辭，名聲在當時很響亮，聲望傳到國外。南印度有一個外道，探尋隱秘，探索幽深，聽說了護法（Dharmapāla）的高名，生起我慢和深深的嫉妒，不畏懼山川阻隔，擊鼓求論，說：『我，是南印度的人。聽說貴國內有大論師，我雖然不敏，願意與他詳細辯論。』國王說：『有這樣的人，確實如你所說。』於是命令使臣去請護法（Dharmapāla）說：『南印度有一個外道，不遠千里，來求辯論，希望您能降低身份，前往參加辯論。』護法（Dharmapāla）聽了之後，整理好袈裟準備前往。門人戒賢（Śīlabhadra），是後輩中的佼佼者，上前請求說：『為什麼要這麼快去呢？』護法（Dharmapāla）說：『自從慧日（佛法）的光輝潛藏，傳燈（佛法傳承）寂靜無聲，外道像螞蟻一樣聚集，不同的學說像蜜蜂一樣飛舞，所以我現在，將要摧毀他們的論點。』戒賢（Śīlabhadra）說：『我恭敬地聽聞您的議論，敢於摧毀外道的理論。』護法（Dharmapāla）知道他很優秀，因此答應了他。當時戒賢（Śīlabhadra）才三十歲，眾人都輕視他年輕。'
【English Translation】 English version: The lowly 'seat-bearer' (a person of humble status), having long heard of your discourses and understanding their subtle meanings, stands by your side, listening to the lofty conversations. Dehui (name of a person) patted his seat and said, 'Chuang (name of the seat-bearer), you may speak.' Everyone was surprised, astonished by his command. At that moment, the seat-bearer immediately launched his argument, profound meanings flowing like a spring, and clear rebuttals responding swiftly. After repeated debates, the heretic lost his fundamental principles, his sharpness greatly diminished, and his wings broken again. Since his victory in the debate, he has been established as a village resident of the monastery (gārama-vāsin). More than twenty li southwest of Dehui Monastery lies Gushan, where there is a monastery. The master Śīlabhadra (唐言戒賢, meaning 'Precept Virtue' in Chinese) won a debate and donated his fief to build this monastery. It stands on a precarious peak, like a stupa (窣堵波, Buddhist reliquary mound), housing the Buddha's relics. The master was a member of the royal family of Samataṭa (三摩呾吒國), of the Brahmin caste. In his youth, he was fond of learning and possessed fine character, traveling throughout India, seeking wise philosophers. He came to Nālandā Saṃghārāma (那爛陀僧伽藍) in this country, where he met the Bodhisattva Dharmapāla (護法菩薩), and upon hearing the Dharma, he believed and awakened. He requested ordination, inquired about the ultimate truth, and asked about the path to liberation. Having exhausted the highest principles and studied the subtle words, his name became famous at that time, and his reputation spread abroad. In South India, there was a heretic who explored secrets and delved into the obscure, hearing of Dharmapāla's (護法) high reputation, he arose with arrogance and deep jealousy, disregarding the mountains and rivers, beating a drum to seek debate, saying, 'I am a person from South India. I have heard that there is a great master in your kingdom. Although I am not talented, I wish to discuss with him in detail.' The king said, 'There is such a person, indeed as you say.' He then ordered an envoy to invite Dharmapāla (護法), saying, 'There is a heretic from South India, who has come from afar to seek debate. We hope that you will condescend to attend the debate.' Upon hearing this, Dharmapāla (護法) arranged his robes and prepared to go. His disciple Śīlabhadra (戒賢), the best of the later generation, stepped forward and asked, 'Why are you going so quickly?' Dharmapāla (護法) said, 'Since the light of wisdom (the Dharma) has been hidden, and the transmission of the lamp (the Dharma lineage) has become silent, heretics gather like ants, and different doctrines fly like bees. Therefore, I am now going to destroy their arguments.' Śīlabhadra (戒賢) said, 'I respectfully listen to your discourses and dare to destroy the heretical theories.' Dharmapāla (護法), knowing that he was outstanding, agreed to him. At that time, Śīlabhadra (戒賢) was only thirty years old, and everyone looked down on his youth.'
，恐難獨任。護法知眾心之不平，乃解之曰：「有貴高明，無雲齒歲，以今觀之，破彼必矣。」逮乎集論之日，遠近相趨，少長咸萃。外道弘闡大猷，盡其幽致；戒賢循理責實，深極幽玄。外道辭窮，蒙恥而退。王用酬德，封此邑城。論師辭曰：「染衣之士，事資知足，清凈自守，何以邑為？」王曰：「法王晦跡，智舟淪湑，不有旌別，無勵後學。為弘正法，愿垂哀納。」論師辭不獲已，受此邑焉，便建伽藍，窮諸規矩，舍其邑戶，式修供養。
戒賢伽藍西南行四五十里，渡尼連禪河，至伽耶城。甚險固，少居人，唯婆羅門有千餘家，大仙人祚胤也，王所不臣，眾咸宗敬。城北三十餘里，有清泉，印度相傳謂之聖水，凡有飲濯，罪垢消除。
城西南五六里至伽耶山。溪谷杳冥，峯巖危險，印度國俗稱曰靈山，自昔君王馭宇承統，化洽遠人，德隆前代，莫不登封而告成功。山頂上有石窣堵波，高百餘尺，無憂王之所建也，靈鑒潛被，神光時燭，昔如來於此演說《寶云》等經。
伽耶山東南有窣堵波，迦葉波本生邑也。其南有二窣堵波，則伽耶迦葉波、捺地迦葉波(舊曰那提迦葉，訛也。洎諸迦葉，例無波字，略也)事火之處。
伽耶迦葉波事火東，渡大河，至缽羅笈菩提山(唐言前正覺山，如
【現代漢語翻譯】 現代漢語譯本：恐怕我難以獨自承擔。護法（Dharmapala，佛教術語，指守護佛法的神祇或人）知道大家心中不平，於是解釋說：『有價值的是高超的見解和智慧，不必以年齡來衡量。以現在的情況來看，破斥他們的邪說是一定的。』等到集會辯論的那天，遠近的人都紛紛趕來，無論老少都聚集在一起。外道（Tirthika，指佛教以外的其他宗教或哲學派別）極力闡述他們的大道理，窮盡他們深奧的理論；戒賢（Śīlabhadra，那爛陀寺的住持，玄奘的老師）遵循正理，追究事實，深刻地揭示幽深玄妙的真理。外道理屈詞窮，蒙受羞辱而退去。國王爲了報答他的恩德，要把這座城邑封給他。論師（指戒賢）推辭說：『我們出家人，所需要的東西只要足夠就好，清凈地守護自己，要城邑做什麼呢？』國王說：『法王（Dharmaraja，指佛陀或精通佛法的國王）的教法隱晦不明，智慧之舟沉沒，如果沒有特別的表彰，就無法激勵後來的學習者。爲了弘揚正法，希望您能慈悲地接受。』論師推辭不掉，只好接受了這個城邑，於是就建造伽藍（saṃghārāma，指寺院），完備各種規章制度，把城邑的戶口都用來供養寺院。 戒賢伽藍向西南方向走四五十里，渡過尼連禪河（Nirañjanā River），到達伽耶城（Gayā）。這裡非常險要堅固，很少有居民，只有婆羅門（Brahmin，印度教的祭司階層）有一千多家，是大仙人的後代，不受國王管轄，大家都尊敬他們。城北三十多里，有一處清泉，印度人相傳說是聖水，凡是飲用或洗滌，就能消除罪惡和污垢。 從伽耶城向西南方向走五六里就到了伽耶山（Gayā Mountain）。溪谷深遠幽暗，山峯巖石險峻，印度當地人稱之為靈山，從古以來，君王統治天下，繼承王位，教化遠方的人民，功德超過前代，沒有不登上此山舉行封禪儀式來宣告成功的。山頂上有一座石質的窣堵波（stūpa，即佛塔），高一百多尺，是阿育王（Aśoka）所建造的，靈驗的感應暗中施加，神奇的光芒時常照耀，過去如來（Tathāgata，佛陀的稱號之一）曾在這裡演說《寶云經》等經典。 伽耶山的東南方有一座窣堵波，是迦葉波（Kaśyapa，佛教中的一位重要人物）出生的地方。它的南邊有兩座窣堵波，是伽耶迦葉波（Gayā-Kaśyapa）和捺地迦葉波（Nadi-Kaśyapa，舊譯為那提迦葉，是錯誤的。根據諸迦葉波的例子，都沒有『波』字，這是省略。）事奉火神的地方。 伽耶迦葉波事奉火神的東邊，渡過大河，到達缽羅笈菩提山（Prāgbodhi Mountain，唐朝時譯為前正覺山，意思是接近正覺的山），就像...
【English Translation】 English version: I fear it would be difficult for me to undertake this alone. Dharmapala (護法, protector of the Dharma) knowing the discontent in everyone's hearts, explained, 'What is valuable is superior insight and wisdom, not age. Judging from the present situation, refuting their heterodoxies is certain.' When the day of the assembly for debate arrived, people from far and near flocked together, young and old alike. The Tirthikas (外道, non-Buddhist religious or philosophical schools) vigorously expounded their great principles, exhausting their profound theories; Śīlabhadra (戒賢, abbot of Nālandā Monastery, Xuanzang's teacher) followed the correct principles, pursued the facts, and deeply revealed the profound and mysterious truth. The Tirthikas were at a loss for words and retreated in shame. The king, to repay his virtue, wanted to bestow this city upon him. The Master of the Discourse (論師, referring to Śīlabhadra) declined, saying, 'We monks only need enough to be content, guarding ourselves in purity. What use do we have for a city?' The king said, 'The Dharma King's (法王, referring to the Buddha or a king proficient in the Dharma) teachings are obscure, and the ship of wisdom has sunk. Without special recognition, there would be no encouragement for later learners. For the sake of propagating the true Dharma, I hope you will mercifully accept.' The Master of the Discourse could not refuse and accepted the city, whereupon he built a saṃghārāma (伽藍, monastery), perfected all the rules and regulations, and used the city's households to make offerings to the monastery. Traveling southwest from Śīlabhadra's monastery for forty or fifty li, crossing the Nirañjanā River (尼連禪河), one arrives at the city of Gayā (伽耶城). It is very dangerous and fortified, with few residents, only a thousand or so Brahmin (婆羅門, the priestly class in Hinduism) families, descendants of great sages, not subject to the king, and revered by all. Thirty or so li north of the city, there is a clear spring, which Indians traditionally call the sacred water, and all who drink or wash in it will have their sins and defilements removed. Traveling southwest from the city of Gayā for five or six li, one arrives at Gayā Mountain (伽耶山). The streams and valleys are deep and dark, and the peaks and rocks are dangerous. The local people of India call it the Sacred Mountain. Since ancient times, kings ruling the world, inheriting the throne, and transforming distant peoples, with merits surpassing previous generations, have all ascended this mountain to perform the Feng and Shan sacrifices to announce their success. On the top of the mountain, there is a stone stūpa (窣堵波, Buddhist monument), over a hundred feet high, built by King Aśoka (阿育王). Miraculous responses are secretly bestowed, and divine light shines from time to time. In the past, the Tathāgata (如來, one of the titles of the Buddha) expounded the Ratnamegha Sūtra and other scriptures here. Southeast of Gayā Mountain, there is a stūpa, the birthplace of Kaśyapa (迦葉波, an important figure in Buddhism). To its south are two stūpas, the places where Gayā-Kaśyapa (伽耶迦葉波) and Nadi-Kaśyapa (捺地迦葉波, formerly translated as Nati-Kaśyapa, which is incorrect. According to the examples of all the Kaśyapas, there is no 'pa' character, which is an abbreviation.) worshipped fire. East of where Gayā-Kaśyapa worshipped fire, crossing the great river, one arrives at Prāgbodhi Mountain (缽羅笈菩提山, translated in the Tang Dynasty as the Mountain Before Enlightenment, meaning the mountain close to enlightenment), just like...
來將證正覺，先登此山，故云前正覺也)。如來勤求六歲，未成正覺，后舍苦行，示受乳糜，行自東北，遊目此山，有懷幽寂，欲證正覺。自東北岡登以至頂，地既震動，山又傾搖。山神惶懼，告菩薩曰：「此山者，非成正覺之福地也。若止於此，入金剛定，地當震陷，山亦傾覆。」菩薩下自西南，山半崖中，背巖面澗，有大石室，菩薩即之，加趺坐焉，地又震動，山復傾搖。時凈居天空中唱曰：「此非如來成正覺處。自此西南十四五里，去苦行處不遠，有卑缽羅樹，下有金剛座，去來諸佛咸於此座而成正覺，愿當就彼。」菩薩方起，室中龍曰：「斯室清勝，可以證聖，唯愿慈悲，勿有遺棄。」菩薩既知非取證所，為遂龍意，留影而去(影在昔日，賢愚咸睹：洎於今時，或有得見)。諸天前導，往菩提樹。逮乎無憂王之興也，菩薩登山上下之跡，皆樹旌表，建窣堵波，度量雖殊，靈應莫異，或天花雨空中，或光照幽谷。每歲罷安居日，異方法俗，登修供養，信宿乃還。
前正覺山西南行十四五里，至菩提樹。周垣壘磚，崇峻險固。東西長，南北狹，週五百餘步。奇樹名花，連陰接影；細沙異草，瀰漫綠被。正門東辟，對尼連禪河，南門接大花池，西厄險固，北門通大伽藍。壖垣內地，聖蹟相鄰，或窣堵波，或復
【現代漢語翻譯】 現代漢語譯本：如來佛將要證得正覺（Samyak-saṃbuddha，完全覺悟），先登上這座山，所以叫做前正覺山。如來勤苦修行六年，未能成就正覺，後來捨棄苦行，示現接受乳糜供養，從東北方向走來，觀察這座山，心中懷著幽靜寂寞之感，想要證得正覺。從東北山岡登上山頂，地面震動，山也傾斜搖晃。山神惶恐害怕，告訴菩薩說：『這座山，不是成就正覺的福地。如果停留在這裡，進入金剛定（Vajrasamadhi，堅定不移的禪定），地面將會震裂塌陷，山也會傾倒覆沒。』菩薩從西南方向下山，在山半山腰的懸崖中，背靠巖石面對山澗，有一個大石室，菩薩就到那裡，結跏趺坐，地面又震動，山又傾斜搖晃。當時凈居天（Śuddhāvāsa，色界天的最高層）在空中唱道：『這裡不是如來成就正覺的地方。從這裡向西南方向走十四五里，離苦行之處不遠，有一棵卑缽羅樹（Pippala，一種樹名），樹下有金剛座（Vajrāsana，堅固不壞的座位），過去未來的諸佛都是在這座上成就正覺，希望您前往那裡。』菩薩正要起身，石室中的龍說：『這個石室清凈殊勝，可以證得聖果，希望您慈悲，不要遺棄這裡。』菩薩已經知道這裡不是取證的地方，爲了滿足龍的意願，留下身影而去（過去，賢人和愚人都曾看到這個身影：直到現在，或許還有人能夠見到）。諸天在前面引導，前往菩提樹（Bodhi tree，覺悟之樹）。到了阿育王（Aśoka，孔雀王朝的國王）興盛的時代，菩薩登山上下的足跡，都樹立旌旗作為標誌，建造窣堵波（Stupa，佛塔），度量大小雖然不同，靈驗的感應卻沒有差異，有時天花在空中飄落，有時光明照亮幽暗的山谷。每年結束安居（Varsha，雨季的閉關修行）的日子，不同地方的風俗，都登山進行供養，住一晚才回去。 前正覺山向西南方向走十四五里，到達菩提樹。四周用磚頭砌成圍墻，高大險峻堅固。東西長，南北窄，周圍五百多步。奇異的樹木名貴的鮮花，樹陰相連，細沙和奇異的草，覆蓋著綠色的地面。正門向東開，對著尼連禪河（Nairañjanā River，一條河流），南門連線大花池，西邊地勢險峻堅固，北門通往大伽藍（Mahavihara，大寺院）。圍墻內的土地上，聖蹟彼此相鄰，有的是窣堵波，有的是...
【English Translation】 English version: The Tathagata (如來，Thus Gone One) was about to attain Samyak-saṃbuddha (正覺，Perfect Enlightenment), and first ascended this mountain, hence it is called the Former Enlightenment Mountain. The Tathagata diligently practiced asceticism for six years, but did not achieve Perfect Enlightenment. Later, he abandoned ascetic practices, manifested receiving milk porridge offerings, and came from the northeast, observing this mountain, with a feeling of tranquility and solitude in his heart, desiring to attain Perfect Enlightenment. Ascending from the northeast ridge to the summit, the ground shook and the mountain tilted and swayed. The mountain god, in fear and trepidation, told the Bodhisattva (菩薩，Enlightenment Being): 'This mountain is not a blessed place for attaining Perfect Enlightenment. If you stay here and enter Vajrasamadhi (金剛定，Diamond Samadhi), the ground will crack and collapse, and the mountain will also topple over.' The Bodhisattva descended from the southwest, to a cliff halfway up the mountain, with his back to the rock and facing the ravine. There was a large stone chamber, and the Bodhisattva went there, sat in the lotus position, and the ground shook again, and the mountain tilted and swayed again. At that time, the Śuddhāvāsa (凈居天，Pure Abode Heavens) gods in the sky sang: 'This is not the place where the Tathagata attains Perfect Enlightenment. Go fourteen or fifteen li (里，Chinese mile) southwest from here, not far from the place of ascetic practice, there is a Pippala (卑缽羅樹，a type of tree) tree, and under the tree is the Vajrāsana (金剛座，Diamond Throne), where Buddhas of the past and future all attain Perfect Enlightenment, may you go there.' As the Bodhisattva was about to rise, the dragon in the stone chamber said: 'This chamber is pure and excellent, and can be used to attain sainthood, I hope you will be compassionate and not abandon it.' The Bodhisattva already knew that this was not the place to attain enlightenment, and in order to fulfill the dragon's wish, he left his shadow and departed (in the past, both the wise and the foolish have seen this shadow: even now, some may still be able to see it). The gods led the way, heading towards the Bodhi tree (菩提樹，Enlightenment Tree). By the time of King Aśoka's (阿育王，Mauryan Dynasty King) reign, the Bodhisattva's footsteps of ascending and descending the mountain were all marked with banners, and stupas (窣堵波，Buddhist monuments) were built. Although the measurements were different, the spiritual responses were the same, sometimes heavenly flowers rained down from the sky, and sometimes light illuminated the dark valleys. Every year on the day of the end of the Varsha (安居，Rain Retreat), people from different places and customs would climb the mountain to make offerings, and stay overnight before returning. Fourteen or fifteen li southwest of the Former Enlightenment Mountain is the Bodhi tree. The surrounding walls are built of bricks, tall, steep, and solid. It is long from east to west and narrow from north to south, with a circumference of more than five hundred paces. Strange trees and famous flowers are connected by shade; fine sand and exotic grasses cover the green ground. The main gate opens to the east, facing the Nairañjanā River (尼連禪河，a river), the south gate connects to the Great Flower Pond, the west is steep and solid, and the north gate leads to the Mahavihara (大伽藍，Great Monastery). Within the walls, the sacred sites are adjacent to each other, some are stupas, and some are...
精舍，並贍部洲諸國君王、大臣、豪族欽承遺教，建以記焉。
菩提樹垣正中，有金剛座。昔賢劫初成，與大地俱起，據三千大千世界中，下極金輪，上侵地際，金剛所成，周百餘步，賢劫千佛坐之而入金剛定，故曰金剛座焉。證聖道所，亦曰道場，大地震動，獨無傾搖。是故如來將證正覺也，歷此四隅，地皆傾動，后至此處，安靜不傾。自入末劫，正法浸微，沙土彌覆，無復得見。佛涅槃后，諸國君王傳聞佛說金剛座量，遂以兩軀觀自在菩薩像，南北標界，東面而坐。聞諸耆舊曰：「此菩薩像身沒不見，佛法當盡。」今南隅菩薩沒過胸臆矣。
金剛座上菩提樹者，即畢缽羅之樹也。昔佛在世，高數百尺，屢經殘伐，猶高四五丈。佛坐其下成等正覺，因而謂之菩提樹焉。莖幹黃白，枝葉青翠，冬夏不凋，光鮮無變。每至如來涅槃之日，葉皆凋落，頃之復故。是日也，諸國君王，異方法俗，數千萬眾，不召而集，香水香乳，以溉以洗，於是奏音樂，列香花，燈炬繼日，競修供養。如來寂滅之後，無憂王之初嗣位也，信受邪道，毀佛遺蹟，興發兵徒，躬臨剪伐。根莖枝葉，分寸斬截，次西數十步而積聚焉，令事火婆羅門燒以祠天，煙焰未靜，忽生兩樹，猛火之中，茂葉含翠，因而謂之灰菩提樹。無憂王睹異悔
過，以香乳溉余根，洎乎將旦，樹生如本。王見靈怪，重深欣慶，躬修供養，樂以忘歸。王妃素信外道，密遣使人，夜分之後，重伐其樹。無憂王旦將禮敬，唯見蘗株，深增悲慨，至誠祈請，香乳溉灌，不日還生。王深敬異，壘石周垣，其高十餘尺，今猶見在。近設賞迦王者，信受外道，毀嫉佛法，壞僧伽藍，伐菩提樹，掘至泉水，不盡根柢，乃縱火焚燒，以甘蔗汁沃之，欲其燋爛，絕滅遺萌。數月后，摩揭陀國補剌拏伐摩王(唐言滿胄)，無憂王之末孫也，聞而嘆曰：「慧日已隱，唯余佛樹，今復摧殘，生靈何睹！」舉身投地，哀感動物。以數千牛構乳而溉，經夜樹生，其高丈餘。恐后剪伐，周峙石垣，高二丈四尺。故今菩提樹隱於石壁，出一丈餘。
菩提樹東有精舍，高百六七十尺，下基面廣二十餘步，壘以青磚，涂以石灰，層龕皆有金像，四壁鏤作奇制，或連珠形，或天仙像，上置金銅阿摩落迦果(亦謂寶瓶，又稱寶臺)。東面接為重閣，檐宇特起三層，榱柱棟樑，戶扉寮牖，金銀雕鏤以飾之，珠玉廁錯以填之，奧室邃宇，洞戶三重。外門左右各有龕室，左則觀自在菩薩像，右則慈氏菩薩像，白銀鑄成，高十餘尺。
精舍故地，無憂王先建小精舍，後有婆羅門更廣建焉。初，有婆羅門，不信佛法，
【現代漢語翻譯】 現代漢語譯本：過去，（國王）用香乳澆灌樹根，等到快天亮時，樹像原來一樣生長出來。國王看到這種靈異景象，更加欣喜，親自進行供養，快樂得忘記了回家。王妃一向信奉外道，偷偷派遣使者，在半夜之後，再次砍伐那棵樹。阿育王（Aśoka-rāja）早上準備禮敬（菩提樹），只看到被砍伐后的樹樁，深感悲傷，至誠地祈禱，用香乳澆灌，沒過幾天樹就又生長出來了。國王深深地敬畏這種奇異景象，用石頭堆砌圍墻，周長十幾尺高，現在還能看到遺蹟。後來有個叫賞迦（Śaṅka）的國王，信奉外道，嫉妒佛法，毀壞僧伽藍（saṃghārāma，寺院），砍伐菩提樹（bodhi-vṛkṣa），挖掘到泉水處，沒有停止挖掘樹根，然後縱火焚燒，用甘蔗汁澆灌，想要讓它燒焦腐爛，徹底滅絕遺留下來的萌芽。幾個月后，摩揭陀國（Magadha）的補剌拏伐摩王（Pūrṇavarman-rāja，唐言滿胄，意為滿胄），是阿育王（Aśoka-rāja）的末代子孫，聽到這件事後嘆息道：『佛法的慧日已經隱沒，只剩下佛樹，現在又被摧殘，眾生如何得見光明！』他悲痛地撲倒在地，哀傷感動了天地。用數千頭牛的乳汁澆灌，經過一夜，樹又生長出來，有一丈多高。恐怕以後再被砍伐，就用石頭築起圍墻，高二丈四尺。所以現在菩提樹（bodhi-vṛkṣa）隱藏在石壁中，露出一丈多高。 菩提樹（bodhi-vṛkṣa）東邊有一座精舍（vihāra，寺廟），高一百六七十尺，下方的地基面寬二十多步，用青磚壘砌，塗上石灰，每層都有金像，四壁雕刻著奇異的圖案，有的像連珠，有的像天仙，上面放置著金銅的阿摩落迦果（āmalaka，亦謂寶瓶，又稱寶臺）。東面連線著重閣，屋檐特別突出，有三層，椽子、柱子、棟樑、門窗，都用金銀雕刻裝飾，用珠寶玉石鑲嵌，深邃的房間，有三重的門。外門左右各有龕室，左邊是觀自在菩薩（Avalokiteśvara）像，右邊是慈氏菩薩（Maitreya）像，用白銀鑄成，高十多尺。 精舍（vihāra，寺廟）的原址，是阿育王（Aśoka-rāja）先建造的小精舍（vihāra，寺廟），後來有個婆羅門（Brahmin）又擴建了它。當初，有個婆羅門（Brahmin）不相信佛法。
【English Translation】 English version: In the past, (the king) used fragrant milk to irrigate the roots, and by dawn, the tree grew back to its original state. Seeing this miraculous sight, the king was overjoyed and personally made offerings, forgetting to return home in his happiness. The queen, who had always believed in external paths, secretly sent messengers to cut down the tree again after midnight. King Aśoka (Aśoka-rāja) prepared to pay homage (to the Bodhi tree) in the morning, but only saw the stump, and was deeply saddened. He sincerely prayed and irrigated it with fragrant milk, and within a few days, the tree grew back. The king deeply revered this miraculous sight and built a stone wall around it, more than ten feet high, the remains of which can still be seen today. Later, a king named Śaṅka, who believed in external paths, envied the Buddha's teachings, destroyed the saṃghārāma (monastery), cut down the Bodhi tree (bodhi-vṛkṣa), and dug down to the spring, not stopping until he had dug up the roots. Then he set it on fire and poured sugarcane juice on it, wanting to burn it to ashes and completely eradicate any remaining sprouts. Several months later, King Pūrṇavarman (Pūrṇavarman-rāja, meaning 'full armor' in Chinese) of Magadha, a descendant of King Aśoka (Aśoka-rāja), heard of this and sighed, 'The sun of wisdom has been hidden, and only the Buddha tree remains, but now it has been destroyed again. How can living beings see the light!' He threw himself to the ground in grief, and his sorrow moved heaven and earth. He irrigated it with the milk of thousands of cows, and overnight the tree grew back, more than ten feet tall. Fearing that it would be cut down again in the future, he built a stone wall around it, twenty-four feet high. Therefore, the Bodhi tree (bodhi-vṛkṣa) is now hidden within the stone wall, with only a little more than ten feet visible. To the east of the Bodhi tree (bodhi-vṛkṣa) is a vihāra (monastery), one hundred sixty to seventy feet high, with a base more than twenty paces wide. It is built of blue bricks and plastered with lime. Each level has golden statues, and the four walls are carved with strange patterns, some like strings of pearls, others like celestial beings. On top is a golden and bronze āmalaka fruit (āmalaka, also called a treasure vase or a treasure platform). To the east is a connected double pavilion, with eaves that rise in three tiers. The rafters, pillars, beams, doors, and windows are decorated with gold and silver carvings, and inlaid with pearls and jade. The deep chambers have triple doors. On either side of the outer gate are niches, with an image of Avalokiteśvara on the left and an image of Maitreya on the right, cast in silver and more than ten feet high. The site of the vihāra (monastery) was originally a small vihāra (monastery) built by King Aśoka (Aśoka-rāja), which was later expanded by a Brahmin. Initially, there was a Brahmin who did not believe in the Buddha's teachings.
事大自在天，傳聞天神在雪山中，遂與其弟往求愿焉。天曰：「凡諸愿求，有福方果。非汝所祈，非我能遂。」婆羅門曰：「修何福可以遂心？」天曰：「欲植善種，求勝福田，菩提樹者，證佛果處也。宜時速反，往菩提樹，建大精舍，穿大水池，興諸供養，所愿當遂。」婆羅門受天命，發大信心，相率而返，兄建精舍，弟鑿水池，於是廣修供養，勤求心願，后皆果遂，為王大臣，凡得祿賞，皆入檀舍。
精舍既成，招募工人，欲圖如來初成佛像。曠以歲月，無人應召。久之，有婆羅門來告眾曰：「我善圖寫如來妙相。」眾曰：「今將造像，夫何所須？」曰：「香泥耳。宜置精舍之中，並一燈照，我入已，堅閉其戶，六月后乃可開門。」時諸僧眾皆如其命。尚餘四日，未滿六月，眾咸駭異，開以觀之。見精舍內佛像儼然，結加趺坐，右足居上，左手斂，右手垂，東面而坐，肅然如在。座高四尺二寸，廣丈二尺五寸，像高丈一尺五寸，兩膝相去八尺八寸，兩肩六尺二寸，相好具足，慈顏若真，唯右乳上圖瑩未周。既不見人，方驗神鑒，眾咸悲嘆，慇勤請知。有一沙門，宿心淳質，乃感夢見往婆羅門而告曰：「我是慈氏菩薩，恐工人之思不測聖容，故我躬來圖寫佛像。垂右手者，昔如來之將證佛果，天魔來嬈，地神
【現代漢語翻譯】 現代漢語譯本：事大自在天（Mahesvara），傳聞這位天神在雪山之中，於是（婆羅門）和他的弟弟前往向他祈願。大自在天說：『凡是各種願望和祈求，只有有福德的人才能實現。你們所祈求的，不是你們的福德所能達到的，也不是我所能滿足的。』婆羅門問道：『修什麼樣的福德才能使願望實現呢？』大自在天說：『想要種植善的種子，尋求殊勝的福田，菩提樹就是證得佛果的地方。你們應該儘快返回，前往菩提樹，建造大的精舍，挖掘大的水池，興辦各種供養，你們的願望自然就能實現。』婆羅門接受了大自在天的指示，發起了巨大的信心，相互帶領著返回。哥哥建造精舍，弟弟挖掘水池，於是在那裡廣泛地進行供養，勤奮地祈求心中的願望，後來都實現了，成爲了國王和大臣。凡是得到的俸祿和賞賜，都捐獻給精舍。
精舍建成后，（他們）招募工匠，想要繪製如來最初成佛的佛像。時間過去很久，沒有人能夠勝任。過了很久，有一位婆羅門來告訴大家說：『我擅長繪製如來的美妙形象。』大家問道：『現在將要造像，需要什麼東西呢？』（婆羅門）說：『只需要香泥。應該放置在精舍之中，並點燃一盞燈照亮，我進入之後，要緊緊地關閉房門，六個月之後才可以打開門。』當時所有的僧眾都按照他的吩咐去做。還剩下四天，沒有滿六個月，大家都很驚異，打開門觀看。看見精舍內的佛像端莊地呈現，結跏趺坐，右腳放在上面，左手收斂，右手下垂，面向東方而坐，莊嚴肅穆，彷彿真的一樣。佛像的底座高四尺二寸，寬一丈二尺五寸，佛像高一丈一尺五寸，兩膝之間的距離是八尺八寸，兩肩之間的距離是六尺二寸，各種相好都具備，慈祥的面容如同真人一般，只有右乳上的圖案還沒有完成。既然沒有看見人，才驗證了是神靈的顯現，大家都悲傷感嘆，殷切地請求得知真相。有一位沙門，宿世的心地淳樸善良，於是感應到夢中見到了之前的婆羅門，（婆羅門）告訴他說：『我是慈氏菩薩（Maitreya Bodhisattva），恐怕工匠的思慮不能夠完全領會聖容，所以我親自來繪製佛像。垂下右手，是因為過去如來將要證得佛果的時候，天魔（Mara）前來擾亂，地神（Bhumi）……』
【English Translation】 English version: Mahesvara (the Great自在Heavenly King), it was rumored that this deity resided in the snowy mountains, so (the Brahmins) and his younger brother went to him to make a wish. The deity said, 'All wishes and requests can only be fulfilled by those who have merit. What you ask for is beyond your merit, and I cannot grant it.' The Brahmin asked, 'What kind of merit should I cultivate to fulfill my wishes?' The deity said, 'If you want to plant good seeds and seek a supreme field of merit, the Bodhi tree is the place where one attains Buddhahood. You should return quickly, go to the Bodhi tree, build a large monastery, dig a large pond, and make various offerings, and your wishes will naturally be fulfilled.' The Brahmin accepted the deity's instructions, developed great faith, and led each other back. The elder brother built the monastery, and the younger brother dug the pond. There, they extensively made offerings and diligently prayed for their heart's desires, which were later fulfilled, and they became kings and ministers. All the salaries and rewards they received were donated to the monastery.
After the monastery was completed, (they) recruited craftsmen to create an image of the Tathagata (如來) at the moment of his initial enlightenment. A long time passed, and no one was able to do it. After a long time, a Brahmin came and told everyone, 'I am good at drawing the wonderful image of the Tathagata.' Everyone asked, 'Now that we are going to create an image, what do you need?' (The Brahmin) said, 'Only fragrant mud. It should be placed in the monastery, and a lamp should be lit to illuminate it. After I enter, the door should be tightly closed, and it can only be opened after six months.' At that time, all the monks did as he instructed. With four days remaining, not yet six months, everyone was surprised and opened the door to look. They saw the Buddha image in the monastery appearing dignified, sitting in the lotus position, with the right foot on top, the left hand collected, and the right hand hanging down, facing east, solemn and respectful, as if it were real. The base of the statue was four feet two inches high and twelve feet five inches wide, the statue was eleven feet five inches high, the distance between the knees was eight feet eight inches, and the distance between the shoulders was six feet two inches. All the auspicious marks were complete, and the compassionate face was like a real person, only the pattern on the right breast was not yet finished. Since no one was seen, it was verified that it was a manifestation of the divine, and everyone was saddened and sighed, earnestly requesting to know the truth. There was a Shramana (沙門), whose heart was pure and kind from past lives, so he sensed in a dream that he saw the previous Brahmin, (the Brahmin) told him, 'I am Maitreya Bodhisattva (慈氏菩薩), fearing that the craftsmen's thoughts could not fully comprehend the holy countenance, so I came in person to draw the Buddha image. The right hand hanging down is because when the Tathagata was about to attain Buddhahood, Mara (天魔) came to disturb him, and the Earth deity (Bhumi) …'
告至，其一先出，助佛降魔，如來告曰：『汝勿憂怖，吾以忍力，降彼必矣。』魔王曰：『誰為明證？』如來乃垂手指地，言：『此有證。』是時第二地神踴出作證，故今像手仿昔下垂。」眾知靈鑒，莫不悲感。於是乳上未周，填廁眾寶，珠瓔寶冠，奇珍交飾。設賞迦王伐菩提樹已，欲毀此像，既睹慈顏，心不安忍，回駕將返，命宰臣曰：「宜除此佛像，置大自在天形。」宰臣受旨，懼而嘆曰：「毀佛像則歷劫招殃，違王命乃喪身滅族，進退若此，何所宜行！」乃召信心以為役使，遂于像前橫壘磚壁，心慚冥闇，又置明燈，磚壁之前畫自在天。功成報命，王聞心懼，舉身生皰，肌膚攫裂，居未久之，便喪沒矣。宰臣馳返，毀除障壁，時經多日，燈猶不滅。像今尚在，神工不虧。既處奧室，燈炬相繼，欲睹慈顏，莫由審察，必于晨朝持大明鏡，引光內照，乃睹靈相。夫有見者，自增悲感。
如來以印度吠舍佉月後半八日成等正覺，當此三月八日也。上座部則吠舍佉月後半十五日成等正覺，當此三月十五日也。是時如來年三十矣。或曰年三十五矣。
菩提樹北有佛經行之處。如來成正覺已，不起于座，七日寂定。其起也，至菩提樹北，七日經行，東西往來，行十餘步，異華隨跡十有八文。後人於此壘磚為基，
高餘三尺。聞諸先志曰：此聖蹟基，表人命之修短也，先發誠愿，后乃度量，隨壽修短，數有增減。
經行基北，道右，盤石上，大精舍中，有佛像，舉目上望。昔者，如來於此七日觀菩提樹，目不暫舍。為報樹恩，故此瞻望。
菩提樹西不遠，大精舍中，有鍮石佛像，飾以奇珍，東面而立。前有青石，奇文異采，是昔如來初成正覺，梵王起七寶堂，帝釋建七寶座，佛于其上七日思惟，放異光明，照菩提樹。去聖悠遠，寶變為石。
菩提樹南不遠，有窣堵波，高百餘尺，無憂王之所建也。菩薩既濯尼連河，將趣菩提樹，竊自思念何以為座？尋自發明當須凈草。天帝釋化其身為刈草人，荷而逐路。菩薩謂曰：「所荷之草頗能惠耶？」化人聞命，恭以草奉，菩薩受已，執而前進。
受草東北不遠，有窣堵波，是菩薩將證佛果，青雀、群鹿呈祥之處。印度休徴，斯為嘉應，故凈居天隨順世間，群從飛繞，效靈顯聖。
菩提樹東，大路左右，各一窣堵波，是魔王嬈菩薩處也。菩薩將證佛果，魔王勸受輪王，策說不行，殷憂而返。魔王之女請往誘焉，菩薩威神，衰變冶容，扶羸策杖，相攜而退。
菩提樹西北，精舍中，有迦葉波佛像，既稱靈聖，時燭光明。聞諸先記曰：若人至誠，旋繞七
【現代漢語翻譯】 現代漢語譯本 高出地面三尺。聽當地老人們說：『這是聖蹟的遺址，象徵著人的壽命長短。』應該先發出真誠的願望，然後再去測量，根據壽命的長短，數量會有增加或減少。
沿著經行處向北走，在道路的右側，盤石之上，有一座大精舍，裡面供奉著佛像，抬頭向上看。過去，如來佛曾在這裡七天觀看菩提樹，眼睛沒有片刻離開。爲了報答樹的恩情，所以這樣瞻望。
菩提樹的西邊不遠處，有一座大精舍，裡面有一尊鍮石（一種金屬）佛像，用奇異的珍寶裝飾，面朝東站立。前面有一塊青石，上面有奇異的花紋和色彩，這是過去如來佛最初成就正覺時，梵王建造七寶堂，帝釋天建造七寶座，佛在上面七天進行思惟，放出奇異的光明，照耀菩提樹的地方。距離聖人時代已經很久遠，寶物變成了石頭。
菩提樹的南邊不遠處，有一座窣堵波（佛塔），高一百多尺，是阿育王建造的。菩薩洗完尼連禪河（Nairanjana River）之後，將要前往菩提樹，暗自思量用什麼作為座位？隨即想到應該用乾淨的草。天帝釋（Śakra）化身為割草人，扛著草沿著路走。菩薩對他說：『你扛的草可以給我一些嗎？』化人聽到命令，恭敬地把草奉獻給菩薩，菩薩接受后，拿著草繼續前進。
在接受草的地方東北不遠處，有一座窣堵波（佛塔），是菩薩將要證得佛果時，青雀、群鹿呈現吉祥的地方。在印度，這被認為是吉祥的徵兆，所以凈居天（Śuddhāvāsa）順應世間，成群結隊地飛繞，顯示靈異和神聖。
菩提樹的東邊，大路的兩側，各有一座窣堵波（佛塔），是魔王擾亂菩薩的地方。菩薩將要證得佛果時，魔王勸說菩薩接受轉輪王的地位，勸說沒有成功，憂愁地返回。魔王（Māra）的女兒請求前去引誘菩薩，菩薩運用威神之力，使她們的妖冶容貌衰老變化，互相攙扶著拄著枴杖退了回去。
菩提樹的西北方，精舍中，有一尊迦葉波佛（Kāśyapa Buddha）的佛像，非常靈驗神聖，時常燭照光明。聽老人們說：『如果有人至誠地繞塔七圈，'
【English Translation】 English version It is three feet higher than the ground. I heard from the elders that: 'This is the site of a sacred trace, symbolizing the length of a person's life.' One should first make a sincere wish, and then measure it. According to the length of life, the number will increase or decrease.
Walking north along the promenade, on the right side of the road, on a flat rock, there is a large monastery with a Buddha statue inside, looking up at it. In the past, the Tathagata (如來) watched the Bodhi tree (菩提樹) here for seven days, without taking his eyes off it for a moment. To repay the tree's kindness, he gazes at it in this way.
Not far to the west of the Bodhi tree (菩提樹), there is a large monastery with a brass Buddha statue, adorned with exotic treasures, standing facing east. In front of it is a blue stone with strange patterns and colors. This is where, in the past, when the Tathagata (如來) first attained perfect enlightenment, Brahma (梵王) built a seven-jeweled hall, and Śakra (帝釋天) built a seven-jeweled seat, and the Buddha (佛) contemplated on it for seven days, emitting extraordinary light, illuminating the Bodhi tree (菩提樹). It has been a long time since the time of the saints, and the treasures have turned into stone.
Not far to the south of the Bodhi tree (菩提樹), there is a stupa (窣堵波) more than a hundred feet high, built by King Ashoka (無憂王). After the Bodhisattva (菩薩) washed in the Nairanjana River (尼連禪河), he was about to go to the Bodhi tree (菩提樹), and wondered what to use as a seat? He then realized that he should use clean grass. Śakra (天帝釋) transformed himself into a grass cutter, carrying grass along the road. The Bodhisattva (菩薩) said to him: 'Can you give me some of the grass you are carrying?' The transformed man, hearing the command, respectfully offered the grass to the Bodhisattva (菩薩), who accepted it and continued forward with the grass.
Not far northeast of the place where he received the grass, there is a stupa (窣堵波), which is where blue magpies and herds of deer presented auspicious signs when the Bodhisattva (菩薩) was about to attain Buddhahood. In India, this is considered an auspicious omen, so the Śuddhāvāsa (凈居天) Devas followed the world, flying around in groups, displaying miracles and holiness.
To the east of the Bodhi tree (菩提樹), on both sides of the main road, there is a stupa (窣堵波), which is where Mara (魔王) disturbed the Bodhisattva (菩薩). When the Bodhisattva (菩薩) was about to attain Buddhahood, Mara (魔王) persuaded the Bodhisattva (菩薩) to accept the position of Chakravarti (轉輪王), but the persuasion was unsuccessful, and he returned in sorrow. The daughters of Mara (魔王) requested to go and seduce the Bodhisattva (菩薩), but the Bodhisattva (菩薩) used his divine power to make their seductive appearances age and change, and they retreated, supporting each other with canes.
To the northwest of the Bodhi tree (菩提樹), in the monastery, there is a statue of Kāśyapa Buddha (迦葉波佛), which is very efficacious and sacred, and often illuminates with light. I heard from the elders that: 'If a person sincerely circumambulates the stupa seven times,'
周，在所生處，得宿命智。
迦葉波佛精舍西北二磚室，各有地神之像。昔者如來將成正覺，一報魔至，一為佛證。後人念功，圖形旌德。
菩提樹垣西不遠，有窣堵波，謂鬱金香，高四十餘尺，漕炬吒國商主之所建也。昔漕炬吒國有大商主，宗事天神，祠求福利，輕蔑佛法，不信因果。其後將諸商侶，貿遷有無，泛舟南海，遭風失路，波濤飄浪，時經三歲，資糧罄竭，餬口不充。同舟之人，朝不謀夕，戮力同志，念所事天，心慮已勞，冥功不濟。俄見大山，崇崖峻嶺，兩日聯暉，重明照朗。時諸商侶更相慰曰：「我曹有福，過此大山，宜於中止，得安樂。」商主曰：「非山也，乃摩竭魚耳。崇崖峻嶺，須鬣也；兩日聯暉，眼光也。」言聲未靜，舟帆飄湊。於是商主告諸侶曰：「我聞觀自在菩薩于諸危厄能施安樂，宜各至誠，稱其名字。」遂即同聲，歸命稱念。崇山既隱，兩日亦沒。俄見沙門，威儀庠序，杖錫凌虛，而來拯溺，不逾時而至本國矣。因即信心貞固，求福不回，建窣堵波，式修供養，以鬱金香泥而周塗上下。既發信心，率其同志，躬禮聖蹟，觀菩提樹。未暇言歸，已淹晦朔。商侶同遊，更相謂曰：「山川悠間，鄉國遼遠，昔所建立窣堵波者，我曹在此，誰其灑掃？」言訖，旋繞至此，忽見窣
【現代漢語翻譯】 現代漢語譯本： 周，在所生之處，獲得宿命智（能知過去世的能力）。
迦葉波佛（Kāśyapa Buddha）精舍西北有兩個磚室，每個室內都供奉著地神像。過去，如來（Tathagata，佛陀的稱號）將要成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）時，一個地神出來阻撓，一個地神出來為佛陀作證。後人爲了紀念他們的功德，繪製了他們的畫像來表彰他們的德行。
菩提樹（Bodhi tree）圍墻西邊不遠處，有一座窣堵波（stupa，佛塔），被稱為鬱金香塔，高四十多尺，是漕矩吒國（Caoku吒 country）的商人建造的。過去，漕矩吒國有一位大商人，崇拜天神，祈求福利，輕視佛法，不相信因果報應。後來，他帶領著許多商人，進行貿易，乘船前往南海。途中遭遇風暴，迷失了方向，被波濤漂流了三年。他們的資糧耗盡，難以維持生計。同船的人們，朝不保夕，竭盡全力，祈禱他們所信奉的天神，但心力交瘁，卻毫無效果。突然，他們看到一座大山，山崖高聳，兩日的光輝連線在一起，光芒照亮四方。當時，商人們互相安慰說：『我們有福了，過了這座大山，就可以停下來，得到安樂。』商主說：『這不是山，而是摩竭魚（makara，一種海怪）。高聳的山崖是它的須，兩日的光輝是它的眼睛。』話音未落，船帆就被風吹到了『山』邊。於是，商主告訴他的同伴們：『我聽說觀自在菩薩（Avalokiteśvara，觀音菩薩）能夠在各種危難中施予安樂，我們應該至誠地稱念他的名字。』於是，他們同聲歸命，稱念觀自在菩薩的名號。崇山消失了，兩日的光輝也消失了。突然，他們看到一位沙門（śrāmaṇa，出家修行者），威儀莊嚴，拄著錫杖，從空中而來，拯救他們于危難之中。不久之後，他們就回到了自己的國家。因此，商主堅定了信心，不再改變，建造了這座窣堵波，以示供養，並用鬱金香泥塗滿了塔的上下。既然發起了信心，他就帶領他的同伴們，親自禮拜聖蹟，觀看菩提樹。還沒來得及回去，就已經過了很長時間。商人們一起遊覽，互相說道：『山川遙遠，家鄉遼闊，以前我們建造的窣堵波，我們在這裡，誰來灑掃呢？』說完，他們繞到這裡，忽然看見窣堵波已經煥然一新。
【English Translation】 English version: 'Zhou, in the place where he is born, obtains the knowledge of past lives (宿命智, Sù mìng zhì, the ability to know past lives).'
Northwest of the Kāśyapa Buddha (迦葉波佛, Jiāyèbō Fó) monastery, there are two brick chambers, each with an image of the earth deity. In the past, when the Tathagata (如來, Rúlái, 'Thus Gone One', an epithet of the Buddha) was about to attain perfect enlightenment (正覺, zhèngjué), one earth deity came to obstruct him, and another came to testify for the Buddha. Later generations, mindful of their merits, depicted their images to commend their virtues.
Not far west of the Bodhi tree (菩提樹, Pútí shù) enclosure, there is a stupa (窣堵波, sūdǔbō), called the Turmeric Stupa, over forty feet high, built by a merchant prince of the Caoku吒 (漕矩吒, Cáojǔzhà) country. In the past, there was a great merchant prince in the Caoku吒 country who revered the gods, prayed for blessings, despised the Buddha's teachings, and did not believe in cause and effect. Later, he led many merchants to trade, sailing the South Sea. They encountered a storm, lost their way, and were tossed about by the waves for three years. Their supplies were exhausted, and they could barely survive. The people on board, uncertain of the next day, worked together and prayed to the gods they believed in, but their efforts were in vain. Suddenly, they saw a great mountain, with towering cliffs and two suns shining together, illuminating the area. At that time, the merchants comforted each other, saying, 'We are fortunate. After passing this great mountain, we can stop and find peace.' The merchant prince said, 'This is not a mountain, but a makara (摩竭魚, Mójé yú, a sea monster). The towering cliffs are its whiskers, and the two suns are its eyes.' Before he finished speaking, the sails were blown towards the 'mountain'. Then, the merchant prince told his companions, 'I have heard that Avalokiteśvara Bodhisattva (觀自在菩薩, Guānzìzài Púsà, the Bodhisattva of Compassion) can bestow peace in all dangers. We should sincerely recite his name.' So, they all recited the name of Avalokiteśvara Bodhisattva with devotion. The towering mountain disappeared, and the two suns also vanished. Suddenly, they saw a śrāmaṇa (沙門, Shāmén, a renunciate), dignified and composed, holding a staff, coming from the sky to rescue them from danger. Before long, they returned to their own country. Therefore, the merchant prince strengthened his faith, never wavered, and built this stupa as an offering, covering it with turmeric mud from top to bottom. Having generated faith, he led his companions to personally worship the sacred sites and view the Bodhi tree. Before they had time to return, a long time had passed. The merchants traveled together and said to each other, 'The mountains and rivers are vast, and our homeland is far away. We built this stupa before, but now that we are here, who will sweep and clean it?' After saying this, they circled around to this place and suddenly saw that the stupa was already brand new.
堵波，駭其由致，即前瞻察，乃本國所建窣堵波也。故今印度因以鬱金為名。
菩提樹垣東南隅，尼拘律樹側，窣堵波傍有精舍，中作佛坐像。昔如來初證佛果，大梵天王於此勸請轉妙法輪。
菩提樹垣內，四隅皆有大窣堵波。在昔如來受吉祥草已，趣菩提樹，先歷四隅，大地震動，至金剛座，方得安靜。樹垣之內，聖蹟鱗次，差難遍舉。
菩提樹垣外，西南窣堵波，奉乳糜二牧女故宅。其側窣堵波，牧女於此煮糜。次此窣堵波，如來受糜處也。
菩提樹垣南門外有大池，周七百餘步，清瀾澄鏡，龍魚潛宅，婆羅門兄弟承大自在天命之所鑿也。次南一池，在昔如來初成正覺，方欲浣濯，天帝釋為佛化成池。西有大石，佛浣衣已，方欲曝曬，天帝釋自大雪山持來也。其側窣堵波，如來於此納故衣。次南林中窣堵波，如來受貧老母施故衣處。
帝釋化池東，林中有目支鄰陀龍王池，其水清黑，其味甘美。西岸有小精舍，中作佛像。昔如來初成正覺，於此宴坐，七日入定。時此龍王警衛如來，即以其身繞佛七匝，化出多頭，俯垂為蓋，故池東岸有其室焉。
目支鄰陀龍池東，林中精舍有佛羸瘦之像。其側有經行之所，長七十餘步，南北各有卑缽羅樹。故今土俗，諸有嬰疾，香油涂像，
【現代漢語翻譯】 現代漢語譯本 堵波（Stupa），詢問其由來，得知是先前瞻仰觀察的，乃是本國所建造的窣堵波（Stupa）。因此現在的印度用鬱金來命名此地。 菩提樹圍墻的東南角，尼拘律樹（榕樹）旁邊，窣堵波（Stupa）的附近有一座精舍，裡面供奉著佛的坐像。過去如來最初證得佛果時，大梵天王（Mahābrahmā）在此勸請佛陀轉妙法輪。 菩提樹圍墻內，四個角落都有大型的窣堵波（Stupa）。過去如來接受吉祥草之後，前往菩提樹，先經過四個角落，大地都震動起來，到達金剛座（Vajrasana）時，才得以安靜。樹墻之內，聖蹟密集，難以全部列舉。 菩提樹圍墻外，西南方的窣堵波（Stupa），是爲了紀念供奉乳糜的兩位牧女的故宅。其旁邊的窣堵波（Stupa），是牧女在此煮粥的地方。再旁邊的窣堵波（Stupa），是如來接受乳糜的地方。 菩提樹南門外有一個大池塘，周圍七百多步，水清澈如鏡，龍和魚潛藏其中，是婆羅門兄弟奉大自在天（Maheśvara）之命開鑿的。再往南的一個池塘，過去如來初成正覺，正要洗浴時，天帝釋（Śakra）為佛陀變化而成的。西邊有一塊大石頭，佛陀洗完衣服后，正要晾曬，天帝釋（Śakra）從大雪山拿來的。其旁邊的窣堵波（Stupa），是如來在此處收納舊衣服的地方。再往南的樹林中的窣堵波（Stupa），是如來接受貧窮老婦供養舊衣服的地方。 帝釋（Śakra）所化池塘的東邊，樹林中有一個目支鄰陀龍王（Mucilinda）的池塘，水清澈發黑，味道甘甜。西岸有一座小精舍，裡面供奉著佛像。過去如來初成正覺，在此宴坐，入了七日禪定。當時這位龍王爲了保護如來，就用自己的身體繞佛七圈，變化出許多頭，俯身垂下作為傘蓋，所以池塘東岸有他的住所。 目支鄰陀龍池（Mucilinda）的東邊，樹林中的精舍里有一尊佛陀瘦弱的雕像。旁邊有一處經行的地方，長七十多步，南北兩邊各有一棵卑缽羅樹（Pipal tree）。所以現在當地的風俗，凡是有小孩生病，就用香油塗抹佛像。
【English Translation】 English version Stupa, when inquired about its origin, it was learned that it was the Stupa that had been previously瞻仰 (zhānyǎng - looked up to with reverence) and observed, built by the home country. Therefore, present-day India uses turmeric as the name for this place. In the southeast corner of the Bodhi tree enclosure, next to the Nigrodha tree (banyan tree), near the Stupa, there is a monastery with a seated Buddha image inside. In the past, when the Tathagata (如來 - Thus Come One) first attained Buddhahood, Mahābrahmā (大梵天王) requested the Buddha to turn the wonderful Dharma wheel here. Within the Bodhi tree enclosure, there are large Stupas in all four corners. In the past, after the Tathagata received the auspicious grass, he proceeded to the Bodhi tree, passing through the four corners first, causing the earth to shake greatly, and only became still upon reaching the Vajrasana (金剛座 - Diamond Throne). Within the tree enclosure, sacred sites are densely packed, making it difficult to list them all. Outside the Bodhi tree enclosure, the southwestern Stupa commemorates the former residence of the two cowherd girls who offered milk porridge. The Stupa next to it is where the cowherd girls cooked the porridge. The Stupa next to that is where the Tathagata received the porridge. Outside the south gate of the Bodhi tree, there is a large pond, with a circumference of over seven hundred paces, the water clear and mirror-like, with dragons and fish dwelling within, dug by Brahmin brothers under the command of Maheśvara (大自在天 - Great自在Heaven). Further south, there is another pond, which Śakra (天帝釋 - Emperor of the Gods) transformed for the Buddha when the Tathagata first attained enlightenment and was about to bathe. To the west, there is a large stone, which Śakra brought from the Great Snow Mountains when the Buddha had finished washing his clothes and was about to dry them. The Stupa next to it is where the Tathagata received old clothes. Further south in the forest, the Stupa is where the Tathagata received old clothes offered by a poor old woman. East of the pond transformed by Śakra, in the forest, there is a pond of the Mucilinda (目支鄰陀) Dragon King, the water clear and black, with a sweet taste. On the west bank, there is a small monastery with a Buddha image inside. In the past, when the Tathagata first attained enlightenment, he sat in meditation here, entering into samadhi for seven days. At that time, this Dragon King guarded the Tathagata, wrapping his body around the Buddha seven times, transforming into many heads, hanging down as a canopy, so there is his residence on the east bank of the pond. East of the Mucilinda Dragon Pond, in the forest monastery, there is a emaciated statue of the Buddha. Next to it is a place for walking meditation, over seventy paces long, with a Pipal tree (卑缽羅樹) on both the north and south sides. Therefore, it is now a local custom that when children are sick, they smear fragrant oil on the Buddha image.
多蒙除差。是菩薩修苦行處。如來為伏外道，又受魔請，於是苦行六年，日食一麻一麥，形容憔悴，膚體羸瘠，經行往來，攀樹後起。
菩薩苦行卑缽羅樹側有窣堵波，是阿若憍陳如等五人住處。初，太子之舍家也，彷徨山澤，棲息林泉，時凈飯王乃命五人隨瞻侍焉。太子既修苦行，憍陳如等亦即勤求。憍陳如等住處東南有窣堵波，菩薩入尼連禪那河沐浴之處。河側不遠，菩薩於此受食乳糜。其側窣堵波，二長者獻麨蜜處。佛在樹下結加趺坐，寂然宴默，受解脫樂，過七日後，方從定起。時二商主行次林外，而彼林神告商主曰：「釋種太子今在此中，初證佛果，心凝寂定，四十九日未有所食，隨有奉上，獲大善利。」時二商主各持行資麨蜜奉上，世尊納受。
長者獻麨側有窣堵波，四天奉缽處。商主既獻麨蜜，世尊思以何器受之。時四天從四方來，各持金缽，而以奉上。世尊默然，而不納受，以為出家不宜此器。四天王舍金缽，奉銀缽，乃至頗胝、琉璃、馬腦、車渠、真珠等缽，世尊如是皆不為受。四天王各還宮，奉持石缽，紺青映徹，重以進獻。世尊斷彼此故，而總受之，次第重疊，按為一缽，故其外則有四隆焉。
四天王獻缽側不遠，有窣堵波，如來為母說法處也。如來既成正覺，稱天人師，
【現代漢語翻譯】 現代漢語譯本： 多蒙除差（地名）。這裡是菩薩修苦行的地方。如來爲了降伏外道，又應魔王的請求，於是苦行六年，每天只吃一粒麻和一粒麥，形容憔悴，身體非常瘦弱，只能扶著樹才能勉強行走站立。
菩薩苦行處的卑缽羅樹旁有一座窣堵波（佛塔），那是阿若憍陳如（最早的五比丘之一）等五人居住的地方。當初，太子（指釋迦牟尼）捨棄王宮出家時，在山澤間彷徨，棲息于林泉，凈飯王（釋迦牟尼的父親）就命令這五人跟隨侍奉太子。太子既然修苦行，憍陳如等人也就一起勤奮修行。憍陳如等人住處的東南方有一座窣堵波，那是菩薩進入尼連禪那河（印度一條河流）沐浴的地方。離河邊不遠的地方，菩薩在那裡接受乳糜的供養。在那旁邊有一座窣堵波，是兩位長者供養炒麵和蜂蜜的地方。佛在菩提樹下結跏趺坐，寂靜無聲，享受解脫的快樂，過了七天之後，才從禪定中起身。當時有兩位商人路過樹林外面，那片樹林的樹神告訴他們：『釋迦族的太子現在在這裡，剛剛證得佛果，內心凝定寂靜，已經四十九天沒有吃東西了，如果有人供養食物，將會獲得巨大的善報。』於是兩位商人各自拿出攜帶的炒麵和蜂蜜供奉給世尊，世尊接受了。
長者供養炒麵的地方旁邊有一座窣堵波，那是四天王供養缽的地方。商人供養炒麵和蜂蜜后，世尊心想用什麼器皿來接受呢。這時，四天王從四個方向趕來，各自拿著金缽，獻給世尊。世尊沉默不語，沒有接受，認為出家人不應該使用這種器皿。四天王捨棄金缽，又獻上銀缽，乃至頗胝迦（水晶）、琉璃（玻璃）、馬瑙（瑪瑙）、車渠（硨磲）、真珠（珍珠）等缽，世尊都沒有接受。四天王各自回到宮殿，取出石缽，缽體紺青色，光亮透明，再次進獻給世尊。世尊爲了斷除彼此的分別，全部接受了，然後依次重疊，按壓成一個缽，所以缽的外面有四道隆起。
四天王獻缽的地方不遠處，有一座窣堵波，那是如來為母親說法的地方。如來已經成就正覺，被稱為天人師（天神和人類的導師）。
【English Translation】 English version: Domanachucha (place name). This is where the Bodhisattva practiced asceticism. The Tathagata, in order to subdue the heretics and at the request of Mara, practiced asceticism for six years, eating only one sesame seed and one grain of wheat each day, appearing emaciated, with a very weak body, barely able to walk and stand by leaning on trees.
Beside the Bimbara tree at the Bodhisattva's ascetic practice site is a stupa, the residence of Ajnata Kaundinya (one of the first five bhikkhus) and the other four. Initially, when the Prince (referring to Shakyamuni) renounced his palace and left home, wandering in the mountains and marshes, dwelling in forests and springs, King Suddhodana (Shakyamuni's father) ordered these five to follow and attend to the Prince. Since the Prince practiced asceticism, Kaundinya and the others also diligently practiced together. Southeast of the residence of Kaundinya and the others is a stupa, the place where the Bodhisattva entered the Nairanjana River (a river in India) to bathe. Not far from the riverbank, the Bodhisattva received the offering of milk porridge there. Next to it is a stupa, the place where two elders offered roasted flour and honey. The Buddha sat in full lotus posture under the Bodhi tree, silent and still, enjoying the bliss of liberation, and after seven days, arose from samadhi. At that time, two merchants were passing outside the forest, and the spirit of that forest told them: 'The Shakya Prince is now here, having just attained Buddhahood, his mind concentrated and still, and has not eaten for forty-nine days. Whoever offers food will receive great merit.' So the two merchants each took out the roasted flour and honey they carried and offered it to the World-Honored One, who accepted it.
Next to the place where the elders offered roasted flour is a stupa, the place where the Four Heavenly Kings offered bowls. After the merchants offered roasted flour and honey, the World-Honored One wondered what vessel to use to receive it. At this time, the Four Heavenly Kings came from the four directions, each holding a golden bowl, and offered it to the World-Honored One. The World-Honored One remained silent and did not accept it, thinking that it was not appropriate for a renunciant to use such a vessel. The Four Heavenly Kings discarded the golden bowls and offered silver bowls, and even bowls of sphatika (crystal), vaidurya (glass), asmagarbha (agate), trank (clam shell), pearl (pearl), etc., but the World-Honored One did not accept any of them. The Four Heavenly Kings each returned to their palaces, took out stone bowls, which were dark blue and translucent, and offered them again to the World-Honored One. The World-Honored One, in order to eliminate the distinction between them, accepted all of them, and then stacked them one on top of the other, pressing them into one bowl, so there are four ridges on the outside of the bowl.
Not far from the place where the Four Heavenly Kings offered bowls is a stupa, the place where the Tathagata preached the Dharma to his mother. The Tathagata, having attained perfect enlightenment, is called the Teacher of Gods and Humans.
其母摩耶自天宮降於此處，世尊隨機示教利喜。其側涸池岸有窣堵波，在昔如來見諸神變化有緣處。
現神變側有窣堵波，如來度優樓頻螺迦葉波三兄弟及千門人處。如來方垂善道，隨應降伏，時優樓頻螺迦葉波五百門人請受佛教，迦葉波曰：「吾亦與爾俱返迷途。」於是相從來至佛所。如來告曰：「棄鹿皮衣，舍祭火具。」時諸梵志恭承聖教，以其服用投尼連河。捺地迦葉波見諸祭器隨流漂泛，與其門人候兄動靜，既見改轍，亦隨染衣。伽耶迦葉波二百門人。聞其兄之舍法也，亦至佛所，愿修梵行。
度迦葉波兄弟西北窣堵波，是如來伏迦葉波所事火龍處。如來將化其人，克伏所宗，乃止梵志火龍之室。夜分已后，龍吐煙焰，佛既入定，亦起火光，其室洞然，猛焰炎熾。諸梵志師恐火害佛，莫不奔赴，悲號愍惜。優樓頻螺迦葉波謂其徒曰：「以今觀之，未必火也，當是沙門伏火龍耳。」如來乃以火龍盛置缽中，清旦持示外道門人。其側窣堵波，五百獨覺同入涅槃處也。
目支鄰陀龍池南窣堵波，迦葉波救如來溺水處也。迦葉兄弟時推神通，遠近仰德，黎庶歸心。世尊方導迷徒，大權攝化，興布密雲，降澍暴雨，周佛所居，令獨無水。迦葉是時見此雲雨，謂門人曰：「沙門住處將不漂溺？」泛舟來
【現代漢語翻譯】 現代漢語譯本： 摩耶夫人從天宮降臨到這裡，世尊隨機說法，使他們得到利益和喜悅。旁邊乾涸的池塘邊有一座窣堵波（Stupa，佛塔），過去如來曾在這裡顯現各種神通變化，是有緣之處。 在顯現神通變化的地方旁邊，有一座窣堵波（Stupa，佛塔），是如來度化優樓頻螺迦葉波（Uruvilva-Kasyapa，人名，事火外道首領）、捺地迦葉波（Nadi-Kasyapa，人名，優樓頻螺迦葉波的弟弟）和伽耶迦葉波（Gaya-Kasyapa，人名，優樓頻螺迦葉波的弟弟）三兄弟以及一千名弟子的處所。如來開始宣揚善道，根據情況降伏他們。當時，優樓頻螺迦葉波的五百名弟子請求接受佛教，迦葉波說：『我也和你們一起返回正途。』於是他們一起跟隨迦葉波來到佛陀處所。如來告訴他們：『丟棄鹿皮衣，捨棄祭火的器具。』當時，這些婆羅門恭敬地接受佛陀的教誨，將他們的用品投入尼連禪河（Nairanjana River）。捺地迦葉波看到各種祭祀器具隨著河流漂流，和他的門人等候兄長的動靜，既然看到兄長改變方向，也跟隨他改變信仰。伽耶迦葉波的二百名門人，聽說他們的兄長捨棄了原來的法，也來到佛陀處所，希望修行梵行。 度化迦葉波三兄弟的地方西北方有一座窣堵波（Stupa，佛塔），是如來降伏迦葉波所供奉的火龍的地方。如來將要教化他們，首先降伏他們所崇拜的神靈，於是住在婆羅門祭祀火龍的房間里。半夜過後，火龍吐出煙火，佛陀進入禪定，也發出火光，那房間里一片通明，火焰猛烈燃燒。各位婆羅門師父擔心火會傷害佛陀，無不奔走相告，悲傷地哭號，感到惋惜。優樓頻螺迦葉波對他的徒弟們說：『現在看來，未必是火，應該是沙門在降伏火龍。』如來於是將火龍盛放在缽中，清早拿給外道門人看。旁邊有一座窣堵波（Stupa，佛塔），是五百位獨覺（Pratyekabuddha）一同進入涅槃的地方。 目支鄰陀龍池（Mucilinda Dragon Pool）南邊有一座窣堵波（Stupa，佛塔），是迦葉波兄弟救如來免於溺水的地方。迦葉波兄弟當時推崇神通，遠近的人都仰慕他們的德行，百姓都歸順他們。世尊開始引導迷惑的人，用大權力的方便法門來攝受教化他們，興起密佈的烏雲，降下大雨，唯獨佛陀所居住的地方沒有水。迦葉波當時看到這烏雲和雨水，對他的門人說：『沙門居住的地方恐怕要被漂走了吧？』於是乘船來。
【English Translation】 English version: His mother, Maya, descended from the heavenly palace to this place, and the World-Honored One taught and delighted them according to their capacities. Beside the dried-up pond is a Stupa (Stupa, Buddhist monument), where the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) in the past manifested various miraculous transformations, a place of karmic connection. Next to the place where the miraculous transformations were displayed is a Stupa (Stupa, Buddhist monument), the place where the Tathagata converted the three Kasyapa brothers – Uruvilva-Kasyapa (Uruvilva-Kasyapa, name of a person, leader of fire-worshipping heretics), Nadi-Kasyapa (Nadi-Kasyapa, name of a person, younger brother of Uruvilva-Kasyapa), and Gaya-Kasyapa (Gaya-Kasyapa, name of a person, younger brother of Uruvilva-Kasyapa) – and their thousand disciples. The Tathagata began to preach the path of goodness, subduing them according to their needs. At that time, the five hundred disciples of Uruvilva-Kasyapa requested to receive the Buddha's teachings. Kasyapa said, 'I will also return with you from the path of delusion.' Thereupon, they followed him to the Buddha's place. The Tathagata told them, 'Discard your deerskin garments and abandon your fire-worshipping implements.' At that time, these Brahmins respectfully accepted the holy teachings and threw their belongings into the Nairanjana River (Nairanjana River). Nadi-Kasyapa, seeing the various sacrificial implements floating down the river, waited with his disciples for his brother's actions. Seeing that his brother had changed direction, he also followed him in changing his faith. Gaya-Kasyapa's two hundred disciples, hearing that their brother had abandoned his former practices, also came to the Buddha's place, hoping to cultivate pure conduct. Northwest of the place where the Kasyapa brothers were converted is a Stupa (Stupa, Buddhist monument), the place where the Tathagata subdued the fire dragon that Kasyapa worshipped. The Tathagata, intending to convert them, first subdued the deity they worshipped, and thus stayed in the room where the Brahmins worshipped the fire dragon. After midnight, the dragon emitted smoke and flames. The Buddha, having entered into meditation, also emitted light, and the room was brightly lit, with fierce flames blazing. The Brahmin teachers, fearing that the fire would harm the Buddha, rushed about, crying out in sorrow and regret. Uruvilva-Kasyapa said to his disciples, 'Judging from this, it may not be fire, but rather the Shramana (Shramana, wandering ascetic) subduing the fire dragon.' The Tathagata then placed the fire dragon in his bowl and showed it to the heretical disciples in the morning. Beside it is a Stupa (Stupa, Buddhist monument), the place where five hundred Pratyekabuddhas (Pratyekabuddha, 'Solitary Buddha') entered Nirvana together. South of the Mucilinda Dragon Pool (Mucilinda Dragon Pool) is a Stupa (Stupa, Buddhist monument), the place where the Kasyapa brothers saved the Tathagata from drowning. The Kasyapa brothers at that time promoted their supernatural powers, and people from far and near admired their virtue, and the common people turned to them. The World-Honored One began to guide the deluded, using the expedient means of great power to embrace and teach them, raising dense clouds and sending down heavy rain, but the place where the Buddha resided alone remained without water. Kasyapa, seeing these clouds and rain at that time, said to his disciples, 'The Shramana's dwelling place will probably be flooded, won't it?' Thereupon, he came by boat.
救，乃見世尊履水如地，蹈河中流，水分沙現。迦葉見已，心伏而退。
菩提樹垣東門外二三里，有盲龍室。此龍者，殃累宿積，報受生盲。如來自前正覺山欲趣菩提樹，途次室側，龍眼忽明，乃見菩薩將趣佛樹，謂菩薩曰：「仁今不久當成正覺。我眼盲冥，于茲已久，有佛興世，我眼輒明。賢劫之中，過去三佛出興世時，已得明視。仁今至此，我眼忽開，以故知之，當成佛矣。」
菩提樹垣東門側有窣堵波，魔王怖菩薩之處。初，魔王知菩薩將成正覺也，誘亂不遂，憂惶無賴，集諸神眾，齊整魔軍，治兵振旅，將脅菩薩。於是風雨飄注，雷電晦冥，縱火飛煙，揚沙激石，備矛楯之具，極弦矢之用。菩薩於是入大慈定，凡厥兵杖變為蓮華。魔軍怖駭，奔馳退散。其側不遠有二窣堵波，帝釋、梵王之所建也。
菩提樹北門外摩訶菩提僧伽藍，其先僧伽羅國王之所建也。庭宇六院，觀閣三層，周堵垣墻高三四丈，極工人之妙，窮丹青之飾。至於佛像，鑄以金銀，凡厥莊嚴，廁以珍寶。諸窣堵波高廣妙飾，中有如來舍利，其骨舍利大如手指節。光潤鮮白皎徹中外。其肉舍利如大真珠，色帶紅縹。每歲至如來大神變月滿之日，出示眾(即印度十二月三十日，當此正月十五日也)。此時也，或放光，或雨花。
【現代漢語翻譯】 現代漢語譯本： 他這才看到世尊在水上行走如履平地，在河流中央行走，水面分開顯露出沙地。迦葉看到后，內心信服而退卻。 菩提樹圍墻東門外二三里處，有一個盲龍的住所（盲龍室）。這條龍因為過去積累的罪業，受報而生來就是盲人。如來從正覺山前往菩提樹時，路過這個住所旁邊，龍的眼睛忽然明亮，於是看見菩薩將要前往菩提樹，對菩薩說：『您不久將要成就正覺（成佛）。我的眼睛瞎了很久了，每當有佛出世，我的眼睛就會明亮。賢劫（Bhadrakalpa）之中，過去三佛出世時，我的眼睛已經得到光明。您現在來到這裡，我的眼睛忽然睜開，因此我知道您將要成佛了。』 菩提樹圍墻東門旁邊有一座窣堵波（Stupa，佛塔），是魔王驚嚇菩薩的地方。當初，魔王知道菩薩將要成就正覺，引誘擾亂沒有成功，憂愁惶恐，聚集眾神，整頓魔軍，準備兵器，將要威脅菩薩。於是狂風暴雨，雷電交加，一片昏暗，放出火焰濃煙，揚起沙土飛石，準備了各種矛和盾，用盡了弓箭。菩薩於是進入大慈定（Mahakaruna Samadhi），所有的兵器都變成了蓮花。魔軍驚恐害怕，四處奔逃潰散。在那附近不遠的地方有兩座窣堵波，是帝釋（Indra）、梵王（Brahma）所建造的。 菩提樹北門外有摩訶菩提僧伽藍（Mahabodhi Sangharama，大菩提寺），最初是僧伽羅國王（King of Sri Lanka）所建造的。寺院有六個院落，觀景樓閣三層，四周的圍墻高三四丈，極盡工匠的精妙技藝，用盡了丹青的裝飾。至於佛像，用金銀鑄造，所有的裝飾，都用珍寶點綴。各個窣堵波高大寬廣，裝飾精美，裡面有如來的舍利（Sarira），其中的骨舍利（bone relics）大如手指的關節，光潤鮮白，內外透徹。其中的肉舍利（flesh relics）像大的珍珠，顏色帶有紅色。每年到了如來大神變月（month of miracles）圓滿之日，就拿出來給大眾觀看（即印度歷十二月三十日，相當於中國的正月十五日）。這個時候，或者放出光明，或者降下花雨。
【English Translation】 English version: Then he saw the World Honored One walking on the water as if on land, treading in the middle of the river, the water parting to reveal the sand. Kashyapa, seeing this, was subdued in his heart and retreated. Two or three li (Chinese mile) outside the east gate of the Bodhi tree enclosure, there is the dwelling of a blind dragon (Blind Dragon's Chamber). This dragon, due to accumulated past misdeeds, was born blind as retribution. When the Tathagata (Thus Come One) was going from the Mountain of Perfect Enlightenment to the Bodhi tree, passing by the side of this dwelling, the dragon's eyes suddenly became clear, and he saw the Bodhisattva (Enlightenment Being) about to go to the Bodhi tree. He said to the Bodhisattva, 'You will soon attain Perfect Enlightenment (become a Buddha). My eyes have been blind for a long time, but whenever a Buddha appears in the world, my eyes become clear. During the Bhadrakalpa (Fortunate Aeon), when the past three Buddhas appeared in the world, I had already gained sight. Now that you have come here, my eyes have suddenly opened, and therefore I know that you will become a Buddha.' Beside the east gate of the Bodhi tree enclosure is a Stupa (reliquary mound), a place where the Mara King (Demon King) frightened the Bodhisattva. Initially, the Mara King, knowing that the Bodhisattva was about to attain Perfect Enlightenment, tried to tempt and disturb him without success. Anxious and helpless, he gathered his divine hosts, organized his demonic army, prepared his weapons, and intended to threaten the Bodhisattva. Thereupon, there was a torrential downpour, thunder and lightning, and darkness. He released flames and smoke, stirred up sand and hurled stones, prepared various spears and shields, and exhausted the use of bows and arrows. The Bodhisattva then entered the Great Compassion Samadhi (Mahakaruna Samadhi), and all the weapons turned into lotus flowers. The demonic army was terrified, scattered, and fled. Not far from there are two Stupas, built by Indra (Lord of Gods) and Brahma (Creator God). Outside the north gate of the Bodhi tree is the Mahabodhi Sangharama (Great Bodhi Monastery), which was initially built by the King of Sri Lanka (Simhala). The monastery has six courtyards, three-story viewing pavilions, and surrounding walls three or four zhang (Chinese measurement unit) high, displaying the exquisite skills of the artisans and the utmost in painted decorations. As for the Buddha images, they are cast in gold and silver, and all the decorations are adorned with precious jewels. The various Stupas are tall, wide, and beautifully decorated, containing the Sarira (relics) of the Tathagata. The bone relics are as large as finger joints, radiant, fresh, white, and clear inside and out. The flesh relics are like large pearls, with a reddish hue. Every year, on the full moon day of the month of miracles (month of great transformation) of the Tathagata, they are displayed to the public (that is, the thirtieth day of the twelfth month in the Indian calendar, corresponding to the fifteenth day of the first month in the Chinese calendar). At this time, they either emit light or rain flowers.
僧徒減千人，習學大乘、上座部法，律儀清肅，戒行貞明。
昔者，南海僧伽羅國，其王淳信佛法，發自天然。有族弟出家，想佛聖蹟，遠遊印度，寓諸伽藍，咸輕邊鄙。於是返跡本國，王躬遠迎，沙門悲耿，似若不能言。王曰：「將何所負，若此殷憂？」沙門曰：「憑恃國威，遊方問道，羈旅異域，載罹寒暑，動遭凌辱，語見譏誚。負斯憂恥，詎得歡心？」曰：「若是者何謂也？」曰：「誠愿大王福田為意，于諸印度建立伽藍，既旌聖蹟，又擅高名，福資先王，恩及後嗣。」曰：「斯事甚美，聞之何晚？」於是以國中寶獻印度王。王既納貢，義存懷遠，謂使臣曰：「我今將何持報來命？」使臣曰：「僧伽羅王稽首印度大吉祥王！威德遠振，惠澤遐被，下土沙門，欽風慕化，敢游上國，展敬聖蹟，寓諸伽藍，莫之見館，艱辛已極，蒙恥而歸。竊圖遠謀，貽範來葉，于諸印度建此伽藍，使客遊乞士，息肩有所，兩國交歡，行人無替。」王曰：「如來潛化，遺風斯在，聖蹟之所，任取一焉。」使者奉辭報命，群臣拜賀，遂乃集諸沙門，評議建立。沙門曰：「菩提樹者，去來諸佛咸此證聖，考之異議，無出此謀。」於是舍國珍寶，建此伽藍，以其國僧而修供養，乃刻銅為記曰：「夫周給無私，諸佛至教；慧濟有緣，先
【現代漢語翻譯】 現代漢語譯本：僧侶減少了一千人，他們修習大乘和上座部的佛法，律儀清凈嚴肅，戒行貞潔光明。
從前，南海的僧伽羅國（Sri Lanka），國王淳厚地信仰佛法，這是發自天然的。有一位同族的弟弟出家，想要瞻仰佛的聖蹟，遠遊印度，寄住在各處寺院，卻都被輕視為邊遠鄙陋之人。於是返回本國，國王親自遠遠地迎接他，這位沙門卻悲傷憂愁，好像說不出話來。國王問：『您揹負著什麼，如此憂愁呢？』沙門說：『憑藉著國家的威望，我遊歷四方問道，羈留在異國他鄉，經歷了寒暑，常常遭受凌辱，言語受到譏笑。揹負著這樣的憂愁恥辱，怎麼能高興呢？』國王說：『如果是這樣，那該怎麼辦呢？』沙門說：『真心希望大王能以培植福田爲念，在印度各地建立寺院，既能彰顯聖蹟，又能享有盛名，福澤先王，恩惠及於後代。』國王說：『這件事太好了，怎麼現在才告訴我呢？』於是用國內的寶物獻給印度國王。印度國王接受了進貢，心懷安撫遠方的意思，對使臣說：『我現在應該拿什麼來回報他們的請求呢？』使臣說：『僧伽羅國王向印度大吉祥王稽首致敬！您的威德遠播，恩澤廣被，我們下國的沙門，欽佩您的風範，仰慕您的教化，膽敢遊歷上國，瞻仰聖蹟，寄住在各處寺院，卻沒有地方接待他們，艱辛到了極點，蒙受恥辱而歸。我們想作長遠的打算，為後世留下典範，在印度各地建立寺院，讓來往的遊方乞士，能夠有個休息的地方，兩國交好，行人往來不斷。』國王說：『如來已經隱沒，但遺風尚存，在聖蹟所在的地方，任他們選取一處吧。』使者接受了命令回報國王，群臣都拜賀，於是召集眾位沙門，商議建立寺院的事情。沙門說：『菩提樹（Bodhi tree）是過去和未來諸佛成道的地方，考察各種不同的說法，沒有比這個更好的了。』於是拿出國家的珍寶，建造這座寺院，用僧伽羅國的僧人來修持供養，並刻銅為記說：『普遍給予而不偏私，是諸佛的至高教誨；以智慧救濟有緣之人，是先』
【English Translation】 English version: The number of monks decreased by a thousand, and they practiced the Mahayana and Theravada teachings, with pure and solemn discipline, and chaste and bright conduct.
In the past, in the country of Simhala (Sri Lanka) in the Southern Sea, the king sincerely believed in the Buddha's teachings, which arose naturally. A younger brother of the same clan became a monk, desiring to venerate the Buddha's sacred sites, and traveled far to India, residing in various monasteries, but was looked down upon as being from a remote and uncivilized land. Therefore, he returned to his own country, and the king personally went far to welcome him. The Shramana (monk) was sad and worried, as if unable to speak. The king asked, 'What burden do you carry, that you are so worried?' The Shramana said, 'Relying on the prestige of the kingdom, I traveled to various places to inquire about the Dharma, staying in foreign lands, enduring cold and heat, often suffering insults, and my words were ridiculed. Bearing such sorrow and shame, how can I be happy?' The king said, 'If that is the case, what should be done?' The Shramana said, 'I sincerely hope that Your Majesty will take cultivating merit as your intention, and establish monasteries in various parts of India, which will both highlight the sacred sites and enjoy a high reputation, benefiting the former kings and extending grace to future generations.' The king said, 'This matter is excellent, why did I hear of it so late?' Therefore, he offered the treasures of the country to the King of India. The King of India accepted the tribute, with the intention of appeasing those from afar, and said to the envoy, 'What shall I now give in return for their request?' The envoy said, 'The King of Simhala bows his head to the Great Auspicious King of India! Your majesty's virtue is far-reaching, and your grace is widely bestowed. The Shramanas of our humble land admire your virtue and yearn for your teachings, daring to travel to your superior country to venerate the sacred sites, residing in various monasteries, but there was no place to accommodate them, their hardships were extreme, and they returned in shame. We plan for the long term, leaving an example for future generations, to build monasteries in various parts of India, so that traveling mendicants can have a place to rest, and the two countries can be friendly, with travelers coming and going without interruption.' The king said, 'The Tathagata (Buddha) has already passed away, but his legacy remains. Let them choose any one of the sacred sites.' The envoy accepted the order and reported back to the king, and the ministers all congratulated him. Then they gathered all the Shramanas to discuss the establishment of the monastery. The Shramanas said, 'The Bodhi tree is where the Buddhas of the past and future attained enlightenment. Examining various different opinions, there is no better plan than this.' Therefore, they used the treasures of the country to build this monastery, and used the monks of Simhala to practice offerings, and engraved on copper as a record, saying: 'To give universally without selfishness is the supreme teaching of all Buddhas; to save those with affinities through wisdom is the first'
聖明訓。今我小子，丕承王業，式建伽藍，用旌聖蹟，福資祖考，惠被黎元。唯我國僧而得自在，及有國人亦同僧例。傳之後嗣，永永無窮。」故此伽藍多執師子國僧也。
菩提樹南十餘里，聖蹟相鄰，難以備舉。每歲比丘解安居，四方法俗百千萬眾，七日七夜，持香花，鼓音樂，遍游林中，禮拜供養。印度僧徒依佛聖教，皆以室羅伐拏月前半一日入兩安居，當此五月十六日；以頞濕縛庾阇月後半十五日解兩安居，當此八月十五日。印度月名，依星而建，古今不易，諸部無差。良以方言未融，傳譯有謬，分時計月，致斯乖異，故以四月十六日入安居，七月十五日解安居也。
大唐西域記卷第八 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第九(一國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
摩伽陀國下
菩提樹東渡尼連禪那河，大林中有窣堵波。其北有池，香象侍母處也。如來在昔修菩薩行，為香象子，居北山中，游此池側。其母盲也，采藕根，汲清水，恭行孝養，與時推移。屬有一人，游林迷路，彷徨往來，悲號慟哭。像子聞而愍焉，導之以示歸路。是人既還，遂白王曰：「我知香象游舍林藪，此奇貨也，可往捕之。」王納其言，興兵
【現代漢語翻譯】 現代漢語譯本：聖明的訓示。現在我這個小子，繼承先王的基業，特此建造伽藍（寺廟），用來彰顯聖人的遺蹟，為祖先積累福報，恩惠普及百姓。只有我國的僧人可以自由自在地居住，以及我國的百姓也同樣按照僧人的例子。將此傳承給後代子孫，永遠沒有窮盡。』因此這個伽藍大多由師子國（斯里蘭卡）的僧人掌管。
菩提樹以南十餘里，聖蹟相鄰，難以全部列舉。每年比丘（出家男子）結束安居（雨季禁足），四面八方的僧俗信眾成百上千萬，連續七天七夜，手持香花，敲鑼打鼓，遍游林中，禮拜供養。印度僧徒依照佛陀的聖教，都以室羅伐拏月（Sravana，印度歷月份）前半月的第一天進入兩個安居期，相當於我們的五月十六日；以頞濕縛庾阇月（Asvayuja，印度歷月份）後半月的第十五天結束兩個安居期，相當於我們的八月十五日。印度的月份名稱，依據星象而建立，古今沒有改變，各個部派也沒有差異。實在是由於方言沒有融合，翻譯有錯誤，劃分時節計算月份，導致了這種差異，所以才以四月十六日進入安居，七月十五日結束安居。
《大唐西域記》卷第八 大正藏第 51 冊 No. 2087 《大唐西域記》
《大唐西域記》卷第九（一國）
三藏法師玄奘（Tang Sanzang，唐朝著名僧侶）奉 詔翻譯
大總持寺沙門辯機（Bianji，唐朝僧侶）撰
摩伽陀國下
菩提樹以東，渡過尼連禪那河（Niranjana River），大林中有一座窣堵波（Stupa，佛塔）。它的北面有一個池塘，是香象侍奉母親的地方。如來（Tathagata，佛陀的稱號）在過去修行菩薩行時，作為香象之子，居住在北山中，遊玩在這個池塘邊。他的母親是盲人，（香象）採摘藕根，汲取清水，恭敬地行孝道，隨著時間推移。恰好有一個人，在林中迷路，徘徊往來，悲傷地哭號。像子聽到后憐憫他，引導他指示他回家的路。這個人回去之後，就告訴國王說：『我知道香象居住在林中，這是稀有的寶物，可以前去捕捉它。』國王採納了他的話，興兵前往。
【English Translation】 English version: 'These are the enlightened instructions. Now, I, a junior, inheriting the royal legacy, specially build this vihara (monastery) to commemorate the holy traces, accumulate blessings for ancestors, and extend grace to the common people. Only the monks of our country are allowed to reside freely, and the people of our country are also treated as monks. This will be passed on to future generations, without end.' Therefore, this vihara is mostly managed by monks from Simhala (Sri Lanka).
More than ten li south of the Bodhi tree, holy sites are adjacent, making it difficult to list them all. Every year when the Bhikkhus (ordained monks) end their Rainy Season Retreat (Varshavas), hundreds of millions of lay and monastic followers from all directions hold incense and flowers, play drums and music, and travel throughout the forest for seven days and seven nights, making prostrations and offerings. Indian monks, according to the Buddha's teachings, all enter the two Rainy Season Retreats on the first day of the first half of Sravana (Indian lunar month), which corresponds to the 16th day of our May; and end the two Rainy Season Retreats on the 15th day of the second half of Asvayuja (Indian lunar month), which corresponds to the 15th day of our August. The names of the Indian months are based on constellations, unchanged from ancient times, and without difference among the various schools. It is truly because the dialects have not merged, and there are errors in translation, that the division of seasons and calculation of months has led to this discrepancy, hence entering the Rainy Season Retreat on the 16th day of April and ending it on the 15th day of July.
The Great Tang Records on the Western Regions, Volume 8 Taisho Tripitaka Volume 51, No. 2087, The Great Tang Records on the Western Regions
The Great Tang Records on the Western Regions, Volume 9 (One Country)
Translated by the Tripitaka Master Xuanzang (Tang Sanzang, famous monk of the Tang Dynasty) under Imperial Decree
Composed by the Shramana Bianji (Bianji, monk of the Tang Dynasty) of Da Zongchi Monastery
Lower Magadha
East of the Bodhi tree, crossing the Niranjana River, there is a stupa (Stupa, Buddhist monument) in the great forest. To its north is a pond, the place where the fragrant elephant served its mother. In the past, when the Tathagata (Tathagata, title of the Buddha) was practicing the Bodhisattva path, as the son of a fragrant elephant, he lived in the northern mountains and played by this pond. His mother was blind, and (the elephant) gathered lotus roots and drew clear water, respectfully practicing filial piety, as time passed. It happened that a person got lost in the forest, wandering back and forth, crying sadly. The elephant son heard him and took pity on him, guiding him and showing him the way home. After this person returned, he told the king, 'I know that the fragrant elephant lives in the forest, it is a rare treasure, you can go and capture it.' The king accepted his words and sent troops.
往狩，是人前導，指象示王，即時兩臂墮落，若有斬截者。其王雖驚此異，仍縛象子以歸。像子既已維縶多時，而不食水草，典廄者以聞，王遂親問之。像子曰：「我母盲冥，累日飢餓，今見幽厄，詎能甘食？」王愍其情也，故遂放之。
其側窣堵波，前建石柱，是昔迦葉波佛於此宴坐。其側有過去四佛坐及經行遺蹟之所。
四佛坐東渡莫訶河，至大林中，有石柱，是外道入定發惡愿處。昔有外道郁頭藍子者，志逸煙霞，身遺草澤，於此法林棲神匿跡。既具五神通，得第一有定。摩揭陀王特深宗敬，每至中時，請就宮食。郁頭藍子凌虛履空，往來無替。摩揭陀王候時瞻望，亦既至已，捧接置座。王將出游，欲委留事，簡擢中宮，無堪承命。有少息女，淑慎令儀，既親且賢，無出其右，摩揭陀王召而命曰：「吾方遠遊，將有所委，爾宜悉心，慎終其事。彼郁頭藍仙，宿所宗敬，時至來飯，如我所奉。」敕誡既已，便即巡覽。少女承旨，瞻候如儀，大仙至已，捧而置座。郁頭藍子既觸女人，起欲界染，退失神通，飯訖言歸，不得虛游。中心愧恥，詭謂女曰：「吾比修道業，入定怡神，凌虛往來，略無暇景，國人愿睹，聞之久矣。然先達垂訓，利物為務，豈守獨善，忘其兼濟？今欲從門而出，履地而往，使夫睹
【現代漢語翻譯】 現代漢語譯本：國王去打獵，有人在前面引路，指著象讓國王看，那象立刻兩臂掉落，好像被刀劍斬斷一樣。國王雖然對此異象感到驚訝，仍然把小象捆綁帶回。小象被囚禁了很久，不吃不喝，管理馬廄的人把情況報告給國王，國王就親自去問它。小象說：『我的母親雙目失明，已經餓了好幾天了，現在又被囚禁在這裡，我怎麼能吃得下東西呢？』國王可憐它的心情，就把它放了。
在那旁邊有一座窣堵波（Stupa，佛塔），前面建有一根石柱，那是過去迦葉波佛（Kasyapa Buddha）曾經在這裡宴坐的地方。在那旁邊還有過去四佛坐過和經行過的遺蹟。
四佛坐在東邊，渡過莫訶河（Maha River），到達大森林中，那裡有一根石柱，是外道入定后發出惡毒誓願的地方。過去有一位外道名叫郁頭藍子（Udraka Ramaputra），他志向高遠，隱居山林，在這個法林中棲身隱居。他已經具備了五神通，得到了第一有定（the first dhyana）。摩揭陀國王（King of Magadha）特別尊敬他，每次到了中午，都會請他到宮中吃飯。郁頭藍子凌空飛行，來去自如。摩揭陀國王按時等候，等到他來之後，親自捧著他放到座位上。國王將要外出巡遊，想要委託一些事情，挑選後宮，沒有誰能勝任。有一位小女兒，品德高尚，舉止端莊，既親近又賢惠，沒有人能比得上她，摩揭陀國王召見她並命令說：『我將要遠遊，有些事情要委託給你，你應當盡心盡力，謹慎地完成這些事情。那位郁頭藍仙人（Udraka Ramaputra），是我一直尊敬的人，時間到了他會來吃飯，你要像我一樣侍奉他。』囑咐完畢后，國王就去巡視各地了。少女遵從旨意，像往常一樣恭敬地侍候，大仙人來了之後，捧著他放到座位上。郁頭藍子接觸到女人，生起了欲界的染污，失去了神通，吃完飯後想要回去，卻不能凌空飛行。他內心感到羞愧，就欺騙少女說：『我過去修行道業，入定怡養精神，凌空往來，幾乎沒有空閑的時間，國人都希望能看到我，聽說這件事很久了。然而先輩們垂訓教導，以利益眾生為己任，怎麼能只顧自己，忘記兼濟天下呢？現在我想從大門出去，走在地上，讓人們看看。』
【English Translation】 English version: The king went hunting, and a man led the way, pointing out an elephant to the king. Immediately, the elephant's two arms fell off, as if they had been cut off by swords. Although the king was surprised by this strange phenomenon, he still tied up the elephant calf and brought it back. The elephant calf had been confined for a long time, and it did not eat or drink. The stable manager reported this to the king, who then personally asked it. The elephant calf said, 'My mother is blind and has been hungry for days. Now that I am imprisoned, how can I eat?' The king pitied its feelings and released it.
Next to it is a stupa (Stupa), in front of which a stone pillar is erected. This is where the past Kasyapa Buddha (Kasyapa Buddha) used to sit in meditation. Beside it are the remains of where the past four Buddhas sat and walked.
The four Buddhas sat to the east, crossed the Maha River (Maha River), and arrived in the great forest, where there is a stone pillar. This is where the heretics entered samadhi and made evil vows. In the past, there was a heretic named Udraka Ramaputra (Udraka Ramaputra), who aspired to the clouds and mists and lived in the wilderness, dwelling and hiding in this Dharma forest. He possessed the five supernormal powers and attained the first dhyana (the first dhyana). The King of Magadha (King of Magadha) deeply revered him and would invite him to the palace for meals every noon. Udraka Ramaputra flew through the air, coming and going freely. The King of Magadha waited for him on time, and when he arrived, he would personally lift him up and place him on the seat. The king was about to go on a tour and wanted to entrust some matters, but he could not find anyone in the inner palace who was capable of carrying out his orders. There was a young daughter who was virtuous and dignified, both close and virtuous, and no one could surpass her. The King of Magadha summoned her and commanded, 'I am about to travel far and will entrust some matters to you. You should do your best and carefully complete these tasks. That ascetic Udraka Ramaputra (Udraka Ramaputra) is someone I have always respected. When the time comes, he will come for a meal, and you should serve him as I do.' After giving these instructions, the king went to inspect the regions. The young woman obeyed the order and served him respectfully as usual. When the great ascetic arrived, she lifted him up and placed him on the seat. Udraka Ramaputra, having touched a woman, aroused defilements of the desire realm and lost his supernormal powers. After finishing his meal, he wanted to return, but he could not fly through the air. Feeling ashamed, he deceitfully said to the young woman, 'In the past, I cultivated the path, entered samadhi to nourish my spirit, and flew through the air, with hardly any free time. The people of the country have long wished to see me and have heard of this for a long time. However, the predecessors taught that benefiting beings is the priority. How can one only care for oneself and forget to benefit all? Now I want to go out through the gate and walk on the ground so that people can see me.'
見之徒，咸蒙福利。」王女聞已，宣告遠近。是時人以馳競，灑掃衢路，百千萬眾，佇望來儀。郁頭藍子步自王宮，至彼法林，宴坐入定，心馳外境，棲林則烏鳥嚶囀，臨池乃魚鱉諠聲，情散心亂，失神廢定。乃生忿恚，即發惡愿：「愿我當來為暴惡獸，貍身鳥翼，搏食生類，身廣三千里，兩翅各廣千五百里，投林啖諸羽族，入流食彼水生。」發願既已，忿心漸息，勤求頃之，復得本定。不久命終，生第一有天，壽八萬劫。如來記之，天壽畢已，當果昔愿，得此弊身。從是流轉惡道，未期出離。
莫訶河東入大林野，行百餘里，至屈屈(居勿反)吒播陀山(唐言雞足)，亦謂窶盧播陀山(唐言尊足)。高巒峭，無極深，壑洞無涯，山麓溪澗，喬林羅谷，岡岑嶺嶂，繁草被巖，峻起三峰，傍挺絕崿，氣將天接，形與云同。其後尊者大迦葉波居中寂滅，不敢指言，故云尊足。摩訶迦葉波者，聲聞弟子也，得六神通，具八解脫。如來化緣斯畢，垂將涅槃，告迦葉波曰：「我于曠劫勤修苦行，為諸眾生求無上法，昔所愿期，今已果滿。我今將欲入大涅槃，以諸法藏囑累于汝，住持宣佈，勿有失墜。姨母所獻金縷袈裟，慈氏成佛，留以傳付。我遺法中諸修行者，若比丘、比丘尼、鄔波索迦、(唐言近事男。舊曰伊蒱塞，又
【現代漢語翻譯】 現代漢語譯本：見到他的人都蒙受了福報。王女聽聞后，向遠近宣告此事。當時的人們爭相奔走，灑掃道路，成百上千萬的人，翹首以待他的到來。郁頭藍子從王宮出發，來到那片法林，安坐入定，但心卻馳騁于外境，棲息在樹林里，烏鴉鳥雀的鳴叫聲喧鬧，靠近水池，魚鱉的叫聲嘈雜，情感散亂，心神不寧，失去了禪定。於是心生忿恨，隨即發出惡毒的願望：『愿我將來成為暴惡的野獸，長著貍貓的身軀和鳥的翅膀，捕食各種生物，身軀廣闊三千里，兩隻翅膀各自寬一千五百里，飛入樹林吞食各種鳥類，潛入水中吞食水裡的生物。』發完毒誓后，憤怒的心情漸漸平息，勤奮修行片刻，又恢復了原來的禪定。不久之後，壽命終結，轉生到第一有天，壽命長達八萬劫。如來預言說，天壽終了之後，將會實現昔日的願望，得到這種醜陋的身體。從此在惡道中流轉，沒有脫離的期限。
莫訶河向東流入大林野，行走一百多里，到達屈屈吒播陀山（唐言雞足山），也叫做窶盧播陀山（唐言尊足山）。山巒高聳陡峭，深不可測，山谷洞穴深邃無邊，山腳下溪流縱橫，高大的樹木遍佈山谷，山岡山脊連綿起伏，茂盛的草木覆蓋巖石，聳立著三座山峰，旁邊挺立著陡峭的山崖，氣勢與天相接，形態與云相同。後來尊者大迦葉波在此寂滅，不敢直言，所以叫做尊足山。摩訶迦葉波，是聲聞弟子，得到六神通，具備八解脫。如來教化眾生的因緣即將完結，即將進入涅槃，告訴迦葉波說：『我于漫長的劫數中勤奮修行苦行，爲了眾生求得無上之法，過去所發的願望，如今已經圓滿實現。我現在將要進入大涅槃，將所有的法藏囑託給你，讓你住持宣揚，不要有所失落。姨母所獻的金縷袈裟，等慈氏佛（彌勒佛）成佛時，留下來傳給他。我的遺法中所有的修行者，無論是比丘、比丘尼、鄔波索迦（唐言近事男。舊曰伊蒱塞，又
【English Translation】 English version: Those who saw him all received blessings. The king's daughter, having heard this, proclaimed it far and wide. At that time, people rushed about, sweeping the roads, hundreds of thousands of people, eagerly awaiting his arrival. Uttalaka, starting from the royal palace, arrived at that Dharma forest, sat in meditation, but his mind wandered to external realms. Dwelling in the forest, the crows and birds chirped noisily; near the pond, the sounds of fish and turtles were clamorous. Emotions scattered, his mind was disturbed, and he lost his concentration. Thereupon, he became angry and immediately made a wicked vow: 'May I in the future become a violent beast, with the body of a civet and the wings of a bird, preying on all kinds of creatures, my body three thousand li wide, each of my wings fifteen hundred li wide, flying into the forest to devour all the birds, diving into the water to devour the aquatic creatures.' After making the wicked vow, his anger gradually subsided, and after diligently practicing for a while, he regained his original concentration. Not long after, his life ended, and he was reborn in the First Heaven of Existence, with a lifespan of eighty thousand kalpas (aeons). The Tathagata (如來) predicted that after his heavenly lifespan ended, he would fulfill his past vow and obtain this ugly body. From then on, he would transmigrate in evil paths, with no definite time for liberation.
The Maha River flows eastward into the great forest wilderness, traveling over a hundred li, reaching Kukkutapada Mountain (屈屈吒播陀山) (Tang translation: Chicken Foot Mountain), also called Gurupada Mountain (窶盧播陀山) (Tang translation: Honored Foot Mountain). The mountain peaks are high and steep, unfathomably deep, the valleys and caves are boundless, at the foot of the mountain streams crisscross, tall trees cover the valleys, the ridges and peaks are continuous, lush grass covers the rocks, three peaks rise steeply, and steep cliffs stand beside them, their aura connecting with the sky, their shape resembling the clouds. Later, the Venerable Mahakasyapa (大迦葉波) entered Nirvana (寂滅) here, and people did not dare to speak of it directly, so it is called Honored Foot Mountain. Mahakasyapa is a Sravaka (聲聞) disciple, having attained the six supernormal powers and possessing the eight liberations. The Tathagata's work of converting beings was about to be completed, and he was about to enter Nirvana, so he told Kasyapa: 'I have diligently practiced asceticism for countless kalpas, seeking the unsurpassed Dharma (無上法) for all beings. The vows I made in the past have now been fulfilled. I am now about to enter the Great Nirvana (大涅槃), and I entrust all the Dharma treasures to you, to uphold and proclaim them, without any loss. The golden-thread kasaya (袈裟) offered by my aunt, leave it to Maitreya Buddha (慈氏佛) when he attains Buddhahood, to be passed on to him. All practitioners in my remaining Dharma, whether they are Bhikkhus (比丘), Bhikkhunis (比丘尼), Upasakas (鄔波索迦) (Tang translation: male lay devotees. Formerly called I-fu-sai, also
曰優波塞，又曰優婆塞，皆訛也)、鄔波斯迦(唐言近事女。舊曰優婆斯，又曰優婆夷，皆訛也)，皆先濟渡，令離流轉。」迦葉承旨，住持正法。結集既已，至第二十年，厭世無常，將入寂滅。乃往雞足山，山陰而上，屈盤取路，至西南岡。山峰險阻，崖徑槃薄，乃以錫扣，剖之如割。山徑既開，逐路而進，槃紆曲折，回互斜通，至於山頂，東北面出，既入三峰之中，捧佛袈裟而立，以願力故，三峰斂覆，故今此山三脊隆起。當來慈氏世尊之興世也，三會說法之後，余有無量憍慢眾生，將登此山，至迦葉所。慈氏彈指，山峰自開，彼諸眾生既見迦葉，更增憍慢。時大迦葉授衣致辭，禮敬已畢，身升虛空，示諸神變，化火焚身，遂入寂滅。時眾瞻仰，憍慢心除，因而感悟，皆證聖果。故今山上建窣堵波，靜夜遠望，或見明炬，及有登山，遂無所睹。
雞足山東北行百餘里，至佛陀伐那山。峰崖崇峻，巘崿隱嶙，巖間石室，佛嘗降止。傍有盤石，帝釋、梵王摩牛頭栴檀塗飾如來，今其石上餘香郁烈。五百羅漢潛靈於此，諸有感遇，或得睹見，時作沙彌之形，入里乞食，隱顯靈奇之跡，羌難以述。佛陀伐那山空谷中東行三十餘里，至泄(移結反)瑟知林(唐言杖林)。林竹修篠，被山滿谷。其先有婆羅門，聞釋迦佛
【現代漢語翻譯】 現代漢語譯本：佛說：『優波塞迦（Upasaka，男居士。舊時譯作優婆塞，又寫作優波塞，都是訛誤）、鄔波斯迦（Upasika，女居士。舊時譯作優婆斯，又寫作優婆夷，都是訛誤），都要先救濟度化，使他們脫離生死流轉。』 迦葉（Kasyapa）領受佛旨，住持正法。結集完畢后，到了第二十年，厭倦世事無常，將要進入寂滅。於是前往雞足山，從山陰向上攀登，沿著盤旋的道路，到達西南山岡。山峰險峻，崖壁小路崎嶇不平，於是用錫杖敲擊，像刀割一樣開路。山路開闢后，沿著道路前進，盤旋曲折，迴環交錯，到達山頂，從東北面出來，進入三峰之中，捧著佛的袈裟站立，因為願力的緣故，三峰合攏覆蓋，所以現在這座山有三條隆起的山脊。當未來彌勒（Maitreya）世尊降世時，三次說法之後，還有無數傲慢的眾生，將要登上這座山，到迦葉所在之處。彌勒彈指，山峰自然打開，那些眾生見到迦葉，更加增長傲慢。當時大迦葉授衣致辭，禮敬完畢，身體升入虛空，示現各種神通變化，化火焚身，於是進入寂滅。當時眾人瞻仰，傲慢之心消除，因而感悟，都證得聖果。所以現在山上建有窣堵波（Stupa，塔），在寂靜的夜晚遠遠望去，有時能看見明亮的火炬，但如果登山，就什麼也看不見了。 從雞足山向東北方向走一百多里，到達佛陀伐那山（Buddhavana）。山峰高聳險峻，山脊隱蔽嶙峋，巖石間有石室，佛曾經降臨停留。旁邊有一塊盤石，帝釋（Indra）、梵王（Brahma）用牛頭栴檀塗飾如來，現在那塊石頭上還殘留著濃郁的香味。五百羅漢（Arhat）在此潛藏靈蹟，有緣遇到的人，或許能夠看見，有時化作沙彌（Sramanera）的形象，進入村裡乞食，這些隱顯靈異的軌跡，實在難以述說。從佛陀伐那山空曠的山谷中向東走三十多里，到達泄瑟知林（Khisachidra Vana，唐言杖林）。林中的竹子修長茂盛，覆蓋山間滿谷。起初有一位婆羅門（Brahmin），聽說釋迦牟尼佛（Sakyamuni Buddha）
【English Translation】 English version: The Buddha said, 'Upasaka (male lay follower, formerly translated as 'Yu Po Sai,' also written as 'Yu Bo Sai,' both being corruptions), Upasika (female lay follower, formerly translated as 'Yu Po Si,' also written as 'Yu Po Yi,' both being corruptions), should be the first to be aided and delivered, enabling them to escape the cycle of rebirth.' Kasyapa (Kasyapa), receiving the Buddha's decree, upheld the Dharma. After the compilation was completed, in the twentieth year, weary of the impermanence of the world, he was about to enter Parinirvana. He then went to Mount Kukkutapada, ascending from the shady side of the mountain, taking a winding path, and arriving at the southwestern ridge. The mountain peaks were treacherous, and the cliff paths were rugged and uneven. He then tapped with his staff, splitting the path as if cutting with a knife. Once the mountain path was opened, he proceeded along the path, winding and turning, circling and slanting, until he reached the summit, emerging from the northeast side, entering among the three peaks, holding the Buddha's robe and standing there. Because of his vow, the three peaks converged and covered him, so now this mountain has three raised ridges. When Maitreya (Maitreya) Buddha of the future age appears in the world, after three assemblies of teachings, there will still be countless arrogant beings who will ascend this mountain to where Kasyapa is. Maitreya will snap his fingers, and the mountain peaks will open naturally. When those beings see Kasyapa, their arrogance will increase even more. At that time, Mahakasyapa will present the robe and offer his respects. Having completed the ceremony, his body will rise into the sky, displaying various miraculous transformations, transforming into fire and burning his body, and then enter Parinirvana. At that time, the assembly gazed in reverence, their arrogance was dispelled, and they were enlightened, all attaining the holy fruit. Therefore, a stupa (Stupa) is now built on the mountain. In the quiet night, looking from afar, one may see a bright torch, but if one climbs the mountain, one will see nothing. Traveling northeast from Mount Kukkutapada for over a hundred li, one reaches Mount Buddhavana. The mountain peaks are towering and precipitous, the ridges are hidden and rugged, and there are stone chambers among the rocks where the Buddha once descended and stayed. Beside it is a flat rock where Indra (Indra) and Brahma (Brahma) anointed the Tathagata with ox-head sandalwood, and now a rich fragrance remains on the stone. Five hundred Arhats (Arhat) conceal their spiritual traces here. Those who are fortunate enough to encounter them may see them, sometimes transforming into the form of a Sramanera (Sramanera), entering villages to beg for food. These hidden and manifest miraculous traces are difficult to describe. Traveling east from the empty valley of Mount Buddhavana for over thirty li, one reaches Khisachidra Vana (Tang Dynasty translation: Staff Forest). The bamboo in the forest is tall and lush, covering the mountains and valleys. Initially, there was a Brahmin (Brahmin) who heard that Sakyamuni Buddha (Sakyamuni Buddha)
身長丈六，常懷疑惑，未之信也，乃以丈六竹杖，欲量佛身。恒于杖端出過丈六，如是增高，莫能窮實，遂投杖而去，因植根焉。中有大窣堵波，無憂王之所建也。如來在昔，於此七日為諸天、人現大神通，說深妙法。
杖林中近有鄔波索迦阇耶犀那者(唐言勝軍)，西印度剎帝利種也，志尚夷簡，情悅山林，跡居幻境，心遊真際，內外典籍，窮究幽微，辭論清高，儀範閑雅。諸沙門、婆羅門、外道、異學、國王、大臣、長者、豪右，相趨通謁，伏膺請益。受業門人，十室而六。年漸七十，耽讀不倦，余藝捐廢，唯習佛經，策勵身心，不捨晝夜。印度之法，香末為泥，作小窣堵波，高五六寸，書寫經文，以置其中，謂之法舍利也；數漸盈積，建大窣堵波，總聚于內，常修供養。故勝軍之為業也，口則宣說妙法，導誘學人，手乃作窣堵波，式崇勝福，夜又經行禮誦，宴坐思惟，寢食不遑，晝夜無怠。年百歲矣，志業不衰。三十年間，凡作七拘胝(唐言億)法舍利窣堵波。每滿一拘胝，建大窣堵波，而總置中，盛修供養，請諸僧眾，法會稱慶，其時神光燭曜，靈異昭彰，自茲厥後，時放光明。
杖林西南十餘里，大山陽，有二溫泉，其水甚熱。在昔如來化出此水，于中浴焉。今者尚存，清流無減，遠近之人，
【現代漢語翻譯】 現代漢語譯本：佛陀的身高有一丈六尺，但他常常對此感到疑惑，並不相信。於是，他拿著一根一丈六尺長的竹杖，想要測量佛陀的身高。結果，竹杖的頂端總是超出丈六的長度，這樣不斷增高，始終無法窮盡佛陀身高的真實長度。於是，他丟下竹杖離開了，竹杖因此紮根在那裡。那裡有一個大的窣堵波（stupa，佛塔），是阿育王（無憂王）所建造的。如來（Tathagata，佛陀）過去曾在這裡七天，為諸天和人們展現大神通，宣說深奧微妙的佛法。
在杖林附近，有一位鄔波索迦（upasaka，在家男居士）名叫阇耶犀那（Jaya-sena）（唐朝時譯為勝軍），他是西印度剎帝利（kshatriya，貴族）種姓的人。他志向淡泊簡樸，喜愛山林，身處虛幻的塵世，心卻游于真實的境界。他深入研究內外典籍，窮盡其中的精微之處，言辭清麗高雅，儀態端莊閒適。許多沙門（sramana，出家修行者）、婆羅門（brahman，祭司）、外道、其他學派的人、國王、大臣、長者、富豪等，都爭相拜訪他，虛心向他請教。他的學生，十戶人家中有六戶都接受他的教導。他年紀漸近七十，仍然勤奮讀書，不知疲倦，其他的技藝都已廢棄，只專心學習佛經，鞭策自己的身心，日夜不停歇。印度的習俗是，用香末和泥，製作小的窣堵波，高五六寸，在上面書寫經文，然後放置在其中，稱之為法舍利（dharma-sarira）。數量逐漸增多，就建造大的窣堵波，將所有小的窣堵波都聚集在裡面，經常進行供養。所以勝軍所做的事是，口中宣說妙法，引導教化學習佛法的人，手中製作窣堵波，以此崇尚殊勝的福德，夜晚則經行、禮拜、誦經，靜坐思惟，連睡覺吃飯的時間都沒有，日夜都不懈怠。他已經一百歲了，志向和事業仍然沒有衰退。三十年間，他總共製作了七拘胝（koti，億）個法舍利窣堵波。每滿一拘胝，就建造一個大的窣堵波，將所有小的窣堵波都放置在其中，盛大地進行供養，邀請眾多的僧眾，舉行法會慶祝，那時神光照耀，靈異現象非常明顯，從那以後，時常放出光明。
在杖林西南十多里處，大山的南面，有兩個溫泉，水溫非常高。過去如來（Tathagata，佛陀）顯化出這些水，在其中沐浴。現在仍然存在，清澈的流水沒有減少，遠近的人們都來這裡。
【English Translation】 English version: The Buddha's height was sixteen 'zhang' (丈六), but he often harbored doubts about it and did not believe it. Therefore, he took a bamboo staff of sixteen 'zhang' in length, intending to measure the Buddha's body. As a result, the end of the staff always exceeded the sixteen 'zhang', and as it was continuously raised, it was never able to fully measure the true length of the Buddha's body. So, he threw down the staff and left, and the staff took root there. There is a large stupa (窣堵波, Buddhist monument) there, built by King Ashoka (無憂王). In the past, the Tathagata (如來, Buddha) stayed here for seven days, displaying great supernatural powers to the gods and humans, and expounding profound and subtle Dharma.
Near the Staff Forest, there is an Upasaka (鄔波索迦, lay Buddhist practitioner) named Jaya-sena (阇耶犀那) (translated as 'Victorious Army' (勝軍) in the Tang Dynasty), who is from the Kshatriya (剎帝利, warrior/noble) caste of West India. He had simple and unadorned aspirations, loved the mountains and forests, lived in the illusory world, but his mind roamed in the realm of truth. He deeply studied both internal and external scriptures, exhausting their subtle mysteries. His words were clear and elegant, and his demeanor was leisurely and refined. Many Sramanas (沙門, renunciates), Brahmins (婆羅門, priests), heretics, other schools of thought, kings, ministers, elders, and wealthy people all flocked to visit him, humbly seeking his teachings. Six out of ten households of his students received his teachings. As he approached seventy years of age, he was still diligent in reading, never tiring. He abandoned other skills and only focused on studying Buddhist scriptures, urging his body and mind, never ceasing day or night. The custom in India is to use fragrant powder and mud to make small stupas, five or six inches high, write scriptures on them, and then place them inside, calling them Dharma-sariras (法舍利). As the number gradually increased, they built large stupas, gathering all the small stupas inside, and constantly making offerings. Therefore, what Jaya-sena did was to proclaim the wonderful Dharma with his mouth, guiding and teaching those who studied the Dharma, and make stupas with his hands, thereby promoting supreme merit. At night, he walked, prostrated, recited scriptures, and meditated in stillness, not even having time to sleep or eat, never slacking day or night. He was already one hundred years old, but his aspirations and career had not declined. In thirty years, he made a total of seven 'koti' (拘胝, hundred million) Dharma-sarira stupas. Every time he completed one 'koti', he built a large stupa, placing all the small stupas inside, making grand offerings, inviting many monks, and holding Dharma assemblies to celebrate. At that time, divine light shone brightly, and miraculous phenomena were very evident. Since then, it often emitted light.
More than ten 'li' (里, Chinese mile) southwest of the Staff Forest, on the south side of a large mountain, there are two hot springs with very hot water. In the past, the Tathagata (如來, Buddha) manifested this water and bathed in it. It still exists today, the clear stream has not diminished, and people from far and near come here.
皆來就浴，沉痾宿疹，無不除差。其傍則有窣堵波，如來經行之處也。杖林東南行六七里，至大山，橫嶺之前有石窣堵波，昔如來兩三月為諸人、天於此說法，時頻毗娑羅王欲來聽法，乃疏山積石，壘階以進，廣二十餘步，長三四里。
大山北三四里，有孤山，昔廣博仙人棲隱於此，鑿崖為室，余趾尚存，傳教門人，遺風猶扇。
孤山東北四五里，有小孤山，山壁石室廣袤可坐千餘人矣，如來在昔於此三月說法。石室上有大磐石，帝釋、梵王摩牛頭栴檀塗飾佛身，石上餘香，於今郁烈。
石室西南隅有巖岫，印度謂之阿素洛(舊曰阿修羅，又曰阿須倫，又曰阿修羅，皆訛也)宮也。往有好事者，深閑咒術，顧儔命侶，十有四人，約契同志，入此巖岫。行三四十里，廓然大明，乃見城邑臺觀，皆是金銀琉璃。是人至已，有諸少女佇立門側，歡喜迎接，甚加禮遇。於是漸進至內城門，有二婢使各捧金盤，盛滿花香，而來迎候。謂諸人曰：「宜就池浴，涂冠香花，已而後入，斯為美矣。唯彼術士，宜時速進。」餘十三人遂即沐浴，既入池已，恍若有忘，乃坐稻田中，去此之北平川中，已三四十里矣。
石室側有棧道，廣十餘步，長四五里。昔頻毗娑羅王將往佛所，乃斬石通谷，疏崖填川，或壘石，
【現代漢語翻譯】 現代漢語譯本： 眾人都來這裡沐浴，長久的疾病和舊的皮疹，沒有不痊癒的。旁邊有窣堵波（stupa，佛塔），是如來佛曾經行走的地方。從杖林向東南走六七里，到達大山，在橫嶺前面有一個石窣堵波（stupa，佛塔），過去如來佛曾在這裡為諸人、天說法兩三個月，當時頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）想要來聽法，於是疏通山路，堆積石頭，壘成臺階以便前進，寬二十多步，長三四里。
從大山向北走三四里，有一座孤山，過去廣博仙人隱居在這裡，鑿開山崖作為居室，剩餘的遺蹟還存在，傳授教義的門人，遺留的風範還在流傳。
從孤山向東北走四五里，有一座小孤山，山壁上的石室寬廣，可以坐一千多人，如來佛過去曾在這裡說法三個月。石室上面有一塊大磐石，帝釋（Indra，佛教護法神）和梵王（Brahma，佛教護法神）用牛頭栴檀塗飾佛身，石頭上殘留的香味，至今還很濃烈。
石室西南角有一個巖洞，印度稱之為阿素洛（Asura，舊譯阿修羅，又譯阿須倫，又譯阿修羅，都是訛誤）宮。過去有一個喜歡尋事的人，精通咒術，帶領著他的同伴，共有十四人，約定志同道合，進入這個巖洞。走了三四十里，突然變得非常明亮，於是看見了城邑樓臺，都是用金銀琉璃建造的。這些人到達后，有許多少女站在門旁，歡喜地迎接他們，非常禮貌地對待他們。於是漸漸地進入內城門，有兩個婢女各自捧著金盤，盛滿了花香，前來迎接。對這些人說：『應該到池子里沐浴，塗抹香料，戴上花冠，然後進入，這樣才好。只有那位術士，應該立即快速前進。』其餘十三人於是就去沐浴，進入池子后，恍惚間好像忘記了什麼，等到醒來時，卻坐在稻田里，距離這裡北邊的平川中，已經有三四十里了。
石室旁邊有一條棧道，寬十多步，長四五里。過去頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）將要前往佛所，於是砍鑿石頭，打通山谷，疏通山崖，填平河流，或者堆積石頭。
【English Translation】 English version: They all came to bathe here, and chronic diseases and old rashes were all healed. Beside it was a stupa (stupa, Buddhist pagoda), a place where the Tathagata (Tathagata, meaning 'Thus Gone One', refers to Buddha) used to walk. Traveling six or seven li southeast from Zhanglin, they arrived at Great Mountain. In front of Hengling was a stone stupa (stupa, Buddhist pagoda). In the past, the Tathagata (Tathagata, meaning 'Thus Gone One', refers to Buddha) preached here for two or three months for the people and devas (devas, gods or deities). At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) wanted to come and listen to the Dharma (Dharma, Buddhist teachings), so he cleared the mountain and piled up stones to build steps for advancement, more than twenty steps wide and three or four li long.
Three or four li north of Great Mountain, there is a solitary mountain. In the past, the Immortal Guangbo lived in seclusion here, carving cliffs into rooms. The remaining traces still exist, and the legacy of the disciples who transmitted the teachings still spreads.
Four or five li northeast of Solitary Mountain, there is a Small Solitary Mountain. The stone chamber on the mountain wall is wide and can seat more than a thousand people. The Tathagata (Tathagata, meaning 'Thus Gone One', refers to Buddha) used to preach here for three months. Above the stone chamber is a large rock. Indra (Indra, Buddhist protector deity) and Brahma (Brahma, Buddhist protector deity) used sandalwood to adorn the Buddha's body. The remaining fragrance on the stone is still strong today.
In the southwest corner of the stone chamber is a cave, which India calls Asura (Asura, formerly translated as 'Ashura', also translated as 'Asulun', and 'Ashura', all of which are errors) Palace. In the past, there was a person who liked to meddle in things and was proficient in incantations. He led his companions, fourteen in total, and agreed to be like-minded and enter this cave. After walking thirty or forty li, it suddenly became very bright, and they saw cities and pavilions all built of gold, silver, and lapis lazuli. After these people arrived, many young women stood by the door, happily welcoming them and treating them very politely. Then they gradually entered the inner city gate, and two maids each held a golden plate filled with fragrant flowers and came to greet them. They said to these people, 'You should bathe in the pool, apply fragrances, and wear flower crowns before entering, which would be wonderful. Only that sorcerer should advance quickly.' The remaining thirteen people then went to bathe. After entering the pool, they seemed to have forgotten something. When they woke up, they were sitting in a rice field, thirty or forty li away in the plain north of here.
Beside the stone chamber is a plank road, more than ten steps wide and four or five li long. In the past, King Bimbisara (Bimbisara, King of Magadha in ancient India) was going to the Buddha's place, so he cut through the rocks, opened up the valley, cleared the cliffs, filled the rivers, or piled up stones.
或鑿巖，作為階級，以至佛所。從此大山中東行六十餘里，至矩奢揭羅補羅城(唐言上茅宮城)。上茅宮城，摩揭陀國之正中，古先君王之所都，多出勝上吉祥香茅，以故謂之上茅城也。崇山四周，以為外郭，西通峽徑，北辟山門，東西長，南北狹，週一百五十餘里。內城余趾週三十餘里。羯尼迦樹遍諸蹊徑，花含殊馥，色爛黃金，暮春之月，林皆金色。
宮城北門外有窣堵波，是提婆達多與未生怨王共為親友，乃放護財醉象，欲害如來。如來指端出五師子，醉象於此馴伏而前。
伏醉象東北有窣堵波，是舍利子聞阿濕婆恃比丘(唐言馬勝)說法證果之處。初，舍利子在家也，高才雅量，見重當時，門生學徒，傳以受業。此時將入王舍大城，馬勝比丘亦方乞食。時舍利子遙見馬勝，謂門生曰：「彼來者甚庠序，不證聖果，豈斯調寂？宜少佇待，觀其進趣。」馬勝比丘已證羅漢，心得自在，容止和雅，振錫來儀。舍利子曰：「長老善安樂耶？師何人，證何法，若此之悅豫乎？」馬勝謂曰：「爾不知耶，凈飯王太子，舍轉輪王位，悲愍六趣，苦行六年，證三菩提，具一切智，是吾師也。夫法者，非有非空，難用銓緒，唯佛與佛乃能究述，豈伊愚昧所能詳議？」因為頌說，稱讚佛法。舍利子聞已，便獲果證。
【現代漢語翻譯】 現代漢語譯本： 或者開鑿巖石，作為臺階，一直到佛陀所在的地方。從這裡向東在大山中行走六十多里，到達矩奢揭羅補羅城（唐朝時稱為上茅宮城）。上茅宮城是摩揭陀國的中心，是古代君王建都的地方，盛產優質吉祥的香茅，因此被稱為上茅城。四周都是高山，作為外城的城墻，西邊有狹窄的小路可以通行，北邊開鑿了山門，東西長，南北窄，周長一百五十多里。內城的遺址周長三十多里。羯尼迦樹遍佈在各個小路上，花朵包含著特殊的香味，顏色像爛熟的黃金，暮春時節，樹林都呈現出金黃色。
宮城的北門外有一座窣堵波（佛塔），這裡是提婆達多（佛陀的堂兄弟，後背叛佛教）和阿阇世王（又名未生怨王，摩揭陀國國王，曾囚禁其父）一起作為親友，放縱護財醉象，想要加害如來（佛陀）。如來從指端放出五隻獅子，醉像在這裡被馴服，溫順地向前走。
在馴服醉象的地方的東北方有一座窣堵波，這裡是舍利子（佛陀十大弟子之一，以智慧著稱）聽到阿濕婆恃比丘（唐朝時稱為馬勝）說法而證得果位的地方。當初，舍利子在家的時候，才華橫溢，氣度高雅，被當時的人所看重，門生學徒都跟隨他學習。當時他將要進入王舍大城，馬勝比丘也正在乞食。當時舍利子遠遠地看見馬勝，對他的門生說：『那位走來的人非常安詳有秩序，如果不是已經證得聖果，怎麼會有如此的調伏和寂靜呢？我們應該稍微等待一下，觀察他的行動。』馬勝比丘已經證得阿羅漢果，內心得到自在，容貌舉止平和文雅，搖動錫杖緩緩走來。舍利子說：『長老安樂嗎？您的老師是誰？您證悟了什麼法，才如此喜悅呢？』馬勝說：『您不知道嗎？凈飯王的太子，捨棄了轉輪王的地位，悲憫六道眾生，苦行六年，證得了三菩提（正等正覺），具足一切智慧，是我的老師。佛法，既非有也非空，難以用言語來描述，只有佛與佛才能徹底闡述，哪裡是我這樣愚昧的人所能詳細議論的呢？』於是用偈頌來稱讚佛法。舍利子聽了之後，便獲得了果位的證悟。
【English Translation】 English version: Or carving rocks to make steps, leading all the way to where the Buddha was. From there, traveling eastward through the great mountains for more than sixty li, one arrives at Kujagarapura (in the Tang Dynasty, it was called Shangmaogong City). Shangmaogong City is the center of Magadha, the capital of ancient kings, and it produces superior and auspicious fragrant thatch, hence it is called Shangmao City. High mountains surround it, serving as the outer city walls, with a narrow path to the west for passage, and a mountain gate opened to the north. It is long from east to west and narrow from north to south, with a circumference of more than one hundred and fifty li. The ruins of the inner city have a circumference of more than thirty li. Kanikara trees are all over the paths, the flowers contain a special fragrance, and the color is like ripe gold. In the late spring, the forests are all golden.
Outside the north gate of the palace city is a stupa (Buddhist pagoda). This is where Devadatta (Buddha's cousin, who later betrayed Buddhism) and King Ajatasatru (also known as Weisheng Yuan Wang, the king of Magadha, who imprisoned his father) together as friends, released a drunken elephant guarded by wealth, intending to harm the Tathagata (Buddha). The Tathagata emitted five lions from his fingertips, and the drunken elephant was tamed here, obediently moving forward.
Northeast of the place where the drunken elephant was tamed is a stupa. This is where Sariputra (one of the Buddha's ten great disciples, known for his wisdom) heard Ashvajit Bhikkhu (in the Tang Dynasty, called Masheng) preach and attained enlightenment. Initially, when Sariputra was at home, he was talented and elegant, highly regarded by the people of that time, and students followed him to learn. At that time, he was about to enter the great city of Rajagriha, and Ashvajit Bhikkhu was also begging for food. Sariputra saw Ashvajit from afar and said to his disciples, 'That person walking is very peaceful and orderly. If he has not attained enlightenment, how could he be so disciplined and serene? We should wait a little and observe his actions.' Ashvajit Bhikkhu had already attained the state of Arhat, his mind was free, his appearance was peaceful and elegant, and he shook his staff as he slowly approached. Sariputra said, 'Elder, are you well? Who is your teacher? What Dharma have you realized that makes you so joyful?' Ashvajit said, 'Don't you know? The prince of King Suddhodana, abandoning the position of Chakravartin, had compassion for the beings in the six realms, practiced asceticism for six years, attained Samyak-Sambodhi (perfect enlightenment), and possesses all wisdom. He is my teacher. The Dharma is neither existent nor non-existent, difficult to describe in words, only the Buddhas can fully explain it, how can I, a foolish person, discuss it in detail?' Then he praised the Dharma with verses. After Sariputra heard it, he attained the fruit of enlightenment.
舍利子證果北不遠，有大深坑，傍建窣堵波，是室利鞠多(唐言勝密)以火坑、毒飯欲害佛處。勝密者，宗信外道，深著邪見。諸梵志曰：「喬答摩國人尊敬，遂令我徒無所恃賴，汝今可請至家飯會，門穿大坑，滿中縱火，棧以朽木，覆以燥土。凡諸飲食，皆雜毒藥，若免火坑，當遭毒食。」勝密承命，便設毒會。城中之人皆知勝密於世尊所起惡害心，咸皆勸請，愿佛勿往。世尊告曰：「無得懷憂。如來之身，物莫能害。」於是受請而往。足履門閫，火坑成池，清瀾澄鑒，蓮花瀰漫。勝密見已，憂惶無措，謂其徒曰：「以術免火，尚有毒食。」世尊飯食已訖，為說妙法，勝密聞已，謝咎歸依。
勝密火坑東北，山城之曲，有窣堵波，是時縛迦大醫(舊曰耆婆，訛也)於此為佛建說法堂，周其壖垣種植花果，余趾蘗株尚有遺蹟。如來在世，多於中止。其傍復有縛迦故宅，余基舊井，墟坎猶存。宮城東北行十四五里，至姞栗陀羅矩吒山(唐言鷲峰，亦謂鷲臺。舊曰耆阇崛山，訛也)。接北山之陽，孤摽特起，既棲鷲鳥，又類高臺，空翠相映，濃淡分色。如來御世垂五十年，多居此山，廣說妙法。頻毗娑羅王為聞法故，興發人徒，自山麓至峰岑，跨谷凌巖，編石為階，廣十餘步，長五六里。中路有二小窣堵波，
【現代漢語翻譯】 現代漢語譯本： 舍利子證果地向北不遠，有一個很深的大坑，旁邊建有一座窣堵波（stupa，佛塔），那裡是室利鞠多（Śrī Gupta，唐朝時譯為勝密）想要用火坑和毒飯來加害佛陀的地方。勝密這個人，信奉外道，深深地執著于邪見。一些梵志（brahmanas，婆羅門）說：『喬答摩（Gautama，佛陀）受到國人的尊敬，以至於我們這些人無所依靠。你現在可以邀請他到你家吃飯，在門口挖一個大坑，裡面點滿火，上面用腐朽的木頭搭起來，再蓋上乾燥的泥土。所有的飲食，都摻上毒藥，如果他能免於火坑，也會遭到毒食。』勝密聽從了他們的命令，就設定了毒宴。城裡的人都知道勝密對世尊懷有惡毒的害人之心，都勸阻佛陀不要前往。世尊告訴他們說：『不要擔憂。如來的身體，任何東西都不能傷害。』於是接受邀請前往。當他的腳踏入門檻時，火坑變成了水池，清澈明亮，蓮花遍佈。勝密看到后，憂愁慌亂，不知所措，對他的同夥說：『用法術免除了火災，還有毒食。』世尊吃完飯後，為他說微妙的佛法，勝密聽了之後，懺悔自己的罪過，歸依了佛法。 勝密火坑的東北方向，山城的彎曲處，有一座窣堵波，那是當時的時縛迦大醫（Śivaka，舊譯耆婆Jivaka是錯誤的）在這裡為佛陀建造的說法堂，四周的圍墻內種植著花果，剩餘的根莖枝條還有遺蹟存在。如來在世的時候，大多在這裡居住。旁邊還有縛迦以前的住宅，剩餘的地基和舊井，廢墟和坑洼還存在。從宮城向東北方向走十四五里，到達姞栗陀羅矩吒山（Gṛdhrakūṭa，唐朝時譯為鷲峰，也叫鷲臺。舊譯耆阇崛山Gijjhakuta是錯誤的）。連線著北山的南面，孤零零地高高聳立，既有鷲鳥棲息，又像高臺一樣，空中的翠色相互輝映，濃淡的顏色分明。如來在世大約五十年，大多居住在這座山上，廣泛地宣說微妙的佛法。頻毗娑羅王（Bimbisāra）爲了聽聞佛法，發動民眾，從山腳到山頂，跨越山谷，攀登巖石，用石頭鋪成臺階，寬十多步，長五六里。中間的路上有兩座小窣堵波。
【English Translation】 English version: Not far north from where Śāriputra (舍利子) attained enlightenment, there is a large, deep pit. Beside it stands a stupa (窣堵波, Buddhist monument), the place where Śrī Gupta (室利鞠多, meaning 'Victorious Secret' in Tang Dynasty translation) attempted to harm the Buddha with a fire pit and poisoned rice. Śrī Gupta was a follower of non-Buddhist paths, deeply attached to heretical views. Some Brahmins (梵志) said, 'Gautama (喬答摩, the Buddha) is respected by the people of the country, causing us to have nothing to rely on. You can now invite him to your house for a meal, dig a large pit at the entrance, fill it with fire, cover it with rotten wood, and then with dry soil. Mix poison into all the food. If he escapes the fire pit, he will be poisoned.' Śrī Gupta obeyed their command and prepared a poisonous feast. The people in the city all knew that Śrī Gupta harbored malicious intentions towards the World-Honored One (世尊), and they all advised the Buddha not to go. The World-Honored One said, 'Do not worry. Nothing can harm the body of the Tathagata (如來).' Thus, he accepted the invitation and went. As his foot stepped on the threshold, the fire pit transformed into a pond, clear and bright, filled with lotuses. Seeing this, Śrī Gupta was worried and at a loss, saying to his followers, 'He avoided the fire with magic, but there is still the poisoned food.' After the World-Honored One finished eating, he preached the wonderful Dharma (妙法) to him. Upon hearing it, Śrī Gupta repented of his faults and took refuge in the Dharma. Northeast of Śrī Gupta's fire pit, in the bend of the mountain city, there is a stupa. It was there that Śivaka (時縛迦, the great physician – the old translation Jivaka 耆婆 is incorrect) built a Dharma hall for the Buddha, surrounding the enclosure with planted flowers and fruits. Remnants of the roots and branches still remain. When the Tathagata was alive, he often resided there. Beside it is also Śivaka's former residence, with the remaining foundation and old well, ruins and pits still present. Traveling fourteen or fifteen li (里, Chinese mile) northeast from the palace city, one arrives at Gṛdhrakūṭa Mountain (姞栗陀羅矩吒山, meaning 'Vulture Peak' in Tang Dynasty translation, also called Vulture Terrace. The old translation Gijjhakuta 耆阇崛山 is incorrect). Connected to the south side of the northern mountain, it stands alone and tall, both inhabited by vultures and resembling a high terrace, the emerald green reflections in the sky contrasting with the varying shades of color. The Tathagata, during his fifty years in the world, mostly resided on this mountain, widely expounding the wonderful Dharma. King Bimbisāra (頻毗娑羅王), in order to hear the Dharma, mobilized the people, from the foot of the mountain to the summit, crossing valleys and climbing rocks, paving stone steps, more than ten paces wide and five or six li long. In the middle of the road, there are two small stupas.
一謂下乘，即王至此徒行以進；一謂退凡，即簡凡人不令同往。其山頂則東西長，南北狹。臨崖西埵有磚精舍，高廣奇制，東辟其戶，如來在昔多居說法，今作說法之像，量等如來之身。
精舍東有長石，如來經行所履也。傍有大石，高丈四五尺，週三十餘步，是提婆達多遙擲擊佛處也。其南崖下有窣堵波，在昔如來於此說《法花經》。精舍南山崖側有大石室，如來在昔於此入定。
佛石室西北，石室前有大磐石，阿難為魔怖處也。尊者阿難於此入定，魔王化作鷲鳥，于黑月夜分據其大石，奮翼驚鳴，以怖尊者。尊者是時驚懼無措，如來鑒見，伸手安慰，通過石壁，摩阿難頂，以大慈言而告之曰：「魔所變化，宜無怖懼。」阿難蒙慰，身心安樂。石上鳥跡、崖中通穴，歲月雖久，於今尚存。
精舍側有數石室，舍利子等諸大羅漢於此入定。舍利子石室前有一大井，枯涸無水，墟坎猶存。
精舍東北石澗中有大磐石，是如來曬袈裟之處，衣文明徹，皎如雕刻。其傍石上有佛腳跡，輪文雖暗，規摸可察。北山頂有窣堵波，是如來望摩揭陀城，於此七日說法。
山城北門西有毗布羅山，聞之土俗曰：山西南崖陰，昔有五百溫泉，今者數十而已，然猶有冷有暖，未盡溫也。其泉源發雪山之南無
【現代漢語翻譯】 現代漢語譯本 第一種說法是『下乘』，意味著國王到達這裡也只能步行前進；另一種說法是『退凡』，意味著謝絕凡人，不讓他們一同前往。山頂東西向長，南北向窄。靠近西邊懸崖的地方有一座磚砌的精舍，高大寬敞，建造奇特，朝東開門。如來（Tathagata，佛的稱號）過去經常居住在這裡說法，現在這裡塑有說法的佛像，大小與如來身量相等。 精舍東邊有一塊長長的石頭，是如來經行（walking meditation）時走過的地方。旁邊有一塊大石頭，高約一丈四五尺，周圍三十多步，是提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）從遠處投擲石頭襲擊佛陀的地方。南邊的懸崖下有一座窣堵波（stupa，佛塔），過去如來曾在這裡宣說《法華經》（Lotus Sutra）。精舍南邊的山崖邊有一個大石室，如來過去曾在這裡入定（samadhi，冥想）。 佛陀石室的西北方向，石室前面有一塊大磐石，是阿難（Ananda，佛陀的十大弟子之一）受到魔（Mara，佛教中的惡魔）驚嚇的地方。尊者阿難曾在這裡入定，魔王（Mara Raja，魔的統治者）化作鷲鳥，在黑夜的夜晚佔據這塊大石頭，扇動翅膀驚叫，以此來恐嚇尊者。尊者當時驚慌失措，如來看到后，伸手安慰他，穿過石壁，撫摸阿難的頭頂，用慈悲的話語告訴他：『不要害怕魔的變化。』阿難得到安慰，身心安樂。石頭上的鳥的痕跡、山崖中穿過的洞穴，時間雖然很久，至今仍然存在。 精舍旁邊有幾個石室，舍利子（Sariputra，佛陀的十大弟子之一）等各位大阿羅漢（Arhats，已證得阿羅漢果位的修行者）曾在這裡入定。舍利子石室前有一口大井，已經乾涸無水，只剩下廢墟般的坑洞。 精舍東北方向的石澗中有一塊大磐石，是如來晾曬袈裟（kasaya，僧侶的法衣）的地方，袈裟上的紋路清晰明亮，如同雕刻一般。旁邊石頭上有佛陀的腳印，輪紋雖然模糊，但大致形狀可以辨認。北山頂有一座窣堵波，是如來眺望摩揭陀城（Magadha，古印度王國），在這裡說法七天的地方。 山城北門西邊有毗布羅山（Vipula Mountain），聽當地人說：山西南邊的陰面，過去有五百個溫泉，現在只有幾十個了，但仍然有冷的有暖的，還沒有完全變成冷泉。這些泉水的源頭來自雪山的南面。
【English Translation】 English version The first explanation is 'Lower Vehicle', meaning that even a king can only proceed on foot upon reaching this point; the second explanation is 'Retreat from the Mundane', meaning that ordinary people are not allowed to go together. The mountain peak is long from east to west and narrow from north to south. Near the western cliff is a brick-built monastery, tall, spacious, and of peculiar construction, with its door facing east. The Tathagata (Tathagata, title of the Buddha) used to reside here often to preach the Dharma, and now there is a statue of him preaching, equal in size to the Tathagata's body. To the east of the monastery is a long stone, where the Tathagata walked during his walking meditation. Beside it is a large stone, about fourteen or fifteen feet high and thirty paces in circumference, which is where Devadatta (Devadatta, Buddha's cousin who later betrayed him) remotely threw a stone to strike the Buddha. Below the southern cliff is a stupa (stupa, Buddhist monument), where the Tathagata in the past preached the Lotus Sutra. On the side of the mountain cliff south of the monastery is a large stone chamber, where the Tathagata in the past entered into samadhi (samadhi, meditation). Northwest of the Buddha's stone chamber, in front of the stone chamber, is a large flat rock, where Ananda (Ananda, one of the Buddha's ten principal disciples) was frightened by Mara (Mara, demon in Buddhism). The Venerable Ananda was entering samadhi here when the Mara Raja (Mara Raja, ruler of demons) transformed into a vulture, occupying the large stone on a dark moonlit night, flapping its wings and screeching to frighten the Venerable One. The Venerable One was then frightened and at a loss, but the Tathagata saw this and reached out to comfort him, passing through the stone wall, stroking Ananda's head, and telling him with great compassion: 'Do not be afraid of the transformations of Mara.' Ananda was comforted, and his body and mind were at peace. The bird tracks on the stone and the hole through the cliff, although many years have passed, still exist today. Beside the monastery are several stone chambers, where Sariputra (Sariputra, one of the Buddha's ten principal disciples) and other great Arhats (Arhats, enlightened beings who have attained Nirvana) entered into samadhi. In front of Sariputra's stone chamber is a large well, which is dry and without water, with only the ruins of a pit remaining. In the stone ravine northeast of the monastery is a large flat rock, where the Tathagata dried his kasaya (kasaya, monastic robe), the patterns on the robe clear and bright, like carvings. Beside it on the stone are the Buddha's footprints, the wheel patterns faint, but the general shape can be discerned. On the top of the north mountain is a stupa, where the Tathagata looked out at the city of Magadha (Magadha, ancient Indian kingdom) and preached the Dharma for seven days. West of the north gate of the mountain city is Vipula Mountain (Vipula Mountain). According to local customs: on the shady southwest cliff of the mountain, there used to be five hundred hot springs, but now there are only a few dozen, and they are still cold and warm, not yet completely cold springs. The source of these springs comes from the south of the snowy mountains.
熱惱池，潛流至此，水甚清美，味同本池。流經五百枝小熱地獄，火熱上炎，致斯溫熱。泉流之口，並皆雕石，或作師子、白象之首，或作石筒懸流之道，下乃編石為池。諸方異域咸來此浴，浴者宿疾多差。溫泉左右諸窣堵波及精舍，基址鱗次，並是過去四佛坐及經行遺蹟之所。此處既山水相帶，仁智攸居，隱淪之士蓋亦多矣。
溫泉西有卑缽羅石室，世尊在昔恒居其中。後壁洞穴是阿素洛宮也。習定比丘多居此室。時出怪異龍、蛇、師子之形，見之者心發狂亂。然斯勝地，靈聖所止，躡跡欽風，忘其災禍。近有比丘，戒行貞潔，心樂幽寂，欲於此室匿跡習定。或有諫曰：「勿往彼也。彼多災異，為害不少，既難取定，亦恐喪身。宜鑒前事，勿貽後悔。」比丘曰：「不然。我方誌求佛果，摧伏天魔，若此之害，夫何足言？」便即振錫而往室焉。於是設壇場，誦禁咒。旬日之後，穴出少女，謂比丘曰：「尊者染衣守戒，為含識歸依；修慧習定，作生靈善導。而今居此，驚懼我曹。如來之教，豈若是耶？」比丘曰：「我守凈戒，遵聖教也。匿跡山谷，遠諠雜也。忽此見譏，其咎安在？」對曰：「尊者誦咒聲發，火從外入，燒我居室，苦我枝屬。唯愿悲愍，勿複誦咒。」比丘曰：「誦咒自護，非欲害物。往者，行人居
【現代漢語翻譯】 現代漢語譯本：熱惱池的潛流流到這裡，水非常清澈美麗，味道和本池一樣。水流經過五百個小熱地獄，火焰向上升騰，導致這裡的水變得溫熱。泉水流出的地方，都雕刻著石頭，有的做成獅子、白象的頭，有的做成石筒作為懸流的通道，下面用石頭砌成水池。各方異域的人都來這裡沐浴，沐浴后很多人的舊病都好了。溫泉左右有很多窣堵波（stupa，佛塔）和精舍（vihara，寺院），地基密集排列，都是過去四佛坐過和經行（cankrama，行走）遺留下來的地方。這裡山水相依，是仁者和智者居住的地方，隱居的人也很多。
溫泉西邊有卑缽羅石室（Pippala Cave），世尊（世尊，Bhagavan，佛陀的尊稱）過去經常居住在那裡。石室後壁的洞穴是阿素洛（Asura，阿修羅）的宮殿。修習禪定的比丘（bhikkhu，佛教出家男眾）大多居住在這個石室裡。有時會出現怪異的龍、蛇、獅子的形狀，看到的人心裡會感到狂亂。然而這個殊勝的地方，是靈聖居住的地方，追隨他們的足跡，仰慕他們的風範，就忘記了災禍。附近有個比丘，戒律清凈貞潔，喜歡幽靜，想在這個石室裡隱居修習禪定。有人勸他說：『不要去那裡。那裡有很多災禍怪異的事情，害處不少，既難以入定，恐怕還會喪命。應該借鑑以前的事情，不要留下後悔。』比丘說：『不是這樣的。我正要立志求取佛果，摧伏天魔，像這樣的災害，又算得了什麼呢？』於是就拿著錫杖前往石室。然後在那裡設定壇場，誦唸禁咒。十天之後，出現一個少女，對比丘說：『尊者身穿袈裟，遵守戒律，是眾生的歸依之處；修習智慧，練習禪定，是眾生的善導。現在居住在這裡，讓我們感到驚恐。如來的教導，難道是這樣的嗎？』比丘說：『我遵守清凈的戒律，遵循聖人的教導。隱居在山谷里，遠離喧鬧雜亂。忽然受到這樣的指責，過錯在哪裡呢？』少女回答說：『尊者誦唸咒語的聲音發出，火從外面進入，燒燬我的居室，使我的眷屬受苦。希望您能慈悲憐憫，不要再誦唸咒語了。』比丘說：『誦唸咒語是爲了自我保護，不是想要傷害你們。過去，行人居住
【English Translation】 English version: The subterranean stream from the Hot Spring Pond flows here, the water being exceedingly clear and beautiful, and of the same taste as that of the original pond. Flowing through five hundred small hot hells, the fiery heat ascends, causing this water to be warm. At the mouths of the springs, stones are carved, some in the shape of lions' and white elephants' heads, others as stone pipes serving as channels for the flowing water, with stone arranged below to form a pond. People from various foreign lands come here to bathe, and many who bathe here are cured of their chronic ailments. To the left and right of the hot spring are numerous stupas (stupa, Buddhist monument) and viharas (vihara, monastery), their foundations closely arranged, all being the places where the past four Buddhas sat and walked (cankrama, walking meditation). This place, with its mountains and waters, is where the benevolent and wise reside, and many hermits also dwell here.
To the west of the hot spring is the Pippala Cave (Pippala Cave), where the World-Honored One (Bhagavan, an epithet for the Buddha) used to reside. The cave in the back wall is the palace of the Asuras (Asura, a type of deity or demon). Many bhikkhus (bhikkhu, Buddhist monk) who practice meditation reside in this cave. Sometimes strange shapes of dragons, snakes, and lions appear, causing those who see them to become mentally disturbed. However, this sacred place is where spiritual beings dwell, and those who follow in their footsteps and admire their virtue forget their misfortunes. Nearby, there was a bhikkhu who was pure in conduct and fond of solitude, desiring to dwell in this cave and practice meditation. Some advised him, 'Do not go there. There are many calamities and strange occurrences there, causing much harm. It is difficult to attain samadhi (samadhi, meditative state), and you may even lose your life. You should learn from past events and not leave regrets.' The bhikkhu said, 'That is not so. I am determined to seek Buddhahood and subdue the heavenly demons. What are such harms to me?' Then he took his staff and went to the cave. There, he set up an altar and recited mantras. After ten days, a young girl appeared and said to the bhikkhu, 'Venerable one, you wear the robes and observe the precepts, being a refuge for sentient beings; you cultivate wisdom and practice meditation, being a guide for living beings. Now you dwell here, causing us to be frightened. Is this the teaching of the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha)?' The bhikkhu said, 'I observe the pure precepts and follow the teachings of the saints. I dwell in the mountains and valleys, far from noise and confusion. Why am I suddenly being criticized? Where is the fault?' The girl replied, 'Venerable one, the sound of your mantras emits fire from outside, burning my dwelling and causing suffering to my family. I hope you will have compassion and not recite the mantras anymore.' The bhikkhu said, 'Reciting mantras is for self-protection, not to harm you. In the past, travelers resided
此習定，期于聖果，以濟幽涂，睹怪驚懼，喪棄身命，汝之辜也，其何辭乎？」對曰：「罪障既重，智慧斯淺。自今已來，屏居守分，亦愿尊者勿誦神咒。」比丘於是修定如初，安靜無害。
毗布羅山上有窣堵波，昔者如來說法之處。今有露形外道，多依此住，修習苦行，夙夜匪懈，自旦至昏，旋轉觀察。山城北門左，南崖陰，東行二三里，至大石室，昔提婆達多於此入定。
石室東不遠，磐石上有班采，狀血染，傍建窣堵波，是習定比丘自害證果之處。昔有比丘，勤勵心身，屏居修定，歲月逾遠，不證聖果。退而自咎，竊復嘆曰：「無學之果，終不時證；有累之身，徒生何益！」便就此石自刺其頸，是時即證阿羅漢果，上升虛空，示現神變，化火焚身，而入寂滅。美其雅操，建以記功。
比丘證果東石崖上，有石窣堵波，習定比丘投崖證果之處。昔在佛世，有一比丘，宴坐山林，修證果定，精勤已久，不得果證，晝夜繼念，無忘靜定。如來知其根機將發也，遂往彼而成之，自竹林園至山崖下，彈指而召，佇立以待。此比丘遙睹聖眾，身意勇悅，投崖而下，猶其凈心，敬信佛語，未至於地，已獲果證。世尊告曰：「宜知是時。」即升虛空，示現神變。用彰凈信，故斯封記。
山城北門行一里
【現代漢語翻譯】 現代漢語譯本：'你通過這種習定方式，期望獲得聖果，以救濟地獄中的眾生，但你卻因為看到怪異景象而驚恐，最終喪失了性命，這是你的過錯，你還有什麼可說的呢？'比丘回答說：'我的罪業深重，智慧淺薄。從今以後，我將隱居起來，安分守己，也希望尊者不要再誦唸神咒了。'比丘於是重新開始修習禪定，恢復了平靜，不再受到傷害。
在毗布羅山（Vipula Mountain）上有一座窣堵波（stupa，佛塔），那是過去如來說法的地方。現在有一些裸形外道，大多居住在這裡，修習苦行，日夜不停，從早到晚，旋轉觀察。從山城的北門向左，到南邊的山崖陰影處，再向東走二三里，就到了大石室，那是過去提婆達多（Devadatta）入定的地方。
石室的東邊不遠處，磐石上有一些斑點，看起來像血染的痕跡，旁邊建有一座窣堵波，那是修習禪定的比丘自殺證得聖果的地方。過去有一位比丘，勤奮努力地修習身心，隱居起來修習禪定，時間很久了，卻始終沒有證得聖果。他退而自責，暗自嘆息說：'無學之果（arahatship），終究不能及時證得；帶著業障的身體，活著又有什麼用呢！'於是他就到這塊石頭上自刺頸部，當時就證得了阿羅漢果，上升到虛空中，示現神通變化，化為火焰焚燒自身，進入了寂滅。人們讚美他高雅的節操，為他建造了窣堵波來紀念他的功德。
比丘證得聖果的東邊石崖上，有一座石質的窣堵波，那是修習禪定的比丘跳崖證得聖果的地方。過去在佛陀在世的時候，有一位比丘，在山林中靜坐，修習證得聖果的禪定，精進勤奮了很久，卻始終沒有證得聖果，日夜不停地思念，沒有忘記靜坐禪定。如來知道他的根基即將成熟，於是親自前往成就他，從竹林園（Bamboo Grove Monastery）來到山崖下，彈指召喚他，站立在那裡等待。這位比丘遠遠地看到佛陀的聖眾，身心都感到歡喜，跳下山崖，因為他清凈的內心，敬信佛陀的教誨，還沒有落到地上，就已經獲得了聖果。世尊告訴他說：'現在正是時候。'隨即升到虛空中，示現神通變化。爲了彰顯清凈的信心，所以在這裡建造了封記（窣堵波）。
從山城的北門走一里
【English Translation】 English version: 'By practicing this meditation, you hoped to attain the holy fruit and save beings in the underworld, but you were frightened by strange sights and lost your life. This is your fault. What can you say?' The monk replied, 'My karmic obstacles are heavy, and my wisdom is shallow. From now on, I will live in seclusion and be content with my lot. I also hope that Your Reverence will not recite divine mantras.' The monk then resumed his meditation as before, peaceful and unharmed.
On Vipula Mountain (Vipula Mountain) is a stupa (stupa, Buddhist monument), the place where the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) used to preach. Now there are naked ascetics, mostly living here, practicing asceticism, tirelessly day and night, rotating and observing from dawn to dusk. To the left of the north gate of the mountain city, in the shade of the southern cliff, two or three li (Chinese mile) to the east, is the Great Stone Chamber, where Devadatta (Devadatta) used to meditate.
Not far east of the Stone Chamber, on a flat rock are patches resembling bloodstains, and next to it is a stupa, the place where a meditating monk committed suicide and attained enlightenment. In the past, there was a monk who diligently cultivated his mind and body, living in seclusion to practice meditation. After a long time, he did not attain the holy fruit. He retreated and blamed himself, secretly lamenting, 'The fruit of non-learning (arahatship) cannot be attained in time; what is the use of living with this burdened body!' So he went to this rock and stabbed his neck. At that moment, he attained the Arhat fruit, ascended into the sky, manifested supernatural powers, cremated himself with fire, and entered Nirvana. People praised his noble conduct and built a stupa to commemorate his merits.
On the eastern cliff above the place where the monk attained enlightenment is a stone stupa, the place where a meditating monk jumped off the cliff and attained enlightenment. In the past, when the Buddha was in the world, there was a monk who sat in the mountains and forests, practicing meditation to attain enlightenment. He was diligent and assiduous for a long time, but he did not attain enlightenment. He meditated day and night, never forgetting to be still and focused. The Tathagata knew that his roots were about to sprout, so he went there to help him achieve it. From the Bamboo Grove Monastery (Bamboo Grove Monastery) he came to the foot of the cliff, snapped his fingers to summon him, and stood there waiting. The monk saw the holy assembly of the Buddha from afar, and his body and mind were filled with joy. He jumped off the cliff, and because of his pure heart and faith in the Buddha's words, he attained the fruit before he even reached the ground. The World Honored One (World Honored One, an epithet of the Buddha) said, 'It is time.' He then ascended into the sky and manifested supernatural powers. To demonstrate pure faith, this stupa was built as a memorial.
One li from the north gate of the mountain city
余，至迦蘭陀竹園。今有精舍，石基磚室，東辟其戶。如來在世，多居此中，說法開化，導凡拯俗。今作如來之身。初，此城中有大長者迦蘭陀，時稱豪貴，以大竹園施諸外道。及見如來，聞法凈信，追昔竹園居彼異眾，今天人師無以館舍。時諸神鬼感其誠心，斥逐外道，而告之曰：「長者迦蘭陀當以竹園起佛精舍，汝宜速去，得免危厄。」外道憤恚，含怒而去。長者於此建立精舍，功成事畢，躬往請佛，如來是時遂受其施。
迦蘭陀竹園東有窣堵波，阿阇多設咄路王(唐言未生怨，舊曰阿阇世，訛略也)之所建也。如來涅槃之後，諸王共分舍利，未生怨王得以持歸，式遵崇建，而修供養。無憂王之發信心也，開取捨利，建窣堵波，尚有遺余，時燭光景。
未生怨王窣堵波，有尊者阿難半身舍利。昔尊者將寂滅也，去摩揭陀國，趣吠舍厘城。兩國交爭，欲興兵甲。尊者傷愍，遂分其身，摩揭陀王奉歸供養，即斯勝地，式修崇建。其傍則有如來經行之處。次此不遠有窣堵波，是舍利子及沒特伽羅子等安居之所。
竹林園西南行五六里，南山之陰，大竹林中，有大石室，是尊者摩訶迦葉在此與九百九十大阿羅漢，如來涅槃后結集三藏。前有故基，未生怨王為集法藏諸大羅漢建此堂宇。
初，大迦
【現代漢語翻譯】 現代漢語譯本：我到達了迦蘭陀竹園。現在這裡有一座精舍，是石基磚砌的房屋，朝東開門。如來在世的時候，大多居住在這裡，說法開化，引導凡人，拯救世俗。現在這裡塑有如來的身像。當初，這座城裡有一位大長者名叫迦蘭陀，當時以豪富聞名，他將一大片竹園佈施給了外道。等到他見到如來，聽聞佛法，生起清凈的信心后，追憶起之前的竹園被那些異教徒佔據，如今人天導師卻沒有館舍。當時諸神鬼感應到他的誠心，驅逐了外道，並告訴他們說：『長者迦蘭陀將要用這片竹園建造佛陀的精舍，你們應該趕快離開，才能避免危險。』外道們憤恨惱怒，含怒而去。長者於是在這裡建立了精舍，工程圓滿完成後，親自去邀請佛陀，如來當時就接受了他的佈施。 迦蘭陀竹園的東邊有一座窣堵波（stupa，佛塔），是阿阇多設咄路王（Ajatasattu，唐朝話翻譯為『未生怨』，舊譯『阿阇世』是訛略）所建造的。如來涅槃之後，諸位國王共同分取捨利，未生怨王得到舍利后帶回，按照禮制崇敬地建造佛塔，並進行供養。後來阿育王生起信心，開啟佛塔取出舍利，建造更多的窣堵波，還剩下一些舍利，至今仍然閃耀著光芒。 未生怨王的窣堵波中，有尊者阿難（Ananda）的半身舍利。當初尊者將要寂滅的時候，離開摩揭陀國（Magadha），前往吠舍厘城（Vaishali）。兩國之間發生爭端，將要興起戰事。尊者悲憫此事，於是將身體分成兩份，摩揭陀王迎奉他的舍利回去供養，就在這片殊勝之地，按照禮制崇敬地建造佛塔。佛塔旁邊就是如來曾經經行的地方。距離這裡不遠的地方有一座窣堵波，是舍利子（Sariputra）和沒特伽羅子（Maudgalyayana）等尊者安居的地方。 從竹林園向西南方向走五六里，在南山背陰處的大竹林中，有一間大石室，尊者摩訶迦葉（Mahakasyapa）曾在這裡與九百九十位大阿羅漢一起，在如來涅槃后結集三藏。石室前面有舊的基址，是未生怨王為結集法藏的各位大阿羅漢建造的殿堂。
【English Translation】 English version: I arrived at the Karanda Bamboo Grove. Now there is a monastery here, a stone-based brick building with its door facing east. When the Tathagata was alive, he often resided here, preaching and enlightening, guiding ordinary people, and saving the mundane. Now there is a statue of the Tathagata here. Initially, there was a great elder in this city named Karanda, who was famous for his wealth. He donated a large bamboo grove to the heretics. When he saw the Tathagata, heard the Dharma, and developed pure faith, he recalled that the previous bamboo grove was occupied by those heretics, and now the teacher of gods and humans had no residence. At that time, the gods and ghosts sensed his sincerity, drove away the heretics, and told them: 'Elder Karanda is going to build a monastery for the Buddha in this bamboo grove, you should leave quickly to avoid danger.' The heretics were angry and resentful, and left in anger. The elder then built a monastery here. After the project was completed, he personally invited the Buddha, and the Tathagata accepted his donation at that time. To the east of the Karanda Bamboo Grove is a stupa built by King Ajatasattu (Ajatasattu, translated in the Tang Dynasty as 'Unborn Enemy', the old translation 'Ajase' is an abbreviation). After the Nirvana of the Tathagata, the kings divided the relics together. King Ajatasattu obtained the relics and brought them back, respectfully building a stupa according to the rites and making offerings. Later, King Ashoka developed faith, opened the stupa to take out the relics, and built more stupas. Some relics remained, still shining brightly to this day. In the stupa of King Ajatasattu, there are half-body relics of the Venerable Ananda (Ananda). When the Venerable was about to enter Nirvana, he left Magadha (Magadha) and went to Vaishali (Vaishali). Disputes arose between the two countries, and war was about to break out. The Venerable felt compassion for this matter, so he divided his body into two parts. The King of Magadha welcomed his relics back for worship, and in this auspicious place, he respectfully built a stupa according to the rites. Next to the stupa is the place where the Tathagata used to walk. Not far from here is a stupa, which is the place where Venerable Sariputra (Sariputra) and Maudgalyayana (Maudgalyayana) and others resided. Going five or six li southwest from the Bamboo Grove Garden, in the large bamboo forest on the shady side of the South Mountain, there is a large stone room where the Venerable Mahakasyapa (Mahakasyapa) and nine hundred and ninety great Arhats gathered together after the Nirvana of the Tathagata to compile the Tripitaka. In front of the stone room are the old foundations, which were the halls built by King Ajatasattu for the great Arhats who compiled the Dharma treasury.
葉宴坐山林，忽燭光明，又睹地震，曰：「是何祥變，若此之異？」以天眼觀，見佛世尊于雙樹林間入般涅槃，尋命徒屬趣拘尸城。路逢梵志，手執天花。迦葉問曰：「汝從何來？知我大師今在何處？」梵志對曰：「我適從彼拘尸城來，見汝大師已入涅槃，天、人大眾咸興供養，我所持花，自彼得也。」迦葉聞已，謂其徒曰：「慧日淪照，世界闇冥，善導遐棄，眾生顛墜。」懈怠比丘更相賀曰：「如來寂滅，我曹安樂，若有所犯，誰能訶制？」迦葉聞已，深更感傷，思集法藏，據教治犯。遂至雙樹，觀化禮敬。既而法王去世，人、天無導，諸大羅漢亦取滅度。時大迦葉作是思惟：「承順佛教，宜集法藏。」於是登蘇迷盧山，擊大揵稚，唱如是言：「今王舍城將有法事，諸證果人宜時速集！」揵稚聲中傳迦葉教，遍至三千大千世界，得神通者聞皆集會。是時迦葉告諸眾曰：「如來寂滅，世界空虛，當集法藏，用報佛恩。今將集法，務從簡靜，豈恃群居，不成勝業？其有具三明，得六通，聞持不謬，辯才無礙，如斯上人，可應結集。自余果學，各歸其居。」於是得九百九十人，除阿難在學地，大迦葉召而謂曰：「汝未盡漏，宜出聖眾。」曰：「隨侍如來，多歷年所，每有法議，曾未棄遺。今將結集，而見擯斥，法王寂滅，
失所依怙。」迦葉告曰：「勿懷憂惱。汝親侍佛，誠復多聞，然愛惑未盡，習結未斷。」阿難辭屈而出，至空寂處，欲取無學，勤求不證。既已疲怠，便欲假寐，未及伏枕，遂證羅漢。往結集所，叩門白至。迦葉問曰：「汝結盡耶？宜運神通，非門而入。」阿難承命，從鑰隙入，禮僧已畢，退而復坐。是時安居初十五日也。
於是迦葉揚言曰：「念哉諦聽！阿難聞持，如來稱讚，集素呾纜(舊曰修多羅，訛也)藏。優波厘持律明究，眾所知識，集毗奈耶(舊曰毗那耶，訛也)藏。我迦葉波集阿毗達磨藏。」兩三月盡，集三藏訖。以大迦葉僧中上座，因而謂之上座部焉。
大迦葉波結集西北，有窣堵波，是阿難受僧訶責，不預結集，至此宴坐，證羅漢果。證果之後，方乃預焉。
阿難證果西行二十餘里，有窣堵波，無憂王之所建也，大眾部結集之處。諸學、無學數百千人，不預大迦葉結集之眾，而來至此，更相謂曰：「如來在世，同一師學，法王寂滅，簡異我曹。欲報佛恩，當集法藏。」於是凡、聖咸會，賢智畢萃，復集素呾纜藏、毗柰耶藏、阿毗達磨藏、雜集藏、禁咒藏，別為五藏。而此結集，凡、聖同會，因而謂之大眾部。
竹林精舍北行二百餘步，至迦蘭陀池，如來在昔多此說法。水既
【現代漢語翻譯】 現代漢語譯本：失去了可以依靠的歸宿。』迦葉（Kasyapa，人名，佛教僧侶，被認為是釋迦牟尼佛的大弟子之一）告訴阿難（Ananda，人名，釋迦牟尼佛的十大弟子之一）說：『不要憂愁煩惱。你親近侍奉佛陀，確實聽聞了很多佛法，然而愛慾的迷惑還沒有消除，煩惱的習氣還沒有斷除。』阿難（Ananda）自知理虧，慚愧地退了出來，到空曠寂靜的地方，想要證得無學果位（Asekha，佛教修行所能達到的最高果位，即阿羅漢果），努力修行卻無法證得。已經疲憊不堪，便想稍微休息一下，還沒來得及躺下，就證得了阿羅漢果。於是前往結集之處，敲門稟告自己已經證果。迦葉（Kasyapa）問道：『你的煩惱都斷盡了嗎？應該運用神通，不通過門進入。』阿難（Ananda）遵從命令，從門縫中進入，向僧眾行禮完畢，退到一旁坐下。當時是安居（Varsa，佛教僧侶在雨季期間的集中修行）開始后的第十五天。 於是迦葉（Kasyapa）大聲宣佈說：『注意聽！阿難（Ananda）所聽聞並記住的，是如來（Tathagata，佛的稱號之一）所稱讚的，結集素呾纜藏（Sutra Pitaka，經藏，佛教三藏之一，主要收集佛陀的教法）。優波離（Upali，人名，釋迦牟尼佛的十大弟子之一，以持戒精嚴著稱）持戒精明透徹，為大眾所熟知，結集毗奈耶藏（Vinaya Pitaka，律藏，佛教三藏之一，主要記載佛教的戒律）。我迦葉波（Kasyapa）結集阿毗達磨藏（Abhidhamma Pitaka，論藏，佛教三藏之一，主要闡述佛教的教義和哲學）。』經過兩三個月的時間，完成了三藏的結集。因為大迦葉（Mahakasyapa）是僧團中的上座，所以稱之為上座部（Sthavira Nikaya，佛教部派之一）。 大迦葉波（Mahakasyapa）結集之處的西北方，有一座窣堵波（Stupa，佛塔），是阿難（Ananda）受到僧團責備，沒有參與結集，到這裡靜坐，證得阿羅漢果的地方。證果之後，才得以參與結集。 阿難（Ananda）證果後向西走了二十多里，有一座窣堵波（Stupa），是阿育王（Asoka，印度孔雀王朝的國王，篤信佛教）所建造的，是大眾部（Mahasanghika，佛教部派之一）結集之處。許多有學（Saiksa，還在學習的修行者）、無學（Asekha，已經完成學習的修行者）的僧人，成百上千人，沒有參與大迦葉（Mahakasyapa）的結集，來到這裡，互相說道：『如來（Tathagata）在世的時候，我們都在同一個老師那裡學習，法王（Dharmaraja，佛的稱號之一）寂滅之後，卻把我們區別對待。想要報答佛恩，應當結集法藏。』於是凡夫和聖人都聚集在一起，賢能和有智慧的人都彙集到這裡，重新結集了素呾纜藏（Sutra Pitaka）、毗柰耶藏（Vinaya Pitaka）、阿毗達磨藏（Abhidhamma Pitaka）、雜集藏（Ksudraka Pitaka，小部，收錄在經藏中）、禁咒藏（Dharani Pitaka，陀羅尼藏，收錄各種咒語），分為五藏。而這次結集，凡夫和聖人都參與了，因此稱之為大眾部（Mahasanghika）。 從竹林精舍（Venuvana-vihara，佛教最早的寺院之一）向北走二百多步，到達迦蘭陀池（Kalandaka，池塘名），如來（Tathagata）過去經常在這裡說法。水...
【English Translation】 English version: 'Lost their refuge.' Kasyapa (Kasyapa, a name, a Buddhist monk, considered one of Sakyamuni Buddha's chief disciples) told Ananda (Ananda, a name, one of Sakyamuni Buddha's ten major disciples): 'Do not be worried or distressed. You have personally attended to the Buddha and have indeed heard much, but the delusion of desire has not yet been exhausted, and the habitual bonds have not yet been severed.' Ananda, feeling ashamed, withdrew and went to a quiet and empty place, desiring to attain the state of Asekha (Asekha, the highest state attainable in Buddhist practice, the state of an Arhat), but diligently seeking, he could not attain it. Being already weary, he wished to rest for a while, but before he could lie down, he attained Arhatship. He then went to the place of the council, knocked on the door, and announced his arrival. Kasyapa asked: 'Have you exhausted your defilements? You should use your supernatural powers to enter without using the door.' Ananda obeyed the command and entered through the keyhole, paid his respects to the Sangha, and then withdrew and sat down. This was the fifteenth day of the beginning of the Varsa (Varsa, the concentrated practice of Buddhist monks during the rainy season). Then Kasyapa proclaimed: 'Listen attentively! What Ananda has heard and retained is what the Tathagata (Tathagata, one of the titles of the Buddha) praised, the collection of the Sutra Pitaka (Sutra Pitaka, the Basket of Discourses, one of the three baskets of Buddhism, mainly collecting the Buddha's teachings). Upali (Upali, a name, one of Sakyamuni Buddha's ten major disciples, known for his strict adherence to the precepts) is clear and thorough in upholding the precepts, known by all, and he will collect the Vinaya Pitaka (Vinaya Pitaka, the Basket of Discipline, one of the three baskets of Buddhism, mainly recording Buddhist precepts). I, Kasyapa, will collect the Abhidhamma Pitaka (Abhidhamma Pitaka, the Basket of Higher Doctrine, one of the three baskets of Buddhism, mainly expounding Buddhist doctrines and philosophy).' After two or three months, the collection of the three baskets was completed. Because Mahakasyapa was the senior member of the Sangha, it was called the Sthavira Nikaya (Sthavira Nikaya, one of the Buddhist schools). Northwest of the place where Mahakasyapa held the council, there is a Stupa (Stupa, a Buddhist pagoda), which is where Ananda, having been rebuked by the Sangha for not participating in the council, sat in meditation and attained Arhatship. Only after attaining Arhatship was he allowed to participate. After Ananda attained Arhatship, he traveled twenty li to the west, where there is a Stupa (Stupa) built by King Asoka (Asoka, the king of the Indian Maurya Dynasty, a devout Buddhist), which is the place where the Mahasanghika (Mahasanghika, one of the Buddhist schools) held their council. Many Saiksa (Saiksa, practitioners who are still learning) and Asekha (Asekha, practitioners who have completed their learning), hundreds and thousands of monks, who did not participate in Mahakasyapa's council, came here and said to each other: 'When the Tathagata (Tathagata) was alive, we all studied under the same teacher, but after the Dharmaraja (Dharmaraja, one of the titles of the Buddha) passed away, we are treated differently. If we want to repay the Buddha's kindness, we should collect the Dharma.' Therefore, ordinary people and saints gathered together, and the virtuous and wise all assembled here, and they re-collected the Sutra Pitaka (Sutra Pitaka), Vinaya Pitaka (Vinaya Pitaka), Abhidhamma Pitaka (Abhidhamma Pitaka), Ksudraka Pitaka (Ksudraka Pitaka, the Minor Collection, included in the Sutra Pitaka), and Dharani Pitaka (Dharani Pitaka, the collection of Dharanis, containing various mantras), dividing them into five baskets. And this council, with both ordinary people and saints participating, was therefore called the Mahasanghika (Mahasanghika). Going north two hundred paces from the Venuvana-vihara (Venuvana-vihara, one of the earliest Buddhist monasteries), one reaches the Kalandaka (Kalandaka, the name of a pond), where the Tathagata (Tathagata) often preached in the past. The water...
清澄，具八功德，佛涅槃后，枯涸無餘。
迦蘭陀池西北行二三里，有窣堵波，無憂王所建也，高六十餘尺。傍有石柱，刻記立窣堵波事，高五十餘尺，上作象形。
石柱東北不遠，至曷羅阇姞利呬城(唐言王舍)。外郭已壞，無復遺堵，內城雖毀，基址猶峻，週二十餘里，面有一門。
初，頻毗娑羅王都在上宮城也，編戶之家頻遭火害。一家縱逸，四鄰罹災，防火不暇，資產廢業，眾庶嗟怨，不安其居。王曰：「我以不德，下民罹患，修何德可以禳之？」群臣曰：「大王德化邕穆，政教明察，今茲細民不謹，致此火災，宜制嚴科，以清后犯，若有火起，窮究先發，罰其首惡，遷之寒林。寒林者，棄屍之所，俗謂不祥之地，人絕游往之跡。今遷於彼，同夫棄屍。既恥陋居，當自謹護。」王曰：「善，宜遍宣告居。」頃之，王宮中先自失火。謂諸臣曰：「我其遷矣。」乃命太子監攝留事，欲清國憲，故遷居焉。時吠舍厘王聞頻毗娑羅王野處寒林，整集戎旅，欲襲不虞。邊候以聞，乃建城邑。以王先舍於此，故稱王舍城也。官屬、士、庶咸徙家焉。
或云：至未生怨王乃筑此城，未生怨太子既嗣王位，因遂都之。逮無憂王遷都波吒厘城，以王舍城施婆羅門，故今城中無復凡民，唯婆羅門減千家耳
【現代漢語翻譯】 現代漢語譯本：池水清澈，具備八種功德，但在佛陀涅槃后，已經枯竭無餘。
從迦蘭陀池向西北走二三里，有一座窣堵波（Stupa，佛塔），是阿育王（無憂王）所建造的，高六十多尺。旁邊有一根石柱，上面刻記著建造窣堵波的事情，高五十多尺，頂端雕刻著大象的形狀。
從石柱向東北不遠，就到了曷羅阇姞利呬城（曷羅阇姞利呬城，唐代漢語意為王舍城）。外城的城墻已經毀壞，沒有留下任何遺蹟，內城雖然也已損毀，但地基仍然高大，周長二十多里，每一面都有一座城門。
當初，頻毗娑羅王（頻毗娑羅王，Bimbisara）的都城在上宮城，百姓的家經常遭受火災。一家放縱失火，四鄰都會遭殃，救火都來不及，財產荒廢，百姓嗟嘆怨恨，無法安心居住。國王說：『我因為沒有德行，使得百姓遭受災難，修什麼樣的德行可以消除這些災難呢？』群臣說：『大王您的德化昌盛，政教英明，如今這些百姓不謹慎，導致火災發生，應該制定嚴厲的法令，來清除以後的犯罪，如果發生火災，徹底追究最初的起火者，懲罰為首的罪人，將他們遷到寒林。寒林（寒林，cemetery）是丟棄屍體的地方，世俗認為是是不祥之地，沒有人會去。現在將他們遷到那裡，和丟棄的屍體一樣。既然恥于住在簡陋的地方，就應當自己謹慎防護。』國王說：『好，應該普遍地告知百姓。』不久，王宮中先發生了火災。國王對大臣們說：『我該遷走了。』於是命令太子監國，自己處理後事，爲了整頓國家的法紀，所以遷居到寒林。當時吠舍厘王（吠舍厘王，Vaisali）聽說頻毗娑羅王住在荒野的寒林，就整頓軍隊，想要襲擊沒有防備的頻毗娑羅王。邊境的守衛將此事稟告了國王，於是建造了城邑。因為國王先前捨棄了上宮城住在這裡，所以稱為王舍城。
有人說：到了阿阇世王（未生怨王）的時候才建造這座城，阿阇世太子繼承王位后，就定都於此。等到阿育王遷都到波吒厘城（波吒厘城，Pataliputra），將王舍城施捨給婆羅門，所以現在城中沒有普通百姓，只有不到一千戶的婆羅門。
【English Translation】 English version: The water was clear and possessed eight merits, but after the Buddha's Nirvana, it dried up completely.
Two or three li northwest of the Kalanda Pool, there is a stupa (Stupa, Buddhist shrine), built by King Ashoka (無憂王), more than sixty feet high. Beside it is a stone pillar, inscribed with the events of the stupa's construction, more than fifty feet high, with an elephant figure on top.
Not far northeast of the stone pillar is the city of Rajagriha (曷羅阇姞利呬城, Rajagriha, translated as 'Royal Abode' in Tang Dynasty Chinese). The outer walls have been destroyed, leaving no remains. Although the inner city is also ruined, the foundations are still high, with a circumference of more than twenty li, and a gate on each side.
Initially, King Bimbisara's (頻毗娑羅王) capital was in the Upper Palace City, but the households frequently suffered from fires. If one household was negligent, the four neighboring households would be affected, and there was no time to put out the fire. Property was wasted, and the people lamented and resented, unable to live in peace. The king said, 'Because of my lack of virtue, the people suffer calamities. What virtue should I cultivate to avert these disasters?' The ministers said, 'Your Majesty's virtuous influence is flourishing, and your governance is wise and discerning. Now, these careless people have caused fires. Strict laws should be enacted to prevent future offenses. If a fire occurs, the initial cause should be thoroughly investigated, and the chief culprits should be punished by being moved to the cold forest. The cold forest (寒林, cemetery) is a place where corpses are abandoned, considered an inauspicious place by the common people, and no one goes there. Now, moving them there is the same as abandoning corpses. Since they are ashamed to live in a humble place, they should be careful to protect themselves.' The king said, 'Good, it should be widely announced to the people.' Soon after, a fire broke out in the royal palace itself. The king said to his ministers, 'I must move.' So he ordered the crown prince to oversee the remaining affairs and, in order to rectify the laws of the country, moved to the cold forest. At that time, the King of Vaishali (吠舍厘王, Vaisali) heard that King Bimbisara was living in the wilderness of the cold forest, so he mustered his troops, intending to attack the unprepared King Bimbisara. The border guards reported this to the king, so he built a city. Because the king had previously abandoned the Upper Palace City and lived here, it was called Rajagriha (王舍城). Officials, scholars, and common people all moved their families there.
Some say that this city was built during the reign of King Ajatasatru (未生怨王, Ajatasatru), and after Prince Ajatasatru succeeded to the throne, he made it his capital. When King Ashoka moved the capital to Pataliputra (波吒厘城, Pataliputra), he gave Rajagriha to the Brahmins, so now there are no ordinary people in the city, only less than a thousand Brahmin families.
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宮城西南隅有二小伽藍，諸國客僧往來此止，是佛昔日說法之所。次此西北有窣堵波，珠底色迦(唐言星曆。舊曰樹提伽，訛也)長者本生故里。
城南門外，道左有窣堵波，如來於此說法及度羅怙羅。從此北行三十餘里，至那爛陀(唐言施無厭)僧伽藍。聞之耆舊曰：此伽藍南庵沒羅林中有池，其龍名那爛陀，傍建伽藍，因取為稱。從其實議，是如來在昔修菩薩行，為大國王，建都此地，悲愍眾生，好樂周給，時美其德，號施無厭，由是伽藍因以為稱。其地本庵沒羅園，五百商人以十億金錢買以施佛，佛於此處三月說法，諸商人等亦證聖果。
佛涅槃后未久，此國先王鑠迦羅阿逸多(唐言帝日)，敬重一乘，遵崇三寶，式占福地，建此伽藍。初興功也，穿傷龍身，時有善占尼干外道，見而記曰：「斯勝地也，建立伽藍，當必昌盛，為五印度之軌則，逾千載而彌隆，後進學人易以成業，然多歐血，傷龍故也。」其子佛陀鞠多王(唐言覺護)，繼體承統，聿遵勝業，次此之南，又建伽藍。呾他揭多鞠多王(唐言如來)，篤修前緒，次此之東，又建伽藍。婆羅阿迭多(唐言幼日)王之嗣位也，次此東北，又建伽藍。功成事畢，福會稱慶，輸誠幽顯，延請凡聖。其會也，五印度僧萬里雲集，眾坐已定
【現代漢語翻譯】 現代漢語譯本 宮城西南角有兩座小寺廟，各國的僧人來來往往都住在這裡，這裡是佛陀過去說法的地方。從這裡往西北走，有一座窣堵波（stupa，佛塔），是珠底色迦（Zhudisejia，音譯，唐言星曆，意為星象歷算家。舊譯為樹提伽，是錯誤的）長者出生的地方。 在城南門外，道路的左邊有一座窣堵波（stupa，佛塔），如來佛曾在這裡說法並度化羅怙羅（Luohula，佛陀的兒子）。從這裡向北走三十多里，就到了那爛陀（Nalanda，唐言施無厭，意為永不滿足的施捨）僧伽藍（sengqielan，寺院）。聽當地的老人說：這座寺院南邊的庵沒羅林（Anmolin，芒果林）中有一個池塘，池塘里的龍名叫那爛陀（Nalanda），寺院建在池塘旁邊，因此取名為那爛陀。根據實際情況推斷，這是如來佛在過去修行菩薩道時，作為大國王，在這裡建都，悲憫眾生，喜歡施捨，當時人們讚美他的德行，稱他為施無厭，因此寺院也因此得名。這塊地原本是庵沒羅園（Anmolin，芒果園），五百個商人用十億金錢買下來獻給佛陀，佛陀在這裡說法三個月，這些商人們也證得了聖果。 佛陀涅槃后不久，這個國家先前的國王鑠迦羅阿逸多（Shuojialuo Ayiduo，唐言帝日，意為太陽王），敬重一乘（yicheng，唯一的道路，指成佛之道），遵崇三寶（sanbao，佛、法、僧），選擇這塊福地，建造了這座寺院。剛開始動工的時候，挖傷了龍的身軀，當時有一位擅長占卜的尼干外道（Nigan waidao，古印度六大外道之一），看到後記載說：『這是一塊吉祥的土地，建立寺院，必定會昌盛，成為五印度（Wuyindu，古印度五大區域）的典範，超過一千年還會更加興隆，後來的學人容易在這裡成就事業，但是會經常有人吐血，這是因為傷了龍的緣故。』他的兒子佛陀鞠多王（Fotuojiu Duowang，唐言覺護，意為覺悟的守護者），繼承王位，遵循先王的偉業，在這座寺院的南邊，又建造了一座寺院。呾他揭多鞠多王（Datuojieduo Jiu Duowang，唐言如來，意為如來藏），認真地繼承前人的事業，在這座寺院的東邊，又建造了一座寺院。婆羅阿迭多（Poluo Adieduo，唐言幼日，意為幼小的太陽）王繼位后，在這座寺院的東北邊，又建造了一座寺院。工程完成，一切順利，爲了慶祝，向神靈和凡人表示敬意，邀請了聖賢。在這次盛會上，五印度（Wuyindu，古印度五大區域）的僧人從各地趕來，聚集在一起。
【English Translation】 English version In the southwest corner of the palace city, there are two small monasteries where monks from various countries come and go. This is where the Buddha used to preach. Northwest of here is a stupa (stupa, Buddhist pagoda), which is the birthplace of the elder Zhudisejia (Zhudisejia, transliteration, Tang language means astrology, meaning astrologer. The old translation of Shutiqie is wrong). Outside the south gate of the city, on the left side of the road, there is a stupa (stupa, Buddhist pagoda) where the Tathagata (Rulai, Buddha) preached and converted Rahula (Luohula, Buddha's son). Going north from here for more than thirty li, you will arrive at the Nalanda (Nalanda, Tang language means inexhaustible giving, meaning never satisfied with giving) Sangharama (sengqielan, monastery). According to the elders, there is a pond in the Ammolin (Anmolin, mango grove) south of this monastery. The dragon in the pond is named Nalanda (Nalanda). The monastery was built next to the pond, hence the name Nalanda. Based on the actual situation, it is inferred that when the Tathagata (Rulai, Buddha) was practicing the Bodhisattva path in the past, as a great king, he built the capital here, had compassion for all beings, and liked to give alms. At that time, people praised his virtues and called him 'Inexhaustible Giving', so the monastery was named after him. This land was originally the Ammolin Garden (Anmolin, mango garden). Five hundred merchants bought it with ten billion gold coins and offered it to the Buddha. The Buddha preached here for three months, and these merchants also attained the holy fruit. Not long after the Buddha's Nirvana, the previous king of this country, Shuojialuo Ayiduo (Shuojialuo Ayiduo, Tang language means Emperor Sun, meaning Sun King), respected the One Vehicle (yicheng, the only path, referring to the path to Buddhahood), and revered the Three Jewels (sanbao, Buddha, Dharma, Sangha). He chose this blessed land and built this monastery. When the construction first started, the dragon's body was injured by digging. At that time, a Nigan heretic (Nigan waidao, one of the six major heretical sects in ancient India) who was good at divination saw it and recorded: 'This is an auspicious land. Building a monastery will surely prosper and become a model for the Five Indias (Wuyindu, the five major regions of ancient India). It will become even more prosperous in more than a thousand years. Later scholars will easily achieve success here, but people will often vomit blood, because the dragon was injured.' His son, King Fotuojiu Duowang (Fotuojiu Duowang, Tang language means Awakened Protector, meaning Awakened Guardian), inherited the throne and followed the great cause of the previous king. South of this monastery, he built another monastery. King Datuojieduo Jiu Duowang (Datuojieduo Jiu Duowang, Tang language means Tathagata, meaning Tathagata Garbha), earnestly inherited the cause of his predecessors. East of this monastery, he built another monastery. After King Poluo Adieduo (Poluo Adieduo, Tang language means Young Sun, meaning Young Sun) ascended the throne, he built another monastery northeast of this monastery. The project was completed and everything went smoothly. To celebrate, they expressed their respect to the gods and mortals and invited the sages. At this grand gathering, monks from the Five Indias (Wuyindu, the five major regions of ancient India) came from all over and gathered together.
，二僧后至，引上第三重閣。或有問曰：「王將設會，先請凡聖，大德何方，最後而至？」曰：「我至那國也，和上嬰疹，飯已方行，受王遠請，故來赴會。」問者驚駭，遽以白王。王心知聖也，躬往問焉，遲上重閣，莫知所去。王更深信，舍國出家。出家既已，位居僧末，心常怏怏，懷不自安：「我昔為王，尊居最上；今者出家，卑在眾末。」尋往白僧，自述情事。於是眾僧和合，令未受戒者以年齒為次，故此伽藍獨有斯制。其王之子代阇羅(唐言金剛)，嗣位之後，信心貞固，復於此西建立伽藍。其後中印度王此北復建大伽藍。於是周垣峻峙，同爲一門，既歷代君王繼世興建，窮諸剞劂，誠壯觀也。
帝曰本大伽藍者，今置佛像，眾中日差四十僧就此而食，以報施主之恩。僧徒數千，並俊才高學也，德重當時，聲馳異域者，數百餘矣。戒行清白，律儀淳粹，僧有嚴制，眾咸貞素，印度諸國皆仰則焉。請益談玄，竭日不足，夙夜警誡，少長相成，其有不談三藏幽旨者，則形影自愧矣。故異域學人慾馳聲問，咸來稽疑，方流雅譽。是以竊名而游，鹹得禮重。殊方異域欲入談議，門者詰難，多屈而還；學深今古，乃得入焉。於是客遊後進，詳論藝能，其退飛者固十七八矣。二三博物，眾中次詰，莫不挫其銳、頹其
【現代漢語翻譯】 現代漢語譯本：隨後，又有兩個僧人到達，引領他登上第三重閣樓。有人問道：『國王將要設宴，先邀請凡人和聖人，大德您是何方人士，為何最後才到？』他回答說：『我到達那個國家時，和尚正患麻疹，吃完飯才出發，因為接受了國王的遠道邀請，所以前來赴會。』問話的人驚駭不已，立刻將此事稟告國王。國王心中知道他是聖人，親自前去詢問，卻遲遲無法登上閣樓，也不知道他去了哪裡。國王更加深信不疑，於是捨棄國家出家修行。出家之後，他的地位卻在僧眾的最末，心中常常感到不快，內心不安：『我以前是國王，尊貴地位最高；現在出家，卻卑微地處在眾人之末。』於是他前去告訴僧人，親自述說自己的情況。因此，眾僧共同商議，讓未受戒的人按照年齡大小排序，所以這個伽藍（寺廟）獨有這樣的制度。那位國王的兒子，名叫阇羅（Djalra）（唐言金剛，意為金剛），繼承王位之後，信心堅定，又在這裡的西邊建立了一座伽藍。後來，中印度國王又在此北面建立了一座大伽藍。於是，四周的圍墻高聳，共同形成一個大門，歷代君王相繼興建，窮盡各種雕刻技藝，實在是非常壯觀。 皇帝說，本大伽藍（寺廟）現在安置佛像，每天從僧眾中挑選四十名僧人到這裡吃飯，用來報答施主的恩情。僧徒有數千人，都是俊才高學之士，他們的德行在當時備受推崇，聲名遠揚到國外，這樣的人有數百位。他們戒行清白，律儀純正，僧團有嚴格的制度，大家都保持貞潔樸素，印度各國的僧人都以他們為榜樣。他們請教佛法，探討玄理，整天都不夠用，早晚都警惕勉勵，年長的和年幼的互相幫助，如果有人不談論三藏（佛教經典的總稱）的深奧旨意，就會感到羞愧。因此，外國的學人想要揚名立萬，都來這裡請教疑問，才能流傳美好的聲譽。所以，那些冒名而來的人，都能得到禮遇和尊重。其他地方的人想要參與討論，守門人會嚴格盤問，很多人被駁倒而返回；只有學識淵博、通曉古今的人，才能進入。因此，外來的後進學者，詳細地討論技藝才能，那些被淘汰的人佔了十分之七八。兩三個博學之士，在眾人之中輪流提問，沒有人不被挫敗銳氣、摧毀他們的
【English Translation】 English version: Two monks arrived later and led him up to the third-level pavilion. Someone asked: 'The king is about to host a gathering, inviting both ordinary people and sages. Great Virtue, where are you from, and why are you the last to arrive?' He replied: 'When I arrived in that country, the abbot was suffering from measles. He finished his meal before setting out. Having received the king's distant invitation, I came to attend the gathering.' The questioner was astonished and immediately reported this to the king. The king knew in his heart that he was a sage and went to ask him personally, but he was unable to ascend the pavilion and did not know where he had gone. The king became even more convinced and renounced his kingdom to become a monk. After becoming a monk, his position was at the very bottom of the monastic community, and he often felt unhappy and uneasy: 'I used to be a king, holding the highest position; now that I am a monk, I am humbly at the bottom of the community.' So he went to tell the monks and personally described his situation. Therefore, the monks collectively agreed to rank those who had not yet received ordination according to their age, so this Djalra (Vajra) (monastery) uniquely has this system. The king's son, named Djalra (meaning Vajra), after succeeding to the throne, had steadfast faith and built a Djalra (monastery) to the west of here. Later, the king of Central India built a large Djalra (monastery) to the north of here. Thus, the surrounding walls stood tall, forming a single gate, and successive kings continued to build, exhausting all kinds of carving skills, which is truly a magnificent sight. The emperor said that the original great Djalra (monastery) now houses Buddha statues, and forty monks are selected from the community each day to eat here, in order to repay the benefactors' kindness. There are thousands of monks, all of whom are talented and highly educated. Their virtue was highly respected at the time, and their reputation spread to foreign lands. There are hundreds of such people. Their precepts are pure, their discipline is strict, the monastic community has strict rules, and everyone maintains chastity and simplicity. The monks of all countries in India look up to them as role models. They ask for teachings and discuss profound principles, and the whole day is not enough. They are vigilant and encourage each other day and night, and the old and young help each other. If anyone does not discuss the profound meaning of the Tripitaka (the general term for Buddhist scriptures), they will feel ashamed. Therefore, foreign scholars who want to make a name for themselves come here to ask questions, so that they can spread a good reputation. Therefore, those who come under false pretenses can receive courtesy and respect. Those from other places who want to participate in discussions will be strictly questioned by the gatekeepers, and many will be refuted and return; only those who are knowledgeable and understand the past and present can enter. Therefore, foreign advanced scholars discuss their skills and talents in detail, and those who are eliminated account for seventy or eighty percent. Two or three learned scholars take turns asking questions in the community, and no one is not defeated in their sharpness and destroyed in their
名。若其高才博物，強識多能，明德哲人，聯暉繼軌。至如護法、護月，振芳塵于遺教；德慧、堅慧，流雅譽于當時；光友之清論；勝友之高談；智月則風鑑明敏；戒賢乃至德幽邃。若此上人，眾所知識，德隆先達，學貫舊章，述作論釋各十數部，並盛流通，見珍當世。伽藍四周，聖蹟百數，舉其二三，可略言矣。
伽藍西不遠有精舍，在昔如來三月止此，為諸天、人廣說妙法。南百餘步小窣堵波，遠方比丘見佛處。昔有比丘自遠方來，至此遇見如來聖眾，內發敬心，五體投地，便即發願求輪王位。如來見已，告諸眾曰：「彼比丘者甚可愍惜。福德深遠，信心堅固，若求佛果，不久當證。今其發願求轉輪王，于當來世必受此報。身體投地下至金輪，其中所有微塵之數，一一塵是一輪王報也。既耽世樂，聖果斯遠。」其南則有觀自在菩薩立像。或見執香爐往佛精舍，周旋右繞。
觀自在菩薩像南窣堵波中，有如來三月之間剃剪髮、爪。有嬰疾病，旋繞多愈。其西垣外池側窣堵波，是外道執雀於此問佛死生之事。次東南垣內五十餘步，有奇樹，高八九尺，其干兩披，在昔如來嚼楊枝棄地，因植根柢，歲月雖久，初無增減。次東大精舍，高二百餘尺，如來在昔於此四月說諸妙法。次北百餘步精舍中，有觀自在菩
【現代漢語翻譯】 名字。如果他們才華橫溢、知識淵博，記憶力強、能力出衆，是品德高尚、智慧卓越的人，能夠繼承前人的光輝事業。例如護法（Dharmapala）、護月（Chandrapala），在佛教的遺教中傳播美名；德慧（Gunamati）、堅慧（Sthiramati），在當時享有盛譽；還有光友（Devendrabhadra）的清正言論；勝友（Vinayadeva）的高深談論；智月（Jnanachandra）則眼光敏銳、見識卓越；戒賢（Silabhadra）乃至品德深邃。像這樣的高僧，是眾人所熟知的，他們的德行超過了前輩，學識貫通了古今，所撰寫的論著和註釋各有十多部，都在廣泛流傳，被當世所珍視。伽藍（Sangharama，寺院）四周，有上百處聖蹟，這裡列舉兩三處，可以略作說明。
從伽藍（Sangharama，寺院）向西不遠的地方有一座精舍（Vihara，寺廟），過去如來（Tathagata，佛陀）曾在這裡停留三個月，為諸天和人們廣泛宣說妙法。向南走一百多步有一座小窣堵波（Stupa，佛塔），是遠方的比丘（Bhikkhu，僧侶）見到佛陀的地方。過去有一位比丘（Bhikkhu，僧侶）從遠方來，到這裡遇見了如來（Tathagata，佛陀）的聖眾，內心生起敬意，五體投地，隨即發願求得輪王（Chakravartin，轉輪聖王）的果位。如來（Tathagata，佛陀）看到后，告訴眾人說：『那位比丘（Bhikkhu，僧侶）真是可悲可嘆。他的福德深厚，信心堅定，如果求證佛果，不久就能證得。現在他發願求得轉輪王（Chakravartin，轉輪聖王）的果位，在未來的世間必定會得到這樣的果報。身體投地時，一直到金輪，其中所有的微塵數量，每一粒微塵都是一次輪王（Chakravartin，轉輪聖王）的果報。既然貪戀世俗的快樂，那麼證得聖果就遙遙無期了。』在那座窣堵波（Stupa，佛塔）的南邊，有一尊觀自在菩薩（Avalokitesvara，觀音菩薩）的立像。有人看到他拿著香爐前往佛陀的精舍（Vihara，寺廟），並右繞佛寺。
在觀自在菩薩（Avalokitesvara，觀音菩薩）像南邊的窣堵波（Stupa，佛塔）中，儲存著如來（Tathagata，佛陀）三個月間剃下的頭髮和指甲。有患病的人，繞著它轉圈，大多都能痊癒。西邊的圍墻外，池塘邊的窣堵波（Stupa，佛塔），是外道（Tirthika，指佛教以外的修行者）在這裡抓住一隻麻雀，向佛陀詢問它的生死之事的地方。再往東南方向，圍墻內五十多步的地方，有一棵奇特的樹，高八九尺，樹幹分成兩半。過去如來（Tathagata，佛陀）嚼過的楊枝丟棄在地上，因此紮根生長，歲月雖然很久，卻始終沒有增減。再往東走，有一座大精舍（Vihara，寺廟），高二百多尺，過去如來（Tathagata，佛陀）曾在這裡四個月宣說各種妙法。再往北走一百多步的精舍（Vihara，寺廟）中，有一尊觀自在菩薩（Avalokitesvara，觀音菩薩）的像。
【English Translation】 Names. If they are highly talented and knowledgeable, with strong memory and outstanding abilities, wise and virtuous individuals who can inherit the glorious legacy of their predecessors. For example, Dharmapala (護法), Chandrapala (護月), spreading fragrant virtues in the bequeathed teachings; Gunamati (德慧), Sthiramati (堅慧), enjoying elegant reputations in their time; Devendrabhadra's (光友) pure discourses; Vinayadeva's (勝友) profound discussions; Jnanachandra (智月) with keen insight and discernment; and Silabhadra (戒賢) with profound virtue. Such eminent monks are widely known, their virtues surpassing their predecessors, their knowledge encompassing both ancient and modern, having written and commented on more than a dozen treatises each, all of which are widely circulated and cherished by the world. Around the Sangharama (伽藍, monastery), there are hundreds of sacred sites, of which two or three can be briefly mentioned.
Not far west of the Sangharama (伽藍, monastery) is a Vihara (精舍, temple) where the Tathagata (如來, Buddha) once stayed for three months, extensively expounding the wonderful Dharma to gods and humans. About a hundred steps south is a small Stupa (窣堵波, pagoda), the place where a Bhikkhu (比丘, monk) from afar saw the Buddha. Once, a Bhikkhu (比丘, monk) came from afar and met the holy assembly of the Tathagata (如來, Buddha) here, generating reverence in his heart, prostrating himself with five limbs to the ground, and immediately vowing to seek the position of a Chakravartin (輪王, Wheel-Turning King). Upon seeing this, the Tathagata (如來, Buddha) told the assembly: 'That Bhikkhu (比丘, monk) is truly pitiable and regrettable. His merits are profound, and his faith is firm. If he sought Buddhahood, he would soon attain it. Now that he vows to seek the position of a Chakravartin (輪王, Wheel-Turning King), he will surely receive this reward in the future. When his body prostrates to the ground, down to the golden wheel, the number of dust particles therein, each particle is a reward of a Chakravartin (輪王, Wheel-Turning King). Since he indulges in worldly pleasures, the attainment of the holy fruit is far away.' To the south of that Stupa (窣堵波, pagoda) is a standing statue of Avalokitesvara (觀自在菩薩, Guanyin Bodhisattva). Some see him holding an incense burner, going to the Buddha's Vihara (精舍, temple), circumambulating to the right.
In the Stupa (窣堵波, pagoda) south of the statue of Avalokitesvara (觀自在菩薩, Guanyin Bodhisattva), are preserved the hair and nails shaved by the Tathagata (如來, Buddha) during those three months. Those who are sick, circumambulating it, mostly recover. Outside the western wall, the Stupa (窣堵波, pagoda) by the pond is where a Tirthika (外道, non-Buddhist practitioner) caught a sparrow and asked the Buddha about its life and death. Further southeast, about fifty steps inside the wall, there is a peculiar tree, eight or nine feet tall, its trunk split in two. In the past, the Tathagata (如來, Buddha) chewed on a twig of willow and discarded it on the ground, thus it took root and grew. Although the years have been long, it has never increased or decreased. Further east is a large Vihara (精舍, temple), over two hundred feet tall, where the Tathagata (如來, Buddha) once expounded various wonderful Dharmas for four months. Further north, about a hundred steps away in the Vihara (精舍, temple), there is a statue of Avalokitesvara (觀自在菩薩, Guanyin Bodhisattva).
薩像，凈信之徒興供養者所見不同，莫定其所，或立門側，或出檐前，諸國法俗咸來供養。
觀自在菩薩精舍北有大精舍，高三百餘尺，婆羅阿迭多王之所建也，莊嚴度量及中佛像，同菩提樹下大精舍。其東北窣堵波，在昔如來於此七日演說妙法。西北則有過去四佛坐處。其南鍮石精舍，戒日王之所建立，功雖未畢，然其圖量十丈而後成之。次東二百餘步垣外，有銅立佛像，高八十餘尺，重閣六層，乃得彌覆，昔滿胄王之所作也。
滿胄王銅佛像北二三里，磚精舍中，有多羅菩薩像。其量既高，其靈甚察。每歲元日，盛興供養，鄰境國王、大臣、豪族，赍妙香花，持寶幡蓋，金石遞奏，絲竹相和，七日之中，建斯法會。其垣南門內有大井。昔在佛世，有大商侶，熱渴逼迫，來至佛所。世尊指其地，以可得水。商主乃以車軸筑地，地既為陷，水遂泉涌。飲已聞法，皆悟聖果。
伽藍西南行八九里，至拘理迦邑，中有窣堵波，無憂王之所建也，是尊者沒特伽羅子本生故里。傍有窣堵波，尊者於此入無餘涅槃，其中則有遺身舍利。尊者，大婆羅門種，與舍利子少為親友。舍利子以才明見貴，尊者以精鑒延譽，才智相比，動止必俱，結要終始，契同去就，相與厭俗，共求舍家，遂師珊阇耶焉。舍利子遇馬勝
【現代漢語翻譯】 現代漢語譯本： 『薩像』（佛像），具有虔誠信仰的信徒和前來供養的人所見到的（形象）各不相同，不要確定它的位置，或者立在門旁，或者放在屋檐下，各國的風俗習慣都來這裡供養。
觀自在菩薩（Avalokiteśvara）精舍的北面有一座大精舍，高三百多尺，是婆羅阿迭多王（Bala Aditya）建造的，其莊嚴程度和規模，以及裡面的佛像，都和菩提樹下的大精舍一樣。它的東北方有一座窣堵波（stupa，佛塔），過去如來（Tathagata）曾在這裡七天演說妙法。西北方則是過去四佛（Four Buddhas of the Past）的座位。南面是鍮石（黃銅）精舍，是戒日王（Siladitya）建造的，工程雖然還沒有完成，但其規劃是十丈高。再往東走二百多步，圍墻外有一尊銅立佛像，高八十多尺，有六層樓閣覆蓋著它，是過去的滿胄王（Purnavarman）建造的。
從滿胄王（Purnavarman）的銅佛像往北走二三里，在磚砌的精舍中，有一尊多羅菩薩（Tara Bodhisattva）像。這尊像既高大，又非常靈驗。每年元旦，都會盛大地舉行供養活動，鄰近的國王、大臣、豪族，都帶著美妙的香花，拿著寶幡華蓋，金石樂器交替演奏，絲竹樂器相互應和，七天之中，舉辦這場法會。圍墻南門內有一口大井。過去在佛陀（Buddha）在世的時候，有一大群商人，因為又熱又渴，來到佛陀所在的地方。世尊（Bhagavan）指著那塊地，說可以得到水。商隊首領就用車輛的軸去筑地，地陷下去後，水就涌了出來。他們喝了水，聽了佛法，都領悟了聖果。
從伽藍（monastery）向西南走八九里，到達拘理迦邑（Kolika village），村中有無憂王（Ashoka）建造的窣堵波（stupa，佛塔），這裡是尊者沒特伽羅子（Maudgalyayana）出生的地方。旁邊有一座窣堵波（stupa，佛塔），尊者在這裡進入無餘涅槃（Parinirvana），裡面有他的遺身舍利（relics）。尊者是大婆羅門（Brahmin）種姓，和舍利子（Sariputra）從小就是好朋友。舍利子（Sariputra）因為才華和聰明而受到重視，尊者因為精明能幹而受到讚揚，他們的才智相當，行動和靜止都一定在一起，結下誓約，生死相隨，共同厭惡世俗，一起尋求出家，於是拜珊阇耶（Sanjaya）為師。舍利子（Sariputra）遇到了馬勝（Asvajit）
【English Translation】 English version: The 『Sa image』 (Buddha image) appears differently to devout believers and those who come to make offerings. Its location should not be fixed; it may be placed by the gate or under the eaves. People from various countries and customs come to make offerings.
To the north of the Avalokiteśvara (觀自在菩薩) monastery is a large monastery, over three hundred feet high, built by King Bala Aditya (婆羅阿迭多王). Its splendor and scale, as well as the Buddha image inside, are the same as the great monastery under the Bodhi tree. To its northeast is a stupa (窣堵波), where the Tathagata (如來) once expounded the wonderful Dharma for seven days. To the northwest is the seat of the Four Buddhas of the Past (過去四佛). To the south is the brass monastery, built by King Siladitya (戒日王). Although the project is not yet completed, its planned height is ten zhang (丈). Two hundred paces east of this, outside the wall, is a standing copper Buddha image, over eighty feet high, covered by a six-story pavilion, built by King Purnavarman (滿胄王) in the past.
Two or three li (里) north of King Purnavarman』s (滿胄王) copper Buddha image, in a brick monastery, is an image of Tara Bodhisattva (多羅菩薩). This image is both tall and very efficacious. Every New Year's Day, grand offerings are held. Neighboring kings, ministers, and wealthy clans bring wonderful incense and flowers, hold precious banners and canopies, and play gold, stone, string, and bamboo instruments in harmony. For seven days, this Dharma assembly is held. Inside the south gate of the wall is a large well. In the past, when the Buddha (佛陀) was in the world, a large group of merchants, suffering from heat and thirst, came to where the Buddha was. The Bhagavan (世尊) pointed to that spot, saying that water could be found there. The leader of the merchants then used the axle of a cart to dig into the ground. As the ground sank, water gushed forth. After drinking the water and hearing the Dharma, they all awakened to the holy fruit.
Eight or nine li (里) southwest of the monastery (伽藍) is the village of Kolika (拘理迦邑), where there is a stupa (窣堵波) built by King Ashoka (無憂王). This is the birthplace of the Venerable Maudgalyayana (沒特伽羅子). Next to it is a stupa (窣堵波), where the Venerable entered Parinirvana (無餘涅槃), and inside are his relics (舍利). The Venerable was of the Brahmin (婆羅門) caste and was close friends with Sariputra (舍利子) from a young age. Sariputra (舍利子) was valued for his talent and intelligence, and the Venerable was praised for his keen insight. Their talents were comparable, and they always moved and rested together. They made a vow to stay together from beginning to end, sharing the same path. Together, they grew weary of the world and sought to renounce their homes, eventually becoming disciples of Sanjaya (珊阇耶). Sariputra (舍利子) encountered Asvajit (馬勝)
阿羅漢，聞法悟聖，還為尊者重述，聞而悟法，遂證初果。與其徒二百五十人俱到佛所，世尊遙見，指告眾曰：「彼來者，我弟子中神足第一。」既至佛所，請入法中。世尊告曰：「善來，比丘，凈修梵行，得離苦際。」聞是語時，鬚髮落，俗裳變，戒品凈，威儀調順。經七日，結漏盡，證羅漢果，得神通力。
沒特伽羅子故里東行三四里，有窣堵波，頻毗娑羅王迎見佛處。如來初證佛果，知摩揭陀國人心渴仰，受頻毗娑羅王請，于晨朝時，著衣持缽，與千比丘左右圍繞，皆是耆舊螺髻梵志，慕法染衣，前後羽從，入王舍城。時帝釋天王變為摩那婆，首冠螺髻，左手執金瓶，右手持寶杖，足蹈空虛，離地四指，在大眾中前導佛路。時摩揭陀國頻毗娑羅王與其國內諸婆羅門、長者、居士，百千萬眾，前後導從，出王舍城奉迎聖眾。頻毗娑羅王迎佛東南行二十餘里，至迦羅臂拏迦邑，中有窣堵波，無憂王之所建也。是尊者舍利子本生故里，井今尚在。傍有窣堵波，尊者於此寂滅，其中則有遺身舍利。
尊者，大婆羅門種。其父高才博識，深鑒精微，凡諸典籍莫不究習。其妻感夢，具告夫曰：「吾昨宵寐，夢感異人，身被鎧甲，手執金剛，摧破諸山，退立一山之下。」夫曰：「夢甚善。汝當生男，達學貫世，摧
【現代漢語翻譯】 現代漢語譯本：阿羅漢（Arahan），聽聞佛法而領悟聖道，又為尊者重述，聽聞后領悟佛法，於是證得初果。他與他的二百五十個弟子一同來到佛陀的住所。世尊遠遠地看見他們，指著他們告訴眾人說：『那些來的人，是我的弟子中神通第一的。』他們到達佛陀的住所后，請求加入佛法之中。世尊告訴他們說：『善來，比丘（Bhikkhu），清凈地修習梵行，得以脫離痛苦的邊際。』聽到這些話的時候，他們的頭髮和鬍鬚自然脫落，世俗的衣裳也隨之改變，戒律清凈，威儀調順。經過七天，他們斷盡了煩惱，證得了阿羅漢果位，獲得了神通之力。
沒特伽羅子（Maudgalyāyana）的故鄉向東走三四里，有一座窣堵波（stupa，塔），那是頻毗娑羅王（Bimbisāra）迎接佛陀的地方。如來（Tathāgata）最初證得佛果后，知道摩揭陀國（Magadha）的人民渴望仰慕佛法，接受了頻毗娑羅王的邀請，在早晨的時候，穿上袈裟，拿著缽，與一千個比丘左右圍繞，這些比丘都是年長的、曾經是螺髻梵志的人，他們仰慕佛法而染衣出家，前後跟隨，進入王舍城（Rājagṛha）。當時帝釋天王（Śakra）變為摩那婆（Manava），頭上戴著螺髻，左手拿著金瓶，右手拿著寶杖，腳踩在空中，離地四指，在大眾中走在佛陀的前面引導道路。當時摩揭陀國的頻毗娑羅王與國內的婆羅門（Brahmin）、長者、居士，成百上千萬的人，前後引導跟隨，走出王舍城來奉迎聖眾。頻毗娑羅王迎接佛陀向東南方向走了二十多里，到達迦羅臂拏迦邑（Kālāpiṇākagrāma），那裡有一座窣堵波，是阿育王（Aśoka）所建造的。那是尊者舍利子（Śāriputra）本生的地方，井現在還在。旁邊有一座窣堵波，尊者在那裡寂滅，其中有遺留的舍利。
尊者，是偉大的婆羅門種姓。他的父親才華橫溢，博學多識，深刻地理解精微之處，所有的典籍沒有不研究學習的。他的妻子做了個夢，詳細地告訴丈夫說：『我昨天晚上睡覺的時候，夢見感應到一位奇異的人，身上穿著鎧甲，手裡拿著金剛杵，摧毀了所有的山，然後退立在一座山下。』丈夫說：『這個夢非常好。你應當生一個男孩，通達學問，貫穿世間，摧毀
【English Translation】 English version: The Arhat (Arahan), having heard the Dharma and awakened to the holy path, and then restating it for the Venerable One, upon hearing and understanding the Dharma, attained the first fruit. Together with his two hundred and fifty disciples, they arrived at the Buddha's abode. The World-Honored One, seeing them from afar, pointed them out to the assembly, saying, 'Those who come are the foremost in supernatural powers among my disciples.' Upon arriving at the Buddha's abode, they requested to enter the Dharma. The World-Honored One said, 'Welcome, Bhikkhus (monks), purify your practice of Brahma-conduct, and attain liberation from the edge of suffering.' Upon hearing these words, their hair and beards naturally fell off, their secular garments transformed, their precepts purified, and their demeanor became harmonious and disciplined. After seven days, they exhausted their defilements, attained the Arhat fruit, and gained supernatural powers.
Three or four li east of Maudgalyāyana's hometown, there is a stupa, the place where King Bimbisāra welcomed the Buddha. When the Tathāgata first attained Buddhahood, knowing that the people of Magadha yearned for the Dharma, he accepted King Bimbisāra's invitation. In the morning, he donned his robes, carried his bowl, and was surrounded by a thousand Bhikkhus, all of whom were elderly former Jaṭila ascetics who, admiring the Dharma, had dyed their robes and followed him, entering Rājagṛha. At that time, Śakra, the King of the Devas, transformed into a Manava, wearing a Jaṭila hairstyle, holding a golden vase in his left hand and a jeweled staff in his right, treading in the air, four fingers above the ground, leading the way for the Buddha in the midst of the assembly. At that time, King Bimbisāra of Magadha, along with hundreds of thousands of Brahmins, elders, and lay practitioners from his kingdom, led and followed, exiting Rājagṛha to welcome the holy assembly. King Bimbisāra welcomed the Buddha and traveled twenty-odd li southeast to Kālāpiṇākagrāma, where there is a stupa built by King Aśoka. That is the birthplace of the Venerable Śāriputra, and the well still exists today. Beside it is a stupa where the Venerable One entered Parinirvana, and within it are relics of his body.
The Venerable One was of a great Brahmin lineage. His father was highly talented, erudite, and deeply insightful, studying all the scriptures without exception. His wife had a dream and told her husband in detail, 'Last night, I dreamt of sensing an extraordinary person, wearing armor, holding a vajra, destroying all the mountains, and then retreating to stand beneath one mountain.' The husband said, 'The dream is very auspicious. You shall give birth to a son who will be learned, pervade the world, and destroy'
諸論師，破其宗致，唯不如一人，為作弟子。」果而有娠，母忽聰明，高論劇談，言無屈滯。尊者年始八歲，名擅四方，其性淳質，其心慈悲，朽壞結縛，成就智慧。與沒特伽羅子少而相友，深厭塵俗，未有所歸，於是與沒特伽羅子于珊阇耶外道所而修習焉。乃相謂曰：「斯非究竟之理，未能窮苦際也。各求明導，先嚐甘露，必同其味。」時大阿羅漢馬勝執持應器，入城乞食。舍利子見其威儀閑雅，即而問曰：「汝師是誰？」曰：「釋種太子厭世出家，成等正覺。是我師也。」舍利子曰：「所說何法，可得聞乎？」曰：「我初受教，未達深義。」舍利子曰：「愿說所聞。」馬勝乃隨宜演說，舍利子聞已，即證初果。遂與其徒二百五十人往詣佛所，世尊遙見，指告眾曰：「我弟子中智慧第一。」至已頂禮，愿從佛法。世尊告曰：「善來，比丘。」聞是語時，戒品具足。過半月后，聞佛為長爪梵志說法，聞餘論而感悟，遂證羅漢之果。其後阿難承佛告寂滅期，展轉相語，各懷悲感，舍利子深增戀仰，不忍見佛入般涅槃，遂請世尊，先入寂滅。世尊告曰：「宜知是時。」告謝門人，至本生里，侍者沙彌遍告城邑。未生怨王及其國人莫不風馳，皆悉云會。舍利子廣為說法，聞已而去。於後夜分，正意繫心，入滅盡定，從定起已
【現代漢語翻譯】 現代漢語譯本： 諸位論師駁斥其他宗派的精義，但沒有一個人能勝過他，都做了他的弟子。後來他的母親懷孕了，忽然變得聰明起來，高談闊論，言辭流暢無阻礙。尊者（Śāriputra，舍利子）八歲時，名聲就傳遍四方，他天性純樸善良，內心充滿慈悲，能夠破除陳舊的束縛，成就智慧。他和摩特伽羅子（Maudgalyāyana，目犍連）從小就是朋友，都深深厭惡世俗，但還沒有找到歸宿，於是就一起到桑伽耶（Sañjaya，六師外道之一）外道那裡修行。他們互相說道：『這不是究竟的真理，不能徹底解決痛苦的根源。我們各自去尋找明師引導，如果先有人嚐到甘露（amṛta，不死之藥，喻佛法），一定要告訴對方。』 當時，大阿羅漢阿說示（Aśvajit，馬勝）拿著缽，進入城中乞食。舍利子看到他威儀端莊文雅，就上前問道：『你的老師是誰？』阿說示回答說：『是釋迦族的太子，因為厭倦世俗而出家，成就了正等正覺。他是我的老師。』舍利子問：『他所說的法是什麼，我可以聽聽嗎？』阿說示說：『我剛開始接受教導，還沒有領悟到深刻的含義。』舍利子說：『希望你能說說你所聽到的。』阿說示就隨順他的根機演說了佛法，舍利子聽了之後，立刻證得了初果（Sotāpanna，須陀洹）。於是，他就和他的二百五十個弟子一起前往佛陀的住所。世尊遠遠地看見他們，指著他們對大眾說：『我的弟子中智慧第一的就是他。』到達后，舍利子頂禮佛陀，希望能夠跟隨佛陀學習佛法。世尊對他說：『善來，比丘（bhikkhu，比丘）。』聽到這句話的時候，他的戒律就圓滿了。過了半個月后，他聽到佛陀為長爪梵志（Dīghanakha，長爪梵志）說法，聽到其他的論點而有所感悟，於是證得了阿羅漢（Arhat）的果位。 後來，阿難（Ānanda，阿難）轉述了佛陀將要入滅的日期，大家輾轉相告，各自懷著悲傷和感嘆，舍利子更加戀慕佛陀，不忍心看到佛陀入般涅槃（Parinirvana，般涅槃），於是請求世尊允許他先入寂滅。世尊告訴他說：『應該知道時機。』舍利子告別了弟子們，回到他出生的村莊，侍者沙彌（Śrāmaṇera，沙彌）到處告知城裡的人。阿阇世王（Ajātaśatru，阿阇世王）和他的國民都像風一樣趕來，全部聚集在一起。舍利子為他們廣泛地說法，聽完后他們就離開了。在後半夜，舍利子端正心意，進入滅盡定（nirodha-samāpatti，滅盡定），從滅盡定出來后
【English Translation】 English version: The debaters refuted the tenets of other schools, but none could surpass him, and all became his disciples.' As a result, his mother became pregnant, and suddenly became intelligent, engaging in high-level discussions, her words flowing without hindrance. The Venerable One (Śāriputra, meaning Śāri's son) was only eight years old, but his fame spread throughout the four directions. His nature was pure and simple, his heart filled with compassion, capable of destroying decaying bonds and achieving wisdom. He and Maudgalyāyana (Maudgalyāyana, one of the Buddha's chief disciples known for his psychic powers) were friends from a young age, both deeply厭惡世俗， but had not yet found a refuge. So they went together to Sañjaya's (Sañjaya, one of the six non-Buddhist teachers) heretical school to practice. They said to each other: 'This is not the ultimate truth, it cannot completely solve the root of suffering. Let each of us seek a wise guide, and if one of us tastes the nectar (amṛta, the drink of immortality, a metaphor for the Dharma), we must share the taste with the other.' At that time, the great Arhat Aśvajit (Aśvajit, one of the first five disciples of the Buddha) was holding his alms bowl, entering the city to beg for food. Śāriputra saw his dignified and elegant demeanor, and immediately asked: 'Who is your teacher?' Aśvajit replied: 'The prince of the Śākya clan, having厭倦世俗， left home and attained perfect enlightenment. He is my teacher.' Śāriputra asked: 'What Dharma does he teach? May I hear it?' Aśvajit said: 'I have only just begun to receive teachings, and have not yet grasped the profound meaning.' Śāriputra said: 'I wish you would tell me what you have heard.' Aśvajit then expounded the Dharma according to his capacity, and upon hearing it, Śāriputra immediately attained the first fruit (Sotāpanna, Stream-enterer). Thereupon, he and his two hundred and fifty disciples went to the Buddha's abode. The World-Honored One saw them from afar, and pointed them out to the assembly, saying: 'Among my disciples, the foremost in wisdom is he.' Upon arriving, Śāriputra prostrated before the Buddha, wishing to follow the Buddha and learn the Dharma. The World-Honored One said to him: 'Welcome, bhikkhu (bhikkhu, Buddhist monk).' At the moment he heard these words, his precepts were complete. After half a month, he heard the Buddha teaching the ascetic Dīghanakha (Dīghanakha, a wandering ascetic) and was inspired by other arguments, and thus attained the fruit of Arhat (Arhat, a perfected being). Later, Ānanda (Ānanda, the Buddha's personal attendant) relayed the date of the Buddha's impending Parinirvana (Parinirvana, complete nirvana), and they told each other, each filled with sorrow and lamentation. Śāriputra's longing for the Buddha increased, and he could not bear to see the Buddha enter Parinirvana, so he requested the World-Honored One to allow him to enter寂滅 first. The World-Honored One told him: 'You should know the time.' Śāriputra bid farewell to his disciples and returned to his birthplace. His attendant Śrāmaṇera (Śrāmaṇera, novice monk) informed the people of the city everywhere. King Ajātaśatru (Ajātaśatru, King of Magadha) and his people rushed like the wind, gathering together. Śāriputra extensively preached the Dharma to them, and after hearing it, they departed. In the latter part of the night, Śāriputra straightened his mind, entered the nirodha-samāpatti (nirodha-samāpatti, cessation attainment), and after arising from the cessation attainment
而寂滅焉。
迦羅臂拿迦邑東南四五里，有窣堵波，是尊者舍利子門人入涅槃處。或曰：迦葉波佛在世時，有三拘胝(拘胝者，唐言億)大阿羅漢同於此地無餘寂滅。
舍利子門人窣堵波東行三十餘里，至因陀羅勢羅窶訶山(唐言帝釋窟)。其山巖谷杳冥，花林蓊鬱，嶺有兩峰，岌然特起。西峰南巖間有大石室，廣而不高，昔如來嘗于中止。時時天帝釋以四十二疑事畫石請問，佛為演釋，其跡猶在。今作此像，擬昔聖儀，入中禮敬者，莫不肅然驚懼。山巖上有過去四佛坐及經行遺蹟之所。東峰上有伽藍，聞諸土俗曰：其中僧眾，或於夜分，望見西峰石室佛像前每有燈炬，常為照燭。
因陀羅勢羅窶訶山東峰伽藍前有窣堵波，謂亙(許贈反)娑(唐言雁)。昔此伽藍習玩小乘，小乘漸教也，故開三凈之食，而此伽藍遵而不墜。其後三凈求不時獲。有比丘經行，忽見群雁飛翔，戲言曰：「今日眾僧中食不充，摩訶薩埵宜知是時。」言聲未絕，一雁退飛，當其僧前，投身自殞。比丘見已，具白眾僧，聞者悲感，咸相謂曰：「如來設法，導誘隨機；我等守愚，遵行漸教。大乘者，正理也，宜改先執，務從聖旨。此雁垂誡，誠為明導，宜旌厚德，傳記終古。」於是建窣堵波，式昭遺烈，以彼死雁瘞其下焉。
【現代漢語翻譯】 現代漢語譯本 而歸於寂滅。
在迦羅臂拿迦邑的東南方四五里處，有一座窣堵波（Stupa，佛塔），是尊者舍利子（Sariputra）的弟子們入涅槃（Nirvana，寂滅）的地方。也有人說：在迦葉波佛（Kasyapa Buddha）在世的時候，有三拘胝（koti，意為億）大阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖者）一同在此地無餘寂滅（完全的涅槃）。
從舍利子弟子們的窣堵波向東走三十多里，到達因陀羅勢羅窶訶山（Indrasaila-guhā，帝釋窟）。這座山巖石幽深，花木繁茂，山嶺上有兩座山峰，高聳挺拔。西峰南面的巖石間有一個大石室，寬闊但不高，過去如來（Tathagata，佛的稱號）曾經在這裡停留。當時天帝釋（Indra，佛教的護法神）用四十二個疑問畫在石頭上請教佛陀，佛陀為他講解，那些痕跡還在。現在人們製作佛像，模仿過去佛陀的莊嚴儀態，進入石室禮拜的人，無不肅然起敬。山巖上還有過去四佛（過去曾經成佛的四位佛陀）的坐禪和經行的遺蹟。東峰上有一座伽藍（Sangharama，寺院），聽當地人說：其中的僧眾，有時在夜裡，望見西峰石室的佛像前常常有燈火，經常在那裡照亮。
在因陀羅勢羅窶訶山的東峰伽藍前有一座窣堵波，叫做亙娑（Hamsa，意為雁）。過去這座伽藍學習和奉行小乘佛教（Hinayana，一種佛教流派），小乘是漸進的教法，所以允許食用三凈肉（不見殺、不聞殺、不為己殺），而這座伽藍一直遵守這個規定沒有改變。後來，三凈肉有時難以獲得。有一位比丘（Bhiksu，出家修行的男子）在經行時，忽然看見一群雁飛翔，開玩笑說：『今天眾僧的食物不夠充足，摩訶薩埵（Mahasattva，大菩薩）應該知道這個時候了。』話音剛落，一隻雁退飛回來，在這位僧人面前，投身自殺。比丘看見后，詳細地告訴了眾僧，聽者都感到悲傷和感動，互相說道：『如來設立教法，引導眾生隨機應變；我們卻固守愚昧，遵行漸進的教法。大乘佛教（Mahayana，另一種佛教流派）才是正理，應該改變先前的執著，務必遵循佛的旨意。這隻雁垂示警戒，實在是我們的明智引導，應該表彰它的高尚品德，將這件事記錄下來，永遠流傳。』於是建造了這座窣堵波，來彰顯這隻雁的遺留功德，並將那隻死雁埋葬在下面。
【English Translation】 English version and enter into Nirvana.
To the southeast, four or five li from Kalapinaka village, there is a stupa (Stupa), which is the place where the disciples of the Venerable Sariputra (Sariputra) entered Nirvana (Nirvana). Some say that when Kasyapa Buddha (Kasyapa Buddha) was in the world, three kotis (koti, meaning hundreds of millions) of great Arhats (Arhat, saints who have cut off afflictions and entered Nirvana) together entered Nirvana without residue (complete Nirvana) in this place.
Going more than thirty li east from the stupa of Sariputra's disciples, one arrives at Indrasaila-guhā Mountain (Indrasaila-guhā, Cave of Indra). The mountain's rocks and valleys are deep and secluded, with lush flower forests, and the ridge has two peaks that rise steeply. In the southern rock face of the western peak, there is a large stone chamber, wide but not high, where the Tathagata (Tathagata, an epithet of the Buddha) once stayed. At that time, Indra (Indra, a protector deity in Buddhism) used forty-two questions drawn on stone to ask the Buddha, and the Buddha explained them, the traces of which still remain. Now, images are made to imitate the solemn appearance of the Buddha in the past, and those who enter the chamber to pay homage cannot help but feel solemn and fearful. On the mountain rocks are the sitting and walking traces of the past four Buddhas (the four Buddhas who have attained Buddhahood in the past). On the eastern peak is a Sangharama (Sangharama, monastery), and it is said by the local people that the monks there sometimes see lights in front of the Buddha image in the stone chamber on the western peak at night, constantly illuminating it.
In front of the Sangharama on the eastern peak of Indrasaila-guhā Mountain is a stupa called Hamsa (Hamsa, meaning goose). In the past, this Sangharama studied and practiced Hinayana Buddhism (Hinayana, a school of Buddhism), and Hinayana is a gradual teaching, so it allowed the consumption of three kinds of pure meat (not seeing the killing, not hearing the killing, and not being killed for oneself), and this Sangharama has always followed this rule without change. Later, it was sometimes difficult to obtain the three kinds of pure meat. A Bhiksu (Bhiksu, a male who has left home to practice) was walking when he suddenly saw a flock of geese flying, and jokingly said, 'Today the food for the monks is not sufficient, the Mahasattva (Mahasattva, great Bodhisattva) should know this time.' Before the words were finished, a goose flew back and threw itself down in front of the monk, committing suicide. After the Bhiksu saw this, he told the monks in detail, and those who heard it felt sad and moved, and said to each other, 'The Tathagata established the Dharma, guiding sentient beings to adapt to circumstances; but we stubbornly adhere to ignorance, following the gradual teaching. Mahayana Buddhism (Mahayana, another school of Buddhism) is the correct principle, and we should change our previous attachments and be sure to follow the Buddha's will. This goose has given us a warning, and is truly our wise guide. We should commend its noble virtue and record this event for posterity.' Therefore, this stupa was built to commemorate the goose's remaining merits, and the dead goose was buried beneath it.
因陀羅勢羅窶訶山東北行百五六十里，至迦佈德迦(唐言鴿)伽藍，僧徒二百餘人，學說一切有部。伽藍東有窣堵波，無憂王之所建也。昔佛於此為諸大眾一宿說法。時有羅者於此林中網捕羽族，一日不獲，遂作是言：「我惟薄福，恒為弊事。」來至佛所，揚言唱曰：「今日如來於此說法，令我網捕都無所得，妻孥飢餓，其計安出？」如來告曰：「汝應蘊火，當與汝食。」如來是時化作大鴿，投火而死，羅者持歸，妻孥共食。其後重往佛所，如來方便攝化，羅者聞法，悔過自新，舍家修學，便證聖果。因名所建為鴿伽藍。
迦佈德迦伽藍南二三里，至孤山。其山崇峻，樹林郁茂，名花清流，被崖緣壑。上多精舍靈廟，頗極剞劂之工。正中精舍有觀自在菩薩像，軀量雖小，威神感肅，手執蓮花，頂戴佛像。常有數人，斷食要心，求見菩薩，七日、二七日、乃至一月，其有感者，見觀自在菩薩，妙相莊嚴，威光赫奕，從像中出，慰喻其人。昔南海僧伽羅國王清旦以鏡照面，不見其身，乃睹贍部洲摩揭陀國多羅林中小山上有此菩薩像，王深感慶，圖以營求。既至此山，寔唯肖似，因建精舍，興諸供養。自後諸王尚想遺風，遂于其側建立精舍靈廟，香花伎樂供養不絕。
孤山觀自在菩薩像東南行四十餘里，
【現代漢語翻譯】 現代漢語譯本 從因陀羅勢羅窶訶山向東北方向走一百五六十里，到達迦佈德迦（Kaputaka）（唐朝話的意思是鴿子）伽藍（Gārama）（寺院），這裡有二百多名僧人，學習和宣講一切有部（Sarvāstivāda）。伽藍東邊有一座窣堵波（Stūpa）（佛塔），是阿育王（Aśoka）建造的。過去佛陀曾在這裡為大眾說法一宿。當時有個獵人在這個林子里用網捕鳥，一天都沒捕到，於是就說：『我真是命苦，總是遇到倒霉事。』他來到佛陀那裡，大聲嚷嚷道：『今天如來您在這裡說法，害得我什麼也沒捕到，老婆孩子都要餓肚子了，這可怎麼辦？』如來告訴他：『你應該準備好火，我會給你食物。』這時如來化作一隻大鴿子，投到火里死了，獵人拿回家，和妻兒一起吃了。之後他又來到佛陀那裡，如來用方便法門攝受教化他，獵人聽了佛法，悔恨自己的過錯，重新做人，捨棄家庭，修行佛法，最終證得了聖果。因此，人們把這裡建造的寺院叫做鴿子伽藍。 從迦佈德迦伽藍向南走二三里，到達孤山。這座山高大險峻，樹林茂盛，名花異草，清澈的流水，遍佈山崖溝壑。山上有很多精舍（Vihāra）（修行場所）和靈廟，雕刻得非常精美。正中間的精舍里有一尊觀自在菩薩（Avalokiteśvara）像，雖然體型不大，但威嚴神聖，令人敬畏，手中拿著蓮花，頭頂戴著佛像。經常有人斷食，一心一意地祈求見到菩薩，七天、十四天，甚至一個月，那些有感應的人，就能見到觀自在菩薩，相貌莊嚴美好，光芒四射，從佛像中走出來，安慰他們。過去南海僧伽羅國（Siṃhala）國王早上用鏡子照臉，看不到自己的身體，卻看到贍部洲（Jambudvīpa）摩揭陀國（Magadha）多羅林（Tara Forest）中小山上，有這尊菩薩像，國王非常感動和慶幸，畫下來派人去尋找。找到這座山後，發現確實非常相似，於是建造了精舍，興辦各種供養。自那以後，各國國王都效仿這種做法，於是在這座山旁邊建造精舍和靈廟，用香花伎樂供養，從不間斷。 從孤山觀自在菩薩像向東南方向走四十多里，
【English Translation】 English version From Indrasaila-guhā Mountain, going northeast for one hundred fifty to sixty li, one arrives at Kaputaka (in Tang Chinese, 'pigeon') Gārama (monastery), where there are over two hundred monks studying and expounding the Sarvāstivāda (Doctrine of the Existence of All Things). To the east of the Gārama is a Stūpa (Buddhist monument), built by King Aśoka (King Ashoka). In the past, the Buddha stayed here for one night, preaching to the assembly. At that time, there was a hunter in this forest who was netting birds, but he caught nothing for a whole day. He then said, 'I am truly unlucky, always encountering misfortune.' He came to the Buddha and loudly proclaimed, 'Today, the Tathāgata (Buddha) is preaching here, causing me to catch nothing at all. My wife and children will go hungry. What am I to do?' The Tathāgata told him, 'You should prepare a fire, and I will give you food.' At that moment, the Tathāgata transformed into a large pigeon, threw himself into the fire, and died. The hunter took it home and ate it with his wife and children. Later, he went to the Buddha again, and the Tathāgata used skillful means to convert and teach him. The hunter heard the Dharma (teachings), repented of his faults, reformed himself, abandoned his home, and practiced the Dharma, eventually attaining the fruit of sainthood. Therefore, the monastery built here is called Pigeon Gārama. Two or three li south of Kaputaka Gārama, one arrives at Lonely Mountain. This mountain is lofty and steep, with lush forests, famous flowers, and clear streams, covering the cliffs and ravines. There are many Vihāras (monasteries) and sacred temples on the mountain, exquisitely carved. In the central Vihāra is an image of Avalokiteśvara (The Bodhisattva of Compassion), although small in size, it is majestic and awe-inspiring, holding a lotus flower in his hand and wearing a Buddha image on his head. There are often several people who fast and wholeheartedly seek to see the Bodhisattva, for seven days, fourteen days, or even a month. Those who are receptive will see Avalokiteśvara, with a beautiful and dignified appearance, radiating brilliant light, emerging from the image and comforting them. In the past, the king of Simhala (Sri Lanka) in the Southern Sea looked in a mirror one morning and could not see his body, but saw this Bodhisattva image on a small mountain in the Tara Forest in Magadha (Ancient Indian Kingdom) in Jambudvīpa (the Continent where we live). The king was deeply moved and rejoiced, drew a picture of it, and sent people to search for it. After arriving at this mountain, they found it was indeed very similar, so they built a Vihāra and established various offerings. Since then, kings have followed this tradition, building Vihāras and sacred temples next to it, offering incense, flowers, music, and never ceasing. Going southeast for forty or more li from the Avalokiteśvara image on Lonely Mountain,
至一伽藍，僧徒五十餘人，並學小乘法教。伽藍前有大窣堵波，多有靈異，佛昔於此為梵天王等七日說法。其側則有過去三佛坐及經行遺蹟之所。
伽藍東北行七十餘里，殑伽河南，至大聚落，人民殷盛，有數天祠，並窮雕飾。東南不遠有大窣堵波，佛昔於此一宿說法。
從此東入山林中，行百餘里，至落般膩羅聚落。伽藍前有大窣堵波，無憂王之所建，佛昔於此三月說法。此北二三里有大池，週三十餘里，四色蓮花四時開發。從此東入大山林中，行二百餘里，至伊爛拏缽伐多國(中印度境)。
大唐西域記卷第九 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第十(十七國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰伊爛拏缽伐多國瞻波國羯朱嗢祇羅國奔那伐彈那國迦摩縷波國三摩呾吒國耽摩栗底國羯羅拏蘇伐剌那國烏荼國恭御陀國羯𩜁(力甑反)伽國憍薩羅國案達羅國馱那羯磔迦國珠利耶國達羅毗荼國秣羅矩吒國
伊爛拏缽伐多國，週三千餘里。國大都城北臨殑伽河，週二十餘里。稼穡滋植，花果具繁。氣序和暢，風俗淳質。伽藍十餘所，僧徒四千餘人，多學小乘正量部法。天祠二十餘所，異道雜居。近有鄰王廢其國君，以大都城持施
【現代漢語翻譯】 現代漢語譯本：到達一座寺院（伽藍），有五十多名僧人，都學習小乘佛教的教義。寺院前有一座大型窣堵波（Stupa，佛塔），多次顯現靈異現象，過去佛陀曾在此為梵天王等眾生說法七日。在窣堵波旁邊，有過去三佛坐禪和經行的遺蹟。 從寺院向東北方向走七十多里，在殑伽河（Ganges River，恒河）南岸，到達一個大型聚落，那裡人民生活富足，有幾座天祠，裝飾得非常華麗。從聚落向東南方向不遠的地方，有一座大型窣堵波，過去佛陀曾在此停留一宿並說法。 從這裡向東進入山林中，行走一百多里，到達落般膩羅聚落。寺院前有一座大型窣堵波，是阿育王（無憂王）建造的，過去佛陀曾在此說法三個月。在聚落北面二三里處，有一個大池塘，周長三十多里，一年四季都盛開著四種顏色的蓮花。從這裡向東進入大山林中，行走二百多里，到達伊爛拏缽伐多國（位於中印度境內）。 《大唐西域記》卷第九 《大正藏》第51冊 No. 2087 《大唐西域記》 《大唐西域記》卷第十（十七國） 三藏法師玄奘奉詔翻譯 大總持寺沙門辯機撰寫伊爛拏缽伐多國 瞻波國 羯朱嗢祇羅國 奔那伐彈那國 迦摩縷波國 三摩呾吒國 耽摩栗底國 羯羅拏蘇伐剌那國 烏荼國 恭御陀國 羯𩜁伽國 憍薩羅國 案達羅國 馱那羯磔迦國 珠利耶國 達羅毗荼國 秣羅矩吒國 伊爛拏缽伐多國，周長三千多里。國家的大都城位於殑伽河（Ganges River，恒河）北岸，周長二十多里。這裡種植各種莊稼，花果繁茂。氣候溫和，民風淳樸。有十多座寺院（伽藍），僧侶四千多人，大多學習小乘正量部的教法。有二十多座天祠，各種不同的宗教信仰者雜居於此。最近，鄰國的國王廢黜了這裡的國君，並將大都城據爲己有。
【English Translation】 English version: Arriving at a monastery (Gārama), there were more than fifty monks, all studying the teachings of the Hinayana (Small Vehicle) Buddhism. In front of the monastery was a large Stupa, which had manifested miraculous phenomena many times. In the past, the Buddha had preached here for seven days to Brahmā kings and other beings. Beside the Stupa were the traces of the past three Buddhas' sitting meditation and walking. Traveling seventy li or so northeast from the monastery, on the south bank of the Ganges River (Gaṅgā River), one arrives at a large settlement, where the people live prosperously, and there are several deva temples, decorated very ornately. Not far southeast from the settlement, there is a large Stupa, where the Buddha once stayed overnight and preached. From here, entering the mountains and forests to the east, and traveling more than a hundred li, one arrives at the Lopanīla settlement. In front of the monastery is a large Stupa, built by King Ashoka (Aśoka, also known as Worry-Free King), where the Buddha once preached for three months. Two or three li north of the settlement, there is a large pond, more than thirty li in circumference, with four colors of lotus flowers blooming in all four seasons. From here, entering the great mountains and forests to the east, and traveling two hundred li or so, one arrives at the country of Iranaparbata (located within Central India). Records of the Western Regions of the Great Tang Dynasty, Volume 9 Taisho Tripitaka, Volume 51, No. 2087, Records of the Western Regions of the Great Tang Dynasty Records of the Western Regions of the Great Tang Dynasty, Volume 10 (Seventeen Countries) Translated by the Tripitaka Master Xuanzang under imperial decree Written by the Shramana Bianji of the Great Zongchi Monastery: Iranaparbata, Champa, Kajughira, Pundravardhana, Kamarupa, Samatata, Tamralipti, Karnasuvarna, Odra, Kongyodha, Kajangala, Kausala, Andhra, Dhanakataka, Jaliya, Dravida, Malakuta The country of Iranaparbata is more than three thousand li in circumference. The country's capital city is located on the north bank of the Ganges River (Gaṅgā River), and is more than twenty li in circumference. Various crops are cultivated here, and flowers and fruits are abundant. The climate is mild, and the customs are simple and honest. There are more than ten monasteries (Gārama), with more than four thousand monks, most of whom study the teachings of the Sthavira Nikāya (Theravada) of the Hinayana. There are more than twenty deva temples, and various different religious believers live here together. Recently, the king of a neighboring country deposed the ruler of this country and seized the capital city for himself.
眾僧。於此城中建二伽藍，各減千僧，並學小乘教說一切有部。
大城側，臨殑伽河，有伊爛拏山，含吐煙霞，蔽虧日月，古今仙聖繼踵棲神，今有天祠尚遵遺則。在昔如來亦嘗居此，為諸天、人廣說妙法。大城南有窣堵波，如來於此三月說法。其傍則有過去三佛坐及經行遺蹟之所。
三佛經行西不遠，有窣堵波，是室縷多頻設底拘胝(唐言聞二百億。舊譯曰億耳，謬也)苾芻生處。昔此城有長者，豪貴巨富，晚有繼嗣，時有報者，輒賜金錢二百億，因名其子聞二百億。洎乎成立，未曾履地，故其足跖毛長尺餘，光潤細軟，色若黃金。珍愛此兒，備諸玩好，自其居家以至雪山，亭傳連隅，僮僕交路，凡須妙藥，遞相告語，轉而以授，曾不逾時，其豪富如此。世尊知其善根將發，也命沒特伽羅子而往化焉。既至門下，莫由自通。長者家祠日天，每晨朝時東向以拜。是時尊者以神通力，從日輪中降立於前。長者子疑日天也，因施香飯而歸，其飯香氣遍王舍城。時頻毗娑羅王駭其異馥，命使歷問，乃竹林精舍沒特伽羅子自長者家持來，因知長者子有此奇異，乃使召焉。長者承命，思何安步？泛舟鼓棹，有風波之危；乘車馭象，懼蹶躓之患。於是自其居家，至王舍城，鑿渠通漕，流滿芥子，御舟安止，長縆以引。
【現代漢語翻譯】 現代漢語譯本 眾僧：在這座城中建造兩座伽藍（寺院），每座寺院減少一千僧人，都學習小乘教義，宣說一切有部（佛教部派之一）的理論。
大城旁邊，靠近殑伽河（恒河），有一座伊爛拏山（Hiranya Parvata，金山），山中雲霧繚繞，遮蔽日月。自古以來，仙人和聖者接連不斷地在此居住。現在還有天神廟宇，仍然遵循著古老的規矩。過去如來也曾在這裡居住，為諸天和人們廣泛宣說妙法。大城南邊有一座窣堵波（Stupa，佛塔），如來曾在這裡說法三個月。佛塔旁邊有過去三佛坐禪和經行的遺蹟。
從三佛經行的地方向西不遠，有一座窣堵波，是室縷多頻設底拘胝（Shruta-vimsati-kotis，意為『聽聞二百億』。舊譯為『億耳』是錯誤的）比丘出生的地方。過去這座城裡有一位長者（Grahapati，富豪），非常富有。他晚年才有了兒子。每次有人來報喜，他就賞賜金錢二百億，因此給兒子取名為『聞二百億』。等到他長大成人，從未在地上行走過，所以他的腳底的毛長一尺多，光滑柔軟，顏色像黃金。長者珍愛這個兒子，準備了各種各樣的玩物。從他家到雪山，亭臺樓閣連線不斷，僕人往來於道路之上。凡是需要珍貴的藥物，就互相轉告，很快就能送到，他的豪富就是這樣。世尊知道他的善根即將萌發，就命令沒特伽羅子（Maudgalyayana，目犍連）前去教化他。沒特伽羅子來到長者家門前，卻無法通報。長者家供奉日天（Surya），每天早晨面向東方禮拜。這時，尊者用神通力，從日輪中降落到長者面前。長者的兒子以為是日天，就供奉香飯給他，香氣遍佈王舍城（Rajagrha）。當時頻毗娑羅王（Bimbisara）對這奇異的香味感到驚訝，就派人去詢問，才知道是竹林精舍（Venuvana-vihara）的沒特伽羅子從長者家帶回來的。因此，國王知道了長者的兒子有這種奇異之處，就派人召見他。長者接到命令，思考著如何安全地行走。乘船搖槳，有風浪的危險；乘車騎象，又怕跌倒。於是，他從自己家到王舍城，開鑿了一條水渠，裡面充滿芥子，讓船平穩地行駛，用長繩牽引。
【English Translation】 English version Monks: Build two monasteries in this city, each reducing a thousand monks, and both studying the Hinayana teachings, expounding the doctrines of the Sarvastivada (a Buddhist school of thought).
Beside the great city, near the Ganga River (Ganges), there is Hiranya Parvata (Golden Mountain), containing and emitting mist and clouds, obscuring the sun and moon. From ancient times, immortals and sages have continuously resided here. Now there are still temples to the gods, still following the ancient rules. In the past, the Tathagata (Buddha) also resided here, widely expounding the wonderful Dharma (teachings) to gods and humans. South of the great city is a Stupa (Buddhist monument), where the Tathagata preached for three months. Beside it are the relics of the past three Buddhas' sitting and walking.
Not far west from where the three Buddhas walked, there is a Stupa, the birthplace of the Bhikshu (monk) Shruta-vimsati-kotis (meaning 'heard two hundred billion'. The old translation 'Ears of a Billion' is incorrect). In the past, there was a Grahapati (householder, wealthy man) in this city, extremely rich. He had a son late in life. Whenever someone brought good news, he would reward them with two hundred billion gold coins, hence the name 'Heard Two Hundred Billion' for his son. When he grew up, he had never walked on the ground, so the hair on the soles of his feet was more than a foot long, smooth and soft, the color of gold. The wealthy man cherished this son, preparing all kinds of playthings. From his home to the Snow Mountain (Himalayas), pavilions and towers were connected, servants crisscrossed the roads. Whenever precious medicine was needed, they would inform each other, and it would be delivered quickly, such was his wealth. The World-Honored One (Buddha) knew that his roots of goodness were about to sprout, so he ordered Maudgalyayana (one of the Buddha's chief disciples) to go and convert him. Maudgalyayana arrived at the wealthy man's door but could not announce himself. The wealthy man's family worshiped Surya (the sun god), bowing eastward every morning. At this time, the Venerable One (Maudgalyayana) used his supernatural power to descend from the sun's disc and stand before him. The wealthy man's son thought it was Surya, so he offered fragrant rice to him, and the fragrance spread throughout Rajagrha (the capital city of Magadha). At that time, King Bimbisara (the king of Magadha) was amazed by the strange fragrance and sent people to inquire, and learned that it was Maudgalyayana from the Venuvana-vihara (Bamboo Grove Monastery) who had brought it from the wealthy man's house. Therefore, the king knew that the wealthy man's son had this strange quality and sent for him. The wealthy man received the order and wondered how to walk safely. Sailing a boat, there was the danger of wind and waves; riding a carriage or elephant, there was the fear of falling. Therefore, from his home to Rajagrha, he dug a canal, filled it with mustard seeds, so that the boat could travel steadily, pulled by a long rope.
至王舍城，先禮世尊。世尊告曰：「頻毗娑羅王命使召汝，無過欲見足下毛耳。王欲觀者，宜結跏坐。伸腳向王，國法當死。」長者子受誨而往，引入廷謁。王欲視毛，乃跏趺坐，王善其有禮，特深珍愛。亦既得歸，還至佛所。如來是時說法誨喻，聞而感悟，遂即出家。於是精勤修習，思求果證，經行不捨，足遂流血。世尊告曰：「汝善男子，在家之時知鼓琴耶？」曰：「知。」「若然者，以此為喻。弦急則聲不合韻，弦緩則調不和雅，非急非緩，其聲乃和。夫修行者亦然。急則身疲心怠，緩則情舒志逸。」承佛指教，奉以周旋，如是不久，便獲果證。
國西界殑伽河南，至小孤山，重巘嶜崟，昔佛於此三月安居，降薄句羅藥叉。山東南巖下大石上，有佛坐跡，入石寸餘，長五尺二寸，廣二尺一寸，其上則建窣堵波焉。次南石上則有佛置捃稚迦(即澡瓶也。舊曰軍持，訛略也)跡，深寸餘，作八出花文。佛坐跡東南不遠，有薄句羅藥叉腳跡，長尺五六寸，廣七八寸，深減二寸。藥叉跡後有石佛坐像，高六七尺。次西不遠有佛經行之處。其山頂上有藥叉故室。次北有佛足跡，長尺有八寸，廣餘六寸，深可半寸，其跡上有窣堵波。如來昔日降伏藥叉，令不殺人食肉，敬受佛戒，后得生天。此西有溫泉六七所，其水極
【現代漢語翻譯】 現代漢語譯本：他到達王舍城后，先去拜見世尊。世尊告訴他：『頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）派使者召見你，無非是想看看你的腳毛罷了。如果國王想看，你應該結跏趺坐，如果伸出腳給國王看，按照國法當處死。』長者子聽從了世尊的教誨前往王宮，被引入朝廷覲見國王。國王想看他的腳毛，他就結跏趺坐。國王認為他很有禮貌，特別珍視喜愛他。之後他得以回家，回到佛陀那裡。如來當時正在說法開導，他聽了之後深受感悟，於是就出家了。從此他精進勤奮地修行，思考尋求證得果位，不停地經行，以至於雙腳都流血了。世尊告訴他：『善男子，你在家的時候會彈琴嗎？』他回答說：『會。』世尊說：『如果是這樣，就用彈琴來做比喻。琴絃太緊，聲音就不和諧；琴絃太鬆，音調就不協調，只有不緊不松，聲音才和諧。修行的人也是這樣。過於急切，身體就會疲憊，內心就會懈怠；過於放鬆，情感就會放縱，意志就會消沉。』他聽從佛陀的教導，並依此奉行，這樣沒過多久，就獲得了果位的證悟。 在王舍城西邊的殑伽河（Ganges River，即恒河）南岸，到達小孤山，那裡重巒疊嶂，山勢險峻。過去佛陀曾在這裡安居三個月，降伏了薄句羅藥叉（Bakkula Yaksha，夜叉名）。在山東南面的巖石下的大石頭上，有佛陀的坐跡，陷入石頭一寸多深，長五尺二寸，寬二尺一寸，上面建有窣堵波（stupa，即佛塔）。在它南邊的石頭上，有佛陀放置捃稚迦（kundika，即澡瓶，舊稱軍持是訛傳）的痕跡，深一寸多，呈八瓣蓮花紋。佛陀坐跡的東南不遠處，有薄句羅藥叉的腳印，長一尺五六寸，寬七八寸，深不到二寸。藥叉腳印後面有一尊石佛坐像，高六七尺。再往西不遠，有佛陀經行的地方。山頂上有藥叉以前居住的房間。再往北有佛陀的足跡，長一尺八寸，寬六寸多，深約半寸，足跡上面建有窣堵波。如來過去降伏藥叉，使它不再殺人吃肉，恭敬地接受佛戒，後來得以昇天。這裡往西有六七處溫泉，水溫極高。
【English Translation】 English version: He arrived at Rajagriha (Wangshecheng), and first paid homage to the World Honored One. The World Honored One told him, 'King Bimbisara (Pinpishaluo Wang) sent a messenger to summon you, no more than wanting to see the hair on your feet. If the king wants to see it, you should sit in the lotus position. If you stretch your feet towards the king, according to the law of the country, you should be put to death.' The son of the elder received the instruction and went, and was led into the court to meet the king. The king wanted to see his foot hair, so he sat in the lotus position. The king appreciated his politeness and cherished him deeply. After he was able to return home, he went back to the Buddha. The Tathagata (Rulai) was at that time expounding the Dharma, and upon hearing it, he was deeply moved and thus renounced the world. Thereupon, he diligently cultivated, contemplating and seeking the attainment of fruition, walking without ceasing, so that his feet bled. The World Honored One told him, 'Good man, did you know how to play the lute when you were at home?' He said, 'I did.' 'If that is so, then use this as an analogy. If the string is too tight, the sound will not be harmonious; if the string is too loose, the tone will not be melodious. Only when it is neither too tight nor too loose will the sound be harmonious. It is the same for those who practice. If it is too urgent, the body will be tired and the mind will be lazy; if it is too relaxed, the emotions will be indulgent and the will will be dissipated.' He accepted the Buddha's guidance and followed it diligently. Before long, he attained the fruition of enlightenment. To the west of Rajagriha, south of the Ganges River (Jiahengga He), one reaches Little Lonely Mountain (Xiaogushan), with its layers of steep peaks. In the past, the Buddha stayed here for three months, subduing the Yaksha Bakkula (Bojuluo Yacha). On a large rock under the southeastern cliff of the mountain, there are traces of the Buddha's sitting, sunken more than an inch into the stone, five feet two inches long and two feet one inch wide, upon which a stupa (sudubo) has been built. On the stone to the south of it, there are traces of the Buddha placing his kundika (junzhijia) (that is, a water bottle; the old name 'jun chi' is a corruption), more than an inch deep, with a pattern of eight-petaled flowers. Not far to the southeast of the Buddha's sitting traces are the footprints of the Yaksha Bakkula, one foot five or six inches long, seven or eight inches wide, and less than two inches deep. Behind the Yaksha's footprints is a stone Buddha sitting statue, six or seven feet high. Not far to the west is a place where the Buddha walked. On the top of the mountain is the Yaksha's former dwelling. To the north are the Buddha's footprints, one foot eight inches long, more than six inches wide, and about half an inch deep, with a stupa built above the footprints. In the past, the Tathagata subdued the Yaksha, causing him to no longer kill people and eat meat, and to respectfully receive the Buddha's precepts, after which he was reborn in heaven. To the west of here are six or seven hot springs, the water of which is extremely hot.
熱。國南界大山林中多諸野象，其形偉大。從此順殑伽河南岸東行三百餘里，至瞻波國(中印度境)。
瞻波國，週四千餘里。國大都城北背殑伽河，週四十餘里。土地墊濕，稼穡滋盛。氣序溫暑，風俗淳質。伽藍數十所，多有傾毀，僧徒二百餘人，習小乘教。天祠二十餘所，異道雜居。都城壘磚，其高數丈，基址崇峻，卻敵高險。在昔劫初，人物伊始，野居穴處，未知宮室。後有天女，降跡人中，游殑伽河，濯流自媚，感靈有娠，生四子焉。分贍部洲，各擅區宇，建都筑邑，封疆畫界，此則一子之國都，贍部洲諸城之始也。城東百四五十里，殑伽河南，水環孤嶼，崖巘崇峻，上有天祠，神多靈感。鑿崖為室，引流成沼，花林奇樹，巨石危峰，仁智所居，觀者忘返。國南境山林中，野象猛獸群游千數。自此東行四百餘里，至羯朱嗢祇羅國(彼俗或謂羯蠅揭羅國。中印度境)。
羯朱嗢祇羅國，週二千餘里。土地泉濕，稼穡豐盛，氣序溫，風俗順。敦尚高才，崇貴學藝。伽藍六七所，僧徒三百餘人。天祠十所，異道雜居。自數百年，王族絕嗣，役屬鄰國，所以城郭丘墟，多居村邑。故戒日王游東印度，於此筑宮，理諸國務，至則葺茅為宇，去則縱火焚燒。國南境多野象。北境去殑伽河不遠，有大高臺，積壘
【現代漢語翻譯】 現代漢語譯本 熱國南邊的山林中有很多野象，體型巨大。從這裡沿著殑伽河（Ganga River，恒河）南岸向東走三百多里，就到了瞻波國（Champa，中印度境）。
瞻波國，周長四千多里。國家的大都城北面靠著殑伽河，周長四十多里。土地潮濕，農作物生長茂盛。氣候溫暖炎熱，民風淳樸。有幾十座伽藍（monastery，寺院），大多已經傾塌毀壞，僧徒二百多人，學習小乘佛教。有二十多座天祠（Hindu temple，印度教寺廟），各種不同的外道雜居於此。都城用磚壘砌，高有數丈，地基高大險峻，可以抵禦敵人。從前開天闢地之初，人類剛剛出現的時候，住在野外山洞裡，不知道有宮室。後來有一位天女，降臨到人間，在殑伽河中沐浴，感應神靈而懷孕，生了四個兒子。他們分別統治贍部洲（Jambudvipa，古印度）的各個區域，各自建立都城，劃分疆界，這裡就是其中一個兒子的國都，也是贍部洲各個城市的開始。都城東邊一百四五十里，殑伽河南邊，水環繞著孤立的小島，山崖高聳險峻，上面有天祠，神靈非常靈驗。在山崖上開鑿石室，引水形成水池，有奇花異樹，巨大的石頭和陡峭的山峰，是仁人智士居住的地方，觀賞的人流連忘返。國家南邊的山林中，成群的野象和猛獸有成千上萬。從這裡向東走四百多里，就到了羯朱嗢祇羅國（Kajughira，彼俗或謂羯蠅揭羅國。中印度境）。
羯朱嗢祇羅國，周長二千多里。土地濕潤，農作物豐收，氣候溫暖，民風淳樸。崇尚有才能的人，重視學術技藝。有六七座伽藍，僧徒三百多人。有十座天祠，各種外道雜居於此。自從幾百年前，王族斷絕後嗣，就隸屬於鄰國，所以城郭荒廢，大多居住在村莊里。所以戒日王（Harshavardhana）巡遊東印度的時候，在這裡建造宮殿，處理各種政務，來的時候就用茅草搭建房屋，離開的時候就放火燒掉。國家南邊有很多野象。北邊離殑伽河不遠，有一個很大的高臺，堆積壘砌而成。
【English Translation】 English version To the south of the Hot country lies a great mountain forest, where many wild elephants of great size are found. Proceeding from this along the south bank of the 殑伽河 (Ganga River, the Ganges) eastwards for about 300 li, we come to the 瞻波國 (Champa, in Central India).
The 瞻波國 (Champa) is about 4000 li in circuit. The capital of the country borders on the north on the 殑伽河 (Ganga River), and is about 40 li in circuit. The land is low and moist, and produces abundant harvests. The climate is warm and the manners of the people simple and honest. There are some dozens of 伽藍 (monasteries), but for the most part they are in ruins. The priests are above 200 in number, and study the doctrines of the Little Vehicle. There are 20 or so of 天祠 (Hindu temples), where sectaries of different kinds dwell. The city walls are built of bricks, and are several tens of feet high. The foundations are lofty and imposing, and the towers and gates high and dangerous. In old time, at the beginning of the kalpa, when men first appeared, they dwelt in caves and knew not how to build houses. Afterwards a 天女 (goddess) descended among men, and amusing herself on the banks of the 殑伽河 (Ganga River), she conceived and brought forth four sons. These divided 贍部洲 (Jambudvipa, ancient India) among them, each reigning over a separate territory, building cities and fixing boundaries. This is the capital of one of these sons, and the beginning of all the cities of 贍部洲 (Jambudvipa). To the east of the city 140 or 150 li, on the south of the 殑伽河 (Ganga River), the water encircles an isolated island, the cliffs of which are high and precipitous. On the top is a 天祠 (Hindu temple), the 神 (spirit) of which is very efficacious. They have excavated chambers in the rocks, and led streams to form pools. The flowering groves and strange trees, the huge stones and dangerous peaks, are the resort of the benevolent and wise, and those who visit the spot forget to return. In the mountain forests on the southern frontier of the country, wild elephants and fierce beasts roam in herds of thousands. From this going east 400 li or so, we come to the 羯朱嗢祇羅國 (Kajughira, or, as it is called in the vulgar tongue, 羯蠅揭羅國. In Central India).
The 羯朱嗢祇羅國 (Kajughira) is about 2000 li in circuit. The land is moist and the springs abundant; the harvests are plentiful, the climate temperate, and the manners of the people simple. They honour men of high talent, and esteem learning and the arts. There are six or seven 伽藍 (monasteries), with about 300 priests. There are 10 天祠 (Hindu temples), occupied by sectaries of different kinds. For several hundred years the royal family has been extinct, and the country is subject to a neighbouring power. The towns and hamlets are mostly in ruins, and the people live in villages. When 戒日王 (Harshavardhana) visits East India, he builds a palace here, and administers the affairs of state. When he comes, he puts up a thatched house; when he goes away, he sets fire to it. In the southern frontier of the country there are many wild elephants. Not far from the northern frontier is the 殑伽河 (Ganga River), where there is a great high terrace, built up of accumulated earth.
磚石，而以建焉，基址廣峙，刻雕奇制，周其方面鏤眾聖像，佛及天形區別而作。自此東渡殑伽河，行六百餘里，至奔那伐彈那國(中印度境)。
奔那伐彈那國，週四千餘里。國大都城週三十餘里。居人殷盛，池館花林往往相間。土地卑濕，稼穡滋茂。般核娑果既多且貴，其果大如冬瓜，熟則黃赤，剖之中有數十小果，大如鶴卵，又更破之，其汁黃赤，其味甘美。或在樹枝，如眾果之結實，或在樹根，若伏苓之在土。氣序調暢，風俗好學。伽藍二十餘所，僧徒三千餘人，大小二乘，兼功綜習。天祠百所，異道雜居，露形尼干寔繁其黨。
城西二十餘里有跋始婆僧伽藍。庭宇顯敞，臺閣崇高。僧徒七百餘人，並學大乘教法，東印度境碩學名僧多在於此。其側不遠有窣堵波，無憂王之所建也。昔者如來三月在此為諸天、人說法之處，或至齋日，時燭光明。其側則有四佛坐及經行遺蹟之所。去此不遠復有精舍，中作觀自在菩薩像，神鑒無隱，靈應有徴，遠近之人，絕粒祈請。自此東行九百餘里，渡大河，至迦摩縷波國(東印度境)。
迦摩縷波國，周萬餘里。國大都城週三十餘里。土地泉濕，稼穡時播。般核娑果、那羅雞羅果，其樹雖多，彌復珍貴。河流湖陂，交帶城邑。氣序和暢，風俗淳質。人形卑
【現代漢語翻譯】 現代漢語譯本：用磚石建造，地基寬廣高聳，雕刻精美，四周刻有眾多聖像，佛和天人的形象各不相同。從這裡向東渡過殑伽河（Ganga River），行走六百多里，到達奔那伐彈那國（Pundravardhana，中印度境）。 奔那伐彈那國，周長四千多里。國家大都城周長三十多里。居民眾多，池塘館舍和花園樹林交錯分佈。土地低窪潮濕，農作物生長茂盛。般核娑果（Jackfruit）既多又貴，這種果實大如冬瓜，成熟時呈黃紅色，剖開后里面有數十個小果，大小如鶴卵，再剖開，汁液呈黃紅色，味道甘甜。有的長在樹枝上，像其他果實一樣結果，有的長在樹根上，像茯苓一樣埋在土裡。氣候適宜，民風好學。有伽藍（Monastery）二十多所，僧侶三千多人，大小乘佛教兼修並學。天祠（Hindu temple）一百多所，各種外道雜居，裸形外道尼干（Nirgrantha，耆那教）的信徒非常多。 城西二十多里有跋始婆僧伽藍（Varsiva Monastery）。庭院寬敞明亮，樓臺高聳。僧侶七百多人，都學習大乘佛教教法，東印度境內的著名學者和高僧大多在這裡。在它旁邊不遠的地方有一座窣堵波（Stupa，佛塔），是阿育王（Ashoka）建造的。過去如來佛（Tathagata）曾在這裡為諸天和人說法三個月，每到齋戒日，佛塔都會發出光芒。旁邊還有四佛坐像和經行（Cankrama，佛陀或僧侶來回走動）的遺蹟。離這裡不遠還有一座精舍（Vihara，寺廟），裡面供奉著觀自在菩薩（Avalokiteshvara）像，非常靈驗，能清楚地看到人們的祈求，並給予迴應，遠近的人們常常斷食來祈求。從這裡向東行走九百多里，渡過大河，到達迦摩縷波國（Kamarupa，東印度境）。 迦摩縷波國，周長一萬多里。國家大都城周長三十多里。土地濕潤，農作物按時播種。般核娑果（Jackfruit）、那羅雞羅果（Narikelera，椰子）的樹木雖然很多，但仍然非常珍貴。河流湖泊，環繞著城邑。氣候溫和，民風淳樸。人們的身材矮小。
【English Translation】 English version: It was built with bricks and stones, with a broad and towering foundation, exquisitely carved, and around it were engraved numerous sacred images, with the figures of Buddhas and Devas (gods) distinctively crafted. From here, crossing the 殑伽河 (Ganga River), traveling over six hundred li, one arrives at 奔那伐彈那國 (Pundravardhana, in Central India). 奔那伐彈那國 (Pundravardhana) is over four thousand li in circumference. The capital city of the country is over thirty li in circumference. The inhabitants are prosperous, with ponds, pavilions, flower gardens, and groves interspersed throughout. The land is low and damp, and the crops flourish. 般核娑果 (Jackfruit) are both abundant and valuable; the fruit is as large as a winter melon, turning yellow-red when ripe. When split open, it contains dozens of small fruits, the size of crane eggs, which, when further broken, yield a yellow-red juice with a sweet and delicious taste. Some grow on branches, bearing fruit like other trees, while others grow at the roots, like 茯苓 (Fu Ling, Tuckahoe) buried in the soil. The climate is temperate, and the customs favor learning. There are over twenty 伽藍 (Monasteries), with over three thousand monks, practicing and studying both the Hinayana and Mahayana teachings. There are over a hundred 天祠 (Hindu temples), with various heretics residing, and the 尼干 (Nirgrantha, Jain) ascetics, who go naked, are numerous. About twenty li west of the city is the 跋始婆僧伽藍 (Varsiva Monastery). The courtyards are spacious and bright, and the pavilions are tall and majestic. There are over seven hundred monks, all studying the Mahayana teachings, and many of the renowned scholars and eminent monks of Eastern India reside here. Not far from it is a 窣堵波 (Stupa, Buddhist monument), built by 阿育王 (Ashoka). In the past, the 如來佛 (Tathagata, Buddha) preached here for three months to the Devas (gods) and humans, and on fasting days, the stupa emits light. Beside it are the sitting places of the Four Buddhas and the remains of their 經行 (Cankrama, ambulatory). Not far from here is another 精舍 (Vihara, monastery), in which is enshrined an image of 觀自在菩薩 (Avalokiteshvara, Avalokita), whose divine insight is unfailing and whose spiritual responses are evident. People from far and near abstain from food to pray for blessings. From here, traveling east over nine hundred li, crossing a great river, one arrives at 迦摩縷波國 (Kamarupa, in Eastern India). 迦摩縷波國 (Kamarupa) is over ten thousand li in circumference. The capital city of the country is over thirty li in circumference. The land is moist, and the crops are sown in season. Although there are many 般核娑果 (Jackfruit) and 那羅雞羅果 (Narikelera, Coconut) trees, they are still highly valued. Rivers and lakes encircle the cities. The climate is mild, and the customs are simple and honest. The people are short in stature.
小，容貌厘黑。語言少異中印度。性甚獷暴，志存強學。宗事天神，不信佛法。故自佛興以迄於今，尚未建立伽藍，招集僧侶。其有凈信之徒，但竊念而已。天祠數百，異道數萬。
今王本那羅延天之祚胤，婆羅門之種也，字婆塞羯羅伐摩(唐言日胄)，號拘摩羅(唐言童子)。自據疆土，奕葉君臨，逮於今王，歷千世矣。君上好學，眾庶從化，遠方高才，慕義客遊，雖不淳信佛法，然敬高學沙門。初，聞有至那國沙門在摩揭陀那爛陀僧伽藍，自遠方來，學佛深法，慇勤往復者再三，未從來命。時尸羅跋陀羅論師曰：「欲報佛恩，當弘正法，子其行矣，勿憚遠涉。拘摩羅王世宗外道，今請沙門，斯善事也，因茲改轍，福利弘遠。子昔起廣大心，發弘誓，愿孤遊異域，遺身求法，普濟含靈，豈徒鄉國？宜忘得喪，勿拘榮辱，宣揚聖教，開導群迷，先物後身，忘名弘法。」於是辭不獲免，遂與使偕行，而會見焉。拘摩羅王曰：「雖則不才，常慕高學，聞名雅尚，敢事延請。」曰：「寡能褊智，猥蒙流聽。」拘摩羅王曰：「善哉！慕法好學，顧身若浮，逾越重險，遠遊異域。斯則王化所由，國風尚學。今印度諸國多有歌頌摩訶至那國《秦王破陣樂》者，聞之久矣，豈大德之鄉國耶？」曰：「然，此歌者，美我 君之德
也。」拘摩羅王曰：「不意大德是此國人，常慕風化，東望已久，山川道阻，無由自致。」曰：「我 大君聖德遠洽，仁化遐被，殊俗異域拜闕稱臣者眾矣。」拘摩羅王曰：「覆載若斯，心冀朝貢。今戒日王在羯朱嗢祇羅國，將設大施，崇樹福慧，五印度沙門、婆羅門有學業者，莫不召集。今遣使來請，愿與同行。」於是遂往焉。此國東山阜連線，無大國都，境接西南夷，故其人類蠻獠矣。詳問土俗，可兩月行，入蜀西南之境，然山川險阻，嶂氣氛沴，毒蛇毒草，為害滋甚。國之東南野象群暴，故此國中象軍特盛。從此南行千二三百里，至三摩呾吒國(東印度境)。
三摩呾吒國，週三千餘里。濱近大海，地遂卑濕。國大都城週二十餘里。稼穡滋植，花果繁茂。氣序和，風俗順。人性剛烈，形卑色黑，好學勤勵，邪正兼信。伽藍三十餘所，僧徒二千餘人，並皆遵習上座部學。天祠百所，異道雜居，露形尼干，其徒甚盛。去城不遠有窣堵波，無憂王之所建也。昔者如來為諸天、人於此七日說深妙法。傍有四佛坐及經行遺蹟之所。去此不遠，伽藍中有青玉佛像，其高八尺，相好圓備，靈應時效。從此東北大海濱山谷中，有室利差呾羅國。次東南大海隅有迦摩浪迦國。次東有墮羅缽底國。次東有伊賞那補羅國。次東有
【現代漢語翻譯】 現代漢語譯本： 『是這樣的。』拘摩羅王說：『沒想到大德是這個國家的人，我一直仰慕中土的風俗教化，向東眺望已經很久了，只是山川道路阻隔，沒有辦法親自前往。』使者說：『我們的大君聖明的德行遠播，仁慈的教化廣被四方，前來朝拜進貢的各族各邦非常多。』拘摩羅王說：『恩德像天地覆蓋一樣廣大，我希望能有機會去朝拜進貢。現在戒日王在羯朱嗢祇羅國（Kanyakubja，北印度的一個王國），將要舉辦大型佈施活動，廣種福田，五印度的沙門（Shramana，佛教出家修行者）、婆羅門（Brahmana，印度教祭司）中有學問的人，都被召集前往。現在我派遣使者前來，希望您能一起同行。』於是使者就去了。這個國家東邊的山丘連綿不斷，沒有大的國都，疆域與西南的少數民族接壤，所以這裡的人民風俗比較粗獷。詳細詢問當地的風俗人情，大約需要兩個月的行程，可以進入蜀地西南的境內，但是山川險峻，瘴氣瀰漫，毒蛇毒草很多，危害很大。這個國家的東南方有很多野象，所以這個國家的象兵特別強盛。從這裡向南走一千二百里到一千三百里，就到了三摩呾吒國（Samataṭa，東印度的一個國家）。
三摩呾吒國（Samataṭa），周長三千多里。靠近大海，地勢低窪潮濕。國家的大都城周長二十多里。盛產各種農作物，花果繁茂。氣候溫和，風俗淳樸。這裡的人民性格剛烈，身材矮小，膚色黝黑，好學勤奮，既信奉正法，也信奉邪教。這裡有三十多所伽藍（Samgharama，佛教寺院），僧侶兩千多人，都學習上座部的教義。這裡有一百多所天祠（Deva temple，印度教寺廟），各種外道雜居，其中裸形外道尼干（Nirgrantha，耆那教的別稱）的信徒非常多。離城不遠的地方有一座窣堵波（Stupa，佛塔），是阿育王建造的。過去如來佛曾在這裡為天人和世人講了七天的深奧佛法。旁邊有四尊佛像的坐像和佛陀經行的遺蹟。離這裡不遠的地方，伽藍（Samgharama）中有一尊青玉佛像，高八尺，相貌莊嚴圓滿，經常顯現靈驗。從這裡向東北方向，沿著大海邊的山谷走，就到了室利差呾羅國（Śrīkṣetra，緬甸古國）。再向東南方向，沿著大海的角落走，就到了迦摩浪迦國（Kāmarūpa，阿薩姆邦古國）。再向東走，就到了墮羅缽底國（Dvāravatī，泰國古國）。再向東走，就到了伊賞那補羅國（Īśānapura，柬埔寨古國）。再向東走，就到了……
【English Translation】 English version: 'So it is.' King Kumara said, 'I didn't expect that the venerable one is a person from this country. I have always admired the customs and teachings of the Middle Kingdom, and have been looking eastward for a long time, but the mountains and rivers are blocked, and there is no way to go there myself.' The envoy said, 'Our great king's holy virtue is far-reaching, and his benevolent teachings are widely spread. There are many tribes and countries who come to pay tribute.' King Kumara said, 'The grace is as vast as the sky and the earth, and I hope to have the opportunity to pay tribute. Now King Harsha is in Kanyakubja (Kanyakubja, a kingdom in northern India), and will hold a large-scale almsgiving event to cultivate blessings and wisdom. The Shramanas (Shramana, Buddhist monks) and Brahmanas (Brahmana, Hindu priests) of the five Indias who are knowledgeable are all summoned to go. Now I am sending an envoy, and I hope you can go with him.' So the envoy went. The hills in the east of this country are continuous, and there is no large capital. The territory is adjacent to the southwestern minorities, so the people here are relatively rough. After inquiring in detail about the local customs, it takes about two months to enter the southwest of Shu, but the mountains and rivers are steep, the miasma is pervasive, and there are many poisonous snakes and poisonous weeds, which are very harmful. There are many wild elephants in the southeast of this country, so the elephant army of this country is particularly strong. From here, go south for one thousand two hundred to one thousand three hundred li, and you will arrive at Samataṭa (Samataṭa, a country in eastern India).
The country of Samataṭa (Samataṭa) is more than three thousand li in circumference. It is close to the sea, and the land is low and humid. The capital city of the country is more than twenty li in circumference. Various crops are abundant, and flowers and fruits are luxuriant. The climate is mild, and the customs are simple. The people here are strong in character, short in stature, and dark in complexion. They are studious and diligent, and believe in both orthodox and heretical teachings. There are more than thirty Samgharama (Samgharama, Buddhist monasteries) here, with more than two thousand monks, all of whom study the teachings of the Theravada school. There are more than one hundred Deva temples (Deva temple, Hindu temples) here, where various heretics live together, and the followers of the naked heretics Nirgrantha (Nirgrantha, another name for Jainism) are very numerous. Not far from the city, there is a Stupa (Stupa, Buddhist pagoda) built by King Ashoka. In the past, the Tathagata Buddha preached the profound Dharma here for seven days for the gods and humans. Next to it are the sitting statues of the four Buddhas and the relics of the Buddha's walking. Not far from here, in the Samgharama (Samgharama), there is a statue of a green jade Buddha, eight feet high, with a solemn and perfect appearance, which often shows miraculous effects. From here, go northeast along the valley by the sea, and you will arrive at Śrīkṣetra (Śrīkṣetra, an ancient kingdom of Myanmar). Further southeast, along the corner of the sea, you will arrive at Kāmarūpa (Kāmarūpa, an ancient kingdom of Assam). Further east, you will arrive at Dvāravatī (Dvāravatī, an ancient kingdom of Thailand). Further east, you will arrive at Īśānapura (Īśānapura, an ancient kingdom of Cambodia). Further east, you will arrive at...
摩訶瞻波國，即此雲林邑是也。次西南有閻摩那洲國。凡此六國，山川道阻，不入其境，然風俗壤，界聲聞可知。自三摩呾吒國西行九百餘里，至耽摩栗底國(東印度境)。
耽摩栗底國，周千四五百里。國大都城周十餘里。濱近海垂，土地卑濕。稼穡時播，花果茂盛。氣序溫暑，風俗躁烈。人性剛勇，邪正兼信。伽藍十餘所，僧眾千餘人。天祠五十餘所，異道雜居。國濱海隅，水陸交會，奇珍異寶，多聚此國，故其國人大抵殷富。城側窣堵波，無憂王所建也。其傍則有過去四佛坐及經行遺蹟之所。自此西北行七百餘里，至羯羅拏蘇伐剌那國(東印度境)。
羯羅拏蘇伐剌那國，週四千四五百里。國大都城週二十餘里。居人殷盛，家室富饒。土地下濕，稼穡時播，眾花滋茂，珍果繁植。氣序調暢，風俗淳和。好尚學藝，邪正兼信。伽藍十餘所，僧徒二千餘人，習學小乘正量部法。天祠五十餘所，異道寔多。別有三伽藍，不食乳酪，遵提婆達多遺訓也。
大城側有絡多未知僧伽藍(唐言赤泥)。庭宇顯敞，臺閣崇峻。國中高才達學、聰敏有聞者，咸集其中，警誡相成，琢磨道德。初，此國未信佛法時，南印度有一外道，腹錮銅鍱，首戴明炬，杖策高步，來入此城，振擊論鼓，求欲談議。或者問曰：「
【現代漢語翻譯】 現代漢語譯本：摩訶瞻波國，就是這裡所說的林邑。再往西南方向有閻摩那洲國。這六個國家，山川險阻，道路難行，我沒有進入它們的境內，但是從它們的風俗和地理位置來看，可以推斷出它們信奉的是聲聞乘佛教。從三摩呾吒國向西走九百多里，就到了耽摩栗底國（東印度境內）。
耽摩栗底國，周長一千四五百里。國家的大都城周長十多里。靠近海邊，土地低窪潮濕。農作物按時播種，花果茂盛。氣候溫暖炎熱，風俗急躁剛烈。人們性格剛強勇敢，既信奉佛教，也信奉其他宗教。有伽藍（僧伽藍的簡稱，意為僧院）十多所，僧眾一千多人。有天祠五十多所，各種不同的宗教信仰者雜居在一起。這個國家地處海邊，水陸交通便利，各種珍奇的寶物都聚集在這裡，所以這個國家的人大多都很富裕。城邊有窣堵波（佛塔），是阿育王建造的。旁邊還有過去四佛坐過和經行過的遺蹟。 從這裡向西北方向走七百多里，就到了羯羅拏蘇伐剌那國（東印度境內）。
羯羅拏蘇伐剌那國，周長四千四五百里。國家的大都城周長二十多里。居民眾多，家庭富裕。土地低窪潮濕，農作物按時播種，各種花卉茂盛，珍貴的水果繁多。氣候宜人，風俗淳樸溫和。人們崇尚學術技藝，既信奉佛教，也信奉其他宗教。有伽藍十多所，僧徒兩千多人，學習小乘佛教的正量部教法。有天祠五十多所，信奉其他宗教的人很多。另外有三所伽藍，不食用乳酪，遵循提婆達多（Devadatta）的遺訓。
大城旁邊有絡多未知僧伽藍（Lakshmivanam Sangharama）（唐朝時稱為赤泥）。庭院寬敞明亮，樓臺高大雄偉。國內有才華、學識淵博、聰明有名的僧人，都聚集在這裡，互相警誡，共同切磋道德。當初，這個國家還不信奉佛法的時候，南印度有一個外道，腹部用銅片包裹，頭上戴著明亮的火炬，拄著枴杖，高視闊步地來到這座城市，敲擊論辯的鼓，想要與人辯論。有人問他：「
【English Translation】 English version: Maha Champa country, which is what is referred to here as Lin-yi. Further southwest is the Yamana Continent country. These six countries have treacherous mountains and rivers, making the roads difficult. I did not enter their territories, but from their customs and geographical locations, it can be inferred that they adhere to the Sravakayana (the 'Vehicle of the Hearers'). Traveling west from Samatata country for over nine hundred li, one arrives at Tamralipti country (in East India).
Tamralipti country is about fourteen or fifteen hundred li in circumference. The capital city of the country is over ten li in circumference. It is located near the sea, and the land is low and damp. Crops are sown in season, and flowers and fruits flourish. The climate is warm and hot, and the customs are impetuous and fierce. The people are strong and brave, believing in both Buddhism and other religions. There are over ten monasteries (Sangharamas), with over a thousand monks. There are over fifty deva temples, where various different religious believers live together. This country is located on the coast, with convenient water and land transportation. Various rare and precious treasures gather here, so the people of this country are mostly wealthy. Beside the city is a stupa (Buddhist monument), built by King Asoka. Nearby are the sites where the past four Buddhas sat and walked. Traveling northwest from here for over seven hundred li, one arrives at Karnasuvarna country (in East India).
Karnasuvarna country is about forty-four or forty-five hundred li in circumference. The capital city of the country is over twenty li in circumference. The residents are numerous, and the families are wealthy. The land is low and damp, crops are sown in season, various flowers flourish, and precious fruits are abundant. The climate is pleasant, and the customs are simple and harmonious. People admire scholarship and arts, believing in both Buddhism and other religions. There are over ten monasteries, with over two thousand monks, studying the teachings of the Sammatīya school of Hinayana Buddhism. There are over fifty deva temples, and there are many who believe in other religions. There are also three monasteries that do not consume milk or cheese, following the precepts of Devadatta.
Beside the large city is the Lakshmivanam Sangharama (in Tang Dynasty called Chi-ni). The courtyards are spacious and bright, and the pavilions are tall and majestic. The talented, knowledgeable, intelligent, and famous monks in the country all gather here, admonishing each other and polishing their morality. Initially, when this country did not yet believe in Buddhism, a heretic from South India, with copper plates bound to his abdomen, wearing a bright torch on his head, and walking with a staff, entered this city, struck the debate drum, seeking to debate with others. Someone asked him:
首腹何異？」曰：「吾學藝多能，恐腹拆裂；悲諸愚闇，所以持照。」時經旬日，人無問者，詢訪髦彥，莫有異人。王曰：「合境之內，豈無明哲？客難不酬，為國深恥。宜更營求，訪諸幽隱。」或曰：「大林中有異人，其自稱曰沙門，強學是務，今屏居幽寂，久矣于茲，非夫體法合德，何能若此者乎？」王聞之，躬往請焉。沙門對曰：「我，南印度人也，客遊止此，學業膚淺，恐黜所聞。敢承來旨，不復固辭。論議無負，請建伽藍，招集僧徒，光贊佛法。」王曰：「敬聞，不敢忘德。」沙門受請，往赴論場。外道於是誦其宗致，三萬余言。其義遠，其文約，苞含名相，網羅視聽。沙門一聞究覽，辭義無謬，以數百言，辯而釋之，因問宗致。外道辭窮理屈，杜口不酬。既折其名，負恥而退。王深敬德，建此伽藍，自時厥後，方弘法教。
伽藍側不遠有窣堵波，無憂王所建也，在昔如來於此七日說法開導。其側精舍，過去四佛坐及經行遺蹟之所。有數窣堵波，並是如來說法之處，無憂王之所建也。從此西南行七百餘里，至烏荼國(東印度境)。
烏荼國，周七千餘裡。國大都城週二十餘里。土地膏腴，谷稼茂盛，凡諸果實，頗大諸國，異草名花，難以稱述。氣序溫暑，風俗獷烈。人貌魁梧，容色厘黮。言辭
【現代漢語翻譯】 現代漢語譯本：『頭』和『腹』有什麼區別？」回答說：「我學習了很多技能，擔心腹部會脹裂；我悲憫那些愚昧無知的人，所以要堅持用智慧之光照亮他們。」過了十天，沒有人來提問，（國王）詢問那些有才華的人，也沒有什麼特別的人。（國王）說：「整個國家之內，難道沒有聰明的人嗎？有客人來挑戰卻無法應答，這是國家的恥辱。應該再去尋找，訪問那些隱居的人。」有人說：「大森林中有一個特別的人，他自稱是沙門（Śrāmaṇa，出家求道者），努力學習各種知識，現在隱居在偏僻的地方已經很久了，如果不是真正理解佛法、品德高尚的人，怎麼能做到這樣呢？」國王聽了，親自前去邀請。沙門回答說：「我是南印度人，到這裡來遊歷，學業還很淺薄，擔心辜負了所聽到的佛法。承蒙您看得起我，我就不再推辭了。如果辯論沒有問題，請您建造伽藍（Saṃghārāma，僧院），招集僧眾，弘揚佛法。」國王說：「我恭敬地聽從您的意見，不敢忘記您的恩德。」沙門接受了邀請，前往辯論的場所。外道於是背誦他們的宗義，有三萬多字。他們的義理深遠，文字簡練，包含著各種名相，網羅著人們的視聽。沙門聽了一遍就完全理解了，用詞和意義都沒有錯誤，用幾百字就辯論並解釋了他們的宗義，然後反過來問他們的宗義。外道理屈詞窮，閉口不回答。沙門駁倒了他們的名聲，他們感到羞愧而退走了。國王非常敬佩沙門的德行，建造了這座伽藍，從那時以後，才開始弘揚佛法。 伽藍旁邊不遠的地方有一座窣堵波（Stūpa，佛塔），是阿育王（Aśoka）建造的，過去如來（Tathāgata）曾在這裡說法七天，開導眾生。旁邊有精舍（Vihāra，寺廟），是過去四佛坐過和經行過的地方。還有幾座窣堵波，都是如來說法的地方，也是阿育王建造的。從這裡向西南走七百多里，到達烏荼國（Oḍra，東印度境）。 烏荼國，周長七千多里。國家的大都城周長二十多里。土地肥沃，穀物莊稼茂盛，各種水果都比其他國家的大，奇異的草和名貴的花，難以用語言來描述。氣候溫暖炎熱，風俗粗獷。人們身材高大，容貌黝黑。言語……
【English Translation】 English version: 『What is the difference between the 『head』 and the 『belly』?』 He replied, 『I have learned many skills, and I am afraid that my belly will burst; I pity those who are ignorant and foolish, so I must persist in using the light of wisdom to illuminate them.』 After ten days, no one came to ask questions. (The king) inquired among the talented people, but there was no one special. (The king) said, 『Within the entire country, is there no wise person? To have a guest come to challenge us and be unable to answer is a disgrace to the country. We should go and search again, visiting those who live in seclusion.』 Someone said, 『In the great forest, there is a special person who calls himself a Śrāmaṇa (ascetic, seeker of the Way), diligently studying various kinds of knowledge. He has been living in seclusion in a remote place for a long time now. If he were not truly someone who understands the Dharma and has noble character, how could he do this?』 Upon hearing this, the king personally went to invite him. The Śrāmaṇa replied, 『I am from South India, traveling here. My studies are still shallow, and I am afraid of failing to live up to what I have heard of the Dharma. Since you think highly of me, I will no longer decline. If there are no problems with the debate, please build a Saṃghārāma (monastery), gather monks, and promote the Buddha's teachings.』 The king said, 『I respectfully listen to your advice and will not forget your kindness.』 The Śrāmaṇa accepted the invitation and went to the debate venue. The heretics then recited their doctrines, which consisted of more than thirty thousand words. Their meaning was profound, and their writing was concise, containing various terms and concepts, encompassing people's sight and hearing. The Śrāmaṇa understood it completely after listening to it once, and there were no errors in his words and meaning. He used several hundred words to debate and explain their doctrines, and then asked them about their doctrines in return. The heretics were at a loss for words and could not answer. The Śrāmaṇa refuted their reputation, and they retreated in shame. The king greatly admired the Śrāmaṇa's virtue and built this Saṃghārāma. From that time on, he began to promote the Buddha's teachings. Not far from the Saṃghārāma, there is a Stūpa (pagoda), which was built by Aśoka (King Ashoka). In the past, the Tathāgata (Thus Come One) preached here for seven days, enlightening sentient beings. Next to it is a Vihāra (monastery), which is the place where the past four Buddhas sat and walked. There are also several Stūpas, all of which are places where the Buddha preached, and they were also built by Aśoka. From here, going southwest for more than seven hundred li, you will reach the country of Oḍra (eastern India). The country of Oḍra is more than seven thousand li in circumference. The capital city of the country is more than twenty li in circumference. The land is fertile, and the grains and crops are abundant. All kinds of fruits are larger than those of other countries, and the strange grasses and precious flowers are difficult to describe in words. The climate is warm and hot, and the customs are fierce. The people are tall and strong, and their complexions are dark. Their speech...
風調，異中印度。好學不倦，多信佛法，伽藍百餘所，僧徒萬餘人，並皆習學大乘法教。天祠五十所，異道雜居。諸窣堵波凡十餘所，並是如來說法之處，無憂王之所建也。
國西南境大山中，有補澀波祇厘僧伽藍，其石窣堵波極多靈異，或至齋日，時燭光明。故諸凈信，遠近咸會，持妙花蓋，競修供養。承露盤下，覆缽勢上，以花蓋笴，置之便住，若磁石之吸針也。此西北山伽藍中有窣堵波，所異同前。此二窣堵波者，神鬼所建，靈奇若斯。
國東南境臨大海濱，有折利呾羅城(唐言發行)。週二十餘里，入海商人、遠方旅客，往來中止之路也。其城堅峻，多諸奇寶。城外鱗次有五伽藍，臺閣崇高，尊像工麗。南去僧伽羅國二萬餘里，靜夜遙望，見彼國佛牙窣堵波上寶珠光明。離然如明炬之懸燭也。自此西南大林中行千二百餘里，至恭御陀國(東印度境)。
恭御陀國，周千餘里。國大都城週二十餘里。濱近海隅，山阜隱軫，土地墊濕，稼穡時播。氣序溫暑，風俗勇烈。其形偉，其貌黑。粗有禮義，不甚欺詐。至於文字，同中印度，語言風調，頗有異焉。崇敬外道，不信佛法。天祠百餘所，異道萬餘人。國境之內，數十小城，接山嶺，據海交，城既堅峻，兵又敢勇，威雄鄰境，遂無強敵。國臨海
【現代漢語翻譯】 現代漢語譯本：風俗習慣，與中印度略有不同。他們好學不倦，大多信奉佛法。這裡有一百多所伽藍（僧伽藍，寺院），僧侶有一萬多人，都學習大乘佛法。同時也有五十多所天祠（印度教寺廟），各種不同的宗教信仰者雜居於此。還有十幾座窣堵波（佛塔），都是如來說法的地方，由阿育王建造。
在國家的西南邊境的大山中，有一座補澀波祇厘僧伽藍（Pushpagiri Vihara），那裡的石製窣堵波非常靈驗，常常在齋戒日發出光芒。因此，許多虔誠的信徒從遠近各地趕來，帶著精美的鮮花和傘蓋，爭相供養。在承露盤（一種塔頂裝飾）的下方，覆缽（倒扣的缽狀結構）的上方，將花蓋的柄放置在那裡，就能穩穩地立住，就像磁石吸引鐵針一樣。在這個西北山中的伽藍里，也有一座窣堵波，其靈異之處與之前的相似。這兩座窣堵波都是神鬼建造的，非常神奇。
在國家的東南邊境，靠近海邊，有一座折利呾羅城（Charitra，意為『發行』）。城周長二十多里，是入海商人、遠方旅客往來停留的地方。這座城市非常堅固，有很多奇珍異寶。城外，伽藍鱗次櫛比，臺閣高聳，佛像精美華麗。從這裡向南兩萬多里，就是僧伽羅國（Simhala，斯里蘭卡）。在寂靜的夜晚，可以遙望到那個國家的佛牙窣堵波（佛牙塔）上的寶珠發出明亮的光芒，就像明亮的火炬一樣懸掛在那裡。從這裡向西南方向穿過一片大森林，走一千二百多里，就到了恭御陀國（Kalinga，東印度的一個地區）。
恭御陀國，周長一千多里。國家的大都城周長二十多里。靠近海邊，山丘連綿起伏，土地潮濕，適時播種莊稼。氣候溫暖炎熱，民風勇敢剛烈。當地人身材高大，面板黝黑。大致還算講究禮儀，不怎麼欺詐。文字與中印度相同，但語言風俗習慣略有不同。他們崇敬外道（佛教以外的宗教），不信奉佛法。這裡有一百多所天祠，一萬多名外道信徒。國內有幾十座小城，連線山嶺，佔據海邊要地。城池堅固，士兵勇敢，威震鄰國，因此沒有強大的敵人。這個國家瀕臨大海。
【English Translation】 English version: Their customs and habits are somewhat different from those of Central India. They are diligent in learning and mostly believe in Buddhism. There are over a hundred monasteries (Sangharamas, temples) here, with more than ten thousand monks, all of whom study the Mahayana teachings. There are also more than fifty Deva temples (Hindu temples), where various religious believers reside together. There are also more than ten stupas, all of which are places where the Tathagata preached the Dharma, built by King Ashoka.
In the great mountains on the southwestern border of the country, there is a Pushpagiri Vihara. The stone stupas there are very miraculous, often emitting light on fasting days. Therefore, many devout believers come from far and near, bringing exquisite flowers and canopies, vying to make offerings. Below the dew-receiving plate (a type of pagoda top decoration), above the inverted bowl (an inverted bowl-shaped structure), placing the handle of the flower canopy there, it can stand firmly, just like a magnet attracting an iron needle. In the monastery in this northwest mountain, there is also a stupa, whose miraculousness is similar to the previous one. These two stupas were built by gods and spirits, and are very magical.
On the southeastern border of the country, near the sea, there is a city called Charitra (meaning 'issuing'). The city is more than twenty li in circumference and is a place where merchants entering the sea and travelers from afar come and stay. This city is very strong and has many rare treasures. Outside the city, the monasteries are lined up, the pavilions are towering, and the Buddha statues are exquisite and magnificent. More than 20,000 li south from here is Simhala (Sri Lanka). In the quiet night, one can remotely see the bright light emitted by the jewel on the Buddha Tooth Stupa (Tooth Relic Pagoda) in that country, like a bright torch hanging there. From here, traveling southwest through a large forest for more than 1,200 li, one arrives at Kalinga (a region in eastern India).
The country of Kalinga is more than a thousand li in circumference. The capital city of the country is more than twenty li in circumference. It is close to the sea, with rolling hills, the land is humid, and crops are sown in season. The climate is warm and hot, and the customs are brave and fierce. The locals are tall and dark-skinned. They are generally polite and not very deceitful. The writing is the same as in Central India, but the language and customs are slightly different. They worship external paths (religions other than Buddhism) and do not believe in Buddhism. There are more than a hundred Deva temples here, with more than ten thousand followers of external paths. Within the country, there are dozens of small cities, connecting mountains and occupying key coastal areas. The cities are strong, and the soldiers are brave, intimidating neighboring countries, so there are no strong enemies. This country is close to the sea.
濱，多有奇寶，螺貝珠璣，斯為貨用。出大青象，超乘致遠。從此西南入大荒野，深林巨木，干霄蔽日，行千四五百里，至羯𩜁(力甑反)伽國(南印度境)。
羯𩜁伽國，週五千餘里。國大都城週二十餘里。稼穡時播，花果具繁，林藪聯綿，動數百里。出青野象，鄰國所奇。氣序暑熱，風俗躁暴，性多狷獷，志存信義。言語輕捷，音調質正，辭旨風則，頗與中印度異焉。少信正法，多遵外道，伽藍十餘所，僧徒五百餘人，習學大乘上座部法。天祠百餘所，異道甚眾，多是尼干之徒也。
羯𩜁伽國在昔之時，民俗殷盛，肩摩轂擊，舉袂成帷。有五通仙棲巖養素，人或陵觸，退失神通，以惡咒術殘害國人，少長無遺，賢愚俱喪。人煙斷絕，多歷年所，頗漸遷居，猶未充實，故今此國人戶尚少。
城南不遠有窣堵波，高百餘尺，無憂王之所建也。傍有過去四佛坐及經行遺蹟之所。國境北垂，大山嶺上有石窣堵波，高百餘尺，是劫初時人壽無量歲，有獨覺於此入寂滅焉。自此西北山林中行千八百餘里，至憍薩羅國(中印度境)。
憍薩羅國，週六千餘里，山嶺周境，林藪連線。國大都城週四十餘里。土壤膏腴，地利滋盛。邑里相望，人戶殷實。其形偉，其色黑。風俗剛猛，人性勇烈。邪正兼信，學
【現代漢語翻譯】 現代漢語譯本： 從這裡向西南進入廣闊的荒野，那裡有茂密的森林和巨大的樹木，高聳入雲，遮天蔽日。行走一千四五百里，到達羯𩜁伽國（Karṇasuvarna，南印度境）。 羯𩜁伽國（Karṇasuvarna），周長五千多里。國家的大都城周長二十多里。人們按時播種莊稼，花果種類繁多，林地連綿，延綿數百里。這裡出產青色的野象，為鄰國所珍奇。氣候炎熱，風俗急躁暴烈，性格大多偏激粗獷，但注重信義。語言輕快敏捷，音調純正，措辭和文風，與中印度頗有不同。較少信奉正法，大多遵從外道。有伽藍（僧伽居所）十餘所，僧徒五百餘人，學習大乘上座部法。天祠一百多所，信奉其他宗教的人很多，大多是尼乾子（Nirgrantha，耆那教徒）的信徒。 羯𩜁伽國（Karṇasuvarna）在過去的時候，民風淳樸，人口眾多，人來人往，非常繁榮。有五通仙人居住在巖洞中修身養性，人們有時冒犯了他，導致他失去了神通，於是用惡毒的咒語殘害國人，無論老少賢愚，全部喪命。人口斷絕，過了很多年，人們才逐漸遷居回來，但仍然沒有恢復到以前的繁榮，所以現在這個國家的人口還很少。 在都城南邊不遠的地方，有一座窣堵波（Stupa，佛塔），高一百多尺，是阿育王（Aśoka）建造的。旁邊有過去四佛（過去四位佛陀）的坐禪和經行遺蹟。國境的北部邊陲，大山嶺上有一座石質的窣堵波（Stupa），高一百多尺，這是劫初時期，人們壽命很長的時候，有一位獨覺（Pratyekabuddha，緣覺）在這裡入寂滅的地方。從這裡向西北方向的山林中行走一千八百多里，到達憍薩羅國（Kosala，中印度境）。 憍薩羅國（Kosala），周長六千多里，四周環繞著山嶺，林地連綿不斷。國家的大都城周長四十多里。土壤肥沃，物產豐富。村落相連，人口眾多。當地人身材高大，膚色黝黑。風俗剛猛，民風勇悍。既有信奉正法的，也有信奉邪教的，人們熱衷於學習。
【English Translation】 English version: From here, heading southwest into the vast wilderness, there are dense forests and giant trees, towering into the sky and blocking out the sun. Traveling one thousand four to five hundred li, one arrives at Karṇasuvarna (South India). The country of Karṇasuvarna is over five thousand li in circumference. The capital city is over twenty li in circumference. People sow crops in season, and there are abundant varieties of flowers and fruits. The woodlands stretch for hundreds of li. This place produces blue wild elephants, which are prized by neighboring countries. The climate is hot, and the customs are impetuous and violent. The people are mostly eccentric and boorish in character, but they value trustworthiness and righteousness. Their language is quick and agile, their tone is pure and correct, and their diction and style are quite different from those of Central India. They have little faith in the true Dharma, and mostly follow externalist paths. There are over ten monasteries (Sangharama), with over five hundred monks, who study the Mahāyāna Sthavira school of law. There are over one hundred temples to the gods, and there are many followers of other religions, mostly followers of the Nirgranthas (Jainas). In the past, the country of Karṇasuvarna was prosperous and populous, with people bustling about and very flourishing. There was a five-power immortal living in a cave, cultivating himself. People sometimes offended him, causing him to lose his supernatural powers. Therefore, he used evil curses to harm the people of the country, killing everyone, young and old, wise and foolish. The population was wiped out. After many years, people gradually moved back, but they still have not recovered to their former prosperity, so the population of this country is still small. Not far south of the capital city, there is a Stupa, over one hundred feet high, built by King Aśoka. Beside it are the sitting and walking traces of the past four Buddhas (past four Buddhas). On the northern border of the country, on a large mountain ridge, there is a stone Stupa, over one hundred feet high. This is where, at the beginning of the kalpa, when people had immeasurable lifespans, a Pratyekabuddha (Solitary Buddha) entered Parinirvana. From here, traveling over one thousand eight hundred li through the mountains and forests to the northwest, one arrives at the country of Kosala (Central India). The country of Kosala is over six thousand li in circumference, surrounded by mountains and continuous woodlands. The capital city is over forty li in circumference. The soil is fertile, and the land is rich in resources. Villages are connected to each other, and the population is large. The local people are tall and dark-skinned. The customs are fierce, and the people are brave and valiant. They believe in both orthodox and heterodox teachings, and they are eager to learn.
藝高明。王，剎帝利也。崇敬佛法，仁慈深遠。伽藍百餘所，僧徒減萬人，並皆習學大乘法教。天祠七十餘所，異道雜居。
城南不遠有故伽藍，傍有窣堵波，無憂王之所建也。昔者，如來曾於此處現大神通，摧伏外道。後龍猛菩薩止此伽藍，時此國王號娑多婆訶(唐言引正)。珍敬龍猛，周衛門廬。時提婆菩薩自執師子國來求論義，謂門者曰：「幸為通謁。」時門者遂為白。龍猛雅知其名，盛滿缽水，命弟子曰：「汝持是水，示彼提婆。」提婆見水，默而投針。弟子持缽，懷疑而返。龍猛曰：「彼何辭乎？」對曰：「默無所說，但投針於水而已。」龍猛曰：「智矣哉，若人也！知幾其神，察微亞聖，盛德若此，宜速命入。」對曰：「何謂也？無言妙辯，斯之是歟？」曰：「夫水也者，隨器方圓，逐物清濁，瀰漫無間，澄湛莫測。滿而示之，比我學之智周也；彼乃投針，遂窮其極。此非常人，宜速召進。」而龍猛風範懔然肅物，言談者皆伏抑首。提婆素挹風徽，久希請益，方欲受業，先騁機神，雅懼威嚴，升堂僻坐，談玄永日，辭義清高。龍猛曰：「後學冠世，妙辯光前，我惟衰耄，遇斯俊彥，誠乃寫瓶有寄，傳燈不絕，法教弘揚，伊人是賴。幸能前席，雅談玄奧。」提婆聞命，心獨自負，將開義府，先游辯囿
【現代漢語翻譯】 現代漢語譯本：藝高明國王是一位剎帝利（武士階層）的國王，他崇敬佛法，仁慈而有遠見。他建造了一百多所伽藍（寺院），僧侶接近一萬人，他們都學習大乘佛法。此外，還有七十多所天祠（印度教寺廟），各種不同的外道（佛教以外的宗教）混雜居住。
在城南不遠的地方，有一座古老的伽藍，旁邊有一座窣堵波（佛塔），是阿育王建造的。過去，如來（佛陀）曾在這裡顯現大神力，降伏了外道。後來，龍猛菩薩（Nāgārjuna，佛教哲學家）住在這座伽藍里，當時的國王名叫娑多婆訶（Satavahana，意為『引正』）。國王非常尊敬龍猛，派人周密地守衛他的住所。當時，提婆菩薩（Āryadeva，龍猛的弟子）從師子國（斯里蘭卡）前來求教辯論，他對守門人說：『請替我通報一聲。』守門人於是去稟告龍猛。龍猛早就知道他的名字，便盛滿一缽水，命令弟子說：『你拿著這缽水，給提婆看。』提婆看到水，默默地投了一根針進去。弟子拿著缽，疑惑地回來稟告。龍猛問：『他說了什麼？』弟子回答說：『他什麼也沒說，只是把針投到水裡。』龍猛說：『多麼有智慧的人啊！他能預知事物的細微變化，洞察力幾乎達到聖人的境界，有如此高尚的品德，應該趕快請他進來。』弟子問：『這是什麼意思呢？不用言語就能巧妙地辯論，說的就是這種情況嗎？』龍猛說：『水這種東西，隨著容器的形狀而改變，隨著外物的性質而變得清澈或渾濁，它瀰漫無間，深邃莫測。我盛滿水給他看，是比喻我的智慧周全完備；而他投針於水中，就窮盡了水的特性。這絕不是普通人，應該趕快請他進來。』龍猛的威儀風範令人敬畏，所有與他交談的人都恭敬地低下頭。提婆一向仰慕龍猛的風采，渴望得到他的教誨，正想拜他為師，所以先展示自己的才智，又害怕龍猛的威嚴，所以上堂後偏居一隅，終日談論玄妙的道理，言辭義理清麗高妙。龍猛說：『後生晚輩的才華堪稱當世第一，巧妙的辯才超越前人，我只是個衰老之人，能遇到這樣傑出的人才，實在是像把瓶中的水傾倒出來，有了可以寄託的對象，燈火相傳，永不熄滅，佛法的弘揚，就要靠這樣的人了。希望你能坐到前面來，暢談玄奧的道理。』提婆聽了這話，心中暗自得意，準備打開義理的寶藏，先在辯論的園地裡遊歷一番。
【English Translation】 English version: King Yi Gaoming was a Kshatriya (warrior caste) king. He revered the Buddha's teachings and possessed profound kindness and far-reaching vision. He built over a hundred monasteries (viharas), housing nearly ten thousand monks, all of whom studied the Mahayana Buddhist teachings. Additionally, there were more than seventy temples (devakulas) of various faiths, where different heterodox (non-Buddhist) groups resided.
Not far south of the city, there was an old vihara, next to which stood a stupa (relic mound), built by King Ashoka. In the past, the Tathagata (Buddha) had manifested great supernatural powers here, subduing the heterodox. Later, the Bodhisattva Nāgārjuna (Buddhist philosopher) resided in this vihara. The king at that time was named Satavahana (meaning 'Leading to Righteousness'). The king deeply respected Nāgārjuna and sent people to guard his residence closely. At that time, the Bodhisattva Āryadeva (Nāgārjuna's disciple) came from Simhala (Sri Lanka) seeking instruction and debate. He said to the gatekeeper, 'Please announce my arrival.' The gatekeeper then went to inform Nāgārjuna. Nāgārjuna, already knowing his name, filled a bowl with water and instructed his disciple, 'Take this bowl of water and show it to Āryadeva.' Āryadeva, upon seeing the water, silently dropped a needle into it. The disciple, holding the bowl, returned with doubt and reported. Nāgārjuna asked, 'What did he say?' The disciple replied, 'He said nothing, but merely dropped a needle into the water.' Nāgārjuna said, 'How wise this person is! He can foresee subtle changes and his insight nearly reaches the level of a sage. With such noble virtue, he should be invited in quickly.' The disciple asked, 'What does this mean? Is it that he can debate skillfully without words?' Nāgārjuna said, 'Water, by its nature, takes the shape of its container, becomes clear or turbid depending on what it encounters, permeates without obstruction, and is immeasurably deep. I showed him the full bowl to signify that my wisdom is complete and comprehensive; and he, by dropping a needle into the water, exhausted its properties. This is no ordinary person; he should be invited in quickly.' Nāgārjuna's demeanor inspired awe, and all who spoke with him respectfully lowered their heads. Āryadeva had always admired Nāgārjuna's character and longed to receive his teachings. He intended to become his disciple, so he first displayed his talent, yet he also feared Nāgārjuna's sternness. Therefore, after entering the hall, he sat to one side, discussing profound doctrines all day long, his words and reasoning elegant and sublime. Nāgārjuna said, 'The talent of this younger generation is unmatched in the world, and his skillful eloquence surpasses that of those before him. I am merely an old man, but to encounter such an outstanding talent is like pouring water from one bottle into another, having someone to entrust it to, so that the lamp of Dharma can be passed on without ceasing. The propagation of the Buddha's teachings will depend on such a person. I hope you can come forward and discuss profound doctrines with me.' Upon hearing this, Āryadeva felt secretly pleased, preparing to open the treasure of meaning and first roam in the garden of debate.
，提振辭端，仰視質義。忽睹威顏，忘言杜口，避坐引責，遂請受業。龍猛曰：「復坐，今將授子至真妙理，法王誠教。」提婆五體投地，一心歸命，曰：「而今而後，敢聞命矣。」
龍猛菩薩善閑藥術，餐餌養生，壽年數百，志貌不衰。引正王既得妙藥，壽亦數百。王有稚子，謂其母曰：「如我何時得嗣王位？」母曰：「以今觀之，未有期也。父王年壽已數百歲，子孫老終者蓋亦多矣。斯皆龍猛福力所加，藥術所致。菩薩寂滅，王必殂落。夫龍猛菩薩智慧弘遠，慈悲深厚，周給群有，身命若遺。汝宜往彼，試從乞頭，若遂此志，當果所愿。」王子恭承母命，來至伽藍，門者敬懼，故得入焉。時龍猛菩薩方讚誦經行，忽見王子，佇而謂曰：「今夕何因，降跡僧坊，若危若懼，疾驅而至？」對曰：「我承慈母餘論，語及行舍之士，以為含生寶命，經語格言，未有輕舍報身，施諸求欲。我慈母曰：『不然。十方善逝，三世如來，在昔發心，逮乎證果，勤求佛道，修習戒忍。或投身𩚅獸，或割肌救鴿，月光王施婆羅門頭，慈力王飲餓藥叉血，諸若此類，羌難備舉。求之先覺，何代無人？』今龍猛菩薩篤斯高志，我有所求，人頭為用，招募累歲，未之有舍。欲行暴劫殺，則罪累尤多，虐害無辜，穢德彰顯。惟菩薩修習聖
【現代漢語翻譯】 他振作精神，抬起頭來仔細觀察教義。忽然看到了龍猛菩薩威嚴的容貌，一時說不出話來，閉口不言，退到座位旁邊引咎自責，於是請求拜龍猛菩薩為師。龍猛（Nāgārjuna，印度大乘佛教的創始人）說：『請坐下，現在我將傳授給你至真至妙的道理，這是法王的誠實教誨。』提婆（Āryadeva，龍猛菩薩的弟子）五體投地，一心歸命，說：『從今以後，我敢聽從您的教誨了。』 龍猛菩薩（Nāgārjuna）精通藥理，通過飲食藥物來養生，活了幾百歲，容貌和精神都沒有衰老。引正王（國王名號）得到了龍猛菩薩的妙藥，壽命也活了幾百歲。國王有個年幼的兒子，對他的母親說：『像我什麼時候才能繼承王位呢？』母親說：『以現在的情況來看，還遙遙無期。父王（引正王）的壽命已經幾百歲了，子孫中老死的人恐怕也很多了。這都是龍猛菩薩的福力所加持，藥術所帶來的。菩薩圓寂，父王必定會去世。龍猛菩薩智慧弘遠，慈悲深厚，賙濟所有眾生，把自己的身命看得像遺棄的東西一樣。你應該去他那裡，試著向他乞討頭顱，如果能實現這個願望，就能達成你的願望。』王子恭敬地接受了母親的命令，來到伽藍（僧院），守門人敬畏他，所以讓他進去了。當時龍猛菩薩（Nāgārjuna）正在讚誦經文，來回經行，忽然看見王子，停下來對他說：『今天晚上是什麼原因，讓你降臨到僧院，好像很危險又很害怕的樣子，急匆匆地趕來？』王子回答說：『我聽了慈母的談論，談到修行佈施的人，認為眾生都珍視自己的生命，經典格言中，沒有輕易捨棄自身性命，來滿足他人慾望的。我的慈母說：『不是這樣的。十方諸佛，三世如來，在過去發菩提心，直到證得佛果，勤奮地追求佛道，修習戒律和忍辱。或者投身餵養飢餓的野獸，或者割下自己的肉來救助鴿子，月光王（國王名號）佈施給婆羅門頭顱，慈力王（國王名號）飲用飢餓的藥叉的血，像這樣的例子，實在難以全部列舉。尋求先覺者的行為，哪個時代沒有人做呢？』現在龍猛菩薩（Nāgārjuna）堅定這種高尚的志向，我有所請求，需要人頭來使用，招募了很多年，沒有人願意施捨。如果用暴力搶劫殺人，那麼罪過就更多了，虐待傷害無辜的人，會使惡名更加彰顯。只有菩薩修習聖
【English Translation】 He roused his spirit, looked up and carefully observed the doctrine. Suddenly seeing the majestic countenance of Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism), he was speechless and silent, retreating to his seat to take responsibility, and then requested to become Nāgārjuna's disciple. Nāgārjuna said, 'Please sit down. Now I will impart to you the most true and wonderful principle, the true teaching of the Dharma King.' Āryadeva (Nāgārjuna's disciple) prostrated himself, wholeheartedly taking refuge, and said, 'From now on, I dare to listen to your teachings.' Nāgārjuna Bodhisattva was skilled in medicine, nourishing his life with food and medicine, living for hundreds of years, his appearance and spirit not declining. King Yin Zheng (King's name), having obtained Nāgārjuna's wonderful medicine, also lived for hundreds of years. The king had a young son who said to his mother, 'When will I be able to inherit the throne?' The mother said, 'Judging from the present situation, there is no prospect of that. The father (King Yin Zheng) has already lived for hundreds of years, and many of his descendants will probably die of old age. This is all due to the blessing of Nāgārjuna's power and the effect of his medicine. When the Bodhisattva passes away, the king will surely die. Nāgārjuna Bodhisattva's wisdom is vast and profound, his compassion is deep and generous, providing for all beings, regarding his own life as something to be discarded. You should go to him and try to beg for his head. If you can fulfill this wish, your desire will be fulfilled.' The prince respectfully accepted his mother's command and came to the monastery (Gārama). The gatekeeper respected and feared him, so he was allowed to enter. At that time, Nāgārjuna Bodhisattva was chanting scriptures and walking back and forth, when he suddenly saw the prince, he stopped and said, 'What is the reason for your coming to the monastery tonight, appearing to be in danger and fear, rushing here?' The prince replied, 'I heard my compassionate mother's discussion about those who practice giving, believing that all beings cherish their lives, and that there are no precepts or wise sayings that encourage one to lightly give up one's own life to satisfy the desires of others. My compassionate mother said, 'That is not so. All Buddhas of the ten directions, the Tathagatas of the three times, in the past generated the Bodhi mind, until they attained Buddhahood, diligently seeking the Buddha's path, practicing precepts and forbearance. Some threw themselves to feed hungry beasts, or cut off their own flesh to save pigeons, King Moonlight (King's name) gave his head to the Brahmin, King Cili (King's name) drank the blood of a hungry Yaksha, examples like these are difficult to list completely. Seeking the actions of enlightened beings, in what age has there been no one doing this?' Now Nāgārjuna Bodhisattva (Nāgārjuna) is firm in this noble aspiration, and I have a request, needing a human head to use, and have been recruiting for many years, but no one is willing to give it. If I were to use violence to rob and kill, then the sins would be even greater, and abusing and harming innocent people would make my evil reputation even more apparent. Only the Bodhisattva practices the holy
道，遠期佛果，慈沾有識，惠及無邊，輕生若浮，賤身如朽，不違本願，垂允所求！」龍猛曰：「俞，誠哉是言也！我求佛聖果，我學佛能捨，是身如響，是身如泡，流轉四生，去來六趣，宿契弘誓，不違物慾。然王子！有一不可者，其將若何？我身既終，汝父亦喪，顧斯為意，誰能濟之？」龍猛俳徊顧視，求所絕命，以干茅葉自刎其頸，若利劍斷割，身首異處。王子見已，驚奔而去。門者上白，具陳始末，王聞哀感，果亦命終。
國西南三百餘里至跋邏末羅耆厘山(唐言黑蜂)。岌然特起，峯巖峭險，既無崖谷，宛如全石。引正王為龍猛菩薩鑿此山中，建立伽藍。去山十數里，鑿開孔道，當其山下，仰鑿疏石。其中則長廊步檐，崇臺重閣，閣有五層，層有四院，並建精舍，各鑄金像，量等佛身，妙窮工思，自余莊嚴，唯飾金寶。從山高峰臨注飛泉，周流重閣，交帶廊廡。疏寮外穴，明燭中宇。
初，引正王建此伽藍也，人力疲竭，府庫空虛，功猶未半，心甚憂戚。龍猛謂曰：「大王何故若有憂負？」王曰：「輒運大心，敢樹勝福，期之永固，待至慈氏。功績未成，財用已竭，每懷此恨，坐而待旦。」龍猛曰：「勿憂。崇福勝善，其利不窮，有興弘願，無憂不濟。今日還宮，當極歡樂，后晨出遊，歷覽山
【現代漢語翻譯】 現代漢語譯本：『道是追求長遠的佛果，慈悲普施給一切有情眾生，恩惠遍及無邊無際。輕視生命如同浮塵，賤視身體如同朽木，不敢違背往昔的誓願，懇請您答應我的請求！』龍猛（Nāgārjuna，菩薩名）說：『好，說得真誠啊！我追求成佛的聖果，我學習佛陀的捨棄精神，這身體如同迴響，這身體如同水泡，在四生中流轉，在六道中往來，宿世有弘大的誓願，不敢違背一切事物。然而王子！有一件事不能答應，那將如何是好？我身死之後，你的父王也會因此喪命，考慮到這件事，誰能拯救你們呢？』龍猛徘徊顧視，尋找可以結束自己生命的東西，用干茅草葉割自己的脖子，如同用利劍斬斷一樣，身首分離。王子見到后，驚慌逃跑。守門人上報，詳細陳述了事情的始末，國王聽聞后悲傷感動，果然也因此喪命。 在國境西南三百多里的地方，有一座跋邏末羅耆厘山（Bhallamalakagiri，唐言黑蜂，山名）。山峰高聳特立，峯巖陡峭險峻，既沒有山崖峽谷，宛如一塊完整的石頭。引正王（國王名）爲了龍猛菩薩在這山中開鑿，建立了伽藍（僧院）。距離山十多里，開鑿出孔道，對著山下，向上開鑿疏通石頭。其中有長長的走廊和步檐，高聳的臺榭和重疊的樓閣，樓閣有五層，每層有四個院落，都建有精舍，各自鑄造金像，大小與佛身相等，精妙窮盡工匠的巧思，其餘的裝飾，只用金銀珠寶。從山的高峰上引來飛流的泉水，環繞重重樓閣，交錯貫穿走廊和廂房。疏通的窗戶和外面的洞穴，照亮了中間的房屋。 當初，引正王建造這座伽藍的時候，人力疲憊耗盡，府庫空虛，工程還沒有完成一半，心中非常憂愁。龍猛對他說：『大王為什麼好像有什麼憂愁和負擔？』國王說：『我冒昧地發大心，想要建立殊勝的福德，期望它永遠穩固，等待到慈氏菩薩（Maitreya，彌勒菩薩）。功業還沒有完成，財物已經耗盡，每每懷著這種遺憾，坐著等待天亮。』龍猛說：『不要憂愁。崇尚福德，勝過善事，它的利益無窮無盡，有興盛弘揚誓願的心，不用擔心不能成功。今天回宮，應當極盡歡樂，明天早上出遊，遍覽山
【English Translation】 English version: 'The path is to seek the distant Buddhahood, compassionately bestowing upon all sentient beings, and extending grace to the boundless. Regarding life as fleeting dust, and despising the body as rotten wood, not violating the original vows, I humbly request your acceptance!' Nāgārjuna (name of a Bodhisattva) said, 'Yes, truly these are sincere words! I seek the sacred fruit of Buddhahood, I learn the Buddha's spirit of renunciation, this body is like an echo, this body is like a bubble, flowing through the four births, going and coming in the six realms, with vast vows from past lives, not violating any desires. However, Prince! There is one thing that cannot be granted, what will become of that? After my death, your father will also lose his life because of this, considering this matter, who can save you?' Nāgārjuna hesitated and looked around, seeking something to end his life, using dry茅grass leaves to cut his neck, as if cutting with a sharp sword, his body and head separated. The prince, seeing this, fled in panic. The gatekeeper reported, detailing the beginning and end of the matter, the king, hearing this, was saddened and moved, and indeed also lost his life because of it. More than three hundred li southwest of the country, there is Bhallamalakagiri Mountain (meaning Black Bee in Tang Chinese, name of a mountain). The mountain peaks rise steeply, the peaks and rocks are steep and dangerous, with no cliffs or valleys, like a complete stone. King Yinzheng (name of a king) had this mountain excavated for Nāgārjuna Bodhisattva, establishing a Ghārāma (monastery). More than ten li from the mountain, a hole was dug, facing the bottom of the mountain, and the stone was excavated upwards. Inside, there are long corridors and walkways, towering terraces and overlapping pavilions, the pavilions have five floors, each floor has four courtyards, and each has a Vihāra (精舍), each casting golden statues, the size equal to the Buddha's body, exquisitely exhausting the craftsman's ingenuity, the rest of the decorations are only decorated with gold and jewels. From the high peaks of the mountain, flying springs are drawn, flowing around the multiple pavilions, intersecting through the corridors and wing-rooms. The ventilated windows and outer caves illuminate the central house. Initially, when King Yinzheng built this Ghārāma, manpower was exhausted, the treasury was empty, and the project was not even half completed, he was very worried. Nāgārjuna said to him, 'Why does the Great King seem to have worries and burdens?' The king said, 'I have presumptuously made a great vow, wanting to establish supreme merit, hoping it will be forever stable, waiting for Maitreya Bodhisattva (彌勒菩薩). The merit has not been completed, and the wealth has been exhausted, every time I have this regret, sitting and waiting for dawn.' Nāgārjuna said, 'Do not worry.崇尚福德,勝過善事, its benefits are endless, with the heart to prosper and promote vows, there is no need to worry about not succeeding. Return to the palace today, you should be extremely happy, and tomorrow morning go out for a tour, and visit the mountains
野，已而至此，平議營建。」王既受誨，奉以周旋。龍猛菩薩以神妙藥，滴諸大石，並變為金。王游見金，心口相賀，回駕至龍猛所曰：「今日畋游，神鬼所惑，山林之中，時見金聚。」龍猛曰：「非鬼惑也。至誠所感，故有此金，宜時取用，濟成勝業。」遂以營建，功畢有餘。於是五層之中，各鑄四大金像，余尚盈積，充諸帑藏。招集千僧，居中禮誦。龍猛菩薩以釋迦佛所宣教法，及諸菩薩所演述論，鳩集部別，藏在其中。故上第一層唯置佛像及諸經論，下第五層居止凈人、資產、什物，中間三層僧徒所舍。
聞諸先志曰：引正王營建已畢，計工人所食鹽價，用九拘胝(拘胝者，唐言億)金錢。其後僧徒忿諍，就王平議。時諸凈人更相謂曰：「僧徒諍起，言議相乖，兇人伺隙，毀壞伽藍。」於是重閣反拒，以擯僧徒。自爾已來，無復僧眾。遠矚山巖，莫知門徑。時引善醫方者入中療疾，蒙面入出，不識其路。從此大林中南行九百餘里，至案達羅國(南印度境)。
案達羅國，週三千餘里。國大都城週二十餘里，號瓶耆羅。土地良沃，稼穡豐盛。氣序溫暑，風俗猛暴。語言辭調異中印度，至於文字，軌則大同。伽藍二十餘所，僧徒三千餘人。天祠三十餘所，異道寔多。
瓶耆羅城側不遠有大伽藍，
【現代漢語翻譯】 野，不久便到達這裡，共同商議營建事宜。'國王接受了教誨，並依此行事。龍猛菩薩用神奇的藥物滴在巨大的石頭上，都變成了黃金。國王遊玩時看到了黃金，內心和口頭上都感到高興，回車來到龍猛菩薩處說：'今天打獵遊玩，好像被神鬼迷惑了，山林之中，時常看到金子聚集。'龍猛菩薩說：'不是鬼迷惑。是至誠之心所感應，所以才有這些金子，應該及時取用，用來完成偉大的事業。'於是用這些金子進行營建，工程完畢后還有剩餘。於是在五層建築中，各鑄造了四大金像，剩餘的金子還很多，就充入國庫。招集了一千名僧人，在寺廟中誦經禮拜。龍猛菩薩將釋迦牟尼佛所宣講的教法，以及各位菩薩所演說的論著，分門別類地收集起來，藏在寺廟之中。因此，最上面第一層只放置佛像以及各種經書論著，最下面第五層是凈人居住的地方，存放資產和什物，中間三層是僧侶居住的地方。 聽先輩們說：引正王營建完畢后，計算工人所吃的鹽的價格，用了九拘胝（拘胝，唐朝話是億）金錢。後來僧侶們發生爭執，就請國王來評判。當時各位凈人互相說道：'僧侶們爭吵起來，言語不和，壞人會伺機破壞伽藍（寺廟）。'於是將重閣反鎖起來，用來驅逐僧侶。從那以後，就沒有僧眾了。從遠處眺望山巖，不知道進入寺廟的路徑。當時引薦擅長醫術的人進入寺廟中治病，蒙著面進出，不認識道路。從此大林中向南行走九百多里，到達案達羅國（南印度境）。 案達羅國，周圍三千多里。國家的大都城周圍二十多里，叫做瓶耆羅。土地肥沃，莊稼豐收。氣候溫暖炎熱，風俗強悍暴烈。語言的辭藻和音調與中印度不同，至於文字，規則大致相同。伽藍（寺廟）有二十多所，僧侶三千多人。天祠三十多所，其他外道很多。 瓶耆羅城旁邊不遠有一座大伽藍（寺廟），
【English Translation】 Modern English version: 'Ya, and soon arrived here, to discuss the construction.' The king accepted the instruction and acted accordingly. Nāgārjuna Bodhisattva, with a miraculous medicine, dripped it on the large stones, and they all turned into gold. The king, while touring, saw the gold and rejoiced in his heart and mouth, returning to Nāgārjuna and saying, 'Today, while hunting and touring, it seems I was deluded by gods and ghosts; in the mountains and forests, I often saw gold gathering.' Nāgārjuna said, 'It is not delusion by ghosts. It is the response to sincere faith, hence this gold. It should be taken and used in time to complete the great undertaking.' So, it was used for construction, and there was still some left after the project was completed. Thus, in the five-story building, four large golden statues were cast on each floor, and the remaining gold was stored in the treasury. A thousand monks were gathered to chant and worship in the temple. Nāgārjuna Bodhisattva collected the teachings proclaimed by Śākyamuni Buddha, as well as the treatises expounded by the Bodhisattvas, categorized them, and stored them in the temple. Therefore, only Buddha statues and various scriptures and treatises were placed on the top first floor, the bottom fifth floor was where the laypeople lived, storing assets and belongings, and the middle three floors were where the monks resided. I heard from the elders: After King Yin Zheng (Yinzheng Wang) completed the construction, calculating the price of salt consumed by the workers, it cost nine koṭis (koṭi, in Tang language, means a hundred million) of gold coins. Later, the monks had disputes and asked the king to judge. At that time, the laypeople said to each other, 'The monks are arguing, their words are discordant, and bad people will seize the opportunity to destroy the saṃghārāma (temple).' So, the double-layered pavilion was locked up to expel the monks. Since then, there have been no monks. Looking at the mountain rocks from afar, one does not know the path to enter the temple. At that time, people who were good at medicine were introduced into the temple to treat illnesses, entering and exiting with their faces covered, not knowing the way. From this great forest, traveling nine hundred li (Chinese mile) south, one arrives at the country of Andhra (in South India). The country of Andhra is over three thousand li in circumference. The country's capital city is over twenty li in circumference, called Pingqi Luo (Bīngqílúo). The land is fertile, and the crops are abundant. The climate is warm and hot, and the customs are fierce and violent. The language's diction and tone are different from Central India, but as for the script, the rules are largely the same. There are over twenty saṃghārāmas (temples), with over three thousand monks. There are over thirty deva temples, and there are many other heretics. Not far from the side of the city of Pingqi Luo (Bīngqílúo) is a large saṃghārāma (temple),
重閣層臺，制窮剞劂，佛像聖容，麗極工思。伽藍前有石窣堵波，高數百尺，並阿折羅(唐言所行)阿羅漢之所建也。
所行羅漢伽藍西南不遠有窣堵波，無憂王之所建也，如來在昔於此說法，現大神通，度無量眾。
所行羅漢伽藍西南行二十餘里，至孤山，山嶺有石窣堵波，陳那(唐言授)菩薩於此作《因明論》。
陳那菩薩者，佛去世后，承風染衣。智愿廣大，慧力深固，愍世無依，思弘聖教。以為因明之論，言深理廣，學者虛功，難以成業，乃匿跡幽巖，遷神寂定，觀述作之利害，審文義之繁約。是時崖谷震響，煙雲變辨，山神捧菩薩高數百尺，唱如是言：「昔佛世尊善權導物，以慈悲心，說《因明論》，綜括妙理，深究微言。如來寂滅，大義泯絕。今者，陳那菩薩福智悠遠，深達聖旨，因明之論，重弘茲日。」菩薩乃放大光明，照燭幽昧。時此國王深生尊敬，見此光明相，疑入金剛定，因請菩薩證無生果。陳那曰：「吾入定觀察，欲釋深經，心期正覺，非愿無生果也。」王曰：「無生之果，眾聖欣仰，斷三界欲，洞三明智，斯盛事也，愿疾證之。」陳那是時心悅王請，方欲證受無學聖果。時妙吉祥菩薩知而惜焉，欲相警誡，乃彈指悟之，而告曰：「惜哉！如何舍廣大心，為狹劣志，從獨善
【現代漢語翻譯】 現代漢語譯本：重樓高閣，建造達到了技藝的極致，佛像莊嚴，容貌美麗到了極點，凝聚了工匠們的心思。伽藍（Sangharama，寺院）前有一座石質窣堵波（Stupa，佛塔），高數百尺，是阿折羅（Acara，行為）阿羅漢（Arhat，證得解脫的聖人）所建造的。 所行羅漢伽藍西南不遠的地方有一座窣堵波，是阿育王（Asoka）建造的。如來（Tathagata，佛的稱號）過去曾在這裡說法，顯現大神通，度化了無量的眾生。 從所行羅漢伽藍向西南走二十多里，到達孤山，山嶺上有一座石質窣堵波，陳那（Dignaga，論師名）菩薩在這裡創作了《因明論》（Hetu-vidya-sastra，邏輯學著作）。 陳那菩薩在佛陀去世后，繼承了佛陀的遺風，穿著染色的袈裟。他具有廣大的智慧和願力，深厚的慧力，憐憫世間沒有依靠，想要弘揚佛法。他認為過去的因明之論，言辭深奧，道理廣博，學者們徒勞無功，難以成就學業，於是隱匿在幽靜的山巖中，遷神于寂靜的禪定，觀察著述的利弊，審視文辭的繁簡。當時山崖山谷震動響徹，煙雲變幻莫測，山神將菩薩捧到數百尺的高空，宣唱道：『過去佛陀世尊善巧方便地引導眾生，以慈悲心，宣說《因明論》，總括精妙的道理，深入研究細微的言辭。如來寂滅后，偉大的教義幾乎泯滅。現在，陳那菩薩福德智慧深遠，深刻地領悟了佛陀的旨意，因明之論，將在今天重新弘揚。』菩薩於是放出大光明，照亮了幽暗之處。當時此地的國王深深地生起尊敬之心，見到這種光明景象，懷疑菩薩進入了金剛定，於是請求菩薩證得無生果。陳那說：『我入定觀察，想要解釋深奧的經典，心中期望證得正覺，不是希望證得無生果。』國王說：『無生之果，是眾聖所欣慕仰望的，斷除三界（Trailokya，欲界、色界、無色界）的慾望，通達三明（Te-vidya，宿命明、天眼明、漏盡明）的智慧，這是盛大的事情啊，希望您儘快證得它。』陳那當時心中喜悅國王的請求，正想要證受無學聖果。這時妙吉祥菩薩（Manjusri，文殊菩薩）知道後感到惋惜，想要警醒告誡他，於是彈指點悟他，並且告訴他說：『可惜啊！為什麼捨棄廣大的心，而追求狹隘的志向，只求自己解脫呢？』
【English Translation】 English version: Multi-storied pavilions and layered terraces, the construction reached the ultimate in craftsmanship, the Buddha images were solemn, and their appearances were extremely beautiful, embodying the thoughts of the artisans. In front of the Sangharama (monastery) is a stone Stupa (Buddhist monument), several hundred feet high, built by Acara (conduct) Arhats (enlightened beings). Not far southwest of the Sangharama of the Arhats of Acara is a Stupa built by King Asoka. The Tathagata (Buddha) once preached here, displaying great supernatural powers and liberating countless beings. About twenty li southwest of the Sangharama of the Arhats of Acara, one reaches Lonely Mountain. On the mountain ridge is a stone Stupa where Dignaga (logician) Bodhisattva composed the 'Hetu-vidya-sastra' (Treatise on Logic). Dignaga Bodhisattva, after the Buddha's passing, inherited the Buddha's legacy, wearing dyed robes. He possessed vast wisdom and aspiration, profound power of wisdom, compassion for the world without refuge, and the desire to propagate the Holy Dharma. He believed that the previous treatises on logic were profound in language and broad in principle, causing scholars to exert effort in vain and making it difficult to achieve success. Therefore, he concealed himself in secluded mountain rocks, moved his spirit into tranquil meditation, observed the advantages and disadvantages of writing, and examined the complexity and simplicity of the text. At that time, the cliffs and valleys resounded with vibrations, the smoke and clouds changed unpredictably, and the mountain gods lifted the Bodhisattva hundreds of feet into the air, proclaiming: 'In the past, the Buddha, the World-Honored One, skillfully guided beings with compassion, expounding the 'Hetu-vidya-sastra', summarizing the subtle principles, and deeply investigating the subtle words. After the Tathagata's Nirvana, the great teachings were almost extinguished. Now, Dignaga Bodhisattva has profound blessings and wisdom, deeply understanding the Buddha's intentions, and the treatise on logic will be re-propagated today.' The Bodhisattva then emitted great light, illuminating the darkness. At that time, the king of this land deeply arose with respect, seeing this luminous phenomenon, suspecting that the Bodhisattva had entered the Vajra Samadhi, and requested the Bodhisattva to attain the fruit of non-birth. Dignaga said, 'I enter meditation to observe, desiring to explain the profound scriptures, with the aspiration to attain perfect enlightenment, not desiring to attain the fruit of non-birth.' The king said, 'The fruit of non-birth is what all sages admire and yearn for, cutting off the desires of the three realms (Trailokya), penetrating the wisdom of the three insights (Te-vidya), this is a great event, I hope you quickly attain it.' Dignaga at that time was pleased with the king's request and was about to attain the holy fruit of no-more-learning. At this time, Manjusri (Bodhisattva of Wisdom) knew and felt pity, wanting to warn and admonish him, so he snapped his fingers to awaken him and said, 'Alas! Why abandon the vast mind and pursue a narrow aspiration, seeking only your own liberation?'
之懷，棄兼濟之愿？欲為善利，當廣傳說慈氏菩薩所制《瑜伽師地論》，導誘後學，為利甚大。」陳那菩薩敬受指誨，奉以周旋。於是覃思沉研，廣因明論。猶恐學者懼其文微辭約也，乃舉其大義，綜其微言，作《因門論》，以導後進。自茲已后，宣暢瑜伽，盛業門人，有知當世。從此林野中南行千餘里，至馱那羯磔迦國(亦謂大安達邏國。南印度境)。
馱那羯磔迦國，週六千餘里。國大都城週四十餘里。土地膏腴，稼穡殷盛。荒野多，邑居少。氣序溫暑，人貌厘黑。性猛烈，好學藝。伽藍鱗次，荒蕪已甚，存者二十餘所，僧徒千餘人，並多習學大眾部法。天祠百餘所，異道寔多。
城東據山有弗婆勢羅(唐言東山)僧伽藍，城西據山有阿伐羅勢羅(唐言西山)僧伽藍，此國先王為佛建焉。奠川通徑，疏崖峙閣，長廊步檐，枕巖接岫，靈神警衛，聖賢游息。自佛寂滅，千年之內，每歲有千凡夫僧同入安居，其解安居日，皆證羅漢，以神通力凌虛而去；千年之後，凡、聖同居；自百餘年，無復僧侶，而山神易形，或作豺狼，或為猿狖，驚恐行人，以故空荒，闃無僧眾。
城南不遠有大山巖，婆毗吠伽(唐言清辯)論師住阿素洛宮待見慈氏菩薩成佛之處。論師雅量弘遠，至德深邃，外示僧佉之服，內
【現代漢語翻譯】 現代漢語譯本：難道要捨棄兼濟天下的願望嗎？如果想要行善，就應當廣泛傳講慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）所著的《瑜伽師地論》（Yogacarabhumi-sastra），引導後來的學習者，這樣利益就太大了。』陳那菩薩（Dignaga）恭敬地接受了這些教誨，並以此為準則行事。於是他深入思考研究，廣泛地研究因明論（hetu-vidya，即邏輯學）。但他仍然擔心學習者會覺得文辭過於精微簡略，於是就提煉出其中的主要思想，綜合其中的精微言論，撰寫了《因門論》（Hetudvara-sastra），用來引導後來的學習者。從此以後，宣揚瑜伽（Yoga），盛大的事業和門人，在當時都很有名氣。從這裡他向南行走了千餘里，到達了馱那羯磔迦國（Dhanakataka，亦稱大安達邏國，位於南印度境內）。 馱那羯磔迦國，周長六千餘里。國都城周長四十餘里。土地肥沃，農業發達。荒野多，居民少。氣候溫暖炎熱，人們膚色黝黑。性格勇猛，愛好學習技藝。伽藍（samgharama，即寺院）鱗次櫛比，但已經非常荒蕪，現存的只有二十餘所，僧侶一千餘人，大多學習大眾部（Mahasamghika）的教法。天祠一百餘所，外道很多。 城東依山有弗婆勢羅（Purvasaila，唐言東山）僧伽藍，城西依山有阿伐羅勢羅（Avarasaila，唐言西山）僧伽藍，這是以前的國王為佛陀建造的。開鑿河道，疏通山崖，建造樓閣，長長的走廊和步道，依傍著巖石連線著山峰，有神靈警衛，聖賢在此遊憩。自從佛陀涅槃（parinirvana）后的一千年內，每年都有上千名凡夫僧一同進入安居（varsa，即雨季安居），在解安居的那一天，都證得阿羅漢（arhat）果位，以神通力飛向天空而去；一千年之後，凡人和聖人一同居住；一百多年後，不再有僧侶，而山神改變形貌，有時變成豺狼，有時變成猿猴，驚嚇行人，因此這裡空曠荒涼，沒有僧眾。 城南不遠有一座大山巖，婆毗吠伽（Bhavaviveka，唐言清辯）論師住在阿素洛宮（Asura Palace），等待見到慈氏菩薩成佛的地方。這位論師氣度弘大深遠，品德高尚深邃，外表穿著僧佉（Samkhya）的服裝，內心……
【English Translation】 English version: 'Would you abandon the aspiration to benefit all beings? If you wish to do good, you should widely propagate the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) composed by Maitreya Bodhisattva (the Bodhisattva of Loving-kindness, also known as Milo Bodhisattva), guiding later learners, as this would be of great benefit.' Dignaga Bodhisattva (Chenna Bodhisattva) respectfully accepted these instructions and acted accordingly. Thereupon, he pondered deeply and extensively studied hetu-vidya (the science of reasoning, also known as logic). Still fearing that learners might find the text too subtle and concise, he extracted its main ideas, synthesized its subtle points, and composed the Hetudvara-sastra (The Door to Reasoning), to guide later learners. From then on, he propagated Yoga, and his great achievements and disciples were well-known in his time. From there, he traveled south for over a thousand li, arriving at the country of Dhanakataka (also known as Great Andhra, located in South India). The country of Dhanakataka has a circumference of over six thousand li. The capital city has a circumference of over forty li. The land is fertile, and agriculture is prosperous. There is much wilderness and few settlements. The climate is warm and hot, and the people have dark complexions. They are fierce in nature and fond of learning arts and skills. The samgharamas (monasteries) are densely packed, but they are already very desolate, with only twenty or so remaining, and over a thousand monks, most of whom study the teachings of the Mahasamghika (Great Assembly) school. There are over a hundred temples to the gods, and many heretics. To the east of the city, based on the mountain, is the Purvasaila (Eastern Mountain) samgharama, and to the west of the city, based on the mountain, is the Avarasaila (Western Mountain) samgharama, which were built by the former kings of this country for the Buddha. They dredged rivers to open paths, cleared cliffs to build pavilions, with long corridors and walkways, resting against rocks and connecting to peaks, guarded by spirits, and where sages rested. Since the parinirvana (final passing away) of the Buddha, within a thousand years, every year a thousand ordinary monks would enter varsa (the rainy season retreat) together, and on the day of the end of the retreat, they would all attain the arhat (worthy one) fruit, and fly into the sky with supernatural powers; after a thousand years, ordinary people and sages lived together; after more than a hundred years, there were no more monks, and the mountain gods changed their forms, sometimes turning into jackals and wolves, sometimes turning into monkeys, frightening travelers, so it was empty and desolate, with no monks. Not far south of the city is a large mountain rock, where Bhavaviveka (Clear Understanding) lived in the Asura Palace, waiting to see Maitreya Bodhisattva become a Buddha. This teacher had a grand and far-reaching mind, profound virtue, outwardly wore the clothes of Samkhya, inwardly...
弘龍猛之學。聞摩揭陀國護法菩薩宣揚法教，學徒數千，有懷談議，杖錫而往。至波吒厘城，知護法菩薩在菩提樹，論師乃命門人曰：「汝行詣菩提樹護法菩薩所，如我辭曰：『菩薩宣揚遺教，導誘迷徒，仰德虛心，為日已久。然以宿願未果，遂乖禮謁。菩提樹者，誓不空見，見當有證，稱天人師。』」護法菩薩謂其使曰：「人世如幻，身命若浮，渴日勤誠，未遑談議。」人信往復，竟不會見。論師既還本土，靜而思曰：「非慈氏成佛，誰決我疑？」于觀自在菩薩像前誦《隨心陀羅尼》，絕粒飲水，時歷三歲。觀自在菩薩乃現妙色身，謂論師曰：「何所志乎？」對曰：「愿留此身，待見慈氏。」觀自在菩薩曰：「人命危脆，世間浮幻，宜修勝善愿，生睹史多天，於斯禮覲，尚速待見。」論師曰：「志不可奪，心不可貳。」菩薩曰：「若然者，宜往馱那羯磔迦國城南山巖執金剛神所，至誠誦持《執金剛陀羅尼》者，當遂此愿。」論師於是往而誦焉。三歲之後，神乃謂曰：「伊何所愿，若此勤勵？」論師曰：「愿留此身，待見慈氏。觀自在菩薩指遣來請，成我願者，其在神乎？」神乃授秘方，而謂之曰：「此巖石內有阿素洛宮，如法行請，石壁當開，開即入中，可以待見。」論師曰：「幽居無睹，詎知佛興？」執金剛曰：
【現代漢語翻譯】 現代漢語譯本 弘揚龍樹（Nāgārjuna）的學說。聽說摩揭陀國（Magadha）的護法菩薩（Dharmapāla）宣揚佛法，學徒數千人，心懷辯論之意，於是拄著錫杖前往。到達波吒厘城（Pāṭaliputra），得知護法菩薩在菩提樹（Bodhi tree），論師就命令他的門人說：『你前往菩提樹護法菩薩那裡，這樣轉達我的話：『菩薩宣揚佛陀的遺教，引導迷惑的眾生，仰慕您的德行，虛心求教已經很久了。然而因為宿願未了，所以沒有前去拜訪。我發誓不白白地看菩提樹，見了就應當有所證悟，堪稱為天人師。』』』護法菩薩對他的使者說：『人世如夢幻，生命像浮萍，我正專心誠意地弘揚佛法，沒有時間進行辯論。』使者往返傳達訊息，最終沒有能夠會見。論師回到本土后，靜下心來思考說：『如果不是彌勒佛（Maitreya）成佛，誰能解決我的疑惑呢？』於是在觀自在菩薩（Avalokiteśvara）像前誦持《隨心陀羅尼》（Citta-dhāraṇī），斷絕飯食只飲水，時間過了三年。觀自在菩薩於是顯現美妙的身相，對論師說：『你有什麼志向呢？』回答說：『我希望留住此身，等待見到彌勒佛。』觀自在菩薩說：『人的生命脆弱，世間虛幻不實，應該修習殊勝的善愿，往生到兜率天（Tuṣita），在那裡禮拜覲見，比在這裡等待見到更快。』論師說：『我的志向不可動搖，我的心意不會改變。』菩薩說：『如果這樣，你應該前往馱那羯磔迦國（Dhānyakaṭaka）城南山巖的執金剛神（Vajrapāṇi）那裡，至誠地誦持《執金剛陀羅尼》（Vajrapāṇi-dhāraṇī），就能實現你的願望。』論師於是前往那裡誦持。三年之後，神就對他說：『你有什麼願望，如此勤奮努力？』論師說：『我希望留住此身，等待見到彌勒佛。觀自在菩薩指引我來請求您，能夠成就我的願望的，大概就是您神了吧？』神於是傳授給他秘方，並對他說：『這巖石內有阿修羅宮（Asura），如法地進行祈請，石壁就會打開，打開后就進入其中，可以在那裡等待見到彌勒佛。』論師說：『幽靜地居住在這裡，怎麼知道佛陀出世呢？』執金剛說：
【English Translation】 English version He propagated the teachings of Nāgārjuna (弘龍猛之學). Hearing that Dharmapāla Bodhisattva (護法菩薩) in the Magadha (摩揭陀國) kingdom was propagating the Dharma with thousands of disciples, and harboring intentions for debate, he traveled there with his staff. Upon arriving at Pāṭaliputra (波吒厘城), and learning that Dharmapāla Bodhisattva was at the Bodhi tree (菩提樹), the master instructed his disciple, 'Go to Dharmapāla Bodhisattva at the Bodhi tree and convey my message: 'The Bodhisattva propagates the Buddha's teachings, guiding confused beings. I have long admired your virtue and humbly sought guidance. However, due to unfulfilled vows, I have not paid my respects. I vow not to see the Bodhi tree in vain; upon seeing it, I should have some realization, worthy of being called a teacher of gods and humans (天人師).''' Dharmapāla Bodhisattva said to his messenger, 'The human world is like an illusion, life is like floating duckweed. I am diligently and sincerely propagating the Dharma and have no time for debate.' The messenger went back and forth, but ultimately they did not meet. After the master returned to his homeland, he meditated and thought, 'If it is not Maitreya Buddha (慈氏) who attains enlightenment, who can resolve my doubts?' Therefore, in front of the statue of Avalokiteśvara Bodhisattva (觀自在菩薩), he recited the Citta-dhāraṇī (隨心陀羅尼), abstaining from food and only drinking water, for three years. Avalokiteśvara Bodhisattva then manifested a wonderful form and said to the master, 'What is your aspiration?' He replied, 'I wish to remain in this body and wait to see Maitreya.' Avalokiteśvara Bodhisattva said, 'Human life is fragile, and the world is illusory. You should cultivate superior good vows and be reborn in Tuṣita Heaven (睹史多天). Paying homage there is faster than waiting to see him here.' The master said, 'My aspiration cannot be shaken, my heart will not change.' The Bodhisattva said, 'If that is the case, you should go to Vajrapāṇi (執金剛神) at the southern mountain rock of the city of Dhānyakaṭaka (馱那羯磔迦國), and sincerely recite the Vajrapāṇi-dhāraṇī (執金剛陀羅尼). Then your wish will be fulfilled.' The master then went there and recited it. After three years, the deity said to him, 'What is your wish, that you are so diligent and hardworking?' The master said, 'I wish to remain in this body and wait to see Maitreya. Avalokiteśvara Bodhisattva directed me to request you. The one who can fulfill my wish is probably you, the deity?' The deity then imparted a secret method and said to him, 'Within this rock is an Asura (阿素洛) palace. If you make requests according to the Dharma, the stone wall will open. Once it opens, enter inside, and you can wait to see Maitreya there.' The master said, 'Living here in seclusion, how would I know when the Buddha appears?' Vajrapāṇi said:
「慈氏出世，我當相報。」論師受命，專精誦持，復歷三歲，初無異想，咒芥子以擊石，巖壁豁而洞開。是時百千萬眾觀睹忘返，論師跨其戶而告眾曰：「吾久祈請，待見慈氏，聖靈警祐，大愿斯遂，宜可入此，同見佛興。」聞者怖駭，莫敢履戶，謂是毒蛇之窟，恐喪身命。再三告語，唯有六人從入。論師顧謝時眾，從容而入，入之既已，石壁還合，眾皆怨嗟，恨前言之過也。自此西南行千餘里，至珠利耶國(南印度境)。
珠利耶國，週二千四五百里。國大都城周十餘里。土野空曠，藪澤荒蕪。居戶寡少，群盜公行。氣序溫暑，風俗奸宄。人性獷烈，崇信外道。伽藍頹毀，粗有僧徒。天祠數十所，多露形外道也。
城東南不遠有窣堵波，無憂王之所建也。如來在昔曾於此處現大神通，說深妙法，摧伏外道，度諸天人。
城西不遠有故伽藍，提婆菩薩與羅漢論議之處。初，提婆菩薩聞此伽藍有嗢呾羅(唐言上)阿羅漢，得六神通，具八解脫，遂來遠尋，觀其風範。既至伽藍，投羅漢宿。羅漢少欲知足，唯置一床。提婆既至，無以為席，乃聚落葉，指令就坐。羅漢入定，夜分方出。提婆於是陳疑請決，羅漢隨難為釋，提婆尋聲重質，第七轉已，杜口不酬，竊運神通力，往睹史多天請問慈氏。慈氏為釋
【現代漢語翻譯】 現代漢語譯本：『慈氏（Maitreya，彌勒佛）出世，我當報答。』論師（Acharya，精通論藏的僧人）接受使命，專心精進地誦持，又過了三年，起初沒有出現任何特別的景象。他用咒語加持芥子，然後擊打石頭，巖壁豁然洞開。當時成百上千的人觀看，忘記了回去。論師跨過洞口，告訴眾人說：『我長久祈請，等待見到慈氏，聖靈警示保佑，大愿終於實現，應該可以進入這裡，一同見證佛的興盛。』聽到的人驚恐害怕，沒有人敢於進入洞口，認為這是毒蛇的巢穴，恐怕會喪失性命。論師再三告知，只有六個人跟隨進入。論師回頭感謝當時在場的眾人，從容地進入洞中。進入之後，石壁又重新合上，眾人都怨恨嘆息，後悔之前說過的那些話。從此向西南方向行走一千多里，到達珠利耶國（Juliya，南印度境）。 珠利耶國，周圍二千四五百里。國家的大都城周圍十餘里。土地曠野空曠，沼澤荒蕪。居住的人家很少，盜賊公開活動。氣候溫暖炎熱，風俗奸詐怪異。人性粗獷暴烈，崇信外道。寺廟頹廢毀壞，勉強還有一些僧人。天祠有數十所，大多是裸形外道。 城東南不遠處有一座窣堵波（Stupa，佛塔），是阿育王（Ashoka）所建造的。如來（Tathagata，佛的稱號）過去曾在此處顯現大神通，宣說深奧微妙的佛法，摧伏外道，度化諸天和世人。 城西不遠處有一座古老的寺廟，是提婆菩薩（Deva Bodhisattva）與羅漢（Arhat，阿羅漢）辯論的地方。當初，提婆菩薩聽說這座寺廟裡有一位嗢呾羅（Uddalaka，唐言上）阿羅漢，得到了六神通，具備八解脫，於是遠道而來，觀察他的風範。到達寺廟后，請求在羅漢處借宿。羅漢少欲知足，只放置一張床。提婆菩薩到達后，沒有可以用來當坐席的東西，於是收集落葉，讓提婆菩薩坐在上面。羅漢入定，直到半夜才出定。提婆菩薩於是陳述疑問，請求解答，羅漢隨著提婆菩薩的提問進行解釋，提婆菩薩尋著羅漢的解釋繼續深入質問，到了第七次，羅漢沉默不語，無法回答，於是暗中運用神通力，前往兜率天（Tushita Heaven）請問慈氏（Maitreya，彌勒佛）。慈氏為他解釋。
【English Translation】 English version: 『When Maitreya (Ci Shi, the future Buddha) appears in the world, I shall repay his kindness.』 The Acharya (Lun Shi, a master of treatises) accepted the mission and devoted himself to reciting and upholding the teachings. After another three years, there were initially no unusual signs. He chanted a mantra over mustard seeds and struck a stone with them, and the rock wall split open, revealing a cave. At that time, hundreds of thousands of people watched, forgetting to return home. The Acharya stepped through the opening and announced to the crowd: 『I have prayed for a long time, waiting to see Maitreya. The sacred spirit has alerted and blessed us, and my great vow is now fulfilled. We should enter here together to witness the flourishing of the Buddha.』 Those who heard this were frightened and dared not enter the cave, thinking it was a den of poisonous snakes and fearing for their lives. The Acharya repeatedly urged them, but only six people followed him inside. The Acharya turned to thank the crowd present at the time and calmly entered. Once inside, the stone wall closed again, and the crowd lamented and regretted their previous words. From there, they traveled more than a thousand li southwest to the country of Juliya (Zhu Li Ye Guo, in South India). The country of Juliya is about two thousand four or five hundred li in circumference. The capital city of the country is about ten li in circumference. The land is vast and empty, and the marshes are desolate. There are few inhabitants, and bandits roam freely. The climate is warm and hot, and the customs are treacherous and strange. The people are fierce and violent, and they worship external paths. The monasteries are dilapidated and ruined, and there are barely any monks. There are dozens of temples to the gods, mostly naked ascetics. Not far southeast of the city is a stupa (Su Du Po, a Buddhist monument), built by King Ashoka (A Yu Wang). In the past, the Tathagata (Ru Lai, an epithet of the Buddha) manifested great spiritual powers here, expounded profound and subtle Dharma, subdued external paths, and liberated gods and humans. Not far west of the city is an old monastery, the place where Deva Bodhisattva (Ti Po Pu Sa) debated with an Arhat (Luo Han, enlightened disciple). Initially, Deva Bodhisattva heard that in this monastery there was an Uddalaka (U Dan Luo, meaning 『superior』 in Chinese) Arhat who had attained the six supernormal powers and possessed the eight liberations. Therefore, he traveled far to seek him out and observe his demeanor. Upon arriving at the monastery, he requested to stay with the Arhat. The Arhat was content with little and only had one bed. Since Deva Bodhisattva had arrived, there was nothing to use as a seat, so he gathered fallen leaves and asked Deva Bodhisattva to sit on them. The Arhat entered meditation and only emerged at midnight. Deva Bodhisattva then presented his doubts and requested answers. The Arhat explained according to Deva Bodhisattva's questions, and Deva Bodhisattva continued to question deeply based on the Arhat's explanations. By the seventh time, the Arhat fell silent and could not answer. Therefore, he secretly used his supernormal powers to go to Tushita Heaven (Dou Shuai Tian) to ask Maitreya (Ci Shi, the future Buddha). Maitreya explained it to him.
，因而告曰：「彼提婆者，曠劫修行，賢劫之中，當紹佛位，非爾所知，宜深禮敬。」如彈指頃，還複本座，乃復抑揚妙義，剖析微言。提婆謂曰：「此慈氏菩薩聖智之釋也，豈仁者所能詳究哉？」羅漢曰：「然，如來旨。」於是避席禮謝，深加敬嘆。從此南入林野中，行千五六百里，至達羅毗荼國(南印度境)。
達羅毗荼國，週六千餘里，國大都城號逮志補羅，週三十餘里。土地沃壤，稼穡豐盛，多花果，出寶物。氣序溫暑，風俗勇烈。深篤信義，高尚博識，而語言、文字少異中印度。伽藍百餘所，僧徒萬餘人，皆遵學上座部法。天祠八十餘所，多露形外道也。如來在世，數游此國，說法度人，故無憂王于諸聖蹟皆建窣堵波。
逮志補羅城者，即達磨波羅(唐言護法)菩薩本生之城。菩薩，此國大臣之長子也。幼懷雅量，長而弘遠。年方弱冠，王姬下降。禮筵之夕，憂心慘凄，對佛像前慇勤祈請。至誠所感，神負遠遁，去此數百里，至山伽藍，坐佛堂中。有僧開戶，見此少年，疑其盜也，更詰問之，菩薩具懷指告，因請出家。眾咸驚異，遂允其志。王乃宣命，推求遐邇，乃知菩薩神負遠塵。王之知也，增深敬異。自染衣已，篤學精勤，令問風範，語在前記。
城南不遠有大伽藍，國中聰睿同類
【現代漢語翻譯】 現代漢語譯本：於是（眾僧）告訴他說：『那位提婆（Deva，天神）經過曠遠劫數的修行，在賢劫之中，應當繼承佛位，不是你所能瞭解的，應該深深地禮敬他。』（羅漢）如彈指頃，恢復到原來的座位，又繼續抑揚頓挫地闡述精妙的義理，剖析深奧的言辭。提婆（Deva，天神）說：『這是慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）以聖智所作的解釋啊，難道是仁者您所能詳細研究的嗎？』羅漢說：『是的，如來（Tathagata，佛陀）的旨意就是如此。』於是離開座位，行禮道歉，深深地敬佩讚歎。從此向南進入林野之中，行走一千五六百里，到達達羅毗荼國（Dravida，南印度境）。 達羅毗荼國（Dravida，南印度境），周圍六千餘里，國家的大都城叫做逮志補羅（Dhanyakataka），周圍三十餘里。土地肥沃，農作物豐盛，有很多花果，出產寶物。氣候溫暖炎熱，風俗勇猛剛烈。人們深厚地信守道義，崇尚博學多識，但是語言、文字與中印度略有不同。伽藍（Sangharama，寺院）有一百多所，僧徒有一萬多人，都遵從學習上座部（Sthavira Nikaya）的佛法。天祠有八十多所，大多是裸形外道。如來（Tathagata，佛陀）在世時，多次遊歷這個國家，說法度化眾人，所以阿育王（Ashoka）在各個聖蹟都建立了窣堵波（Stupa，佛塔）。 逮志補羅城（Dhanyakataka）就是達磨波羅（Dharmapala，護法）菩薩本生的地方。菩薩是這個國家大臣的長子。從小就懷有高雅的器量，長大后更加弘大深遠。年齡剛滿二十歲，國王的女兒下嫁於他。婚禮宴席的晚上，他憂心忡忡，在佛像前慇勤地祈請。由於他至誠的感應，神力揹負他遠遠地逃離，離開這裡幾百里，到達山中的伽藍（Sangharama，寺院），坐在佛堂中。有僧人打開房門，看見這個少年，懷疑他是盜賊，便進一步盤問他，菩薩詳細地說明了自己的心意，因此請求出家。眾僧都感到驚訝奇異，於是答應了他的志向。國王於是下令，四處尋找，才知道菩薩被神力揹負到遠方。國王知道后，更加敬佩奇異。自從他剃度染衣之後，就專心學習，精進勤奮，他的美名風範，已經在前面的記載中說過了。 城南不遠有一座大伽藍（Sangharama，寺院），是國內聰明睿智的人聚集的地方。
【English Translation】 English version: Then (the monks) told him, 'That Deva (天神) has cultivated for countless kalpas (曠劫), and in this Bhadrakalpa (賢劫), he should succeed to the Buddha's position. It is not something you can understand, so you should deeply revere him.' In the time it takes to snap one's fingers, (the Arhat) returned to his original seat and continued to expound the profound meanings and analyze the subtle words. Deva (天神) said, 'This is an explanation made with the sacred wisdom of Maitreya Bodhisattva (彌勒菩薩). How could you, a benevolent one, be able to thoroughly investigate it?' The Arhat said, 'Yes, such is the Tathagata's (如來) intention.' Thereupon, he left his seat, bowed in apology, and deeply admired and praised him. From there, he went south into the forests, traveling fifteen or sixteen hundred li (里), until he reached the Dravida (南印度境) country. The Dravida (南印度境) country is over six thousand li (里) in circumference, and its capital city is called Dhanyakataka (逮志補羅), which is over thirty li (里) in circumference. The land is fertile, the crops are abundant, there are many flowers and fruits, and it produces treasures. The climate is warm and hot, and the customs are brave and fierce. The people deeply uphold righteousness and admire broad knowledge, but their language and writing are slightly different from those of Central India. There are over a hundred Sangharamas (伽藍), and over ten thousand monks, all of whom follow and study the Sthavira Nikaya (上座部) teachings. There are over eighty temples to the gods, most of which are naked ascetics. When the Tathagata (如來) was in the world, he traveled to this country many times, preaching the Dharma and saving people, so King Ashoka (無憂王) built stupas (窣堵波) at all the sacred sites. The city of Dhanyakataka (逮志補羅) is the birthplace of Dharmapala (達磨波羅) Bodhisattva. The Bodhisattva was the eldest son of a minister of this country. From a young age, he possessed elegant qualities, and as he grew older, he became even more magnanimous and far-reaching. When he was just twenty years old, the king's daughter was betrothed to him. On the night of the wedding banquet, he was filled with sorrow and earnestly prayed before the Buddha's image. Due to his sincere response, a divine force carried him far away, hundreds of li (里) from there, to a Sangharama (伽藍) in the mountains, where he sat in the Buddha hall. A monk opened the door and saw this young man, suspecting him of being a thief, and questioned him further. The Bodhisattva explained his intentions in detail, and therefore requested to become a monk. The monks were all surprised and amazed, and so they granted his wish. The king then issued an order to search far and wide, and learned that the Bodhisattva had been carried far away by a divine force. When the king learned of this, he was even more respectful and amazed. Since he had his head shaved and donned the robes, he has been diligently studying and practicing, and his reputation and demeanor have been mentioned in previous records. Not far south of the city is a large Sangharama (伽藍), a gathering place for the intelligent and wise people of the country.
萃止。有窣堵波，高百餘尺，無憂王所建也。如來在昔於此說法，摧伏外道，廣度人、天。其側則有過去四佛坐及經行遺蹟之所。自此南行三千餘里，至秣羅矩吒國(亦謂枳秣羅國。南印度境)。
秣羅矩吒國，週五千餘里。國大都城週四十餘里。土田舄鹵，地利不滋。海渚諸珍，多聚此國。氣序炎熱，人多厘黑。志性剛烈，邪正兼崇。不尚遊藝，唯善逐利。伽藍故基，寔多餘址，存者既少，僧徒亦寡。天祠數百，外道甚眾，多露形之徒也。
城東不遠有故伽藍，庭宇荒蕪，基址尚在，無憂王弟大帝之所建也。其東有窣堵波，崇基已陷，覆缽猶存，無憂王之所建立。在昔如來於此說法，現大神通，度無量眾，用彰聖蹟，故此標建。歲久彌神，祈願或遂。
國南濱海有秣剌耶山，崇崖峻嶺，洞谷深澗。其中則有白檀香樹、栴檀你婆樹。樹類白檀，不可以別，唯于盛夏，登高遠瞻，其有大蛇縈者，於是知之。猶其木性涼冷，故蛇盤也。既望見已，射箭為記，冬蟄之後，方乃採伐。羯布羅香樹松身異葉，花果斯別，初采既濕，尚未有香，木干之後，循理而析，其中有香，狀若雲母，色如冰雪，此所謂龍腦香也。
秣剌耶山東有布呾洛迦山，山徑危險，巖谷敧傾，山頂有池，其水澄鏡，流出大河，周
【現代漢語翻譯】 現代漢語譯本： 萃止（地名）。有一座窣堵波（梵文stupa的音譯，意為塔），高一百多尺，是阿育王（Aśoka）建造的。如來（Tathāgata，佛的稱號之一）過去曾在這裡說法，降伏外道，廣泛地度化人天。它的旁邊有過去四佛坐禪和經行的遺蹟。 從這裡向南走三千多里，到達秣羅矩吒國（Malakuta，也叫枳秣羅國，位於南印度境內）。 秣羅矩吒國，周長五千多里。國都周長四十多里。土地鹽堿，物產不豐富。海邊的各種珍寶，大多聚集在這個國家。氣候炎熱，人們大多膚色黝黑。性格剛烈，既崇拜正教，也崇拜邪教。不重視文化藝術，只擅長追逐利益。伽藍（僧伽藍摩的簡稱，意為寺院）的舊址很多，但現存的很少，僧侶也很少。天神廟有數百座，外道很多，大多是裸形外道。 城東不遠的地方有一座舊伽藍，庭院荒蕪，地基還在，是阿育王的弟弟大帝建造的。伽藍的東邊有一座窣堵波，地基已經塌陷，覆缽（窣堵波的組成部分）還存在，是阿育王建造的。過去如來在這裡說法，顯現大神通，度化無量眾生，爲了彰顯聖蹟，所以建造了這個窣堵波。時間越久越顯得靈驗，祈禱往往能夠實現。 國家南邊瀕臨大海，有秣剌耶山（Malaya Mountain），山勢險峻，懸崖峭壁，洞穴深邃。山中生長著白檀香樹、栴檀你婆樹。栴檀你婆樹的種類與白檀香樹相似，難以區分，只有在盛夏時節，登高遠望，看到有大蛇纏繞的樹，才能辨認出來。這是因為這種樹的木性涼冷，所以蛇會盤繞在上面。看到之後，就用箭射在樹上作為標記，等到冬天蛇冬眠之後，才去砍伐。羯布羅香樹的樹幹像松樹，葉子不同，花和果實也不同。剛採摘的時候是濕的，還沒有香味，木頭乾燥之後，順著紋理劈開，其中有香味，形狀像雲母，顏色像冰雪，這就是所謂的龍腦香。 秣剌耶山的東邊有布呾洛迦山（Potalaka Mountain），山路危險，巖石傾斜，山頂有一個水池，池水清澈如鏡，流出一條大河。
【English Translation】 English version: Cui Zhi (place name). There is a stupa, over a hundred feet high, built by King Aśoka (Aśoka). The Tathāgata (Tathāgata, an epithet of the Buddha) once preached here, subduing heretics and widely delivering humans and devas. Beside it are the remains of the past four Buddhas' sitting and walking. From here, traveling three thousand li to the south, one arrives at the country of Malakuta (also called Jimala, located in South India). The country of Malakuta is over five thousand li in circumference. The capital city is over forty li in circumference. The land is saline and barren, and the land's resources are not abundant. Various treasures from the sea gather in this country. The climate is hot, and the people are mostly dark-skinned. They are fierce in character, and worship both orthodox and heterodox teachings. They do not value the arts, but are only good at pursuing profit. The old sites of monasteries (Saṃghārāma, meaning monastery) are numerous, but few remain, and the number of monks is also small. There are hundreds of temples to the gods, and many heretics, mostly naked ascetics. Not far east of the city is an old monastery, with desolate courtyards and remaining foundations, built by the younger brother of King Aśoka, the Great Emperor. To the east of the monastery is a stupa, its foundation already collapsed, but the inverted bowl (a component of the stupa) still remains, built by King Aśoka. In the past, the Tathāgata preached here, displaying great supernatural powers, delivering countless beings. To manifest these sacred traces, this stupa was built. Over time, it has become more and more miraculous, and prayers are often answered. South of the country, bordering the sea, is Mount Malaya (Malaya Mountain), with towering cliffs, steep mountains, and deep caves. Within it grow white sandalwood trees and Chandana Nipa trees. The Chandana Nipa tree is similar to the white sandalwood tree and difficult to distinguish, except in the height of summer, when one can climb high and look far, and identify the trees with large snakes coiled around them. This is because the wood of this tree is cool, so snakes coil around it. Once seen, an arrow is shot into the tree as a marker, and after the snakes hibernate in winter, it is then felled. The Kapura camphor tree has a trunk like a pine, different leaves, and different flowers and fruits. When first harvested, it is wet and has no fragrance. After the wood dries, it is split along the grain, and within it is a fragrance, shaped like mica and colored like ice and snow. This is what is called dragon brain camphor. East of Mount Malaya is Mount Potalaka (Potalaka Mountain), with dangerous mountain paths and sloping rocks. At the top of the mountain is a pond, its water clear as a mirror, from which flows a large river.
流繞山二十匝，入南海。池側有石天宮，觀自在菩薩往來游舍。其有愿見菩薩者，不顧身命，厲水登山，忘其艱險，能達之者，蓋亦寡矣。而山下居人，祈心請見，或作自在天形，或為涂灰外道，慰喻其人，果遂其愿。
從此山東北海畔有城，是往南海僧伽羅國路。聞諸土俗曰：從此入海，東南可三千餘里，至僧伽羅國(唐言執師子，非印度之境)。
大唐西域記卷第十 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第十一(二十三國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰僧伽羅國(雖非印度之國路次附出)荼建那補羅國摩訶剌侘國跋祿羯呫(昌葉反)婆國摩臘婆國阿吒厘國契吒國伐臘毗國阿難陀補羅國蘇剌侘國瞿折羅國鄔阇衍那國擲枳陀國摩醯濕伐羅補羅國信度國茂羅三部盧國缽伐多國阿點婆翅羅國狼揭羅國波剌斯國(雖非印度之國路次附出舊曰波斯)臂多勢羅國阿軬荼國伐剌拿國
僧伽羅國，周七千餘裡。國大都城週四十餘里。土地沃壤，氣序溫暑，稼穡時播，花果具繁。人戶殷盛，家產富饒。其形卑黑，其性獷烈。好學尚德，崇善勤福。此國本寶渚也，多有珍寶，棲止鬼神。其後南印度有一國王，女娉鄰國，吉日送歸，路逢師子，侍
【現代漢語翻譯】 現代漢語譯本 河流環繞山峰二十圈，流入南海。水池旁邊有一座石製的天宮，觀自在菩薩（Avalokiteśvara Bodhisattva）經常往來於此，遊憩居住。那些想要見到菩薩的人，不顧惜自己的身命，跋山涉水，忘記艱難險阻，但能夠到達的人，實在是太少了。而山下的居民，虔誠地祈禱希望見到菩薩，菩薩有時化作自在天（Śiva）的形象，有時化作涂灰外道（苦行者），來安慰開導那些人，最終滿足他們的願望。
從這裡向東北，在海邊有一座城，是前往南海僧伽羅國（Siṃhala，唐朝時稱執師子國，並非印度境地）的道路。聽當地人說：從這裡入海，向東南方向大約三千多里，就到達僧伽羅國（Siṃhala，唐朝時稱執師子國，並非印度境地）。
《大唐西域記》卷第十 《大正藏》第 51 冊 No. 2087 《大唐西域記》
《大唐西域記》卷第十一（二十三國）
三藏法師玄奘（Xuánzàng）奉詔翻譯
大總持寺沙門辯機（Biànjī）撰 僧伽羅國（Siṃhala，雖非印度之國路次附出）荼建那補羅國（Tukhara）摩訶剌侘國（Maharastra）跋祿羯呫婆國（Bharukaccha）摩臘婆國（Malava）阿吒厘國（Atali）契吒國（Kheta）伐臘毗國（Valabhi）阿難陀補羅國（Anandapura）蘇剌侘國（Suratha）瞿折羅國（Gurjara）鄔阇衍那國（Ujjayana）擲枳陀國（Jajhitta）摩醯濕伐羅補羅國（Maheshvarapura）信度國（Sindhu）茂羅三部盧國（Mulastanapura）缽伐多國（Parvata）阿點婆翅羅國（Atanvaveshira）狼揭羅國（Langala）波剌斯國（Paras，雖非印度之國路次附出舊曰波斯）臂多勢羅國（Pitasila）阿軬荼國（Avanda）伐剌拿國（Varana）
僧伽羅國（Siṃhala），周圍七千多里。國家的大都城周圍四十多里。土地肥沃，氣候溫暖濕熱，農作物按時播種，花卉果實種類繁多。人口眾多，家家戶戶都很富裕。當地人身材矮小黝黑，性格粗獷剛烈。他們喜好學習，崇尚道德，崇尚善良，勤于修福。這個國家原本是寶物聚集的地方，有很多珍寶，棲息著鬼神。後來南印度有一位國王，把女兒許配給鄰國，選擇吉日送她出嫁，路上遇到了獅子，侍
【English Translation】 English version A river meanders around the mountain twenty times before flowing into the South Sea. Beside the pond is a stone celestial palace, where Avalokiteśvara Bodhisattva frequently travels and resides. Those who wish to see the Bodhisattva, disregarding their own lives, brave the waters and climb the mountains, forgetting the hardships and dangers. However, those who can reach it are few indeed. The residents at the foot of the mountain, with sincere hearts, pray to see the Bodhisattva, who sometimes transforms into the form of Śiva, or sometimes into an ash-smeared ascetic, to comfort and encourage them, ultimately fulfilling their wishes.
From here, northeast along the coast, there is a city that serves as the route to Siṃhala (translated as 'Lion Country' in the Tang Dynasty, not part of India) in the South Sea. It is said by the locals that from here, entering the sea and heading southeast for about three thousand li, one reaches Siṃhala (translated as 'Lion Country' in the Tang Dynasty, not part of India).
《Great Tang Records on the Western Regions》 Volume 10 《Taisho Tripitaka》 Volume 51 No. 2087 《Great Tang Records on the Western Regions》
《Great Tang Records on the Western Regions》 Volume 11 (Twenty-three Kingdoms)
Translated by the Tripiṭaka Master Xuánzàng under Imperial Decree
Compiled by the Śrāmaṇa Biànjī of the Great Zongchi Monastery Siṃhala (though not a country of India, included due to its route) Tukhara, Maharastra, Bharukaccha, Malava, Atali, Kheta, Valabhi, Anandapura, Suratha, Gurjara, Ujjayana, Jajhitta, Maheshvarapura, Sindhu, Mulastanapura, Parvata, Atanvaveshira, Langala, Paras (though not a country of India, included due to its route, formerly known as Persia), Pitasila, Avanda, Varana.
The country of Siṃhala is over seven thousand li in circumference. The capital city of the country is over forty li in circumference. The land is fertile, and the climate is warm and humid. Crops are sown in season, and flowers and fruits are abundant. The population is large and prosperous, and families are wealthy. The people are short and dark-skinned, and their nature is fierce and bold. They are fond of learning, value virtue, revere goodness, and diligently cultivate blessings. This country was originally a treasure island, with many jewels and spirits dwelling there. Later, a king from South India betrothed his daughter to a neighboring country, and on an auspicious day, she was sent off. On the way, she encountered a lion, and the attendants
衛之徒棄女逃難，女居輿中，心甘喪命。時師子王負女而去，入深山，處幽谷，捕鹿採果，以時資給，既積歲月，遂孕男女，形貌同人，性種畜也。男漸長大，力格猛獸。年方弱冠，人智斯發，謂其母曰：「我何謂乎？父則野獸，母乃是人，既非族類，如何配偶？」母乃述昔事以告其子，曰：「人畜殊途，宜速逃逝。」母曰：「我先已逃，不能自濟。」其子於後逐師子父，登山逾嶺，察其游止，可以逃難。伺父去已，遂擔負母妹，下趨人里。母曰：「宜各慎密，勿說事源，人或知聞，輕鄙我等。」於是至父本國，國非家族，宗祀已滅。投寄邑人，人謂之曰：「爾曹何國人也？」曰：「我本此國，流離異域，子母相攜，來歸故里。」人皆哀愍，更共資給。其師子王還無所見，追戀男女，憤恚既發，便出山谷，往來村邑，咆哮震吼，暴害人物，殘毒生類，邑人輒出，遂取而殺。擊鼓吹貝，負弩持矛，群從成旅，然後免害。其王懼仁化之不洽也，乃縱獵者，期于擒獲。王躬率四兵，眾以萬計，掩薄林藪，彌跨山谷。師子震吼，人畜僻易。既不擒獲，尋復招募，其有擒執師子除國患者，當酬重賞，式旌茂績。其子聞王之令，乃謂母曰：「飢寒已甚，宜可應募，或有所得，以相撫育。」母曰：「言不可若是！彼雖畜也，猶謂父焉
【現代漢語翻譯】 現代漢語譯本 衛國有一個人拋棄了自己的女兒逃難，女兒坐在車裡，已經做好了喪命的準備。當時，一隻師子王（獅子王）揹著這個女兒離開了，進入深山，住在幽深的山谷里，捕獵鹿和採集野果，按時供給女兒食物。時間長了，女兒懷孕生下了一男一女，外貌像人，但秉性卻是野獸。兒子漸漸長大，力氣很大，能與猛獸搏鬥。到了二十歲左右，開始有了人的智慧，問他的母親說：『我是什麼呢？父親是野獸，母親是人，既然不是同類，怎麼能成為配偶呢？』母親就把過去的事情告訴了兒子，說：『人和野獸是不同的，應該趕快逃走。』兒子說：『我先前已經逃走了，不能自己照顧自己。』之後，兒子就跟蹤師子王父親，翻山越嶺，觀察它在哪裡遊玩和休息，以便尋找逃難的機會。等到父親離開后，就揹著母親和妹妹，下山前往人居住的地方。母親說：『我們應該各自小心謹慎，不要說出事情的來由，如果別人知道了，會輕視我們。』於是他們到了父親的國家，但這個國家已經不是原來的家族，宗廟祭祀已經滅絕。他們投靠了當地的居民，居民問他們說：『你們是哪個國家的人？』他們說：『我們本來就是這個國家的人，流落在外，現在母子相依為命，回來尋找故鄉。』人們都很同情他們，一起資助他們。師子王回來后，沒有看到自己的妻兒，思念他們，憤怒不已，於是走出山谷，在村莊里來回走動，咆哮怒吼，殘害百姓，傷害各種生物。村民們就出來，殺死了它。他們敲鼓吹貝，拿著弓箭和長矛，結成隊伍，才免遭傷害。國王擔心仁義教化不能普及，於是派遣獵人，希望能夠擒獲師子王。國王親自率領軍隊，人數多達數萬，遮蔽樹林，跨越山谷。師子王怒吼，人們驚慌失措。既然沒有擒獲，國王又發佈招募令，說有誰能擒獲師子王，解除國家的禍患，就給予重賞，並表彰他的功績。兒子聽到國王的命令，就對母親說：『我們已經非常飢寒，應該去應募，或許能得到一些東西，用來互相扶養。』母親說：『話不能這麼說！它雖然是野獸，但也是你的父親啊！』
【English Translation】 English version In the state of Wei, a man abandoned his daughter while fleeing from disaster. The daughter, sitting in the cart, resigned herself to death. At that time, a 'Shizi Wang' (Lion King) carried the daughter away, entered a deep mountain, and lived in a secluded valley, hunting deer and gathering fruits to provide for her needs. As time passed, she became pregnant and gave birth to a son and a daughter, who resembled humans in appearance but possessed the nature of beasts. The son gradually grew up, possessing great strength and able to fight fierce animals. Around the age of twenty, he began to develop human intelligence and asked his mother, 'What am I? My father is a beast, and my mother is a human. Since we are not of the same kind, how can we be a couple?' The mother then told her son about the past, saying, 'Humans and beasts are different. You should escape quickly.' The son said, 'I have already escaped once and cannot take care of myself.' Afterward, the son followed the 'Shizi Wang' father, crossing mountains and ridges, observing where he roamed and rested, in order to find an opportunity to escape. When the father left, he carried his mother and sister on his back and descended the mountain towards human settlements. The mother said, 'We should each be careful and not reveal the origin of our story. If others find out, they will despise us.' So they arrived in the father's country, but the country was no longer the original clan, and the ancestral sacrifices had been extinguished. They sought refuge with the local residents, who asked them, 'What country are you from?' They said, 'We are originally from this country, but we have been wandering in foreign lands. Now, mother and son depend on each other and have returned to seek our homeland.' The people were sympathetic and provided them with assistance. When the 'Shizi Wang' returned, he did not see his wife and children, missed them, and became furious. So he left the valley and roamed in the villages, roaring and rampaging, harming the people and injuring various creatures. The villagers came out and killed him. They beat drums and blew conch shells, carrying bows and spears, forming a group to avoid harm. The king, fearing that the influence of benevolence and righteousness would not spread, sent hunters, hoping to capture the 'Shizi Wang'. The king personally led the army, numbering tens of thousands, covering the forests and crossing the valleys. The 'Shizi Wang' roared, and the people panicked. Since they did not capture him, the king issued a recruitment order, saying that whoever could capture the 'Shizi Wang' and eliminate the country's troubles would be rewarded handsomely and their achievements would be recognized. The son heard the king's order and said to his mother, 'We are already very hungry and cold. We should respond to the recruitment, perhaps we can get something to support each other.' The mother said, 'You cannot say that! Although he is a beast, he is still your father!'
，豈以艱辛，而興逆害？」子曰：「人畜異類，禮義安在？既以違阻，此心何冀？」乃袖小刀，出應招募。是時千眾萬騎，云屯霧合，師子踞在林中，人莫敢近。子即其前，父遂馴伏，於是乎親愛忘怒，乃剚刃于腹中，尚懷慈愛，猶無忿毒，乃至刳腹，含苦而死。王曰：「斯何人哉，若此之異也？」誘之以福利，震之以威禍，然後具陳始末，備述情事。王曰：「逆哉！父而尚害，況非親乎？畜種難馴，兇情易動。除民之害，其功大矣；斷父之命，其心逆矣。重賞以酬其功，遠放以誅其逆。則國典不虧，王言不二。」於是裝二大船，多儲糧糗。母留在國，周給賞功，子女各從一舟，隨波飄蕩。其男船泛海至此寶渚，見豐珍玉，便於中止。其後商人采寶，復至渚中，乃殺其商主，留其子女。如是繁息，子孫眾多，遂立君臣，以位上下，建都筑邑，據有疆域，以其先祖擒執師子，因舉元功，而為國號。其女船者，泛至波剌斯西，神鬼所魅，產育群女，故今西大女國是也。故師子國人形貌卑黑，方頤大顙，情性獷烈，安忍鴆毒，斯亦猛獸遺種，故其人多勇健。斯一說也。
佛法所記，則曰：昔此寶洲大鐵城中，五百羅剎女之所居也。城樓之上豎二高幢，表吉兇之相，有吉事吉幢動，有兇事兇幢動。恒伺商人至寶洲者，便
【現代漢語翻譯】 現代漢語譯本：『難道因為困難艱辛，就要做出這種悖逆傷害的事情嗎？』兒子說：『人和野獸是不同的，禮義又在哪裡呢？既然已經違背了道義，還期望什麼呢？』於是藏起小刀，出去應募。當時成千上萬的軍隊，像云一樣聚集，像霧一樣合攏，獅子蹲踞在樹林中，沒有人敢靠近。兒子走到獅子面前，父親就馴服了，於是父子親愛忘記了憤怒，父親就用刀刺入自己的腹中，仍然懷著慈愛，沒有怨恨，甚至剖開肚子，含著痛苦而死。國王說：『這是什麼人啊，竟然如此不同尋常？』用福利來引誘他，用威嚇來震懾他，然後詳細陳述事情的始末，詳盡地敘述事情的經過。國王說：『悖逆啊！父親尚且加害，何況不是親人呢？野獸難以馴服，兇惡的本性容易發作。除去百姓的禍害，他的功勞很大；斷絕父親的性命，他的心太悖逆了。重重賞賜來酬謝他的功勞，遠遠流放來懲罰他的悖逆。這樣國家的法典就不會廢弛，國王的命令就不會有二。』於是準備了兩艘大船，儲存了大量的糧食。母親留在國內，充分供給賞賜功臣，子女各自乘坐一艘船，隨波飄蕩。他的兒子乘坐的船漂到這個寶渚（Ratnadvīpa，即錫蘭島），看到豐富的珍寶玉石，就在這裡停了下來。之後商人采寶，再次來到這個島上，就殺死了商隊的首領，留下他的子女。像這樣繁衍生息，子孫眾多，於是設立君臣，按照地位高低，建立都城，佔據疆域，因為他們的先祖擒獲了獅子，就用這個功績作為國號。他的女兒乘坐的船，漂到波剌斯西（波斯），被神鬼所迷惑，生育了許多女兒，所以現在西大女國（一個傳說中的國家）就是這樣來的。所以師子國（Siṃhaladvīpa，即錫蘭島）的人形貌矮小黝黑，方形的臉龐，寬大的額頭，性情粗獷兇猛，安於忍受毒害，這也是因為他們是猛獸的後代，所以那裡的人大多勇敢強健。這是一種說法。 佛法所記載的，則是說：過去這個寶洲（Ratnadvīpa，即錫蘭島）的大鐵城中，是五百羅剎女（Rākṣasī，食人女妖）所居住的地方。城樓之上豎立著兩根高高的旗桿，顯示吉兇的徵兆，有吉利的事情發生，吉利的旗桿就動，有兇險的事情發生，兇險的旗桿就動。羅剎女們經常窺伺來到寶洲（Ratnadvīpa，即錫蘭島）的商人，便
【English Translation】 English version: 'How can one, because of hardship and difficulty, initiate such rebellious and harmful acts?' The son said, 'Humans and animals are different, where is the propriety and righteousness? Since one has already acted against morality, what hope is there?' Thereupon, he concealed a small knife and went out to answer the call for recruitment. At that time, thousands upon thousands of troops gathered like clouds and merged like mist. The lion was crouching in the forest, and no one dared to approach. The son went before it, and the father then became docile. Thereupon, affection overcame anger, and the father stabbed himself in the abdomen, still cherishing love, without any resentment, even disemboweling himself, enduring the pain until death. The king said, 'What kind of person is this, so extraordinary?' He enticed him with benefits and intimidated him with threats, then fully explained the beginning and end of the matter, and thoroughly recounted the circumstances. The king said, 'Rebellious! Even a father would harm, let alone those who are not relatives? Beasts are difficult to tame, and their ferocious nature is easily aroused. Removing the harm to the people is a great merit; severing the life of his father is a rebellious act. Reward his merit heavily and exile him far away to punish his rebellion. Thus, the laws of the kingdom will not be neglected, and the king's words will not be contradicted.' Thereupon, he prepared two large ships and stored plenty of provisions. The mother remained in the country, fully providing for the rewarding of meritorious officials. The children each boarded a ship, drifting with the waves. The ship carrying his son drifted to this Ratnadvīpa (Treasure Island, i.e., Sri Lanka), saw abundant treasures and jade, and stopped there. Later, merchants came to the island again to collect treasures, and they killed the leader of the merchants, leaving behind his children. In this way, they multiplied and had many descendants, and then established rulers and ministers, according to their status, built cities, occupied territories, and because their ancestors captured the lion, they used this merit as the name of the country. The ship carrying his daughter drifted to 波剌斯西 (Persia), where they were bewitched by gods and ghosts, and gave birth to many daughters, so the 西大女國 (Western Women's Kingdom, a legendary country) of today came to be. Therefore, the people of Siṃhaladvīpa (Lion Country, i.e., Sri Lanka) are short and dark in appearance, with square faces and large foreheads, their nature is fierce and cruel, and they are content to endure poison, which is also because they are descendants of fierce beasts, so most of the people there are brave and strong. This is one account. According to the Buddhist scriptures, it is said that in the past, in the great iron city of this Ratnadvīpa (Treasure Island, i.e., Sri Lanka), lived five hundred Rākṣasī (female demons who eat humans). Above the city tower stood two tall flagpoles, indicating auspicious and inauspicious signs. When auspicious events occurred, the auspicious flagpole would move, and when inauspicious events occurred, the inauspicious flagpole would move. The Rākṣasī constantly spied on merchants who came to Ratnadvīpa (Treasure Island, i.e., Sri Lanka), and then
變為美女，持香華，奏音樂，出迎慰問，誘入鐵城，樂宴會已，而置鐵牢中，漸取食之。時贍部洲有大商主僧伽者，其子字僧伽羅。父既年老，代知家務，與五百商人入海采寶，風波飄蕩，遇至寶洲。時羅剎女望吉幢動，便赍香華，鼓奏音樂，相攜迎候，誘入鐵城。商主於是對羅剎女王歡娛樂會，自余商侶，各相配合，彌歷歲時，皆生一子。諸羅剎女情疏故人，欲幽之鐵牢，更伺商侶。時僧伽羅夜感惡夢，知非吉祥，竊求歸路，遇至鐵牢，乃聞悲號之聲，遂升高樹，問曰：「誰相拘縶，而此怨傷？」曰：「爾不知耶？城中諸女，並是羅剎，昔誘我曹入城娛樂。君既將至，幽牢我曹，漸充所食，今已太半，君等不久亦遭此禍。」僧伽羅曰：「當圖何計，可免危難？」對曰：「我聞海濱有一天馬，至誠祈請，必相濟渡。」僧伽羅聞已，竊告商侶，共望海濱，專精求救。是時天馬來告人曰：「爾輩各執我毛鬣，不回顧者，我濟汝曹，越海免難，至贍部洲，吉達鄉國。」諸商人奉指告，專一無二，執其髦鬣，天馬乃騰驤雲路，越濟海岸。諸羅剎女忽覺夫逃，遞相告語，異其所去，各攜稚子凌虛往來。知諸商人將出海濱，遂相召命，飛行遠訪。嘗未逾時，遇諸商侶，悲喜俱至，涕淚交流，各掩泣而言曰：「我惟感遇，幸會良人，
室家有慶，恩愛已久，而今遠棄，妻子孤遺，悠悠此心，誰其能忍？幸愿留顧，相與還城。」商人之心未肯回慮，諸羅剎女策說無功，遂縱妖媚，備行矯惑。商侶愛戀，情難堪忍，心疑去留，身皆退墮。羅剎諸女更相拜賀，與彼商人攜持而去。僧伽羅者，智慧深固，心無滯累，得越大海，免斯危難。時羅剎女王空還鐵城，諸女謂曰：「汝無智略，為夫所棄，既寡藝能，宜勿居此。」時羅剎女王持所生子，飛至僧伽羅前，縱極媚惑，誘請令還。僧伽羅口誦神咒，手揮利劍，叱而告曰：「汝是羅剎，我乃是人，人鬼異路，非其匹合。若苦相逼，當斷汝命。」羅剎女知誘惑之不遂也，凌虛而去，至僧伽羅家，詐其父僧伽曰：「我是某國王女，僧伽羅娶我為妻，生一子矣，赍持寶貨，來還鄉國。泛海遭風，舟楫漂沒，唯我子母及僧伽羅，僅而獲濟。山川道阻，凍喂艱辛，一言忤意，遂見棄遺，詈言不遜，罵為羅剎。歸則家國遼遠，止則孤遺羈旅。進退無依，敢陳情事。」僧伽曰：「誠如所言，宜時即入室。」居未久，僧伽羅至。父謂之曰：「何重財寶，而輕妻子？」僧伽羅曰：「此羅剎女也。」則以先事具白父母，而親宗戚屬咸事驅逐。時羅剎女遂以訴王，王欲罪僧伽羅。僧伽羅曰：「羅剎之女，情多妖惑。」王以為不誠也，
【現代漢語翻譯】 現代漢語譯本： 『你們的家庭和睦，夫妻恩愛已久，現在卻要遠遠拋棄，讓妻子兒女孤苦伶仃，這種心情，誰能忍受呢？希望你們能留下照顧，一起返回城裡。』但商人們的心意已決，不肯回頭。那些羅剎女用盡計策勸說也無濟於事，於是就放縱妖媚，極盡迷惑之能事。商人們被迷惑，難以忍受，心中猶豫是否離開，身體也漸漸沉淪。羅剎女們互相慶賀，與那些商人攜手離去。只有僧伽羅（Sengala，人名）智慧深厚，內心沒有牽掛，才能渡過大海，免遭這場災難。當時，羅剎女王獨自返回鐵城，眾羅剎女責備她說：『你沒有智慧和策略，被丈夫拋棄，又沒有什麼本領，不應該住在這裡。』當時，羅剎女王抱著她生的孩子，飛到僧伽羅面前，極盡媚惑之能事，引誘他回去。僧伽羅口中唸誦神咒，手持利劍，呵斥她說：『你是羅剎，我是人，人鬼殊途，不能結合。如果苦苦相逼，我就要殺了你。』羅剎女知道誘惑不能成功，就凌空而去，來到僧伽羅的家，欺騙他的父親僧伽（Sengala，人名）說：『我是某國王的女兒，僧伽羅娶我為妻，生了一個兒子，帶著財寶，要返回家鄉。在海上遇到風暴，船隻沉沒，只有我和兒子以及僧伽羅，勉強獲救。山川道路險阻，又冷又餓，非常艱辛，只因一句話不合他的心意，就被拋棄了，還用不遜的言語辱罵我是羅剎。回家鄉路途遙遠，留在這裡又孤苦無依。進退兩難，所以才來陳述實情。』僧伽說：『如果真像你所說，就應該立刻進屋。』住了沒多久，僧伽羅到了。他的父親責備他說：『為什麼看重財寶，而輕視妻子兒女？』僧伽羅說：『這是羅剎女啊。』於是就把之前的事情詳細地告訴了父母，親戚們都一起驅逐她。當時，羅剎女就向國王控訴僧伽羅，國王想要懲罰僧伽羅。僧伽羅說：『羅剎女，天性妖媚迷惑人。』國王認為他說的不真誠。
【English Translation】 English version: 'Your families are harmonious, and your love has lasted for a long time, but now you are abandoning them far away, leaving your wives and children lonely and destitute. Who can bear such a heart? I hope you will stay and take care of them, and return to the city together.' But the merchants' minds were made up and they were unwilling to turn back. The Rakshasa (Rakshasa, demon) women tried all sorts of tricks to persuade them, but to no avail. So they indulged in their seductive charms and exhausted their powers of bewitchment. The merchants were captivated and could hardly bear it. They hesitated whether to leave or stay, and their bodies gradually declined. The Rakshasa women congratulated each other and went away with the merchants. Only Sengala (Sengala, a name), with his deep wisdom and unburdened heart, was able to cross the sea and escape this disaster. At that time, the Rakshasa queen returned alone to the Iron City, and the Rakshasa women rebuked her, saying, 'You have no wisdom or strategy, you have been abandoned by your husband, and you have no skills. You should not live here.' At that time, the Rakshasa queen, holding her son, flew to Sengala and used all her seductive charms to entice him to return. Sengala recited divine mantras and held a sharp sword in his hand, rebuking her and saying, 'You are a Rakshasa, and I am a human. Humans and ghosts have different paths and cannot be together. If you force me, I will kill you.' The Rakshasa woman knew that seduction would not succeed, so she flew away into the sky and came to Sengala's house, deceiving his father, Sengala (Sengala, a name), saying, 'I am the daughter of a certain king. Sengala married me and we had a son. He was carrying treasures and wanted to return to his homeland. We encountered a storm at sea and the ship sank. Only my son, Sengala, and I were barely rescued. The mountains and rivers were treacherous, and we were cold and hungry. Just because of a word that displeased him, I was abandoned, and he reviled me with disrespectful words, calling me a Rakshasa. Returning home is a long way off, and staying here is lonely and destitute. I have no way to go forward or backward, so I have come to state my case.' Sengala said, 'If it is as you say, you should go inside immediately.' Not long after she had been living there, Sengala arrived. His father rebuked him, saying, 'Why do you value wealth and treasure so much, and despise your wife and children?' Sengala said, 'This is a Rakshasa woman.' Then he told his parents in detail what had happened before, and all the relatives drove her away together. At that time, the Rakshasa woman sued Sengala to the king, and the king wanted to punish Sengala. Sengala said, 'Rakshasa women are by nature seductive and bewitching.' The king thought he was not sincere.
而情悅其淑美，謂僧伽羅曰：「必棄此女，今留後宮。」僧伽羅曰：「恐為災禍。斯既羅剎，食唯血肉。」王不聽僧伽羅之言，遂納為妻。其後夜分，飛還寶渚，召餘五百羅剎鬼女共至王宮，以毒咒術殘害宮中，凡諸人畜，食肉飲血，持其餘尸，還歸寶渚。旦日群臣朝集，王門閉而不開，候聽久之，不聞人語。於是排其戶，辟其門，相從趨進，遂至宮庭，闃其無人，唯有骸骨。群官僚佐相顧失圖，悲號慟哭，莫測禍源。僧伽羅具告始末，臣庶信然，禍自招矣。於是國輔、老臣、群官、宿將，歷問明德，推據崇高，咸仰僧伽羅之福智也，乃相議曰：「夫君人者，豈茍且哉？先資福智，次體明哲，非福智無以享寶位，非明哲何以理機務？僧伽羅者，斯其人矣。夢察禍機，感應天馬，忠以諫主，智足謀身。歷運在茲，惟新成詠。」眾庶樂推，尊立為王。僧伽羅辭不獲免，允執其中，恭揖群官，遂即王位。於是沿革前弊，表式賢良。乃下令曰：「吾先商侶在羅剎國，死生莫測，善惡不分。今將救難，宜整兵甲，拯危恤患，國之福也；收珍藏寶，國之利也。」於是治兵，浮海而往。時鐵城上兇幢遂動，諸羅剎女睹而惶怖，便縱妖媚，出迎誘誑。王素知其詐，令諸兵士口誦神咒，身奮武威。諸羅剎女蹎墜退敗，或逃隱孤島，或沉溺
【現代漢語翻譯】 現代漢語譯本 而（國王）因為喜愛她的美麗，對僧伽羅（Siṃhala，人名，此指國王的弟弟）說：『必須拋棄這個女子，現在把她留在後宮。』僧伽羅（Siṃhala）說：『恐怕會成為災禍。這既然是羅剎（Rākṣasa，惡鬼），吃的只是血肉。』國王不聽僧伽羅（Siṃhala）的話，於是納她為妻。 此後到了夜裡，（羅剎女）飛回寶渚（Ratnadvīpa，羅剎女的住處），召集其餘五百個羅剎鬼女一同來到王宮，用惡毒的咒術殘害宮中，所有的人和牲畜，吃肉飲血，拿著剩下的屍體，返回寶渚（Ratnadvīpa）。 第二天，群臣上朝聚集，王宮的門關閉著沒有打開，等候聽了很久，沒有聽到人說話的聲音。於是推開宮門，進入宮內，相互跟隨前進，到達宮庭，寂靜無人，只有骸骨。 群臣僚佐互相看著，不知如何是好，悲傷哭號，無法測知禍患的根源。僧伽羅（Siṃhala）詳細地告知了事情的始末，臣民們相信確實如此，災禍是自己招來的。 於是國輔、老臣、群官、宿將，都認為僧伽羅（Siṃhala）有賢明的德行，推舉他擔任崇高的職位，都仰仗僧伽羅（Siṃhala）的福德和智慧，於是商議說：『作為君主的人，怎麼可以茍且呢？首先要有福德和智慧，其次要有明智和哲理，沒有福德和智慧就無法享有寶貴的王位，沒有明智和哲理又怎麼能處理好政務呢？僧伽羅（Siṃhala）這個人，就是這樣的人啊。在夢中察覺了禍患的先兆，感應了天馬（Valāhaka，神馬），忠誠地勸諫君主，智慧足以保全自身。時運就在這裡了，應該重新開始新的篇章。』 民眾喜悅地推舉他，尊奉他為國王。僧伽羅（Siṃhala）推辭不掉，答應秉持中道，恭敬地向群臣作揖，於是即位為國王。於是革除以前的弊端，表彰和任用賢良。 於是下令說：『我先前的商隊在羅剎（Rākṣasa）國，生死不明，善惡難分。現在將要去救助他們脫離危難，應該整頓兵甲，拯救危難，撫卹患難，這是國家的福祉；收回珍貴的寶藏，這是國家的利益。』於是整頓軍隊，乘船渡海前往。 當時鐵城（Lauha-pura，羅剎女居住的城市）上的兇惡旗幟就動了起來，眾羅剎女看到后惶恐害怕，便施展妖媚，出來迎接誘騙。國王（僧伽羅）一向知道她們的欺詐，命令士兵們口誦神咒，身上奮發武威。眾羅剎女跌倒退敗，有的逃到孤島隱藏起來，有的沉溺水中。
【English Translation】 English version And, enamored of her beauty, he said to Siṃhala (name of the king's brother): 'You must abandon this woman; now I will keep her in the harem.' Siṃhala (name of the king's brother) said: 'I fear she will be a disaster. Since she is a Rākṣasa (demon), she only eats flesh and blood.' The king did not listen to Siṃhala's (name of the king's brother) words and took her as his wife. Thereafter, at night, she flew back to Ratnadvīpa (the abode of the Rākṣasas), summoned the other five hundred Rākṣasa demonesses, and together they came to the royal palace. With poisonous spells, they harmed the palace, all the people and livestock, eating flesh and drinking blood, and carrying the remaining corpses back to Ratnadvīpa (the abode of the Rākṣasas). The next day, the ministers gathered for the morning assembly, but the palace gates were closed and did not open. After waiting and listening for a long time, no one spoke. So they pushed open the gates, entered the palace, followed each other forward, and arrived at the court, which was silent and empty, with only skeletons. The assembled officials and ministers looked at each other, at a loss, weeping and wailing, unable to fathom the source of the disaster. Siṃhala (name of the king's brother) explained the whole story in detail, and the people believed it was true, that the disaster was self-inflicted. Therefore, the state counselor, the old ministers, the assembled officials, and the experienced generals all recognized Siṃhala's (name of the king's brother) virtuous conduct, promoted him to a high position, and relied on Siṃhala's (name of the king's brother) blessings and wisdom. They consulted and said: 'How can one who rules be careless? First, he must have blessings and wisdom; second, he must have intelligence and sagacity. Without blessings and wisdom, he cannot enjoy the precious throne; without intelligence and sagacity, how can he manage affairs of state? Siṃhala (name of the king's brother) is such a person. He perceived the signs of disaster in a dream, sensed the heavenly horse (Valāhaka, divine horse), loyally advised the ruler, and had the wisdom to protect himself. The time is now; let us begin a new chapter.' The people joyfully promoted him and honored him as king. Siṃhala (name of the king's brother) could not refuse, agreed to uphold the middle way, respectfully bowed to the assembled officials, and then ascended the throne. He then reformed the old abuses and honored and employed the virtuous. He then issued an order saying: 'My former merchants are in the land of the Rākṣasas (demons), their lives uncertain, good and evil indistinguishable. Now I will go to rescue them from danger. We should prepare our armor and weapons, rescue those in danger, and care for those in distress; this is the blessing of the country. Recovering the precious treasures is the benefit of the country.' So he prepared the army and sailed across the sea. At that time, the ominous banners on the iron city (Lauha-pura, city where the Rākṣasas live) moved, and the Rākṣasa demonesses, seeing this, were terrified and frightened. They then displayed their seductive charms and came out to greet and deceive them. The king (Siṃhala) always knew of their deceit, and ordered the soldiers to recite divine mantras and display their martial prowess. The Rākṣasa demonesses stumbled, retreated, and were defeated, some fleeing to hide on isolated islands, and some drowning in the water.
洪流。於是毀鐵城，破鐵牢，救得商人，多獲珠寶。招募黎庶，遷居寶洲，建都筑邑，遂有國焉。因以王名而為國號。僧伽羅者，則釋迦如來本生之事也。
僧伽羅國先時唯宗淫祀。佛去世后第一百年，無憂王弟摩醯因陀羅舍離欲愛，志求聖果，得六神通，具八解脫，足步虛空，來游此國，弘宣正法，流佈遺教。自茲已降，風俗淳信。伽藍數百所，僧徒二萬餘人，遵行大乘上座部法。佛教至后二百餘年，各擅專門，分成二部：一曰摩訶毗訶羅住部，斥大乘，習小教。二曰阿跋耶祇厘住部，學兼二乘，弘演三藏。僧徒乃戒行貞潔，定慧凝明，儀範可師，濟濟如也。王宮側有佛牙精舍，高數百尺，瑩以珠珍，飾之奇寶。精舍上建表柱，置缽曇摩羅加大寶，寶光赫奕，聯暉照曜，晝夜遠望，爛若明星。王以佛牙日三灌洗，香水香末，或濯或焚，務極珍奇，式修供養。
佛牙精舍側有小精舍，亦以眾寶而為瑩飾。中有金佛像，此國先王等身而鑄，肉髻則貴寶飾焉。其後有盜，伺欲竊取，而重門周檻，衛守清切。盜乃鑿通孔道，入精舍而穴之，遂欲取寶，像漸高遠。其盜既不果求，退而嘆曰：「如來在昔修菩薩行，起廣大心，發弘誓願，上自身命，下至國城，悲愍四生，周給一切。今者，如何遺像吝寶？靜言於此，
【現代漢語翻譯】 現代漢語譯本：於是摧毀了鐵城，打破了鐵牢，救出了商人，獲得了大量的珠寶。招募百姓，遷居到寶洲，建造都城，於是建立了國家。因為國王的名字而作為國號。僧伽羅（Siṃhala，獅子）這個名字，是釋迦如來（Śākyamuni）前世的故事。 僧伽羅國（Siṃhala）最初只崇拜淫祀。佛陀（Buddha）涅槃后一百年，阿育王（Aśoka）的弟弟摩醯因陀羅（Mahinda），捨棄了情慾和愛戀，立志追求聖果，獲得了六神通，具備了八解脫，能用腳在空中行走，來到這個國家遊歷，弘揚正法，傳播佛陀的遺教。從那時以後，風俗變得淳樸而誠信。寺廟有幾百所，僧侶有兩萬多人，遵循大乘上座部（Theravāda）的教法。佛教傳入后二百多年，各自擅長不同的領域，分成了兩個派別：一個叫做摩訶毗訶羅住部（Mahāvihāravāsin），排斥大乘佛教，學習小乘佛教。另一個叫做阿跋耶祇厘住部（Abhayagirivāsin），兼學二乘佛教，弘揚三藏（Tripiṭaka）。僧侶們持戒清凈貞潔，禪定和智慧凝練明澈，儀容風範可以作為師表，人才濟濟啊。王宮旁邊有佛牙精舍（Tooth Relic Temple），高幾百尺，用珍珠和寶石裝飾，用奇異的寶物點綴。精舍上面建有表柱，放置著缽曇摩羅加大寶（Padmarāga，紅蓮寶），寶光閃耀，光輝照亮四方，白天夜晚遠遠望去，像明亮的星星一樣。國王每天用香水和香末三次為佛牙（Buddha's tooth）沐浴，或擦拭或焚燒，務求極盡珍奇，恭敬地進行供養。 佛牙精舍（Tooth Relic Temple）旁邊有一個小精舍，也用各種寶物裝飾。裡面有金佛像，是這個國家以前的國王按照自己的身量鑄造的，肉髻（Uṣṇīṣa）上裝飾著珍貴的寶物。後來有個盜賊，伺機想要偷取寶物，但是重門深鎖，守衛森嚴。盜賊就鑿通孔道，進入精舍並挖洞，想要拿走寶物，佛像卻漸漸升高變遠。盜賊沒有得逞，退出來嘆息說：『如來（Tathāgata）過去修行菩薩道（Bodhisattva path）時，發起廣大的心，立下弘大的誓願，上至自己的生命，下至國家城池，悲憫一切眾生，賙濟一切。現在，怎麼遺留下來的佛像反而吝惜寶物呢？安靜地在這裡思考，'
【English Translation】 English version: Thereupon, he destroyed the Iron City, broke the Iron Prison, rescued the merchants, and obtained much jewelry. He recruited the common people, relocated them to the Treasure Island, and established a capital city, thus founding a kingdom. The kingdom was named after the king's name. Siṃhala (Lion), refers to a previous life of Śākyamuni. The country of Siṃhala initially only worshipped licentious deities. One hundred years after the Buddha's (Buddha) passing, Aśoka's (Aśoka) brother, Mahinda, relinquished desire and love, aspiring to attain the holy fruit, acquiring the six supernormal powers, possessing the eight liberations, and walking in the empty sky. He came to this country to propagate the Dharma and spread the Buddha's teachings. Since then, the customs have become pure and trustworthy. There are hundreds of monasteries, with over twenty thousand monks, following the teachings of the Theravāda (Theravāda) of the Mahāyāna. Two hundred years after the arrival of Buddhism, each sect specialized in different areas, dividing into two schools: one called the Mahāvihāravāsin (Mahāvihāravāsin), which rejected Mahāyāna Buddhism and studied Hīnayāna Buddhism; the other called the Abhayagirivāsin (Abhayagirivāsin), which studied both vehicles and propagated the Tripiṭaka (Tripiṭaka). The monks maintained pure precepts, their meditation and wisdom were clear and bright, their demeanor was exemplary, and they were abundant in talent. Beside the royal palace is the Tooth Relic Temple (Tooth Relic Temple), hundreds of feet high, adorned with pearls and jewels, and decorated with rare treasures. On top of the temple is a pillar, on which is placed a Padmarāga (Padmarāga, red lotus jewel), its light shining brightly, illuminating all around, appearing like a bright star from afar, day and night. The king bathes the Buddha's tooth (Buddha's tooth) three times a day with fragrant water and incense powder, either washing or burning it, striving to be extremely precious, and respectfully making offerings. Beside the Tooth Relic Temple (Tooth Relic Temple) is a small temple, also adorned with various treasures. Inside is a golden Buddha statue, cast by the former kings of this country according to their own height, with precious jewels adorning the Uṣṇīṣa (Uṣṇīṣa). Later, a thief plotted to steal the treasures, but the doors were heavily guarded. The thief tunneled through a hole, entered the temple, and dug a hole, intending to take the treasures, but the statue gradually rose higher and farther away. The thief failed and retreated, sighing, 'When the Tathāgata (Tathāgata) practiced the Bodhisattva path (Bodhisattva path) in the past, he aroused a vast mind, made great vows, offering his own life and even his kingdom, compassionately caring for all beings, and providing for all. Now, how can the remaining statue be stingy with treasures? Quietly thinking here,'
不明昔行。」像乃俯首而授寶焉。是盜得已，尋持貨賣，人或見者，咸謂之曰：「此寶乃先王金佛像頂髻寶也。爾從何獲，來此鬻賣？」遂擒以白王。王問所從得，盜曰：「佛自與我，我非盜也。」王以為不誠，命使觀驗，像猶俯首。王睹聖靈，信心淳固，不罪其人，重贖其寶，莊嚴像髻，重置頂焉。像因俯首，以至於今。
王宮側建大廚，日營萬八千僧食。食時既至，僧徒持缽受饌，既得食已，各還其居。自佛教流被，建斯供養，子孫承統，繼業至今。十數年來，國中政亂，未有定主，乃廢斯業。
國濱海隅，地產珍寶，王親祠祭，神呈奇貨，都人士子，往來求采，稱其福報，所獲不同。隨得珠璣，賦稅有科。
國東南隅有䮚(勒鄧反)迦山，巖谷幽峻，神鬼游舍，在昔如來於此說《䮚迦經》(舊曰楞伽經，訛也)。
國南浮海數千里，至那羅稽羅洲。洲人卑小，長餘三尺，人身鳥喙，既無谷稼，唯食椰子。
那羅稽羅洲西浮海數千里，孤島東崖有石佛像，高百餘尺，東面坐，以月愛珠為肉髻，月將回照，水即懸流，滂霈崖嶺，臨注溪壑。時有商侶，遭風飄浪，隨波氾濫，遂至孤島，海咸不可以飲，渴乏者久之。是時月十五日也，像頂流水，眾皆獲濟，以為至誠所感，靈聖拯之。于
【現代漢語翻譯】 現代漢語譯本： '不明白以前的事情。'佛像於是低下頭，將寶物授予他。盜賊得到寶物后，隨即拿著貨物去賣，有人看到，都對他說：'這寶物是先前國王金佛像頭頂的寶物啊。你從哪裡得到，來這裡賣？'於是抓住他去稟告國王。國王問他從哪裡得到，盜賊說：'佛像自己給我的，我不是偷的。'國王認為他不誠實，命令使者去檢視驗證，佛像仍然低著頭。國王看到這神聖的靈異現象，信心更加堅定，沒有責怪那個人，用重金贖回寶物，莊嚴佛像的頭髻，重新安置在頂上。佛像因此低著頭，一直到現在。 國王宮殿旁邊建造大廚房，每天準備一萬八千僧人的食物。吃飯的時間一到，僧人們拿著缽來接受食物，得到食物后，各自回到自己的住所。自從佛教流傳開來，就開始了這種供養，子孫繼承統治，繼續這項事業直到現在。十多年來，國家政局混亂，沒有確定的君主，於是廢除了這項事業。 這個國家靠近海邊，出產珍貴的寶物，國王親自祭祀，神靈呈現奇異的貨物，都城的士人百姓，來來往往尋求採摘，稱頌他們的福報，所獲得的寶物各不相同。根據得到的珍珠寶石，按規定繳納賦稅。 這個國家的東南角有䮚迦山（Lanka Mountain），山巖峽谷幽深險峻，神靈鬼怪在那裡遊玩居住，過去如來佛曾在這裡宣說《䮚迦經》（Lanka Sutra）（舊時叫做楞伽經，是錯誤的）。 這個國家的南方，漂浮在海上數千里，到達那羅稽羅洲（Narikeladvipa）。洲上的人矮小，身高三尺多，人身鳥嘴，沒有穀物莊稼，只吃椰子。 從那羅稽羅洲（Narikeladvipa）向西漂浮在海上數千里，孤島的東邊懸崖上有一尊石佛像，高一百多尺，面向東方坐著，用月愛珠（Moon-loved Pearl）作為肉髻，月亮的光輝照耀著，水就懸掛著流下來，滂沱地流向懸崖山嶺，注入溪流山谷。當時有商人們，遭遇風暴漂流，隨著波浪漂浮，於是到達孤島，海水是鹹的不能飲用，人們乾渴了很久。這時是十五的月圓之夜，佛像頭頂流出水來，眾人都得到了救濟，認為這是至誠之心所感應，是神聖的佛像拯救了他們。
【English Translation】 English version: 'I do not understand the past actions.' Thereupon, the image lowered its head and bestowed the treasure. The thief, having obtained it, promptly took the goods to sell. Those who saw him said, 'This treasure is the crest jewel of the former king's golden Buddha image. From where did you obtain it, to come here and sell it?' Consequently, they seized him and reported to the king. The king asked from where he had obtained it, and the thief said, 'The Buddha gave it to me himself; I did not steal it.' The king deemed him untruthful and ordered messengers to inspect and verify. The image remained with its head lowered. The king, witnessing this sacred manifestation, had his faith strengthened and did not punish the man. He redeemed the treasure at great cost, adorned the image's crest, and reattached it to the top. The image has remained with its head lowered ever since. Next to the royal palace, a large kitchen was built, preparing food daily for eighteen thousand monks. When mealtime arrived, the monks would carry their bowls to receive the food. Having received it, they would each return to their dwellings. Since the spread of Buddhism, this offering has been established, with descendants inheriting the rule and continuing this practice to this day. For over a decade, the country has been in political turmoil, without a settled ruler, and this practice has been abandoned. The country is located near the sea, producing precious treasures. The king personally conducts sacrifices, and the deities present extraordinary goods. Scholars and commoners from the capital come and go, seeking to gather these treasures, praising their good fortune. The treasures they obtain vary. According to the pearls and gems obtained, taxes are levied accordingly. In the southeast corner of the country is Lanka Mountain (Lanka Mountain), with its steep cliffs and secluded valleys, where deities and spirits roam and reside. In the past, the Tathagata (Thus Come One) preached the Lanka Sutra (Lanka Sutra) here (formerly called the Lengka Sutra, which is a mistake). To the south of the country, floating on the sea for thousands of miles, one reaches Narikeladvipa (Narikeladvipa). The people of the island are small, only three feet tall, with human bodies and bird beaks. They have no grain crops and only eat coconuts. West of Narikeladvipa (Narikeladvipa), floating on the sea for thousands of miles, on the eastern cliff of a solitary island, there is a stone Buddha image, over a hundred feet tall, seated facing east. It has a Moon-loved Pearl (Moon-loved Pearl) as its hair knot. When the moon shines back, water flows down, cascading over the cliffs and ridges, pouring into the streams and valleys. At that time, some merchants, encountering storms and drifting waves, floated to the solitary island. The seawater was salty and undrinkable, and the people were thirsty for a long time. It was the fifteenth night of the month, and water flowed from the top of the image. Everyone was saved, believing it was a response to their sincere hearts and that the sacred Buddha image had rescued them.
即留停，遂經數日，每月隱高巖，其水不流。時商主曰：「未必為濟我曹而流水也。嘗聞月愛珠月光照即水流注耳，將非佛像頂上有此寶耶？」遂登崖而視之，乃以月愛珠為像肉髻。當見其人，說其始末。
國西浮海數千里，至大寶洲，無人居止，唯神棲宅。靜夜遙望，光燭山水。商人往之者多矣，咸無所得。自達羅毗荼國北入林野中，歷孤城，過小邑，兇人結黨，作害羈旅。行二千餘里，至荼建那補羅國(南印度境)。
荼建那補羅國，週五千餘里。國大都城週三十餘里。土地膏腴，稼穡滋盛。氣序溫暑，風俗躁烈。形貌黧黑，情性獷暴。好學業，尚德藝。伽藍百餘所，僧徒萬餘人，大小二乘，兼功綜習。天祠數百，異道雜居。
王宮城側有大伽藍，僧徒三百餘人，寔唯俊彥也。其伽藍大精舍高百餘尺，中有一切義成太子寶冠，高減二尺，飾以寶珍，盛以寶函。每至齋日，出置高座，香花供養，時放光明。
城側大伽藍中有精舍，高五十餘尺，中有刻檀慈氏菩薩像，高十餘尺，或至齋日，神光照燭，是聞二百億羅漢之所造也。
城北不遠有多羅樹林，週三十餘里，其葉長廣，其色光潤，諸國書寫，莫不採用。林中有窣堵波，是過去四佛坐及經行遺蹟之所。其側則有聞二百億羅漢遺身
【現代漢語翻譯】 現代漢語譯本：他們便停留下來，一連過了好幾天，每月都躲藏在高高的巖石下，那裡沒有水流。當時，一位商人說：『水流未必是爲了救濟我們而流淌的。我曾經聽說，月愛珠被月光照耀就會有水流出來，莫非是佛像的頂上有這顆寶珠？』於是他們登上巖石察看，原來是用月愛珠作為佛像的肉髻。他們見到那個人，並講述了事情的始末。 從這個國家向西，漂洋過海幾千里，到達大寶洲（Ratnadvipa，斯里蘭卡古稱），那裡沒有人居住，只有神靈棲息。在寂靜的夜晚遙望，可以看到光芒照亮山水。很多商人前往那裡，但都沒有得到什麼。從達羅毗荼國（Dravida，南印度地區）向北進入森林荒野中，經過孤立的城池，穿過小鎮，兇惡的人結成團伙，危害旅行者。走了兩千多里，到達荼建那補羅國（Dhanakataka，南印度境）。 荼建那補羅國（Dhanakataka），周圍五千多里。國家的大都城周圍三十多里。土地肥沃，農作物生長茂盛。氣候溫暖炎熱，風俗急躁剛烈。人們的形貌黝黑，性情粗獷暴躁。喜歡學習，崇尚德行和技藝。有伽藍（僧院）一百多所，僧侶一萬多人，大小乘佛教，兼修並學。有天祠幾百座，各種不同的宗教混雜居住。 在王宮城旁邊有一座大伽藍（僧院），有僧侶三百多人，都是其中的俊傑。這座伽藍（僧院）的大精舍高一百多尺，裡面有一切義成太子（Sarvarthasiddha，釋迦牟尼佛的本名）的寶冠，高不到二尺，用寶物和珍珠裝飾，盛放在寶盒裡。每到齋戒日，就拿出來放在高座上，用香和花供養，這時會放出光明。 在城旁的大伽藍（僧院）中有一座精舍，高五十多尺，裡面有雕刻的檀香慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）像，高十多尺，有時在齋戒日，神光照耀，據說這是二百億羅漢（Arhat，阿羅漢）所建造的。 在城北不遠的地方有多羅樹林（Tala tree forest），周圍三十多里，它的葉子又長又寬，顏色光亮潤澤，各個國家書寫文字，沒有不採用它的。樹林中有一座窣堵波（Stupa，佛塔），是過去四佛（過去四位佛陀）坐過和經行過的遺蹟所在。它的旁邊則是聽說有二百億羅漢（Arhat，阿羅漢）遺留的身體。
【English Translation】 English version: They then stayed, passing several days, each month hiding under the high rocks where there was no flowing water. At that time, a merchant said, 'The water flow is not necessarily for our benefit. I have heard that when the Moon-Loving Pearl (Chandra-kanta) is illuminated by moonlight, water flows. Could it be that there is this treasure on top of the Buddha image?' So they climbed the rocks to inspect, and it turned out that the Moon-Loving Pearl was used as the ushnisha (hair knot) of the Buddha image. They met that person and told him the whole story. West of this country, sailing across the sea for thousands of miles, one reaches Ratnadvipa (Great Treasure Island, ancient name for Sri Lanka), where no one lives, only gods reside. In the quiet night, looking from afar, one can see light illuminating the mountains and rivers. Many merchants go there, but none gain anything. From Dravida (South India region) northwards into the forest wilderness, passing isolated cities and small towns, wicked people form gangs, harming travelers. After traveling more than two thousand li, one reaches Dhanakataka (South India region). Dhanakataka is over five thousand li in circumference. The capital city of the country is over thirty li in circumference. The land is fertile, and crops grow abundantly. The climate is warm and hot, and the customs are impetuous and fierce. The people's appearance is dark, and their temperament is rough and violent. They love learning and value virtue and skill. There are over a hundred monasteries (Sangharama), with over ten thousand monks, practicing and studying both the Hinayana and Mahayana teachings. There are several hundred temples of the gods, with various different religions living together. Next to the royal palace city is a large monastery (Sangharama), with over three hundred monks, all of whom are outstanding talents. The great vihara (monastery) of this monastery (Sangharama) is over a hundred feet high, and inside is the precious crown of Sarvarthasiddha (Siddhartha Gautama's original name, before becoming Buddha), less than two feet high, decorated with treasures and pearls, and kept in a treasure box. Every fast day, it is taken out and placed on a high seat, offered with incense and flowers, at which time it emits light. In the large monastery (Sangharama) next to the city, there is a vihara (monastery) over fifty feet high, inside which is a carved sandalwood statue of Maitreya Bodhisattva (the future Buddha), over ten feet high. Sometimes on fast days, divine light shines, and it is said to have been built by two hundred billion Arhats (enlightened disciples). Not far north of the city is a Tala tree forest, over thirty li in circumference, its leaves are long and wide, and its color is bright and lustrous. All countries use it for writing. In the forest is a Stupa (Buddhist monument), the site where the past four Buddhas (previous four Buddhas) sat and walked. Next to it are said to be the remains of two hundred billion Arhats (enlightened disciples).
舍利窣堵波也。
城東不遠有窣堵波，基已傾陷，余高三丈。聞諸先志曰：此中有如來舍利，或至齋日，時燭靈光。在昔如來於此說法，現神通力，度諸群生。
城西南不遠有窣堵波，高百餘尺，無憂王之所建也。是聞二百億羅漢於此現大神通，化度眾生。傍有伽藍，唯余基趾，是彼羅漢之所建也。從此西北入大林野，猛獸暴害，群盜兇殘。行二千四五百里，至摩訶剌侘國(南印度境)。
摩訶剌侘國，週六千餘里。國大都城西臨大河，週三十餘里。土地沃壤，稼穡殷盛。氣序溫暑，風俗淳質。其形偉大，其性傲逸，有恩必報，有怨必復，人或陵辱，殉命以仇，窘急投分，忘身以濟。將復怨也，必先告之，各被堅甲，然後爭鋒。臨陣逐北，不殺已降。兵將失利，無所刑罰，賜之女服，感激自死。國養勇士，有數百人，每將決戰，飲酒酣醉，一人摧鋒，萬夫挫銳。遇人肆害，國刑不加，每出遊行，擊鼓前導。復𩚅暴象，凡數百頭，將欲陣戰，亦先飲酒，群馳蹈踐，前無堅敵。其王恃此人像，輕陵鄰國。王，剎帝利種也，名補羅稽舍。謀猷弘遠，仁慈廣被，臣下事之，盡其忠矣。今戒日大王東征西伐，遠賓邇肅，唯此國人獨不臣伏，屢率五印度甲兵，及募召諸國烈將，躬往討伐，猶未克勝。其兵也如此
【現代漢語翻譯】 現代漢語譯本： 舍利窣堵波（Śarīra-stūpa，舍利塔）。
在城東不遠的地方有一座窣堵波（stūpa，塔），地基已經傾斜坍塌，剩餘高度三丈左右。聽當地老人們說：『這座塔里有如來的舍利，每到齋戒日，有時會顯現出靈光。過去如來曾在這裡說法，顯現神通力，度化各種眾生。』
在城西南不遠的地方有一座窣堵波（stūpa，塔），高一百多尺，是阿育王建造的。據說有二百億羅漢曾在這裡顯現大神力，教化度脫眾生。旁邊有一座伽藍（saṃghārāma，寺院），只剩下地基，是那些羅漢建造的。從這裡向西北進入大森林，那裡有兇猛的野獸出沒傷人，還有成群的盜賊兇狠殘暴。行走二千四五百里，到達摩訶剌侘國（Mahārāṣṭra，南印度境）。
摩訶剌侘國（Mahārāṣṭra），國土周長六千多里。國家的大都城靠西邊臨近大河，周長三十多里。土地肥沃，農作物生長茂盛。氣候溫暖炎熱，風俗淳樸。那裡的人身材高大，性格傲慢放縱，有恩必報，有仇必復，如果有人欺負侮辱他們，他們會不惜性命報仇，遇到危急情況，會奮不顧身地互相幫助。他們要報仇的時候，一定會先告訴對方，各自穿上堅固的盔甲，然後才開始戰鬥。在戰場上追擊戰敗的敵人，不殺已經投降的人。將領士兵作戰失利，不會受到刑罰，而是賞賜他們女人的服裝，他們會感到羞愧而自殺。國家供養著勇士，有幾百人，每次將要決戰的時候，就讓他們喝得酩酊大醉，一個人就能摧毀敵人的鋒芒，使萬人銳氣受挫。他們隨意傷害別人，國家也不會加以刑罰，每次出行遊獵，都擊鼓在前面開路。還馴養兇猛的暴象，總共有幾百頭，將要作戰的時候，也先讓它們喝酒，然後驅趕它們踐踏衝鋒，前面沒有堅固的敵人可以抵擋。他們的國王依仗這些勇士和大象，輕視欺凌鄰國。國王是剎帝利種姓，名叫補羅稽舍（Pulakeshin）。他計劃深遠，仁慈廣泛，臣下侍奉他，都竭盡忠誠。現在戒日大王（Harshavardhana）向東向西征戰，使遠方的賓客和近處的人都敬畏順服，只有這個國家的人不肯臣服，（戒日王）多次率領五印度的軍隊，以及招募各國的勇猛將領，親自前去討伐，仍然沒有能夠戰勝。他們的軍隊就是這樣。
【English Translation】 English version: Śarīra-stūpa (Relic Stupa).
Not far to the east of the city is a stūpa (stupa, mound), its base already collapsed and dilapidated, with a remaining height of about three zhang (approximately 10 meters). According to local elders: 'This stupa contains the relics of the Tathāgata (如來，another name of Buddha), and on fasting days, it sometimes emits spiritual light. In the past, the Tathāgata preached here, displaying supernatural powers to liberate various sentient beings.'
Not far to the southwest of the city is a stūpa (stupa, mound), over a hundred chi (approximately 33 meters) high, built by King Aśoka (阿育王). It is said that two hundred billion Arhats (羅漢，enlightened disciples) manifested great supernatural powers here, teaching and liberating sentient beings. Beside it is a saṃghārāma (伽藍，monastery), with only the foundation remaining, built by those Arhats. From here, heading northwest into the great forest, there are fierce beasts that harm people, and groups of ruthless bandits. Traveling two thousand four or five hundred li (approximately 1000-1250 kilometers), one reaches the Mahārāṣṭra country (摩訶剌侘國, located in South India).
The Mahārāṣṭra country (摩訶剌侘國) has a circumference of over six thousand li (approximately 2500 kilometers). The country's capital city is located west of a large river, with a circumference of over thirty li (approximately 12.5 kilometers). The land is fertile, and crops grow abundantly. The climate is warm and hot, and the customs are simple and honest. The people there are tall and strong, with arrogant and unrestrained personalities. They repay kindness and avenge wrongs. If someone insults or humiliates them, they will risk their lives to seek revenge. In times of crisis, they will selflessly help each other. When they want to take revenge, they will always inform the other party first, each wearing sturdy armor before engaging in battle. On the battlefield, they chase after defeated enemies but do not kill those who have surrendered. If generals and soldiers lose a battle, they are not punished but are given women's clothing, which shames them into committing suicide. The country supports warriors, numbering several hundred. Whenever a decisive battle is about to take place, they are given strong liquor to drink until they are drunk. One person can destroy the enemy's vanguard, causing the morale of ten thousand men to falter. They harm people at will, and the country does not punish them. Whenever they go hunting, they beat drums to clear the way. They also tame fierce elephants, totaling several hundred. When they are about to fight, they also give them liquor to drink, then drive them to trample and charge forward, and no strong enemy can withstand them. Their king relies on these warriors and elephants, and he despises and bullies neighboring countries. The king is of the Kshatriya (剎帝利) caste, named Pulakeshin (補羅稽舍). His plans are far-reaching, and his kindness is widespread. His subjects serve him with utmost loyalty. Now, King Harshavardhana (戒日大王) campaigns east and west, causing distant guests and those nearby to be in awe and submission. Only the people of this country refuse to submit. (King Harshavardhana) has repeatedly led the armies of the five Indias, as well as recruited brave generals from various countries, to personally attack them, but he has still not been able to conquer them. Such is their army.
，其俗也如彼。人知好學，邪正兼崇。伽藍百餘所，僧徒五千餘人，大小二乘，兼功綜習。天祠百數，異道甚多。
大城內外，五窣堵波，並過去四佛坐及經行遺蹟之所，無憂王建也。自余石磚諸窣堵波，其數甚多，難用備舉。
城南不遠有故伽藍，中有觀自在菩薩石像，靈鑒潛被，愿求多果。
國東境有大山，疊嶺連障，重巒絕巘。爰有伽藍，基於幽谷，高堂邃宇，疏崖枕峰，重閣層臺，背巖面壑，阿折羅(唐言所行)阿羅漢所建。羅漢，西印度人也，其母既終，觀生何趣，見於此國受女人身，羅漢遂來至此，將欲導化，隨機攝受。入里乞食，至母生家，女子持食來施，乳便流汁，親屬既見，以為不祥。羅漢說本因緣，女子便證聖果。羅漢感生育之恩，懷業緣之致，將酬厚德，建此伽藍。
伽藍大精舍高百餘尺，中有石佛像，高七十餘尺。上有石蓋七重，虛懸無綴，蓋間相去各三尺餘。聞諸先志曰：斯乃羅漢願力之所持也；或曰神通之力；或曰藥術之功。考厥實錄，未詳其致。精舍四周雕鏤石壁，作如來在昔修菩薩行諸因地事。證聖果之禎祥，入寂滅之靈應，鉅細無遺，備盡鐫鏤。伽藍門外，南、北、左、右各一石像。聞之土俗曰：此象時大聲吼，地為震動。昔陳那菩薩多止此伽藍。自此
【現代漢語翻譯】 現代漢語譯本：他們的風俗習慣就是那樣。人們知道努力學習，但邪門歪道和正統學說兼而崇尚。這裡有一百多所伽藍（Sangharama，寺院），僧徒五千多人，大小乘佛教，兼修並學。天神祠堂也有一百多座，信奉其他宗教的人非常多。
大城內外，有五座窣堵波（Stupa，佛塔），都是過去四佛坐禪和經行的地方，由阿育王（Asoka）建造。至於其他的石質或磚質的窣堵波，數量非常多，難以一一列舉。
在城南不遠的地方，有一座古老的伽藍，裡面有一尊觀自在菩薩（Avalokitesvara Bodhisattva）的石像，其靈驗默默地施加影響，人們祈求后往往能得到好的結果。
在國境東部有一座大山，山嶺重疊連線，山巒重重，山峰陡峭。那裡有一座伽藍，建立在幽深的山谷中，高大的殿堂和深邃的房屋，依傍著陡峭的山崖和山峰，重重的樓閣和層層的臺榭，背靠巖石，面向山谷，由阿折羅（Achala，意為『所行』）阿羅漢（Arhat，已證得阿羅漢果位的修行者）所建造。這位阿羅漢是西印度人，他的母親去世后，他觀察母親轉生到何處，看到她在這個國家轉產生為女人。阿羅漢於是來到這裡，想要引導教化她，隨機應變地攝受她。他進入村裡乞食，來到他母親轉生后的家，這個女子拿著食物來佈施，乳汁便流了出來，親屬們看到后，認為是不祥之兆。阿羅漢講述了前世的因緣，這個女子便證得了聖果。阿羅漢感念生育的恩情，懷著業緣的牽引，想要報答深厚的恩德，於是建造了這座伽藍。
伽藍的大精舍高一百多尺，裡面有一尊石佛像，高七十多尺。上面有七重石蓋，懸在空中沒有連線，蓋子之間相隔三尺多。聽先輩們說：這是阿羅漢的願力所支撐的；也有人說是神通的力量；還有人說是藥物法術的功效。考察實際記錄，也無法詳細瞭解其中的原因。精舍四周雕刻著石壁，刻著如來（Tathagata，佛的稱號）過去修行菩薩行時各種因緣的故事，證得聖果的吉祥徵兆，進入寂滅的靈驗感應，無論大小，都毫無遺漏，全部雕刻在上面。伽藍門外，南、北、左、右各有一尊石像。聽當地人說：這些石像有時會發出巨大的吼聲，大地都會震動。過去陳那菩薩（Dignaga）經常住在這座伽藍里。從這裡開始
【English Translation】 English version: Their customs are just like that. People know to study hard, but they revere both heterodox and orthodox teachings. There are over a hundred Sangharamas (monasteries), with more than five thousand monks, practicing and studying both Mahayana and Hinayana Buddhism. There are also over a hundred temples to heavenly deities, and there are many followers of other religions.
Within and outside the great city, there are five Stupas (Buddhist monuments), all places where the past four Buddhas sat and walked, built by King Asoka. As for the other stone or brick Stupas, their number is very large and difficult to enumerate completely.
Not far south of the city, there is an old Sangharama, in which there is a stone statue of Avalokitesvara Bodhisattva (the Bodhisattva of Compassion), whose spiritual influence is subtly pervasive, and those who pray often receive good results.
In the eastern part of the country, there is a large mountain, with overlapping ridges and continuous barriers, with layers of peaks and steep cliffs. There is a Sangharama, based in a secluded valley, with tall halls and deep houses, leaning against steep cliffs and peaks, with layered pavilions and tiered terraces, backing against rocks and facing valleys, built by Achala (meaning 'conduct') Arhat (one who has attained Nirvana). This Arhat was from West India. After his mother died, he observed where she was reborn and saw that she was reborn as a woman in this country. The Arhat then came here, wanting to guide and transform her, adapting to circumstances to embrace her. He entered the village to beg for food, arriving at the home of his reborn mother, and when the woman brought food to offer, milk flowed from her breasts. The relatives, seeing this, considered it an ominous sign. The Arhat explained the causes and conditions of the past, and the woman attained the holy fruit. The Arhat, feeling grateful for the kindness of giving birth and cherishing the karmic connection, wanted to repay the deep virtue, so he built this Sangharama.
The great Vihara (monastery) of the Sangharama is over a hundred feet high, and inside there is a stone Buddha statue, over seventy feet high. Above it are seven layers of stone covers, suspended in the air without any connection, with each cover separated by more than three feet. It is said by the elders: this is supported by the power of the Arhat's vows; others say it is the power of supernatural abilities; still others say it is the effect of medicinal arts. Examining the actual records, the reason is not known in detail. The stone walls around the Vihara are carved with stories of the Tathagata (Buddha) in the past, practicing the Bodhisattva path, the auspicious signs of attaining the holy fruit, and the spiritual responses of entering Nirvana, without omission, all carved on it. Outside the gate of the Sangharama, there is a stone elephant on each of the south, north, left, and right sides. It is said by the local people: these elephants sometimes roar loudly, and the earth shakes. In the past, Dignaga Bodhisattva often stayed in this Sangharama. From here on
西行千餘里，渡耐秣陀河，至跋祿羯呫(昌葉反)婆國(南印度境)。
跋祿羯呫婆國，週二千四五百里。國大都城週二十餘里。土地堿鹵，草木稀疏。煮海為鹽，利海為業。氣序暑熱，迴風飆起。土俗澆薄，人性詭詐。不知學藝，邪正兼信。伽藍十餘所，僧徒三百餘人，習學大乘上座部法。天祠十餘所，異道雜居。從此西北行二千餘里，至摩臘婆國(即南羅國。南印度境)。
摩臘婆國，週六千餘里。國大都城週三十餘里，據莫醯河東南。土地膏腴，稼穡殷盛，草木榮茂，花果繁實，特宜宿麥，多食餅麨。人性善順，大抵聰敏，言辭雅亮，學藝優深。五印度境，兩國重學，西南摩臘婆國，東北摩揭陀國，貴德尚仁，明敏強學。而此國也，邪正雜信。伽藍數百所，僧徒二萬餘人，習學小乘正量部法。天祠數百，異道寔眾，多是涂灰之侶也。國志曰：六十年前，王號尸羅阿迭多(唐言戒日)。機慧高明，才學贍敏，愛育四生，敬崇三寶。始自誕靈，洎乎沒齒，貌無瞋色，手不害生。像馬飲水，漉而後𩚅，恐傷水性也。其仁慈如此。在位五十餘年，野獸狎人，舉國黎庶咸不殺害。居宮之側建立精舍，窮諸工巧，備盡莊嚴，中作七佛世尊之像。每歲恒設無遮大會，招集四方僧徒，修施四事供養，或以三衣道具，
【現代漢語翻譯】 現代漢語譯本：向西行進一千多里，渡過耐秣陀河（Naimada River），到達跋祿羯呫婆國（Bharukaccha）（南印度境內）。
跋祿羯呫婆國（Bharukaccha），周長二千四五百里。國家的大都城周長二十多里。土地鹽堿，草木稀疏。煮海水為鹽，以海為業。氣候炎熱，常有旋風。當地風俗淺薄，人性狡詐。不重視學問技藝，邪教正信混雜。有伽藍（僧伽藍摩，寺院）十多所，僧徒三百餘人，學習大乘上座部（Sthavira）的佛法。有天祠（印度教寺廟）十多所，各種外道雜居。從這裡向西北方向走二千多里，到達摩臘婆國（Malava）（即南羅國，南印度境內）。
摩臘婆國（Malava），周長六千多里。國家的大都城周長三十多里，位於莫醯河（Mahi River）的東南。土地肥沃，農作物豐盛，草木茂盛，花果繁多，特別適合種植小麥，人們多以麵餅為主食。人性善良溫順，大多聰明敏捷，言辭文雅流暢，學問技藝精深。在五印度境內，有兩個國家重視學術，西南是摩臘婆國（Malava），東北是摩揭陀國（Magadha），崇尚德行和仁義，聰明敏銳且勤奮好學。而這個國家，邪教正信混雜。有伽藍（僧伽藍摩，寺院）數百所，僧徒二萬餘人，學習小乘正量部（Sammitiya）的佛法。有天祠（印度教寺廟）數百座，外道眾多，大多是涂灰之侶（指苦行僧）。《國志》記載：六十年前，國王名叫尸羅阿迭多（Siladitya）（唐朝話的意思是戒日）。他機智聰慧，才學淵博敏捷，愛護所有生命，尊敬崇拜佛法僧三寶。從出生到去世，臉上沒有出現過憤怒的表情，手上沒有傷害過任何生命。就連大象和馬飲水，也要先過濾之後才讓它們飲用，恐怕傷害到水中的生物。他的仁慈就是這樣。在位五十多年，野獸都與人親近，全國百姓都不殺生。在宮殿旁邊建造精舍（寺廟），窮盡各種工匠的技藝，極盡莊嚴，在精舍中供奉七佛世尊（過去七佛）的佛像。每年都舉行無遮大會（不分貴賤、僧俗都可以參加的法會），招集四方僧徒，佈施四種供養（飲食、衣服、臥具、醫藥），或者佈施三衣（僧侶的袈裟）和各種法器。
【English Translation】 English version: Traveling more than a thousand li to the west, crossing the Naimada River, one arrives at the Bharukaccha country (in South India).
The Bharukaccha country is about two thousand four or five hundred li in circumference. The capital city of the country is more than twenty li in circumference. The land is saline and barren, with sparse vegetation. They boil seawater for salt and make a living from the sea. The climate is hot, with frequent whirlwinds. The local customs are shallow, and the people are deceitful. They do not value learning and arts, and they believe in both heretical and orthodox teachings. There are more than ten monasteries (Sangharama), with more than three hundred monks, who study the Dharma of the Sthavira (Theravada) school of Mahayana. There are more than ten Hindu temples, where various heretics reside. Traveling more than two thousand li northwest from here, one arrives at the Malava country (also known as the South Luo country, in South India).
The Malava country is more than six thousand li in circumference. The capital city of the country is more than thirty li in circumference, located southeast of the Mahi River. The land is fertile, with abundant crops, lush vegetation, and plentiful fruits, especially suitable for growing wheat, and people mostly eat cakes and flour. The people are kind and gentle, mostly intelligent and quick-witted, with elegant and fluent speech, and profound learning and arts. Within the five regions of India, two countries value learning: the Malava country in the southwest and the Magadha country in the northeast, valuing virtue and benevolence, being intelligent and diligent in learning. However, this country also has a mixture of heretical and orthodox beliefs. There are hundreds of monasteries (Sangharama), with more than twenty thousand monks, who study the Dharma of the Sammitiya school of Hinayana. There are hundreds of Hindu temples, with many heretics, mostly ash-smeared ascetics. The 'Annals of the Country' state: Sixty years ago, the king was named Siladitya (meaning 'Sun of Morality' in Tang Chinese). He was intelligent and wise, with profound and quick-witted learning, loving and nurturing all living beings, and respecting and venerating the Three Jewels (Buddha, Dharma, Sangha). From birth until death, his face never showed anger, and his hands never harmed any living being. Even when elephants and horses drank water, it was filtered first, lest they harm the creatures in the water. Such was his benevolence. During his reign of more than fifty years, wild animals were friendly to people, and all the common people in the country did not kill. He built a monastery (Vihara) next to the palace, exhausting the skills of all kinds of craftsmen, with utmost solemnity, and enshrined images of the Seven Buddhas of the Past within the monastery. Every year, he held an Unrestricted Assembly (a Dharma assembly open to all, regardless of status or monastic/lay status), inviting monks from all directions, and offering the four kinds of offerings (food, clothing, bedding, medicine), or offering the three robes (of monks) and various Dharma instruments.
或以七寶珍奇。奕世相承，美業無替。
大城西北二十餘里，至婆羅門邑，傍有陷坑，秋夏淫滯，彌淹旬日，雖納眾流，而無積水。其傍又建小窣堵波。聞諸先志曰：昔者大慢婆羅門生身陷入地獄之處。昔此邑中，有婆羅門，生知博物，學冠時彥；內外典籍，究極幽微，歷數玄文，若視諸掌；風範清高，令問遐被。王甚珍敬，國人宗重。門人千數，味道欽風。每而言曰：「吾為世出，述聖導凡，先賢后哲，無與我比。彼大自在天、婆藪天、那羅延天、佛世尊者，人皆風靡，祖述其道，莫不圖形，競修祇敬。我今德逾于彼，名擅於時，不有所異，其何以顯？」遂用赤栴檀刻作大自在天、婆藪天、那羅延天、佛世尊等像。為座四足，凡有所至，負以自隨，其慢傲也如此。時西印度有苾芻跋陀羅縷支(唐言賢愛)，妙極因明，深窮異論，道風淳粹，戒香郁烈，少欲知足，無求於物，聞而嘆曰：「惜哉！時無人矣。令彼愚夫，敢行兇德。」於是荷錫遠遊，來至此國，以其宿心，具白于王。王見弊服，心未之敬，然高其志，強為之禮。遂設論座，告婆羅門曰。婆羅門聞而笑曰：「彼何人斯，敢懷此志？」命其徒屬，來就論場，數百千眾，前後侍聽。賢愛服弊故衣，敷草而坐。彼婆羅門踞所持座，非斥正法，敷述邪宗。苾芻
【現代漢語翻譯】 或用七寶和珍奇之物，世代相傳，美好的家業沒有衰敗。
大城西北二十多里，到達婆羅門村落，旁邊有一個陷坑，秋夏多雨時，會被淹沒十幾天，即使容納眾多水流，也不會有積水。陷坑旁邊又建有一座小窣堵波（stupa，佛塔）。聽當地年長的人說：這裡是過去大慢婆羅門活著的時候陷入地獄的地方。過去這個村落中，有一位婆羅門，天生知識淵博，學識超越同代人；精通內外典籍，深入研究精微之處，曆法算術，就像看手掌一樣清楚；品德清高，美好的名聲遠播。國王非常珍視敬重他，國人都敬仰他。門徒有數千人，仰慕他的學識和風範。他常常說：『我降生於世，闡述聖人之道，引導凡人，先賢和後來的哲人，沒有誰能與我相比。那些大自在天（Maheśvara，印度教主神之一）、婆藪天（Vasudeva，毗濕奴神的一種化身）、那羅延天（Nārāyaṇa，毗濕奴神的別名）、佛世尊（Buddha，釋迦牟尼佛），人們都盲目崇拜，遵循他們的教義，無不繪製他們的畫像，爭相修行，表達敬意。我現在的德行超過他們，名聲響亮于當世，如果不做些與衆不同的事情，又怎麼能彰顯我的地位呢？』於是用赤栴檀木雕刻了大自在天、婆藪天、那羅延天、佛世尊等神像。製作了四條腿的底座，凡是去什麼地方，都揹著這些神像隨身攜帶，他的傲慢就是這樣。當時西印度有一位苾芻（bhiksu，比丘）名叫跋陀羅縷支（Bhadraruci，賢愛），精通因明學，深入研究各種不同的理論，道風純正，戒律的香氣濃郁，少欲知足，不追求物質享受，聽到這件事後嘆息說：『可惜啊！現在沒有人能制止他了。讓那個愚蠢的人，竟然敢做出如此兇惡的事情。』於是拿著錫杖遠遊，來到這個國家，將自己瞭解的情況，全部告訴了國王。國王看到他穿著破舊的衣服，心裡沒有敬意，但是讚賞他的志向，勉強對他施了禮。於是設定了辯論的座位，告訴婆羅門。婆羅門聽了笑著說：『那是什麼人，竟然敢有這樣的想法？』命令他的門徒，來到辯論的場所，數百千人，前後侍立聽講。賢愛穿著破舊的衣服，鋪上草蓆而坐。那位婆羅門坐在他所攜帶的座位上，不是駁斥正法，而是闡述邪惡的宗派。苾芻（bhiksu，比丘）
【English Translation】 Or with seven treasures and rare objects, passed down through generations, the beautiful family business never declined.
More than twenty li northwest of the great city, one arrives at the Brahmin village, beside which there is a pit. During the autumn and summer rains, it is submerged for ten days. Although it receives many streams, it does not accumulate water. Beside it, a small stupa (stupa, Buddhist tower) has been built. It is said by the elders: This is where the arrogant Brahmin fell into hell while still alive. In the past, in this village, there was a Brahmin who was born with extensive knowledge, surpassing his contemporaries in learning; he was proficient in both internal and external scriptures, deeply studying the subtle and profound, and his knowledge of calendars and arithmetic was as clear as looking at his palm; his character was pure and noble, and his good reputation spread far and wide. The king greatly cherished and respected him, and the people of the country revered him. He had thousands of disciples who admired his knowledge and demeanor. He often said: 'I was born into the world to expound the way of the sages and guide ordinary people. No one, neither the wise men of the past nor the philosophers of the future, can compare with me. Those Maheśvara (Maheśvara, one of the main Hindu deities), Vasudeva (Vasudeva, an incarnation of Vishnu), Nārāyaṇa (Nārāyaṇa, another name for Vishnu), and Buddha (Buddha, Shakyamuni Buddha), people blindly worship them, follow their teachings, and all draw their images, competing to practice and express reverence. Now my virtue surpasses them, and my reputation is renowned in the world. If I don't do something different, how can I show my status?' So he carved statues of Maheśvara, Vasudeva, Nārāyaṇa, and Buddha from red sandalwood. He made a four-legged base, and wherever he went, he carried these statues with him. That's how arrogant he was. At that time, in West India, there was a bhiksu (bhiksu, monk) named Bhadraruci (Bhadraruci, Virtuous Love), who was proficient in Hetu-vidya (Hetu-vidya, logic), deeply studying various different theories, his conduct was pure, the fragrance of his precepts was rich, he had few desires and was content, and he did not seek material enjoyment. Hearing this, he sighed and said: 'Alas! There is no one to stop him now. To let that foolish man dare to do such a heinous thing.' So he traveled far with his staff, came to this country, and told the king everything he knew. The king saw that he was wearing old clothes and did not respect him in his heart, but he admired his ambition and reluctantly paid him respect. So he set up a debate seat and told the Brahmin. The Brahmin listened and laughed, saying: 'Who is that person, who dares to have such an idea?' He ordered his disciples to come to the debate place, hundreds and thousands of people, standing before and behind to listen. Virtuous Love wore old clothes and sat on a mat of grass. That Brahmin sat on the seat he carried, not refuting the true Dharma, but expounding evil sects. Bhiksu (bhiksu, monk)
清辯若流，循環往復。婆羅門久而謝屈。王乃謂曰：「久濫虛名，罔上惑眾，先典有記，論負當戮。」欲以爐鐵，令其坐上。婆羅門窘迫，乃歸命求救。賢愛愍之，乃請王曰：「大王仁禮遠洽，頌聲載途，當佈慈育，勿行殘酷，恕其不逮，唯所去就。」王令乘驢，巡告城邑。婆羅門恥其戮辱，發憤歐血。苾芻聞已，往慰之曰：「爾學苞內外，聲聞遐邇，榮辱之事，進退當明。夫名者，何實乎？」婆羅門憤恚，深詈苾芻，謗毀大乘，輕蔑先聖。言聲未靜，地便拆裂，生身墜陷，遺蹟斯在。自此西南入海交，西北行二千四五百里，至阿吒厘國(南印度境)。
阿吒厘國，週六千餘里。國大都城週二十餘里。居人殷盛，珍寶盈積，稼穡雖備，興販為業。土地沙鹵，花果稀少。出胡椒樹，樹葉若蜀椒也。出薰陸香樹，樹葉若棠梨也。氣序熱，多風埃。人性澆薄，貴財賤德。文字語言，儀形法則，大同摩臘婆國。多不信福，縱有信者，宗事天神。祠館十餘所，異道雜居。從摩臘婆國西北行三日，至契吒國(南印度境)。
契吒國，週三千餘里。國大都城週二十餘里。人戶殷盛，家室富饒。無大君長，役屬摩臘婆國，風土物產，遂同其俗。伽藍十餘所，僧徒千餘人，大小二乘，兼功習學。天祠數十，外道眾多。從此北
【現代漢語翻譯】 現代漢語譯本：清辯就像流水一樣，循環往復。婆羅門辯論了很久，最終謝罪屈服。國王於是說道：『長期以來濫用虛名，矇蔽君上，迷惑百姓，古代典籍有記載，辯論失敗應當處死。』想要用燒紅的鐵，放在他坐的地方。婆羅門窘迫害怕，於是歸命求救于賢。賢憐憫他，於是請求國王說：『大王仁義禮儀遠播，讚頌的聲音傳遍道路，應當廣佈慈悲養育，不要施行殘酷的刑罰，寬恕他的不足，任憑他去哪裡。』國王命令他騎著驢，巡遊告知城邑。婆羅門以被羞辱為恥，發憤吐血。比丘聽說了這件事，前去安慰他說：『你的學問包含內外，聲名遠揚，榮辱之事，進退應當明白。名聲，有什麼實際意義呢？』婆羅門憤怒怨恨，深深地謾罵比丘，誹謗大乘佛法，輕蔑先前的聖賢。話音未落，地面便裂開，整個身體墜落下去，遺蹟還在那裡。從這裡向西南進入海的交界處，向西北走二千四五百里，到達阿吒厘國（南印度境）。 阿吒厘國，周圍六千多里。國家的大都城周圍二十多里。居民眾多興盛，珍寶堆積，莊稼雖然具備，但以經商為業。土地沙質貧瘠，花果稀少。出產胡椒樹，樹葉像蜀椒一樣。出產薰陸香樹，樹葉像棠梨一樣。氣候炎熱，多風沙。人性淺薄，看重錢財輕視道德。文字語言，儀容形貌法則，大體上和摩臘婆國相同。多數人不相信福報，即使有相信的，也崇拜天神。祠堂有十多所，各種外道雜居。從摩臘婆國向西北走三天，到達契吒國（南印度境）。 契吒國，周圍三千多里。國家的大都城周圍二十多里。人戶眾多興盛，家家戶戶富饒。沒有大的君主，隸屬於摩臘婆國，風土物產，也和那裡的風俗相同。伽藍有十多所，僧侶有一千多人，大小乘佛法，兼修並學。天神祠堂有幾十所，外道眾多。從這裡向北...
【English Translation】 English version: His clear debate was like flowing water, cyclical and repetitive. The Brahmin debated for a long time and eventually admitted defeat. The king then said, 'For a long time, he has abused his false reputation, deceived the ruler, and misled the people. Ancient texts record that those who lose debates should be executed.' He wanted to place red-hot iron on his seat. The Brahmin was distressed and frightened, so he turned to the worthy one for help. The worthy one had compassion for him and pleaded with the king, saying, 'Your Majesty's benevolence and righteousness are widely known, and praises fill the roads. You should spread compassion and nurture, not inflict cruel punishments. Forgive his shortcomings and let him go wherever he wishes.' The king ordered him to ride a donkey and announce his shame to the cities. The Brahmin was ashamed of the humiliation and vomited blood in anger. A Bhiksu (Buddhist monk) heard of this and went to comfort him, saying, 'Your learning encompasses both internal and external knowledge, and your reputation is far and wide. You should understand the matters of honor and disgrace, advancement and retreat. What is the true meaning of fame?' The Brahmin was furious and deeply cursed the Bhiksu, slandered the Mahayana (Great Vehicle) Buddhism, and despised the former sages. Before his voice had ceased, the ground split open, and his entire body fell into it, leaving behind only traces. From here, southwest to the junction of the sea, and northwest for two thousand four or five hundred li (Chinese mile), one arrives at Atali country (in South India). Atali country is over six thousand li in circumference. The country's capital city is over twenty li in circumference. The residents are numerous and prosperous, and treasures are piled up. Although crops are available, they engage in trade as their main occupation. The land is sandy and barren, and flowers and fruits are scarce. It produces pepper trees, whose leaves are like Sichuan pepper. It produces frankincense trees, whose leaves are like pear trees. The climate is hot, with much wind and dust. The people are shallow, valuing wealth and despising virtue. The writing, language, appearance, and laws are largely the same as those of Malava country. Most people do not believe in blessings, and even those who do worship the gods. There are more than ten shrines, where various heretics reside. From Malava country, traveling northwest for three days, one arrives at Chita country (in South India). Chita country is over three thousand li in circumference. The country's capital city is over twenty li in circumference. The households are numerous and prosperous, and every family is wealthy. There is no great ruler, and it is subordinate to Malava country. The climate, soil, and products are the same as those of that region. There are more than ten monasteries (Garamas), with over a thousand monks, who study both the Hinayana (Small Vehicle) and Mahayana Buddhism. There are dozens of temples to the gods, and many heretics. From here, north...
行千餘里，至伐臘毗國(即比羅羅國。南印度境)。
伐臘毗國，週六千餘里。國大都城週三十餘里。土地所產，氣序所宜，風俗人性，同摩臘婆國。居人殷盛，家室富饒，積財百億者乃有百餘室矣。遠方奇貨，多聚其國。伽藍百餘所，僧徒六千餘人，多學小乘正量部法。天祠數百，異道寔多。如來在世，屢游此國，故無憂王于佛所止，皆樹旌表，建窣堵波。過去三佛坐及經行說法之處，遺蹟相間。今王，剎帝利種也，即昔摩臘婆國尸羅阿迭多王之侄，今羯若鞠阇國尸羅阿迭多王之子婿，號杜魯婆跋吒(唐言常睿)。情性躁急，智謀淺近。然而淳信三寶，歲設大會七日，以殊珍上味，供養僧眾。三衣醫藥之價，七寶奇貴之珍，既以總施，倍價酬贖。貴德尚賢，遵道重學，遠方高僧，特加禮敬。去城不遠，有大伽藍，阿折羅阿羅漢之所建立，德慧、堅慧菩薩之所游止，于中制論，並盛流佈。自此西北行七百餘里，至阿難陀補羅國(西印度境)。
阿難陀補羅國，週二千餘里。國大都城週二十餘里。人戶殷盛，家室富饒。無大君長，役屬摩臘婆國。土宜氣序，文字法則，遂亦同焉。伽藍十餘所，僧徒減千人，習學小乘正量部法。天祠數十，異道雜居。從伐臘毗國西行五百餘里，至蘇剌侘國(西印度境)。
【現代漢語翻譯】 現代漢語譯本： 行走一千多里，到達伐臘毗國（即比羅羅國，位於南印度境內）。 伐臘毗國，周長六千多里。國家的大都城周長三十多里。土地所出產的物產，氣候時令所適宜的，風俗人情，都與摩臘婆國相同。這裡的居民生活富足，家家戶戶都很富饒，積累財產達到百億的人家，有百餘戶。遠方的珍奇貨物，大多聚集在這個國家。這裡有伽藍一百多所，僧侶六千餘人，大多學習小乘正量部的佛法。天祠有數百座，其他外道也很多。如來佛在世的時候，多次遊歷這個國家，所以阿育王在佛陀停留過的地方，都樹立了旌旗標誌，建造了窣堵波（stupa，佛塔）。過去三佛坐過、經行和說法的地方，遺蹟相互交錯。現在的國王，是剎帝利（kshatriya，印度教的第二種姓，即武士）種姓，是以前摩臘婆國尸羅阿迭多王（Śīlāditya）的侄子，現在羯若鞠阇國尸羅阿迭多王的子婿，名叫杜魯婆跋吒（Dhruva-bhata，唐朝話的意思是『常睿』）。他的性情急躁，智謀淺薄。但是他非常虔誠地信仰三寶（佛、法、僧），每年設定大法會七天，用各種珍貴的美味，供養僧眾。佈施三衣（僧侶的袈裟）、醫藥的價值，以及七寶等珍奇之物，全部施捨出去之後，再用雙倍的價錢贖回來。他尊重有德行的人，崇尚賢能的人，遵從佛道，重視學問，對於遠方來的高僧，特別加以禮敬。離城不遠的地方，有一座大伽藍，是阿折羅阿羅漢（Arhat Achala）所建立的，德慧菩薩（Gunamati）和堅慧菩薩（Sthiramati）曾經在這裡遊歷居住，在這裡撰寫論著，並且廣泛流傳。從這裡向西北方向行走七百多里，到達阿難陀補羅國（Anandapura，位於西印度境內）。 阿難陀補羅國，周長二千多里。國家的大都城周長二十多里。這裡的人戶很多，家家戶戶都很富饒。沒有大的君主，隸屬於摩臘婆國。這裡的土地物產、氣候時令、文字法則，也都與摩臘婆國相同。這裡有伽藍十餘所，僧侶不到一千人，學習小乘正量部的佛法。天祠有數十座，各種外道雜居於此。從伐臘毗國向西行走五百多里，到達蘇剌侘國（Suratha，位於西印度境內）。
【English Translation】 English version: Traveling over a thousand li, one arrives at the Valabhi country (that is, the Pi-lo-lo country, located in South India). The Valabhi country has a circumference of over six thousand li. The great capital city of the country has a circumference of over thirty li. The land's products, the suitability of the climate, and the customs and human nature are the same as those of the Malava country. The residents are prosperous, and the households are wealthy. There are over a hundred households with accumulated wealth of hundreds of millions. Rare and exotic goods from afar mostly gather in this country. There are over a hundred sangharamas (monasteries), with over six thousand monks, mostly studying the Sarvastivada (a Hinayana school) teachings. There are hundreds of deva temples, and many other heterodox paths. When the Tathagata (Buddha) was in the world, he often traveled to this country. Therefore, King Ashoka, at the places where the Buddha stayed, erected banners and built stupas. The places where the past three Buddhas sat, walked, and preached the Dharma are interspersed with relics. The current king is of the Kshatriya (warrior) caste, the nephew of the former King Śīlāditya of the Malava country, and the son-in-law of the current King Śīlāditya of the Kanyakubja country, named Dhruva-bhata (in Tang Chinese, it means 'Constant Wisdom'). His temperament is impetuous, and his wisdom is shallow. However, he sincerely believes in the Three Jewels (Buddha, Dharma, Sangha), and annually holds a great assembly for seven days, using various precious and delicious foods to make offerings to the Sangha. The value of the three robes (of a monk), medicine, and rare treasures such as the seven jewels are all given away, and then redeemed at double the price. He values virtue and respects the worthy, follows the Way and values learning, and shows special respect to eminent monks from afar. Not far from the city, there is a large sangharama, established by Arhat Achala, where Bodhisattvas Gunamati and Sthiramati once resided, composing treatises that were widely circulated. From here, traveling seven hundred li northwest, one arrives at the Anandapura country (located in West India). The Anandapura country has a circumference of over two thousand li. The great capital city of the country has a circumference of over twenty li. The population is prosperous, and the households are wealthy. There is no great ruler, and it is subordinate to the Malava country. The land's products, the climate, and the writing system are also the same. There are over ten sangharamas, with fewer than a thousand monks, studying the Sarvastivada teachings. There are dozens of deva temples, and various heterodox paths reside here. From the Valabhi country, traveling five hundred li west, one arrives at the Suratha country (located in West India).
蘇剌侘國，週四千餘里。國大都城週三十餘里，西據莫醯河。居人殷盛，家產富饒。役屬伐臘毗國。地土堿鹵，花果希少。寒暑雖均，風飄不靜。土俗澆薄，人性輕躁。不好學藝，邪正兼信。伽藍五十餘所，僧徒三千餘人，多學大乘上座部法。天祠百餘所，異道雜居。國當西海之路，人皆資海之利，興販為業，貿遷有無。去城不遠，有郁鄯多山。頂有伽藍，房宇廊廡，多疏崖嶺。林樹郁茂，泉流交境，聖賢之所游止，靈仙之所集往。從伐臘毗國北行千八百餘里，至瞿折羅國(西印度境)。
瞿折羅國，週五千餘里。國大都城號毗羅摩羅，週三十餘里。土宜風俗，同蘇剌侘國。居人殷盛，家產富饒。多事外道，少信佛法。伽藍一所，僧百餘人，習學小乘教說一切有部。天祠數十，異道雜居。王，剎帝利種也，年在弱冠，智勇高遠，深信佛法，高尚異能。從此東南行二千八百餘里，至鄔阇衍那國(南印度境)。
鄔阇衍那國，週六千餘里。國大都城週三十餘里。土宜風俗，同蘇剌侘國。居人殷盛，家室富饒。伽藍數十所，多以圮壞，存者三五。僧徒三百餘人，大小二乘，兼功習學。天祠數十，異道雜居。王，婆羅門種也，博覽邪書，不信正法。去城不遠有窣堵波，無憂王作地獄之處。從此東北行千餘里，
【現代漢語翻譯】 現代漢語譯本 蘇剌侘國（Surat），周長四千餘裡。國家的大都城周長三十餘里，西邊靠近莫醯河（Mahi River）。居民眾多，家產富饒，隸屬於伐臘毗國（Vallabhi）。土地鹽堿，花果稀少。寒暑適中，但風大不止。民風澆薄，人性輕浮急躁。不喜好學習技藝，對各種學說兼信，既信正法也信邪說。有伽藍五十餘所，僧徒三千餘人，大多學習大乘上座部法。天祠一百餘所，各種外道雜居於此。國家位於通往西海的要道上，人們都依靠海洋的利益，從事商業活動，互相交易有無。距離都城不遠，有郁鄯多山（Mount Ujjanta）。山頂有伽藍，房屋廊廡，大多依山崖而建。林木茂盛，泉水交錯，是聖賢遊歷止息的地方，也是靈仙聚集前往之處。從伐臘毗國向北走一千八百餘里，到達瞿折羅國（Gurjara，位於西印度境內）。 瞿折羅國（Gurjara），周長五千餘裡。國家的大都城名為毗羅摩羅（Bhillamala），周長三十餘里。土地物產和風俗習慣，與蘇剌侘國（Surat）相同。居民眾多，家產富饒。大多信奉外道，很少信奉佛法。有一所伽藍，僧侶一百餘人，學習小乘說一切有部教義。有天祠數十所，各種外道雜居於此。國王是剎帝利種姓，年紀尚輕，但智慧和勇氣都很高遠，深信佛法，推崇有特殊才能的人。 從這裡向東南方向走二千八百餘里，到達鄔阇衍那國（Ujjain，位於南印度境內）。 鄔阇衍那國（Ujjain），周長六千餘里。國家的大都城周長三十餘里。土地物產和風俗習慣，與蘇剌侘國（Surat）相同。居民眾多，家室富饒。有伽藍數十所，大多已經圮壞，僅存三五所。僧徒三百餘人，大小乘佛法，兼修並學。有天祠數十所，各種外道雜居於此。國王是婆羅門種姓，廣泛閱讀各種外道書籍，不相信正法。距離都城不遠，有一座窣堵波（stupa），是阿育王（Ashoka）建造地獄的地方。從這裡向東北方向走一千餘里，
【English Translation】 English version Surat country, its circumference is over 4,000 li. The capital city of the country has a circumference of over 30 li, bordering the Mahi River to the west. The inhabitants are prosperous, and their families are wealthy. It is subordinate to the Vallabhi country. The land is saline and alkaline, and flowers and fruits are scarce. Although the climate is temperate, the wind is constantly blowing. The local customs are superficial, and the people are frivolous and impetuous. They do not like to study arts and crafts, and they believe in both heterodox and orthodox teachings. There are more than 50 sangharamas (monasteries), with more than 3,000 monks, mostly studying the Sthavira school of Mahayana Buddhism. There are more than 100 deva temples, where various heterodox sects reside. The country is located on the route to the Western Sea, and the people all benefit from the sea, engaging in trade and exchanging goods. Not far from the city, there is Mount Ujjanta. At the top of the mountain, there is a sangharama, with buildings and corridors mostly built along the cliffs. The forests are lush, and the springs flow in all directions. It is a place where sages and saints travel and rest, and where spiritual immortals gather. From the Vallabhi country, traveling 1,800 li to the north, one arrives at the Gurjara country (in western India). Gurjara country, its circumference is over 5,000 li. The capital city of the country is called Bhillamala, with a circumference of over 30 li. The land and customs are the same as those of the Surat country. The inhabitants are prosperous, and their families are wealthy. They mostly serve heterodox paths and rarely believe in Buddhism. There is one sangharama, with more than 100 monks, studying the Sarvastivada teachings of Hinayana Buddhism. There are dozens of deva temples, where various heterodox sects reside. The king is of the Kshatriya caste, young in age, but with high intelligence and courage, deeply believing in Buddhism and valuing extraordinary abilities. From here, traveling 2,800 li to the southeast, one arrives at the Ujjain country (in southern India). Ujjain country, its circumference is over 6,000 li. The capital city of the country has a circumference of over 30 li. The land and customs are the same as those of the Surat country. The inhabitants are prosperous, and their families are wealthy. There are dozens of sangharamas, mostly in ruins, with only three or five remaining. There are more than 300 monks, studying both Mahayana and Hinayana Buddhism. There are dozens of deva temples, where various heterodox sects reside. The king is of the Brahmin caste, widely reading various heterodox books and not believing in the orthodox Dharma. Not far from the city, there is a stupa, which is the place where King Ashoka created hell. From here, traveling 1,000 li to the northeast,
至擲枳陀國(南印度境)。
擲枳陀國，週四千餘里。國大都城周十五六里。土稱沃壤，稼穡滋植，宜菽、麥，多華果。氣序調暢，人性善順。多信外道，少敬佛法。伽藍數十，少有僧徒。天祠十餘所，外道千餘人。王，婆羅門種也，篤信三寶，尊重有德，諸方博達之士，多集此國。從此北行九百餘里，至摩醯濕伐羅補羅國(中印度境)。
摩醯濕伐羅補羅國，週三千餘里。國大都城週二十餘里。土宜風俗，同鄔阇衍那國。宗敬外道，不信佛法。天祠數十，多是涂灰之侶。王，婆羅門種也。不甚敬信佛法。從此還至瞿折羅國，復北行荒野險磧，經千九百餘里，渡信度大河，至信度國(西印度境)。
信度國，周七千餘裡。國大都城號毗苫婆補羅，週三十餘里。宜谷稼，豐宿麥，出金、銀、鍮石，宜牛、羊、橐駝、騾畜之屬。橐駝卑小，唯有一峰。多出赤鹽，色如赤石，白鹽、黑鹽及白石鹽等，異域遠方以之為藥。人性剛烈而質直，數斗諍，多誹讟。學不好博，深信佛法。伽藍數百所，僧徒萬餘人，並學小乘正量部法，大抵懈怠，性行弊穢；其有精勤賢善之徒，獨處閑寂，遠跡山林，夙夜匪懈，多證聖果。天祠三十餘所，異道雜居。王，戍陀羅種也，性淳質，敬佛法。如來在昔頗游此國，故無憂王于
【現代漢語翻譯】 現代漢語譯本： 到達擲枳陀國(Zhiqi tuo guo)（南印度境）。 擲枳陀國(Zhiqi tuo guo)，周圍四千餘裡。國家大都城周圍十五六里。土地肥沃，農作物生長茂盛，適宜種植豆類、小麥，盛產花果。氣候適宜，民風淳樸。大多信奉外道，很少敬重佛法。寺廟數十座，僧人很少。天祠十餘所，外道教徒一千餘人。國王是婆羅門種姓，篤信三寶，尊重有德之人，各方學識淵博的人士，大多聚集在這個國家。從這裡向北走九百餘里，到達摩醯濕伐羅補羅國(Mo xi shi fa luo bu luo guo)（中印度境）。 摩醯濕伐羅補羅國(Mo xi shi fa luo bu luo guo)，周圍三千餘里。國家大都城周圍二十餘里。土地物產風俗，與鄔阇衍那國(Wu she yan na guo)相同。崇敬外道，不信奉佛法。天祠數十座，大多是涂灰的外道。國王是婆羅門種姓。不太敬信佛法。從這裡返回到瞿折羅國(Qu zhe luo guo)，再次向北穿過荒野險灘，經過一千九百餘里，渡過信度大河(Xin du da he)，到達信度國(Xin du guo)（西印度境）。 信度國(Xin du guo)，周圍七千餘裡。國家大都城名為毗苫婆補羅(Pi zhan po bu luo)，周圍三十餘里。適宜種植穀物，盛產小麥，出產金、銀、白銅，適宜養殖牛、羊、駱駝、騾子等牲畜。駱駝矮小，只有單峰。盛產紅鹽，顏色像紅色的石頭，還有白鹽、黑鹽以及白石鹽等，其他國家和遙遠的地方用它來做藥。民風剛烈而耿直，經常爭鬥，多有誹謗。不喜好學習，但深信佛法。寺廟數百座，僧人一萬餘人，都學習小乘正量部(Xiao cheng zheng liang bu)的教法，大都懈怠，行為惡劣；其中有精進賢善的僧人，獨自居住在清凈的地方，遠離塵世隱居山林，日夜勤奮不懈怠，大多證得了聖果。天祠三十餘座，各種外道雜居。國王是戍陀羅(Shu tuo luo)種姓，性格淳樸，敬重佛法。如來過去曾經遊歷過這個國家，所以阿育王(A yu wang)在這裡建造了……
【English Translation】 English version: Arrived at Zhiqi tuo guo (擲枳陀國) (in South India). Zhiqi tuo guo (擲枳陀國) is about 4,000 li in circumference. The capital city is about 15 or 16 li in circumference. The land is fertile, crops grow luxuriantly, suitable for planting beans and wheat, and rich in flowers and fruits. The climate is pleasant, and the people are kind and docile. Most believe in heterodox doctrines and rarely respect Buddhism. There are dozens of monasteries, but few monks. There are more than ten temples, with more than a thousand heretics. The king is of the Brahmin caste, sincerely believes in the Three Jewels, respects virtuous people, and many learned people from all directions gather in this country. From here, going north for more than 900 li, you arrive at Mo xi shi fa luo bu luo guo (摩醯濕伐羅補羅國) (in Central India). Mo xi shi fa luo bu luo guo (摩醯濕伐羅補羅國) is about 3,000 li in circumference. The capital city is about 20 li in circumference. The land products and customs are the same as those of Wu she yan na guo (鄔阇衍那國). They respect heterodox doctrines and do not believe in Buddhism. There are dozens of temples, mostly inhabited by ash-smeared ascetics. The king is of the Brahmin caste and does not have much faith in Buddhism. From here, returning to Qu zhe luo guo (瞿折羅國), and again going north through barren and dangerous deserts for more than 1,900 li, crossing the Xin du da he (信度大河), you arrive at Xin du guo (信度國) (in West India). Xin du guo (信度國) is about 7,000 li in circumference. The capital city is called Pi zhan po bu luo (毗苫婆補羅), which is about 30 li in circumference. It is suitable for growing grains, rich in wheat, and produces gold, silver, and brass. It is suitable for raising cattle, sheep, camels, mules, and other livestock. The camels are small and have only one hump. It produces a lot of red salt, which is the color of red stone, as well as white salt, black salt, and white stone salt, which are used as medicine in other countries and distant places. The people are fierce and straightforward, often quarrel, and are often slanderous. They do not like to study, but deeply believe in Buddhism. There are hundreds of monasteries, with more than 10,000 monks, all of whom study the teachings of the Hinayana Sammatīya (Xiao cheng zheng liang bu) school. Most are lazy and have bad habits; those who are diligent and virtuous live alone in quiet places, far away from the world in the mountains and forests, working hard day and night, and many have attained the holy fruit. There are more than thirty temples, where various heterodox sects live together. The king is of the Shudra (Shu tuo luo) caste, with a simple and honest nature, and respects Buddhism. The Tathagata used to travel in this country, so King Ashoka (A yu wang) built...
聖蹟處建窣堵波數十所。烏波鞠多大阿羅漢屢游此國，演法開導，所止之處，皆旌遺蹟，或建僧伽藍，或樹窣堵波，往往間起，可略而言。
信度河側千餘里陂澤間，有數百千戶，於此宅居，其性剛烈，唯殺是務。牧牛自活，無所繫命。若男若女，無貴無賤，剃鬚發，服袈裟，像類苾芻，而行俗事，專執小見，非斥大乘。聞諸先志曰：昔此地民庶安忍，但事兇殘。時有羅漢愍其顛墜，為化彼故，乘虛而來，現大神通，示希有事，令眾信受，漸導言教。諸人敬悅，愿奉指誨。羅漢知眾心順，為授三歸，息其兇暴，悉斷生殺，剃髮染衣，恭行法教。年代浸遠，世易時移，守善既虧，餘風不殄，雖服法衣，嘗無戒善。子孫奕世，習以成俗。從此東行九百餘里，渡信度河東岸，至茂羅三部盧國(西印度境)。
茂羅三部盧國，週四千餘里。國大都城週三十餘里。居人殷盛，家室富饒。役屬磔迦國。土田良沃，氣序調順。風俗質直，好學尚德。多事天神，少信佛法。伽藍十餘所，多已圮壞，少有僧徒，學無專習。天祠八所，異道雜居。有日天祠，莊嚴甚麗，其日天像鑄以黃金，飾以奇寶。靈鑒幽通，神功潛被，女樂遞奏，明炬繼日，香花供養，初無廢絕。五印度國諸王豪族，莫不於此舍施珍寶，建立福舍，以飲食醫
【現代漢語翻譯】 現代漢語譯本： 聖蹟之處建造了數十座窣堵波（Stupa，佛塔）。烏波鞠多（Upagupta）大阿羅漢（Arhat，已證得阿羅漢果位的聖者）多次遊歷此國，宣講佛法，開導民眾。他所停留之處，都標明遺蹟，或者建造僧伽藍（Sangharama，寺院），或者樹立窣堵波，星羅棋佈，在此簡略敘述。
信度河（Sindhu River，印度河）畔，綿延千餘里的低窪地帶，有數百千戶人家居住於此。他們性格剛烈，以殺戮為事，靠放牧牛羊為生，沒有精神寄託。無論男女，無論貴賤，都剃去鬚髮，身穿袈裟，外表像比丘（Bhikshu，出家修行的男性佛教徒），卻做著世俗之事，固執于狹隘的見解，排斥大乘佛法。聽當地前輩說：過去這裡的百姓安於忍受，只知兇殘暴虐。當時有位羅漢憐憫他們的墮落，爲了教化他們，騰空而來，顯現大神通，展示稀有之事，使眾人信服接受，逐漸引導他們學習佛法。眾人敬佩喜悅，願意聽從他的教誨。羅漢知道眾人心意順從，便為他們傳授三歸依（皈依佛、皈依法、皈依僧），止息了他們的兇暴行為，全部斷除了殺生，剃髮染衣，恭敬地奉行佛法。年代久遠，世事變遷，守護善良的心已經衰退，但遺留下來的風俗並未完全消失，雖然穿著法衣，卻從未有戒律和善行。子孫後代，世代相傳，習以為常。從這裡向東走九百餘里，渡過信度河東岸，到達茂羅三部盧國（Mau-lo-san-bu-lu，西印度境）。
茂羅三部盧國，周圍四千餘裡。國家大都城周圍三十餘里。居民眾多，家庭富裕。隸屬於磔迦國（Takkas）。土地肥沃，氣候適宜。風俗淳樸正直，崇尚學習和道德。大多信奉天神，很少信仰佛法。伽藍有十餘所，大多已經倒塌毀壞，僧人很少，學習沒有專注的方向。天神祠廟有八所，各種外道雜居於此。有一座日天祠，裝飾得非常華麗，其中的日天神像用黃金鑄造，用奇異的珍寶裝飾。神像靈驗，能洞察幽微之事，神力默默地施加影響。女樂輪番演奏，明亮的火炬日夜不熄，香花供養，從不間斷。五印度國的諸位國王和豪門望族，沒有不在此捐舍珍寶，建立福舍，提供飲食醫藥的。
【English Translation】 English version: In places of sacred traces, several dozen stupas (Stupa, Buddhist shrines) have been built. The great Arhat (Arhat, a saint who has attained the state of Arhatship) Upagupta frequently traveled through this country, expounding the Dharma and guiding the people. Wherever he stayed, he marked the relics, either building sangharamas (Sangharama, monasteries) or erecting stupas, scattered here and there, which can be briefly mentioned.
Along the Sindhu River (Sindhu River, Indus River), in the low-lying areas stretching over a thousand li, there are hundreds of thousands of households residing. They are fierce in nature, engaging in killing, and making a living by herding cattle, without any spiritual sustenance. Whether male or female, noble or lowly, they shave their beards and hair, wear kasayas (Kasaya, monastic robes), resembling bhikshus (Bhikshu, ordained male Buddhist monks) in appearance, but engaging in secular affairs, clinging to narrow views, and rejecting Mahayana Buddhism. It is said by the elders: In the past, the people here were content with endurance, only knowing cruelty and violence. At that time, an Arhat, pitying their downfall, came through the air to transform them, displaying great supernatural powers and showing rare events, causing the people to believe and accept, gradually guiding them to learn the Dharma. The people admired and rejoiced, willing to follow his teachings. The Arhat, knowing that the people's minds were compliant, then taught them the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha), stopping their violent behavior, completely cutting off killing, shaving their heads, dyeing their clothes, and respectfully practicing the Dharma. As time passed, and the world changed, the guarding of goodness declined, but the remaining customs did not completely disappear. Although wearing the Dharma robes, they never had precepts or good deeds. Descendants, generation after generation, became accustomed to it. From here, traveling nine hundred li to the east, crossing the east bank of the Sindhu River, one arrives at the country of Mau-lo-san-bu-lu (Mau-lo-san-bu-lu, in western India).
The country of Mau-lo-san-bu-lu is over four thousand li in circumference. The great capital city of the country is over thirty li in circumference. The residents are numerous, and the families are wealthy. It is subordinate to the country of the Takkas. The land is fertile, and the climate is favorable. The customs are simple and honest, valuing learning and virtue. They mostly worship gods, and rarely believe in Buddhism. There are more than ten sangharamas, most of which have collapsed and been destroyed, with few monks, and learning without a focused direction. There are eight temples to the gods, with various heretics residing there. There is a temple to the Sun God, decorated very ornately, with the statue of the Sun God cast in gold and adorned with rare treasures. The statue is efficacious, able to perceive subtle matters, and its divine power silently exerts influence. Female musicians play in shifts, and bright torches burn day and night, with offerings of incense and flowers, never ceasing. The kings and noble families of the five Indian countries all donate treasures here, establishing houses of merit, providing food and medicine.
藥給濟貧病。諸國之人來此求愿，常有千數，天祠四周，池沼花林，甚可遊賞。從此東北行七百餘里，至缽伐多國(北印度境)。
缽伐多國，週五千餘里。國大都城週二十餘里。居人殷盛。役屬磔迦國。多早稻，宜宿、麥。氣序調適，風俗質直，人性躁急，言含鄙辭。學藝深博，邪正雜信。伽藍十餘所，僧徒千餘人。大小二乘，兼功習學。四窣堵波，無憂王之所建也。天祠二十，異道雜居。城側有大伽藍，僧徒百餘人，並學大乘教，即是昔慎那弗呾羅(唐言最勝子)論師於此制《瑜伽師地釋論》，亦是賢愛論師、德光論師本出家處。此大伽藍為天火所燒，摧殘荒圮。從信度國西南行千五六百里，至阿點婆翅羅國(西印度境)。
阿點婆翅羅國，週五千餘里。國大都城號朅䶩濕伐羅，週三十餘里。僻在西境，臨信度河，鄰大海濱。屋宇莊嚴，多有珍寶。近無君長，統屬信度國。地下濕，土斥鹵，穢草荒茂，疇壟少墾，谷稼雖備，宿、麥特豐。氣序微寒，風飆勁烈。宜牛、羊、橐駝、騾畜之類。人性暴急，不好習學。語言微異中印度。其俗淳質，敬崇三寶。伽藍八十餘所，僧徒五千餘人，多學小乘正量部法。天祠十所，多是涂灰外道之所居止。城中有大自在天祠。祠宇雕飾，天像靈鑒，涂灰外道游舍其中。
【現代漢語翻譯】 現代漢語譯本：施藥救濟貧困病人。各國之人來此祈求願望，常常有上千人，天祠四周，池塘沼澤花草樹林，很值得遊覽觀賞。從這裡向東北方向走七百多里，到達缽伐多國（北印度境）。 缽伐多國，周圍五千多里。國家大都城周圍二十多里。居民殷實繁盛。隸屬於磔迦國。盛產早稻，適宜種植豆類、麥子。氣候適宜，風俗淳樸正直，人性情急躁，言語粗俗。學術技藝深奧廣博，邪教正信混雜。寺廟十多所，僧侶一千多人。大小乘佛教，兼修並學。四座窣堵波（佛塔），是阿育王所建造的。天祠二十座，各種不同的外道混雜居住。城邊有一座大寺廟，僧侶一百多人，都學習大乘佛教教義，這裡就是以前慎那弗呾羅（唐言最勝子）論師在這裡撰寫《瑜伽師地釋論》的地方，也是賢愛論師、德光論師最初出家的地方。這座大寺廟被天火燒燬，殘破荒涼。從信度國向西南方向走一千五六百里，到達阿點婆翅羅國（西印度境）。 阿點婆翅羅國，周圍五千多里。國家大都城叫做朅䶩濕伐羅，周圍三十多里。地處偏遠的西部邊境，靠近信度河，毗鄰大海邊。房屋建築莊嚴華麗，有很多珍寶。附近沒有君主，隸屬於信度國。地下潮濕，土地鹽堿化，雜草叢生，田地很少開墾，穀物糧食雖然都有，但豆類、麥子特別豐產。氣候稍微寒冷，狂風呼嘯猛烈。適宜養殖牛、羊、駱駝、騾子之類的牲畜。人性情暴躁急切，不喜歡學習。語言稍微不同於中印度。當地的風俗淳樸，敬重崇拜三寶（佛、法、僧）。寺廟八十多所，僧侶五千多人，大多學習小乘佛教正量部的教法。天祠十座，大多是涂灰外道居住的地方。城中有一座大自在天祠。祠堂建築雕樑畫棟，天神像顯靈，涂灰外道在其中游蕩居住。
【English Translation】 English version: Medicines are given to relieve the poor and sick. People from various countries come here to seek blessings, often numbering in the thousands. The heavenly shrine is surrounded by ponds, marshes, flowers, and forests, making it a very pleasant place to visit. From here, traveling northeast for more than seven hundred li, one arrives at the country of Po-fa-to (鉢伐多國) (in the northern part of India). The country of Po-fa-to (鉢伐多國) has a circumference of over five thousand li. The capital city of the country has a circumference of over twenty li. The inhabitants are prosperous and thriving. It is subject to the country of Che-ka (磔迦國). It produces abundant early rice and is suitable for growing beans and wheat. The climate is temperate, the customs are simple and honest, the people are impatient, and their speech contains vulgar expressions. They are deeply learned in arts and sciences, and they believe in a mixture of heterodox and orthodox teachings. There are more than ten monasteries, with over a thousand monks. They practice and study both the Hinayana and Mahayana teachings. The four stupas (窣堵波) were built by King Ashoka (無憂王). There are twenty heavenly shrines, inhabited by various heterodox sects. Beside the city is a large monastery with over a hundred monks, all of whom study the Mahayana teachings. This is where the former Master Shen-na-fu-ta-lo (慎那弗呾羅) (translated as 'Most Excellent Son') composed the 'Yogacarabhumi-sastra-tika' (瑜伽師地釋論). It is also the place where Masters Hsien-ai (賢愛) and Te-kuang (德光) first renounced the world. This great monastery was destroyed by heavenly fire and is now dilapidated and desolate. From the country of Hsin-tu (信度國), traveling southwest for fifteen or sixteen hundred li, one arrives at the country of A-tien-po-chih-lo (阿點婆翅羅國) (in the western part of India). The country of A-tien-po-chih-lo (阿點婆翅羅國) has a circumference of over five thousand li. The capital city of the country is called Chieh-shih-fa-lo (朅䶩濕伐羅), with a circumference of over thirty li. It is located in a remote western region, near the Hsin-tu River (信度河) and adjacent to the seashore. The houses and buildings are magnificent and adorned with many treasures. There is no ruler nearby, and it is subject to the country of Hsin-tu (信度國). The ground is damp, the soil is saline, and weeds grow abundantly. Few fields are cultivated. Although all kinds of grains are available, beans and wheat are especially abundant. The climate is slightly cold, and the winds are strong and fierce. It is suitable for raising cattle, sheep, camels, mules, and other livestock. The people are violent and impatient and do not like to study. Their language is slightly different from that of Central India. Their customs are simple and honest, and they respect and revere the Three Jewels (三寶) (Buddha, Dharma, Sangha). There are more than eighty monasteries, with over five thousand monks, most of whom study the teachings of the Sammitiya (正量部) school of Hinayana Buddhism. There are ten heavenly shrines, mostly inhabited by ash-smeared ascetics. In the city, there is a great shrine to Mahesvara (大自在天). The shrine is ornately decorated, and the image of the deity is efficacious. Ash-smeared ascetics wander and reside within it.
在昔如來頗游此國，說法度人，導凡利俗，故無憂王于聖蹟處建六窣堵波焉。從此西行，減二千里，至狼揭羅國(西印度境)。
狼揭羅國，東西南北各數千里。國大都城週三十餘里，號窣菟黎濕伐羅。土地沃潤，稼穡滋盛。氣序風俗，同阿點婆翅羅國。居人殷盛，多諸珍寶。臨大海濱，入西女國之路也。無大君長，據川自立，不相承命，役屬波剌斯國。文字大同印度，語言少異。邪正兼信。伽藍百餘所，僧徒六千餘人，大小二乘，兼功習學。天祠數百所，涂灰外道，其徒極眾。城中有大自在天祠，莊嚴壯麗，涂灰外道之所宗事。自此西北，至波剌斯國(雖非印度之國，路次附見。舊曰波斯，略也)。
波剌斯國，週數萬里。國大都城號蘇剌薩儻那，週四十餘里。川土既多，氣序亦異，大抵溫也。引水為田，人戶富饒。出金、鍮石、頗胝、水精、奇珍異寶，工織大錦、細褐、氍毹之類，多善馬、橐駝。貨用大銀錢。人性躁暴，俗無禮義。文字、語言異於諸國。無學藝，多工技，凡諸造作，鄰境所重。婚姻雜亂，死多棄屍。其形偉大，齊發露頭，衣皮褐，服錦㲲。戶課賦稅，人四銀錢。天祠甚多，提那跋外道之徒為所宗也。伽藍二三，僧徒數百，並學小乘教說一切有部法。釋迦佛缽在此王宮。
國東
【現代漢語翻譯】 現代漢語譯本：往昔如來曾多次遊歷此國，宣講佛法，普度眾生，引導凡人，利益社會，因此阿育王在聖蹟之處建造了六座窣堵波（Stupa，佛塔）。從這裡向西走，減少兩千里，就到了狼揭羅國（Langala，西印度境內）。 狼揭羅國（Langala），東西南北各有數千里。國家的大都城周長三十餘里，名為窣菟黎濕伐羅（Sutur Isvara）。土地肥沃濕潤，農作物生長茂盛。氣候和風俗習慣與阿點婆翅羅國（Atanbhachila）相同。居民生活富足，擁有許多珍寶。靠近大海邊，是通往西女國的道路。沒有大的君主，各自佔據河流獨立，互不統屬，隸屬於波剌斯國（波斯）。文字與印度大致相同，語言略有不同。既信奉正法，也信奉邪法。有一百多所伽藍（僧院），僧侶六千多人，大小乘佛教兼修並學。有數百所天祠，涂灰外道（一種苦行僧）的信徒非常多。城中有一座大自在天祠（Mahesvara Deva Temple），裝飾莊嚴華麗，是涂灰外道所尊奉的。從這裡向西北方向走，就到了波剌斯國（波斯，雖然不是印度境內的國家，但因路途經過，所以附帶記錄。舊稱波斯，是簡稱）。 波剌斯國（波斯），周圍數萬里。國家的大都城名為蘇剌薩儻那（Suras Tangana），周長四十餘里。河流土地眾多，氣候也不同，大體上比較溫暖。引水灌溉農田，百姓富裕。出產黃金、鍮石（一種金屬）、頗胝（स्फटिक，水晶）、水晶、各種珍奇的寶物，擅長織造大錦、細褐、氍毹（毛織地毯）等，盛產良馬和駱駝。交易使用大銀錢。人性情急躁暴烈，風俗沒有禮義。文字和語言與其它國家不同。沒有學術技藝，但有很多工匠，各種製造工藝，受到鄰國的重視。婚姻關係混亂，死後大多拋棄屍體。他們的體型高大，頭髮整齊地披散著，穿著皮革和粗布，也穿錦緞。每戶人家徵收賦稅，每人四枚銀錢。天祠非常多，提那跋外道（Tirthika，耆那教）的信徒是他們所尊奉的。有兩三所伽藍（僧院），僧侶數百人，都學習小乘佛教的說一切有部（Sarvastivada）的教法。釋迦牟尼佛的缽（Buddha』s alms bowl）就在這個國王的宮殿里。 國東
【English Translation】 English version: In the past, the Tathagata (如來，another name for Buddha) frequently visited this country, preaching the Dharma (佛法，Buddhist teachings) to liberate beings, guiding ordinary people, and benefiting society. Therefore, King Ashoka built six Stupas (窣堵波，Buddhist monuments) at the sacred sites. From here, traveling west for approximately two thousand li (里，Chinese mile), one arrives at the country of Langala (狼揭羅國，located in western India). The country of Langala (狼揭羅國) spans several thousand li in each direction, east, west, north, and south. The grand capital city of the country has a circumference of over thirty li, and is named Sutur Isvara (窣菟黎濕伐羅). The land is fertile and moist, with abundant crops. The climate and customs are similar to those of Atanbhachila (阿點婆翅羅國). The inhabitants are prosperous and possess many treasures. It is located near the seashore and serves as a route to the country of the Western Women. There is no great monarch; each region governs itself independently, without mutual subordination, and is subject to the kingdom of Paras (波剌斯國，Persia). The script is largely the same as that of India, but the language is slightly different. Both orthodox and heterodox beliefs are practiced. There are over a hundred monasteries (伽藍，Buddhist monasteries), with more than six thousand monks, who study and practice both the Mahayana (大乘，Greater Vehicle) and Hinayana (小乘，Lesser Vehicle) traditions. There are hundreds of deva temples (天祠，Hindu temples), and the followers of the ash-covered ascetics (涂灰外道，ascetics who cover themselves in ashes) are extremely numerous. Within the city is a grand Mahesvara Deva Temple (大自在天祠，temple dedicated to Shiva), adorned with magnificent decorations, which is revered by the ash-covered ascetics. From here, traveling northwest, one arrives at the country of Paras (波剌斯國，Persia, although not within India, it is included due to its location along the route. Formerly called Persia, which is an abbreviation). The country of Paras (波剌斯國，Persia) has a circumference of tens of thousands of li. The grand capital city of the country is named Suras Tangana (蘇剌薩儻那), with a circumference of over forty li. The rivers and land are plentiful, and the climate is different, generally warm. Water is drawn for irrigation, and the people are wealthy. It produces gold, brass, sphatika (स्फटिक，crystal), quartz, and various rare and precious treasures. They are skilled in weaving large brocades, fine cloths, and rugs. They produce many fine horses and camels. Large silver coins are used for trade. The people are impetuous and violent, and the customs lack propriety. The script and language are different from those of other countries. They lack scholarly arts but have many artisans, and their various crafts are highly valued by neighboring regions. Marriages are disordered, and the dead are often abandoned. Their appearance is grand, with hair neatly exposed, wearing leather and coarse cloth, as well as brocade. Each household pays taxes, with four silver coins per person. There are many deva temples (天祠，Hindu temples), and the followers of the Tirthika (提那跋外道，Jainism) are their revered ones. There are two or three monasteries (伽藍，Buddhist monasteries), with several hundred monks, all studying the teachings of the Sarvastivada (說一切有部，a Buddhist school) of the Hinayana (小乘，Lesser Vehicle). The Buddha』s alms bowl (釋迦佛缽) is located in the palace of this king. East of the country
境有鶴秣城，內城不廣，外郭週六十餘里。居人眾，家產富。西北接拂懔國，境壤風俗，同波剌斯。形貌語言，稍有乖異，多珍寶，亦富饒也。拂懔國西南海島有西女國，皆是女人，略無男子。多諸珍貨，附拂懔國，故拂懔王歲遣丈夫配焉，其俗產男皆不舉也。自阿點婆翅羅國北行七百餘里，至臂多縶羅國(西印度境)。
臂多縶羅國，週三千餘里。國大都城週二十餘里。居人殷盛，無大君長，役屬信度國。土地沙鹵，寒風凄勁。多宿、麥，少花果。而風俗獷暴。語異中印度。不好藝學，然知淳信。伽藍五十餘所，僧徒三千餘人，並學小乘正量部法。天祠二十餘所，並涂灰外道也。城北十五六里大林中，有窣堵波，高數百尺，無憂王所建也。中有舍利，時放光明。是如來昔作仙人，為國王所害之處。此東不遠有故伽藍，是昔大迦多延那大阿羅漢之所建立。其傍則有過去四佛座及經行遺蹟之處，建窣堵波以為旌表。從此東北行三百餘里，至阿軬荼國(西印度境)。
阿軬荼國，週二千四五百里。國大都城週二十餘里。無大君長，役屬信度國。土宜稼穡，宿、麥特豐，花果少，草木疏。氣序風寒，人性獷烈。言辭樸質，不尚學業，然於三寶守心淳信。伽藍二十餘所，僧徒二千餘人，多學小乘正量部法。天祠五
【現代漢語翻譯】 現代漢語譯本： 鶴秣城（Hehe City）的境內，內城不大，外城周長六十餘里。居住的人很多，家產也很富有。西北邊連線著拂懔國（Fulin Country），境內的土地風俗，和波剌斯（Bolas Country）相同。外貌和語言，稍微有些差異，有很多珍寶，也很富饒。拂懔國西南的海島上有西女國（Xi Nu Country），全部都是女人，幾乎沒有男子。有很多各種珍貴的貨物，依附於拂懔國，所以拂懔國王每年派遣男子去和她們交配，當地的風俗是生下男孩都不養育。從阿點婆翅羅國（Adianpocila Country）向北走七百餘里，到達臂多縶羅國（Biduo Zhiluo Country）（西印度境內）。 臂多縶羅國（Biduo Zhiluo Country），周圍三千餘里。國家的大都城周圍二十餘里。居住的人民殷實繁盛，沒有大的君主，隸屬於信度國（Xindu Country）。土地是沙地鹽堿地，寒風淒厲強勁。有很多穀物、麥子，很少花果。而風俗粗獷暴烈。語言和中印度不同。不喜歡學習，但是知道淳樸誠信。有伽藍（Qielan，寺院）五十餘所，僧徒三千餘人，都學習小乘正量部（Xiaocheng Zhengliangbu）的佛法。天祠二十餘所，都是涂灰外道。城北十五六里的大森林中，有窣堵波（Sudubo，佛塔），高數百尺，是阿育王（Ayuwang）所建造的。裡面有舍利（Sheli，佛骨），時常放出光明。這裡是如來（Rulai，佛）過去做仙人的時候，被國王所殺害的地方。這裡向東不遠有舊的伽藍（Qielan，寺院），是過去大迦多延那（Dajiaduoyan那）大阿羅漢（Da Luohan）所建立的。它的旁邊有過去四佛的座位以及經行遺蹟的地方，建造窣堵波（Sudubo，佛塔）來作為標誌。從這裡向東北走三百餘里，到達阿軬荼國（Afantu Country）（西印度境內）。 阿軬荼國（Afantu Country），周圍二千四五百里。國家的大都城周圍二十餘里。沒有大的君主，隸屬於信度國（Xindu Country）。土地適宜種植莊稼，穀物、麥子特別豐收，花果很少，草木稀疏。氣候寒冷，人性粗獷剛烈。言辭樸實，不崇尚學業，但是對於三寶（Sanbao，佛、法、僧）內心淳樸誠信。有伽藍（Qielan，寺院）二十餘所，僧徒二千餘人，大多學習小乘正量部（Xiaocheng Zhengliangbu）的佛法。天祠五所。
【English Translation】 English version: Within the territory of Hema City (Hehe City), the inner city is not large, but the outer city has a circumference of over sixty li. There are many residents, and their families are wealthy. To the northwest, it borders Fulin Country (Fulin Country), and the land and customs within its territory are the same as those of Bolas Country (Bolas Country). Their appearance and language are slightly different, and they have many treasures and are also rich. On the southwest sea island of Fulin Country (Fulin Country) is the Xi Nu Country (Xi Nu Country), which is entirely populated by women, with almost no men. They have many kinds of precious goods and are attached to Fulin Country (Fulin Country), so the King of Fulin sends men there every year to mate with them, and their custom is not to raise any boys born. Traveling north from Adianpocila Country (Adianpocila Country) for over seven hundred li, one arrives at Biduo Zhiluo Country (Biduo Zhiluo Country) (within West India). Biduo Zhiluo Country (Biduo Zhiluo Country) has a circumference of over three thousand li. The country's capital city has a circumference of over twenty li. The residents are prosperous and thriving, and there is no great monarch, but it is subordinate to Xindu Country (Xindu Country). The land is sandy and saline, and the cold wind is fierce and strong. There are many grains and wheat, but few flowers and fruits. The customs are rough and violent. The language is different from that of Central India. They do not like learning, but they know simplicity and honesty. There are over fifty Qielan (Qielan, monasteries), with over three thousand monks, all of whom study the Dharma of the Xiaocheng Zhengliangbu (Xiaocheng Zhengliangbu) of Hinayana Buddhism. There are over twenty temples to the gods, all of which are ash-smeared heretics. In the great forest fifteen or sixteen li north of the city, there is a Sudubo (Sudubo, stupa), several hundred feet high, built by King Ashoka (Ayuwang). Inside are relics (Sheli, Buddha's bones), which often emit light. This is where the Tathagata (Rulai, Buddha) was killed by the king when he was a hermit in the past. Not far to the east of here is an old Qielan (Qielan, monastery), which was established by the great Arhat Da Jiaduoyan那 (Da Luohan). Beside it are the seats of the Four Buddhas of the past and the places where they walked, and a Sudubo (Sudubo, stupa) has been built as a sign. From here, traveling northeast for over three hundred li, one arrives at Afantu Country (Afantu Country) (within West India). Afantu Country (Afantu Country) has a circumference of over two thousand four or five hundred li. The country's capital city has a circumference of over twenty li. There is no great monarch, but it is subordinate to Xindu Country (Xindu Country). The land is suitable for growing crops, and grains and wheat are especially abundant, but there are few flowers and fruits, and the vegetation is sparse. The climate is cold, and the people are rough and fierce. Their words are simple and honest, and they do not value learning, but they are sincerely faithful to the Three Jewels (Sanbao, Buddha, Dharma, Sangha). There are over twenty Qielan (Qielan, monasteries), with over two thousand monks, most of whom study the Dharma of the Xiaocheng Zhengliangbu (Xiaocheng Zhengliangbu) of Hinayana Buddhism. There are five temples to the gods.
所，並涂灰外道也。城東北不遠，大竹林中，伽藍余趾，是如來昔於此處聽諸苾芻著亟縛屣(唐言靴)。傍有窣堵波，無憂王所建也，基雖傾陷，尚高百餘尺。其傍精舍，有青石立佛像，每至齋日，或放神光。次南八百餘步，林中有窣堵波，無憂王之所建也。如來昔日止此，夜寒，乃以三衣重覆，至明旦，開諸苾芻著復納衣。此林之中有佛經行之處。又有諸窣堵波，鱗次相望，並過去四佛坐處也。其窣堵波中有如來發、爪，每至齋日，多放光明。從此東北行九百餘里，至伐剌拏國(西印度境)。
伐剌拏國，週四千餘里。國大都城週二十餘里。居人殷盛，役屬迦畢試國。地多山林，稼穡時播。氣序微寒，風俗獷烈。性急暴，志鄙弊。語言少同中印度。邪正兼崇，不好學藝。伽藍數十，荒圮已多，僧徒三百餘人，並學大乘法教。天祠五所，多涂灰外道也。城南不遠有故伽藍，如來在昔於此說法，示教利喜，開悟含生。其側有過去四佛座及經行遺蹟之處。聞諸土俗曰：從此國西接稽疆那國，居大山間川，別立主，無大君長。多羊、馬，有善馬者，其形姝大，諸國希種，鄰境所寶。復此西北，逾大山，涉廣川，歷小城邑，行二千餘里，出印度境，至漕矩吒國(亦謂漕利國)。
大唐西域記卷第十一
僧伽
【現代漢語翻譯】 現代漢語譯本：還有涂灰外道的場所。在城東北不遠的大竹林中，殘存著伽藍的遺址，這裡是如來過去在此聽諸位比丘穿靴子的地方。旁邊有一座窣堵波（stupa，佛塔），是阿育王（Asoka）所建造的，雖然地基已經傾斜坍塌，但仍然高達百餘尺。在其旁邊的精舍中，有一尊青石立佛像，每到齋戒日，常常放出神光。再往南走八百多步，林中有一座窣堵波，也是阿育王所建造的。如來過去曾在此地停留，因為夜晚寒冷，就用三件袈裟重疊覆蓋，到第二天早晨，允許諸位比丘穿復納衣。這片林中還有佛陀經行的地方。另外還有許多窣堵波，鱗次櫛比，都是過去四佛的坐處。這些窣堵波中藏有如來的頭髮和指甲，每到齋戒日，大多會放出光明。從這裡向東北方向走九百多里，到達伐剌拏國（Varana，西印度境內）。 伐剌拏國（Varana），周長四千多里。國家的大都城周長二十多里。居民眾多且繁榮，隸屬於迦畢試國（Kapisa）。土地多為山林，農作物按時播種。氣候稍微寒冷，風俗粗獷剛烈。人們性情急躁暴烈，志向低下鄙陋。語言與中印度略有不同。邪教和正教兼而信奉，不喜好學習技藝。伽藍有數十座，大多已經荒廢破敗，僧徒有三百多人，都學習大乘佛教的教義。天祠有五所，大多是涂灰外道的場所。在城南不遠處有一座古老的伽藍，如來過去曾在此說法，展示教義，使人喜悅，開悟有情眾生。它的旁邊有過去四佛的座位以及經行遺蹟之處。聽當地人說：從這個國家向西連線著稽疆那國，居住在大山之間的河流旁，各自設立首領，沒有大的君長。盛產羊和馬，其中有良馬，體形美好高大，各國稀少，是鄰近地區所珍視的。再從這裡向西北方向，翻越大山，渡過寬闊的河流，經過一些小城邑，行走兩千多里，就出了印度境，到達漕矩吒國（Caguta，也叫漕利國）。 《大唐西域記》卷第十一 僧伽
【English Translation】 English version: Also, there are places of the Tirthikas who smear themselves with ashes. Not far northeast of the city, in the Great Bamboo Grove, are the remaining foundations of a sangharama (monastery), where the Tathagata (Buddha) once listened to the bhikshus (monks) wearing ji fa shi (boots). Beside it is a stupa (reliquary mound), built by King Asoka (Ashoka); although the base is tilted and sunken, it is still over a hundred feet high. In the vihara (monastery) beside it, there is a standing Buddha image made of blue stone, which often emits divine light on fast days. Eight hundred paces further south, in the forest, there is a stupa, also built by King Asoka. The Tathagata once stayed here, and because it was cold at night, he covered himself with three sanghati (robes); the next morning, he allowed the bhikshus to wear funa robes. In this forest, there is also a place where the Buddha walked. There are also many stupas, arranged one after another, which are the sitting places of the past four Buddhas. In these stupas are the hair and nails of the Tathagata, which often emit light on fast days. From here, traveling nine hundred li (Chinese mile) northeast, one arrives at the country of Varana (Varana, in western India). The country of Varana (Varana) is over four thousand li in circumference. The great capital city of the country is over twenty li in circumference. The inhabitants are numerous and prosperous, and are subject to the country of Kapisa (Kapisa). The land is mostly mountains and forests, and crops are sown in season. The climate is slightly cold, and the customs are fierce and rugged. The people are impatient and violent, and their aspirations are base and mean. The language is slightly different from that of Central India. They venerate both heterodox and orthodox teachings, and do not like to study the arts. There are dozens of sangharamas (monasteries), most of which are desolate and ruined, and there are over three hundred monks, all of whom study the teachings of Mahayana Buddhism. There are five deva (god) temples, mostly places of the Tirthikas who smear themselves with ashes. Not far south of the city is an old sangharama, where the Tathagata once preached the Dharma (teachings), showing the teachings, causing joy, and enlightening sentient beings. Beside it are the seats of the past four Buddhas and the traces of their walking. It is said by the local people that from this country, to the west, one connects to the country of Kijangana, which is located among the great mountains and rivers, and has separate leaders, without a great monarch. It is rich in sheep and horses, and there are good horses, whose shape is beautiful and large, which are rare in various countries and treasured by neighboring regions. From here, to the northwest, crossing great mountains, crossing wide rivers, and passing through small towns, traveling over two thousand li, one leaves the territory of India and arrives at the country of Caguta (Caguta, also called Caoli). The Great Tang Records on the Western Regions, Volume 11 Sangha
羅國。古之師子國。又曰無憂國。即南印度。其地多奇寶。又名曰寶渚。昔釋迦牟尼佛化身名僧伽羅，諸德兼備，國人推尊為王，故國亦以僧伽羅為號也。以大神通力破大鐵城，滅羅剎女拯恤危難。於是建都筑邑，化導是方，宣流正教。示寂留牙在於茲土，金剛堅固歷劫不壞。寶光遙燭，如星粲空，如月炫宵，如太陽麗晝。凡有禱禳，應答如響。國有兇荒災異，精意懇祈靈祥隨至。今之錫蘭山即古之僧伽羅國也。王宮側有佛牙精舍，飾以眾寶暉光赫奕，累世相承敬禮不衰。今國王阿烈苦柰兒，鎖里人也，崇祀外道不敬佛法，暴虐兇悖，靡恤國人，褻慢佛牙。
大明永樂三年， 皇帝遣中使太監鄭和，奉香華往詣彼國供養。鄭和勸國王阿烈苦柰兒，敬崇佛教遠離外道。王怒即欲加害，鄭和知其謀遂去。后復遣鄭和往賜諸番，拜賜錫蘭山國王，王益慢不恭，欲圖害使者。用兵五萬人刊木塞道，分兵以劫海舟。會其下，預泄其機。鄭和等覺亟回舟，路已厄絕潛遣人出，舟師拒之。和以兵三千，夜由間道攻入王城守之。其劫海舟番兵乃與其國內番兵，四面來攻，合圍數重。攻戰六日，和等執其王，凌晨開門伐木取道，且戰且行凡二十餘里，抵暮始達舟。當就禮請佛牙至舟，靈異非常光彩照曜，如前所云，訇霆震驚遠見隱
【現代漢語翻譯】 現代漢語譯本 羅國（Luo Guo）：古時的師子國（Shizi Guo），又稱無憂國（Wuyou Guo），即南印度。這片土地盛產奇珍異寶，又名寶渚（Baozhu）。過去，釋迦牟尼佛化身名為僧伽羅（Sengqieluo），具備各種美德，國人推舉他為國王，因此國家也以僧伽羅為名。他以大神通力摧毀巨大的鐵城，消滅羅剎女，拯救危難。於是建立都城，教化這片土地，宣揚正法。示寂后留下的佛牙就在這片土地上，金剛般堅固，歷經劫難也不會損壞。寶光遙遠照耀，如同星辰閃耀天空，如同月亮照亮夜晚，如同太陽照亮白晝。凡是有祈禱，應驗如回聲。國家有兇年災荒，只要誠心懇切祈禱，靈驗的祥瑞就會降臨。現在的錫蘭山（Xilanshan）就是古代的僧伽羅國。王宮旁邊有佛牙精舍，用各種寶物裝飾，光輝燦爛，世代相傳，恭敬禮拜從不衰減。現在的國王阿烈苦柰兒（Aliekunai'er），是鎖里（Suoli）人，崇拜外道，不敬佛法，暴虐兇殘，不體恤百姓，褻瀆佛牙。
大明永樂三年，皇帝派遣中使太監鄭和，攜帶香花前往該國供養。鄭和勸告國王阿烈苦柰兒，要敬重佛教，遠離外道。國王大怒，想要加害鄭和，鄭和得知他的陰謀就離開了。後來又派遣鄭和前往賞賜各國，順便拜訪錫蘭山國王，國王更加傲慢不恭敬，想要加害使者。於是調動五萬士兵砍伐樹木堵塞道路，分兵去劫掠海船。幸好他的下屬事先泄露了機密。鄭和等人察覺后立即回船，但道路已經被堵死，於是秘密派人出去，率領船隊抵抗。鄭和率領三千士兵，夜晚從小路攻入王城並守住。那些劫掠海船的士兵和國內的士兵，從四面八方來攻打，重重包圍。經過六天的攻戰，鄭和等人抓住了國王，凌晨打開城門，砍伐樹木開路，邊戰邊走，走了二十多里，到傍晚才到達船邊。於是恭敬地請佛牙到船上，佛牙顯現出非常靈異的光彩，如同之前所說，雷霆震驚，遠方都能看見。
【English Translation】 English version Luo Guo (羅國): The ancient Shizi Guo (師子國, Lion Kingdom), also known as Wuyou Guo (無憂國, Carefree Kingdom), which is South India. This land is rich in rare treasures and is also called Baozhu (寶渚, Treasure Isle). In the past, Shakyamuni Buddha incarnated as Sengqieluo (僧伽羅, Sinhala), possessing all virtues. The people of the country elected him as king, so the country was also named after Sengqieluo. He used great supernatural powers to destroy the great iron city, eliminate the Rakshasa women, and rescue those in danger. Thus, he established a capital city, educated this land, and propagated the true Dharma. The Buddha's tooth left after his Nirvana is in this land, as firm as diamond, indestructible through kalpas. The light of the treasure shines far away, like stars twinkling in the sky, like the moon illuminating the night, like the sun shining in the day. Whenever there is a prayer, the response is like an echo. If the country has a bad harvest or disaster, as long as you sincerely pray, auspicious omens will come. The current Ceylon (錫蘭山, Xilanshan) is the ancient Sengqieluo Kingdom. Next to the royal palace is the Buddha Tooth Relic Temple, decorated with various treasures, its brilliance shining brightly, passed down through generations, and the respectful worship never diminishes. The current King Aliekunai'er (阿烈苦柰兒), is a Suoli (鎖里) person, worships heretics, does not respect the Buddha Dharma, is tyrannical and cruel, does not care for the people, and blasphemes the Buddha's tooth.
In the third year of the Yongle reign of the Great Ming Dynasty, the emperor sent the eunuch Zheng He as an envoy, carrying incense and flowers to that country for offering. Zheng He advised King Aliekunai'er to respect Buddhism and stay away from heretics. The king was furious and wanted to harm Zheng He. Zheng He learned of his plot and left. Later, he sent Zheng He to bestow gifts on various countries, and to visit the King of Ceylon. The king became even more arrogant and disrespectful, wanting to harm the envoy. So he mobilized 50,000 soldiers to cut down trees and block the roads, and divided his troops to plunder the sea ships. Fortunately, his subordinates leaked the secret in advance. Zheng He and others realized this and immediately returned to the ship, but the road was already blocked. So they secretly sent people out to lead the fleet to resist. Zheng He led 3,000 soldiers, entered the royal city through a small road at night and defended it. Those soldiers who plundered the sea ships and the domestic soldiers attacked from all directions, surrounding them heavily. After six days of fighting, Zheng He and others captured the king, opened the city gate at dawn, cut down trees to clear the road, fought and walked for more than twenty miles, and finally reached the ship at dusk. Then they respectfully invited the Buddha's tooth to the ship. The Buddha's tooth showed extraordinary spiritual light, as mentioned before, the thunder shook and could be seen from afar.
避。歷涉巨海凡數十萬里，風濤不驚如履平地，獰龍惡魚紛出乎前，恬不為害。舟中之人皆安穩快樂。永樂九年七月初九日至京師。 皇帝命于皇城內，莊嚴栴檀金剛寶座貯之。式修供養，利益有情祈福民庶，作無量功德。 大正藏第 51 冊 No. 2087 大唐西域記
大唐西域記卷第十二(二十二國)
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰漕矩吒國弗栗恃薩儻那國安呾羅縛國闊悉多國活國瞢揵國阿利尼國曷邏胡國訖栗瑟摩國缽利曷國呬摩呾羅國缽鐸創那國淫薄健國屈(居勿反)浪拏國達摩悉鐵帝國尸棄尼國商彌國朅盤陀國烏鎩國佉沙國斫句迦國瞿薩旦那國
漕矩吒國，周七千餘裡。國大都城號鶴悉那，週三十餘里，或都鶴薩羅城，城週三十餘里，並堅峻險固也。山川隱軫，疇壟爽塏。谷稼時播，宿麥滋豐，草木扶疏，花果茂盛，宜鬱金香，出興瞿草，草生羅摩印度川。鶴薩羅城中踴泉流派，國人利之，以溉田也。氣序寒烈，霜雪繁多。人性輕躁，情多詭詐。好學藝，多技術，聽而不明，日誦數萬言。文字言辭，異於諸國。多飾虛談，少成事實。雖祀百神，敬崇三寶。伽藍數百所，僧徒萬餘人，並皆習學大乘法教。今王淳信，累葉承統，務興勝福，敏而好學。無憂王所
【現代漢語翻譯】 現代漢語譯本： 避開了危險。經歷了數十萬里的巨大海洋，風浪濤聲都不能驚擾，如同走在平地上一樣，兇猛的龍和惡魚紛紛出現在前方，卻安靜地不造成傷害。船中的人都安穩快樂。永樂九年七月初九日到達京師。 皇帝命令在皇城內，莊嚴地用栴檀金剛寶座安放它。舉行儀式進行供養，爲了利益有情眾生，祈求百姓安樂，做了無量的功德。 《大正藏》第51冊 No. 2087 《大唐西域記》
《大唐西域記》卷第十二（二十二國）
三藏法師玄奘奉詔翻譯
大總持寺沙門辯機撰寫漕矩吒國（Caukuţa，地名）弗栗恃薩儻那國（Vriji-sthāna，地名）安呾羅縛國（Andarāb，地名）闊悉多國（Khost，地名）活國（Wakhan，地名）瞢揵國（Mungān，地名）阿利尼國（Arini，地名）曷邏胡國（Karākhu，地名）訖栗瑟摩國（Kishm，地名）缽利曷國（Parghar，地名）呬摩呾羅國（Himātala，地名）缽鐸創那國（Badakhshan，地名）淫薄健國（Yamghān，地名）屈浪拏國（Kulāna，地名）達摩悉鐵帝國（Dharmasthiti，地名）尸棄尼國（Shighnān，地名）商彌國（Shāmī，地名）朅盤陀國（Qapāntha，地名）烏鎩國（Ushāj，地名）佉沙國（Khasha，地名）斫句迦國（Chakuka，地名）瞿薩旦那國（Kustāna，地名）
漕矩吒國，周圍七千餘裡。國家的大都城叫做鶴悉那（Hokshina，地名），周圍三十餘里，有的說是鶴薩羅城（Hoksarā，地名），城周圍三十餘里，都堅固險峻。山川隱藏曲折，田地高低平坦。穀物莊稼按時播種，越冬的麥子生長茂盛，草木茂密，花果繁盛，適宜種植鬱金香，出產興瞿草（xingqucao，一種草），這種草生長在羅摩印度川（Luomo Yindu River，河流名）。鶴薩羅城中有涌出的泉水形成河流，國家的人民利用它來灌溉田地。氣候寒冷，霜雪很多。這裡的人民性情輕浮急躁，情感多虛假欺詐。喜歡學習技藝，有很多技術，聽了卻不明白，每天誦讀數萬字。文字語言，和其它國家不同。喜歡虛假的談論，很少成就事實。雖然祭祀很多神靈，但敬重崇拜三寶。伽藍有數百所，僧侶有一萬多人，都學習大乘佛法。現在的國王純潔誠信，世代繼承統治，致力於興建美好的事物，聰明而且好學。是阿育王（Ashoka，人名）所建造的。
【English Translation】 English version: Averted dangers. Traversing the vast ocean for hundreds of thousands of miles, the winds and waves were not alarming, as if walking on flat ground. Ferocious dragons and evil fish appeared in front, yet they peacefully caused no harm. The people in the boat were all safe and happy. On the ninth day of the seventh month of the ninth year of Yongle, they arrived at the capital. The emperor ordered that it be solemnly placed on a sandalwood vajra throne within the imperial city. Rituals of offering were performed, to benefit sentient beings, pray for the peace of the people, and create immeasurable merit. Taisho Tripitaka Volume 51, No. 2087, Records of the Western Regions of the Great Tang Dynasty
Records of the Western Regions of the Great Tang Dynasty, Volume 12 (Twenty-two Kingdoms)
Translated by the Tripitaka Master Xuanzang under imperial decree
Compiled by the Shramana Bianji of Da Zongchi Monastery: Caukuţa (country name), Vriji-sthāna (country name), Andarāb (country name), Khost (country name), Wakhan (country name), Mungān (country name), Arini (country name), Karākhu (country name), Kishm (country name), Parghar (country name), Himātala (country name), Badakhshan (country name), Yamghān (country name), Kulāna (country name), Dharmasthiti (country name), Shighnān (country name), Shāmī (country name), Qapāntha (country name), Ushāj (country name), Khasha (country name), Chakuka (country name), Kustāna (country name).
The country of Caukuţa is over seven thousand li in circumference. The capital city is called Hokshina (city name), with a circumference of over thirty li. Some say it is the city of Hoksarā (city name), with a circumference of over thirty li, both being solid, steep, and secure. The mountains and rivers are hidden and winding, and the fields are level and elevated. Grains and crops are sown in season, and winter wheat grows abundantly. The vegetation is lush, and the flowers and fruits are flourishing. It is suitable for growing tulips and produces xingqucao (a type of grass), which grows in the Luomo Yindu River (river name). In the city of Hoksarā, springs gush forth and form rivers, which the people of the country use to irrigate their fields. The climate is cold and harsh, with abundant frost and snow. The people are frivolous and impetuous, and their emotions are often false and deceitful. They are fond of learning arts and have many skills, but they do not understand what they hear, reciting tens of thousands of words every day. Their writing and language are different from those of other countries. They like false talk and rarely accomplish anything. Although they worship many gods, they respect and venerate the Three Jewels. There are hundreds of monasteries, with over ten thousand monks, all of whom study the Mahayana teachings. The current king is pure and sincere, inheriting the rule for generations, dedicated to building auspicious things, intelligent and fond of learning. It was built by King Ashoka (person name).
建窣堵波十餘所。天祠數十，異道雜居。計多外道，其徒極盛，宗事䅳(錫茍反，下同)那天。其天神昔自迦畢試國阿路猱山徙居此國南界䅳那呬羅山中，作威作福，為暴為惡，信求者遂願，輕蔑者招殃。故遠近宗仰，上下祗懼。鄰國異俗君臣僚庶，每歲嘉辰不期而會，或赍金、銀、奇寶，或以牛、馬、馴畜，競興貢奉，俱伸誠素。所以金、銀布地，羊馬滿谷，無敢覬覦，唯修施奉。宗事外道，克心苦行，天神授其咒術，外道遵行多效，治療疾病，頗蒙痊癒。從此北行五百餘里，至弗栗恃薩儻那國。
弗栗恃薩儻那國，東西二千餘里，南北千餘里。國大都城號護苾那，週二十餘里。土宜風俗，同漕矩吒國，語言有異。氣序寒勁，人性獷烈。王，突厥種也，深信三寶，尚學遵德。從此國東北，逾山涉川，越迦畢試國邊城小邑，凡數十所，至大雪山婆羅犀那大嶺。嶺極崇峻，危隥𢼨傾，蹊徑盤迂，巖岫回互。或入深谷，或上高崖，盛夏合凍，鑿冰而度。行經三日，方至嶺上。寒風凄烈，積雪彌谷，行旅經涉，莫能佇足。飛隼翱翔，不能越度，足趾步履，然後翻飛，下望諸山，若觀培塿。贍部洲中，斯嶺特高。其巔無樹，唯多石峰，攢立叢倚，森然若林。又三日行，方得下嶺，至安呾羅縛國。
安呾羅縛國，睹
【現代漢語翻譯】 現代漢語譯本： 建造了十多所窣堵波（stupa，佛教建築，通常為半球形），幾十座天祠，各種不同的外道雜居於此。多數是外道，他們的信徒非常興盛，崇拜䅳那天（神名）。據說這個天神以前從迦畢試國（Kapisa）的阿路猱山（Mount Aluruna）遷移到這個國家南部的䅳那呬羅山（Mount Kulanahira）中，在那裡作威作福，為非作歹，信奉他的人就能如願，輕視他的人就會遭殃。因此，遠近的人都崇拜他，上上下下都敬畏他。鄰國的君臣百姓，每年都在吉日不約而同地聚集在一起，有的帶著金銀珠寶，有的帶著牛馬等牲畜，爭相進貢，都表達自己的誠意。所以金銀鋪滿地面，羊馬充滿山谷，沒有人敢覬覦，只是修繕並供奉。他們崇拜外道，刻苦修行，天神傳授給他們咒語，外道們遵照執行，大多有效，治療疾病，也頗能痊癒。從這裡向北走五百多里，就到了弗栗恃薩儻那國（Vrsasthana）。 弗栗恃薩儻那國（Vrsasthana），東西長二千多里，南北長一千多里。國家的大都城叫做護苾那（Huvipna），周長二十多里。這裡的土地物產和風俗習慣與漕矩吒國（Tsaukuta）相同，只是語言有所不同。氣候寒冷而強勁，民風粗獷而剛烈。國王是突厥人，深信三寶（佛、法、僧），崇尚學習和遵循道德。從這個國家向東北方向走，翻山越嶺，經過迦畢試國（Kapisa）邊境的幾十個小城鎮，就到了大雪山婆羅犀那大嶺（Mount Paroksina）。這座山嶺非常高峻，危險的棧道傾斜欲墜，小路盤旋曲折，山巖和山峰相互環繞。有時進入深谷，有時登上高崖，盛夏時節也結冰，需要鑿冰才能通過。走了三天，才到達山嶺頂上。寒風凜冽，積雪覆蓋山谷，行人經過，無法停留。飛鳥盤旋，也難以飛越，只能用腳行走，然後才能翻飛過去，向下望去，群山就像小土堆一樣。在贍部洲（Jambudvipa，指我們所居住的世界）中，這座山嶺特別高。山頂上沒有樹木，只有許多石峰，聚集在一起，像森林一樣。又走了三天，才下了山嶺，到達安呾羅縛國（Andarab）。 安呾羅縛國（Andarab），
【English Translation】 English version: More than ten stupas (Buddhist structures, typically hemispherical) were built, along with dozens of temples dedicated to various deities, where different heterodox sects resided. The majority were followers of heterodox paths, and their adherents were extremely prosperous, worshiping the deity Ksudraka. It is said that this deity had previously moved from Mount Aluruna in Kapisa to Mount Kulanahira in the southern part of this country, where he exercised power and brought both blessings and calamities. Those who believed in him had their wishes fulfilled, while those who scorned him faced misfortune. Therefore, people from far and near worshiped him, and those in high and low positions revered him. The rulers, ministers, and common people of neighboring countries would gather annually on auspicious days without prior arrangement, bringing gold, silver, and rare treasures, or cattle, horses, and domesticated animals, vying to offer tributes and express their sincerity. As a result, gold and silver covered the ground, and valleys were filled with sheep and horses, which no one dared to covet, but only repaired and offered. They worshiped heterodox paths, practiced asceticism diligently, and the deity imparted mantras to them. The heterodox followers practiced these mantras, and they were often effective, providing cures for diseases and bringing about recovery. From here, traveling north for more than five hundred li, one arrives at the country of Vrsasthana. The country of Vrsasthana spans more than two thousand li from east to west and more than one thousand li from north to south. The capital city of the country is called Huvipna, with a circumference of more than twenty li. The land, products, customs, and habits here are similar to those of the country of Tsaukuta, but the language is different. The climate is cold and harsh, and the people are rugged and fierce. The king is of Turkic origin and deeply believes in the Three Jewels (Buddha, Dharma, Sangha), valuing learning and adhering to virtue. Traveling northeast from this country, crossing mountains and rivers, and passing through dozens of small towns on the border of Kapisa, one reaches the great snowy mountain, Mount Paroksina. This mountain range is extremely high and steep, with dangerous and precarious plank roads, winding and circuitous paths, and rocks and peaks that encircle each other. Sometimes one enters deep valleys, and sometimes one ascends high cliffs, where even in the height of summer, ice forms and must be chipped away to pass. After traveling for three days, one finally reaches the summit of the mountain range. The cold wind is fierce, and the accumulated snow covers the valleys, making it impossible for travelers to linger. Even birds of prey cannot fly over it, but must walk on foot before taking flight again. Looking down at the mountains below, they appear like small mounds of earth. Among the continents of Jambudvipa (referring to the world we live in), this mountain range is particularly high. There are no trees on its summit, only many stone peaks, clustered together like a forest. After traveling for another three days, one descends the mountain range and arrives at the country of Andarab. The country of Andarab,
貨邏國故地。週三千餘里。國大都城周十四五里。無大君長，役屬突厥。山阜連屬，川田隘狹。氣序寒烈，風雪凄勁。豐稼穡，宜花果。人性獷暴，俗無綱紀。不知罪福，不尚習學，唯修神祠，少信佛法。伽藍三所，僧徒數十，然皆遵習大眾部法。有一窣堵波，無憂王建也。從此西北，入谷逾嶺，度諸小城，行四百餘里，至闊悉多國。
闊悉多國，睹貨邏國故地也。周減千里。國大都城周十餘里。無大君長，役屬突厥。山多川狹，風而且寒。谷稼豐，花果盛。人性獷暴，俗無法度。伽藍三所，僧徒鮮少。從此西北，逾山越谷，度諸城邑，行三百餘里，至活國。
活國，睹貨邏國故地也。週二千餘里。國大都城週二十餘里。無別君長，役屬突厥。上地平坦，谷稼時播，草木榮茂，花果具繁。氣序和暢，風俗淳質。人性躁烈，衣服氈褐。多信三寶，少事諸神。伽藍十餘所，僧徒數百人，大小二乘，兼功綜習。其王，突厥也，管鐵門已南諸小國，遷徙鳥居，不常其邑。
從此東入蔥嶺。蔥嶺者，據贍部洲中，南接大雪山，北至熱海、千泉，西至活國，東至烏鎩國，東西南北各數千里。崖嶺數百重，幽谷險峻，恒積冰雪，寒風勁烈。多出蔥，故謂蔥嶺；又以山崖蔥翠，遂以名焉。東行百餘里，至瞢健國。
【現代漢語翻譯】 現代漢語譯本 貨邏國故地，周圍三千餘里。國家大都城周圍十四五里。沒有大的君長，隸屬於突厥。山丘連綿，川地狹窄。氣候寒冷，風雪猛烈。盛產莊稼，適宜花果生長。人性情粗獷暴躁，風俗沒有綱常法紀。不懂得罪過與福報，不崇尚學習，只修建神祠，很少信奉佛法。有伽藍三所，僧侶數十人，然而都遵從學習大眾部的教法。有一座窣堵波（stupa，佛塔），是阿育王建造的。從這裡向西北走，進入山谷，翻越山嶺，經過各個小城，行走四百餘里，到達闊悉多國。 闊悉多國，也是睹貨邏國故地。周圍減少了一千里。國家大都城周圍十餘里。沒有大的君長，隸屬於突厥。山多川窄，風大而且寒冷。山谷莊稼豐收，花果茂盛。人性情粗獷暴躁，風俗沒有法度。伽藍三所，僧侶很少。從這裡向西北走，翻越山嶺山谷，經過各個城邑，行走三百餘里，到達活國。 活國，也是睹貨邏國故地。周圍二千餘里。國家大都城周圍二十餘里。沒有別的君長，隸屬於突厥。地面平坦，山谷莊稼按時播種，草木生長茂盛，花果種類繁多。氣候溫和，風俗淳樸。人性情急躁剛烈，衣服是毛氈和粗布做的。多數人信奉三寶（佛、法、僧），很少侍奉諸神。伽藍十餘所，僧侶數百人，大小乘佛教，兼修並學。他們的國王，是突厥人，管轄鐵門以南的各個小國，像鳥一樣遷徙居住，沒有固定的城邑。 從這裡向東進入蔥嶺。蔥嶺，位於贍部洲（Jambudvipa，閻浮提，指我們所居住的世界）的中心，南面連線大雪山，北面到熱海、千泉，西面到活國，東面到烏鎩國，東西南北各有數千里。山崖山嶺重疊數百層，幽深的山谷險峻陡峭，常年積雪，寒風猛烈。盛產蔥，所以叫做蔥嶺；又因為山崖蔥翠碧綠，因此得名。向東行走一百餘里，到達瞢健國。
【English Translation】 English version The former territory of the Hooluo Kingdom. Its circumference is over 3,000 li. The great capital city of the country has a circumference of about 14 or 15 li. There are no great rulers, and it is subordinate to the Tujue (Turks). The hills and mounds are connected, and the rivers and fields are narrow. The climate is cold and harsh, with fierce winds and heavy snow. It is abundant in crops and suitable for growing flowers and fruits. The people are fierce and violent, and the customs have no moral principles. They do not know about sin and blessings, do not value learning, only build shrines, and rarely believe in Buddhism. There are three sangharamas (monasteries), with dozens of monks, but they all follow the teachings of the Mahasanghika school. There is one stupa (a dome-shaped structure erected as a Buddhist shrine), built by King Ashoka. From here, going northwest, entering valleys and crossing mountains, passing through various small cities, traveling more than 400 li, one arrives at the Kuosiduo Kingdom. The Kuosiduo Kingdom is also the former territory of the Tuohuluo Kingdom. Its circumference is reduced by 1,000 li. The great capital city of the country has a circumference of over 10 li. There are no great rulers, and it is subordinate to the Tujue (Turks). There are many mountains and narrow rivers, with strong winds and cold weather. The valley crops are abundant, and the flowers and fruits are flourishing. The people are fierce and violent, and the customs have no laws. There are three sangharamas (monasteries), with very few monks. From here, going northwest, crossing mountains and valleys, passing through various cities, traveling more than 300 li, one arrives at the Huo Kingdom. The Huo Kingdom is also the former territory of the Tuohuluo Kingdom. Its circumference is over 2,000 li. The great capital city of the country has a circumference of over 20 li. There are no separate rulers, and it is subordinate to the Tujue (Turks). The land is flat, the valley crops are sown in season, the grasses and trees are lush, and the flowers and fruits are abundant. The climate is mild, and the customs are simple and honest. The people are impetuous and fierce, and their clothes are made of felt and coarse cloth. Most people believe in the Three Jewels (Buddha, Dharma, Sangha), and few serve the various gods. There are over ten sangharamas (monasteries), with hundreds of monks, practicing and studying both the Hinayana and Mahayana traditions. Their king is a Turk, governing the various small countries south of the Iron Gate, migrating like birds, and not having a fixed city. From here, one enters the Congling Mountains (Pamir Mountains) to the east. The Congling Mountains are located in the center of Jambudvipa (the continent where we live), bordering the Great Snow Mountains to the south, reaching the Hot Sea and Thousand Springs to the north, the Huo Kingdom to the west, and the Wusha Kingdom to the east, each extending for thousands of li in the four directions. The cliffs and mountains are layered hundreds of times, the deep valleys are dangerous and steep, with constant accumulation of ice and snow, and fierce cold winds. It is abundant in scallions, hence the name Congling (Onion Mountains); also, because the cliffs are lush and green, it is named accordingly. Traveling over 100 li to the east, one arrives at the Mengjian Kingdom.
瞢健國，睹貨邏國故地也。週四百餘里。國大都城周十五六里。土宜風俗，大同活國。無大君長，役屬突厥。北至阿利尼國。
阿利尼國，睹貨邏國故地也。帶縛芻河兩岸，週三百餘里。國大都城周十四五里。土宜風俗，大同活國。東至曷邏胡國。
曷邏胡國，睹貨邏國故地也。北臨縛芻河，週二百餘里。國大都城周十四五里。土宜風俗，大同活國。從瞢健國東逾峻嶺，越洞谷，歷數川城，行三百餘里，至訖栗瑟摩國。
訖栗瑟摩國，睹貨邏國故地也。東西十餘里，南北三百餘里。國大都城周十五六里。土宜風俗，大同瞢健國，但其人性暴愚惡有異。北至缽利曷國。
缽利曷國，睹貨邏國故地也。東西百餘里，南北三百餘里。國大都城週二十餘里。土宜風俗大同訖栗瑟摩國。從訖栗瑟摩國東，逾山越川，行三百餘里，至呬摩呾羅國。
呬摩呾羅國，睹貨邏國故地也。週三千餘里。山川邐迤，土地沃壤。宜谷稼，多宿麥，百卉滋茂，眾果具繁。氣序寒烈，人性暴急，不識罪福，形貌鄙陋。舉措威儀，衣氈皮褐，頗同突厥。其婦人首冠木角，高三尺餘，前有兩岐，表夫父母；上岐表父，下岐表母，隨先喪亡，除去一岐，舅姑俱沒，角冠全棄。其先強國，王，釋種也，蔥嶺之西，多見
【現代漢語翻譯】 現代漢語譯本 瞢健國（Mengjian Kingdom），是以前的睹貨邏國（Tuhuoluo Kingdom）的故地，周圍大約四百多里。國家的大都城周圍十五六里。這裡的土地物產和風俗習慣，與活國（Huoguo Kingdom）大致相同。沒有大的君主，依附於突厥（Turk）。北部與阿利尼國（Alini Kingdom）接壤。 阿利尼國（Alini Kingdom），也是以前的睹貨邏國（Tuhuoluo Kingdom）的故地，位於縛芻河（Vaksu River）兩岸，周圍大約三百多里。國家的大都城周圍十四五里。這裡的土地物產和風俗習慣，與活國（Huoguo Kingdom）大致相同。東部與曷邏胡國（Helahu Kingdom）接壤。 曷邏胡國（Helahu Kingdom），也是以前的睹貨邏國（Tuhuoluo Kingdom）的故地，北部瀕臨縛芻河（Vaksu River），周圍大約二百多里。國家的大都城周圍十四五里。這裡的土地物產和風俗習慣，與活國（Huoguo Kingdom）大致相同。從瞢健國（Mengjian Kingdom）向東，翻越險峻的山嶺，穿過山谷，經過許多河流和城鎮，行走三百多里，到達訖栗瑟摩國（Qilisenmo Kingdom）。 訖栗瑟摩國（Qilisenmo Kingdom），也是以前的睹貨邏國（Tuhuoluo Kingdom）的故地，東西長十多里，南北長三百多里。國家的大都城周圍十五六里。這裡的土地物產和風俗習慣，與瞢健國（Mengjian Kingdom）大致相同，但是這裡的人民性格暴躁、愚昧、兇惡，有所不同。北部與缽利曷國（Bolihe Kingdom）接壤。 缽利曷國（Bolihe Kingdom），也是以前的睹貨邏國（Tuhuoluo Kingdom）的故地，東西長一百多里，南北長三百多里。國家的大都城周圍二十多里。這裡的土地物產和風俗習慣，與訖栗瑟摩國（Qilisenmo Kingdom）大致相同。從訖栗瑟摩國（Qilisenmo Kingdom）向東，翻山越河，行走三百多里，到達呬摩呾羅國（Ximotaluo Kingdom）。 呬摩呾羅國（Ximotaluo Kingdom），也是以前的睹貨邏國（Tuhuoluo Kingdom）的故地，周圍三千多里。山川連綿起伏，土地肥沃。適宜種植穀物，盛產多年生小麥，各種花草樹木生長茂盛，各種水果都很豐富。氣候寒冷，人民性格暴躁，不辨善惡，相貌醜陋。行為舉止和穿著打扮，穿著毛氈和粗布衣服，與突厥（Turk）人頗為相似。這裡的婦女頭上戴著木角帽，高三尺多，前面有兩個分叉，代表丈夫的父母；上面的分叉代表父親，下面的分叉代表母親，隨著先去世的人，除去一個分叉，如果公公婆婆都去世了，就完全丟棄角帽。他們以前是強大的國家，國王是釋迦族（Sakya），在蔥嶺（Pamir Mountains）以西，經常可以看到。
【English Translation】 English version The Mengjian Kingdom, formerly the territory of the Tuhuoluo Kingdom, has a circumference of over four hundred li. The capital city of the kingdom has a circumference of fifteen or sixteen li. The land's products and customs are largely the same as those of the Huoguo Kingdom. There is no great monarch, and it is subordinate to the Turks. It borders the Alini Kingdom to the north. The Alini Kingdom, also formerly the territory of the Tuhuoluo Kingdom, lies on both banks of the Vaksu River, with a circumference of over three hundred li. The capital city of the kingdom has a circumference of fourteen or fifteen li. The land's products and customs are largely the same as those of the Huoguo Kingdom. It borders the Helahu Kingdom to the east. The Helahu Kingdom, also formerly the territory of the Tuhuoluo Kingdom, borders the Vaksu River to the north, with a circumference of over two hundred li. The capital city of the kingdom has a circumference of fourteen or fifteen li. The land's products and customs are largely the same as those of the Huoguo Kingdom. From the Mengjian Kingdom, traveling east over steep mountains, through valleys, and past numerous rivers and towns for over three hundred li, one reaches the Qilisenmo Kingdom. The Qilisenmo Kingdom, also formerly the territory of the Tuhuoluo Kingdom, is over ten li wide from east to west and over three hundred li long from north to south. The capital city of the kingdom has a circumference of fifteen or sixteen li. The land's products and customs are largely the same as those of the Mengjian Kingdom, but the people are violent, ignorant, and wicked, which is a difference. It borders the Bolihe Kingdom to the north. The Bolihe Kingdom, also formerly the territory of the Tuhuoluo Kingdom, is over one hundred li wide from east to west and over three hundred li long from north to south. The capital city of the kingdom has a circumference of over twenty li. The land's products and customs are largely the same as those of the Qilisenmo Kingdom. From the Qilisenmo Kingdom, traveling east over mountains and rivers for over three hundred li, one reaches the Ximotaluo Kingdom. The Ximotaluo Kingdom, also formerly the territory of the Tuhuoluo Kingdom, has a circumference of over three thousand li. The mountains and rivers are continuous and winding, and the land is fertile. It is suitable for growing grains and produces abundant perennial wheat. Various flowers and trees flourish, and various fruits are abundant. The climate is cold and harsh, and the people are violent and impatient, unable to distinguish between good and evil, and are ugly in appearance. Their behavior and attire, wearing felt and coarse cloth, are quite similar to the Turks. The women here wear wooden horned hats, over three chi high, with two prongs in front, representing the husband's parents; the upper prong represents the father, and the lower prong represents the mother. With the death of the first parent, one prong is removed. If both parents-in-law have died, the horned hat is completely discarded. They were formerly a powerful kingdom, and the king was of the Sakya clan. They are often seen west of the Pamir Mountains.
臣伏。境鄰突厥，遂染其俗，又為侵掠，自守其境，故此國人，流離異域，數十堅城，各別立主，穹廬毳帳，遷徙往來。西接訖栗瑟摩國。東谷行二百餘里，至缽鐸創那國。
缽鐸創那國，睹貨邏國故地也。週二千餘里。國大都城據山崖上，週六七里。山川邐迤，沙石瀰漫。土宜菽、麥，多蒱陶、胡桃、梨、柰等果。氣序寒烈，人性剛猛。俗無禮法，不知學藝。其貌鄙陋，多衣氈褐。伽藍三四所，僧徒寡少。王性淳質，深信三寶。從此東南，山谷中行二百餘里，至淫薄健國。
淫薄健國，睹貨邏國故地也。周千餘里。國大都城周十餘里。山嶺連屬，川田隘狹。土地所產，氣序所宜，人性之差，同缽鐸創那，但言語少異。王性苛暴，不明善惡。從此東南，逾嶺越谷，峽路危險，行三百餘里，至屈(居勿反)浪拏國。
屈浪拏國，睹貨邏國故地也。週二千餘里。土地山川，氣序時候，同淫薄健國。俗無法度，人性鄙暴。多不營福，少信佛法。其貌醜弊，多服氈褐。有山巖，中多出金精，琢析其石，然後得之。伽藍既少，僧徒亦寡。其王淳質，敬崇三寶。從此東北，登山入谷，途路艱險，行五百餘里，至達摩悉鐵帝國(亦名鎮侃，又謂護蜜)。
達摩悉鐵帝國，在兩山間，睹貨邏國故地也。東西千
【現代漢語翻譯】 現代漢語譯本 我（玄奘）瞭解到，這個國家鄰近突厥，因此沾染了他們的習俗，又經常遭受侵略掠奪，只能勉強守住自己的領土，所以這個國家的人民，流離失所，分散在不同的地方。有數十座堅固的城池，各自擁立首領。人們居住在圓頂氈帳里，過著遷徙不定的生活。這個國家西邊與訖栗瑟摩國接壤。從這裡向東沿著山谷走二百多里，就到了缽鐸創那國（Bhadra-cānā）。
缽鐸創那國（Bhadra-cānā），是古代的睹貨邏國（Tukhāra）的故地。國土周長二千多里。國家的大都城坐落在山崖之上，周長六七里。這裡的山川連綿起伏，到處都是沙石。土地適宜種植豆類、小麥，盛產葡萄、胡桃、梨、柰等水果。氣候寒冷，民風強悍。當地的風俗沒有禮法，人們也不懂得學習技藝。他們的外貌醜陋粗俗，大多穿著毛氈和粗布衣服。這裡有三四座伽藍（saṃghārāma，寺院），僧侶很少。國王的性格淳樸善良，深信佛法僧三寶。從這裡向東南方向，在山谷中行走二百多里，就到了淫薄健國（Īnbōjiān）。
淫薄健國（Īnbōjiān），也是古代的睹貨邏國（Tukhāra）的故地。國土周長一千多里。國家的大都城周長十多里。這裡的山嶺連綿不斷，田地狹窄。土地所出產的作物，氣候的適宜程度，以及人們的性格，都和缽鐸創那國（Bhadra-cānā）相似，只是語言略有不同。國王的性格苛刻暴躁，不辨善惡。從這裡向東南方向，翻山越嶺，經過險峻的峽谷道路，行走三百多里，就到了屈浪拏國（Kūlāngnā）。
屈浪拏國（Kūlāngnā），也是古代的睹貨邏國（Tukhāra）的故地。國土周長二千多里。這裡的土地山川，氣候時節，都和淫薄健國（Īnbōjiān）相似。當地的風俗沒有法度，民風粗野暴躁。大多數人不致力于修福，很少有人信奉佛法。他們的外貌醜陋，大多穿著毛氈和粗布衣服。這裡有一座山巖，其中出產大量的金精，人們通過敲擊分析石頭，才能得到金子。這裡的伽藍（saṃghārāma，寺院）很少，僧侶也很少。國王的性格淳樸善良，敬重崇拜佛法僧三寶。從這裡向東北方向，登山進入山谷，道路艱難險阻，行走五百多里，就到了達摩悉鐵帝國（Dharmasiddhi-rāja，也叫鎮侃，又叫護蜜）。
達摩悉鐵帝國（Dharmasiddhi-rāja），位於兩座山之間，也是古代的睹貨邏國（Tukhāra）的故地。東西長一千
【English Translation】 English version I (Xuanzang) learned that this country is adjacent to the Turks, and has therefore been influenced by their customs. It is also frequently invaded and plundered, barely managing to defend its own territory. As a result, the people of this country are displaced and scattered in different regions. There are dozens of fortified cities, each with its own leader. People live in domed felt tents, leading a nomadic life. This country borders Kuli-se-mo (Khrisma) to the west. Traveling east along the valley for more than two hundred li, one arrives at Bhadra-cānā.
Bhadra-cānā is the old territory of Tukhāra. The country has a circumference of over two thousand li. The capital city is situated on a mountain cliff, with a circumference of six or seven li. The mountains and rivers are continuous, and sand and stones are everywhere. The land is suitable for growing beans and wheat, and is rich in grapes, walnuts, pears, and crabapples. The climate is cold, and the people are fierce. The local customs lack etiquette, and people do not know how to learn skills. Their appearance is ugly and crude, and they mostly wear felt and coarse cloth clothing. There are three or four saṃghārāmas (monasteries) here, with few monks. The king is simple and kind, and deeply believes in the Three Jewels (Buddha, Dharma, and Sangha). From here, heading southeast, traveling more than two hundred li in the valley, one arrives at Īnbōjiān.
Īnbōjiān is also the old territory of Tukhāra. The country has a circumference of over a thousand li. The capital city has a circumference of more than ten li. The mountains are continuous, and the fields are narrow. The crops produced by the land, the suitability of the climate, and the character of the people are similar to Bhadra-cānā, but the language is slightly different. The king is harsh and tyrannical, and does not distinguish between good and evil. From here, heading southeast, crossing mountains and valleys, passing through dangerous canyon roads, traveling more than three hundred li, one arrives at Kūlāngnā.
Kūlāngnā is also the old territory of Tukhāra. The country has a circumference of over two thousand li. The land, mountains, climate, and seasons are similar to Īnbōjiān. The local customs lack laws, and the people are crude and violent. Most people do not devote themselves to cultivating blessings, and few believe in Buddhism. Their appearance is ugly, and they mostly wear felt and coarse cloth clothing. There is a mountain rock here, which produces a large amount of gold essence. People obtain the gold by striking and analyzing the stones. There are few saṃghārāmas (monasteries) here, and few monks. The king is simple and kind, and respects and worships the Three Jewels (Buddha, Dharma, and Sangha). From here, heading northeast, climbing mountains and entering valleys, the road is difficult and dangerous, traveling more than five hundred li, one arrives at Dharmasiddhi-rāja (also called Zhenkan, also called Humie).
Dharmasiddhi-rāja is located between two mountains, and is also the old territory of Tukhāra. It is a thousand
五六百餘里，南北廣四五里，狹則不逾一里。臨縛芻河，盤紆曲折，堆阜高下，沙石流漫，寒風凄烈。唯植麥、豆，少樹林，乏花果。多出善馬，馬形雖小，而耐馳涉。俗無禮義，人性獷暴。形貌鄙陋，衣服氈褐。眼多碧綠，異於諸國。伽藍十餘所，僧徒寡少。
昏馱多城，國之都也。中有伽藍，此國先王之所建立，疏崖奠谷，式建堂宇。此國之先，未被佛教，但事邪神，數百年前，肇弘法化。初，此國王愛子嬰疾，徒究醫術，有加無瘳。王乃躬往天祠，禮請求救。時彼祠主為神下語：「必當痊復，良無他慮。」王聞喜慰，回駕而歸。路逢沙門，容止可觀，駭其形服，問所從至。此沙門者，已證聖果，欲弘佛法，故此儀形。而報王曰：「我，如來弟子，所謂苾芻也。」王既憂心，即先問曰：「我子嬰疾，生死未分。」沙門曰：「王先靈可起，愛子難濟。」王曰：「天神謂其不死，沙門言其當終，詭俗之人，言何可信？」遲至宮中，愛子已死。匿不發喪，更問神主，猶曰：「不死，疹疾當瘳。」王便發怒，縛神主而數曰：「汝曹群居長惡，妄行威福。我子已死，尚云當瘳，此而謬惑，孰不可忍？宜戮神主，殄滅靈廟。」於是殺神主，除神像，投縛芻河。回駕而還，又遇沙門，見而敬悅，稽首謝曰：「曩無明導，佇
【現代漢語翻譯】 現代漢語譯本：東西長五六百餘里，南北寬四五里，窄的地方不超過一里。靠近縛芻河（Oxus River），河流蜿蜒曲折，丘陵高低不平，沙石遍佈，寒風凜冽。只種植小麥、豆類，少有樹林，缺乏花果。盛產良馬，馬的體型雖小，卻能適應長途跋涉。當地風俗缺乏禮義，民風粗獷。人們外貌醜陋，穿著粗糙的毛氈衣服。眼睛多為碧綠色，與其他國家的人不同。有十餘座伽藍（Buddhist monastery），但僧侶很少。
昏馱多城（Kunduz），是這個國家的都城。城中有一座伽藍（Buddhist monastery），是這個國家先前的國王所建造的，依山崖傍山谷，建造了殿堂房屋。這個國家先前沒有佛教，只是信奉邪神，幾百年前，才開始弘揚佛法。當初，這個國王心愛的兒子生病，遍尋醫術，病情卻不見好轉。國王於是親自前往天祠，禮拜祈求神靈救助。當時那裡的祠主假借神的名義說：『一定會痊癒的，不必擔心。』國王聽了很高興，返回宮中。路上遇到一位沙門（Buddhist monk），容貌舉止令人敬佩，國王對他奇異的服飾感到驚訝，詢問他從哪裡來。這位沙門（Buddhist monk），已經證得聖果，想要弘揚佛法，所以才以這樣的形象出現。他回答國王說：『我是如來的弟子，就是所謂的苾芻（Bhikkhu）。』國王正憂心忡忡，就先問道：『我的兒子生病，生死未卜。』沙門（Buddhist monk）說：『國王的先靈可以超度，但愛子的病很難治好。』國王說：『天神說他不會死，沙門（Buddhist monk）卻說他會死，你們這些虛偽的人，說的話怎麼能相信？』遲疑著回到宮中，愛子已經死了。國王隱瞞不發喪，又去問神主，神主仍然說：『不會死，疾病會痊癒。』國王勃然大怒，捆綁神主責罵道：『你們這些人聚在一起為非作歹，胡亂施加威福。我的兒子已經死了，還說會痊癒，這種荒謬的欺騙，誰能容忍？應該殺了神主，摧毀靈廟。』於是殺了神主，除掉神像，投入縛芻河（Oxus River）。返回的路上，又遇到那位沙門（Buddhist monk），見到他感到敬佩和喜悅，叩頭感謝說：『先前沒有明智的人引導，
【English Translation】 English version: It is about five or six hundred li in length from east to west, and four or five li in width from north to south, narrowing to no more than one li in some places. It borders the Vakshu River (Oxus River), which meanders and curves, with mounds of varying heights, scattered sand and stones, and a piercingly cold wind. Only wheat and beans are cultivated, with few trees and a lack of flowers and fruits. It produces many fine horses, which, although small in stature, are capable of enduring long journeys. The customs lack propriety and righteousness, and the people are boorish. Their appearance is coarse, and they wear rough felt clothing. Their eyes are often green, unlike those of other countries. There are more than ten monasteries (Buddhist monastery), but few monks.
The city of Kunduz is the capital of the country. Within it is a monastery (Buddhist monastery) built by a former king of this country, constructed against cliffs and valleys, with halls and buildings. Before this country embraced Buddhism, it only worshipped evil spirits. It was only a few hundred years ago that the propagation of the Dharma began. Initially, the beloved son of this king fell ill, and despite seeking medical treatment everywhere, his condition did not improve. The king then personally went to the temple of the gods to pray for help. At that time, the priest of the temple, speaking as if possessed by the god, said, 'He will surely recover, have no worries.' The king was pleased to hear this and returned to the palace. On the way, he met a Shramana (Buddhist monk) whose appearance and demeanor were admirable. The king was surprised by his unusual attire and asked him where he came from. This Shramana (Buddhist monk) had already attained the fruit of enlightenment and wished to propagate the Dharma, hence his appearance. He replied to the king, 'I am a disciple of the Tathagata, a Bhikkhu.' The king, being worried, first asked, 'My son is ill, his life hanging in the balance.' The Shramana (Buddhist monk) said, 'The king's ancestors can be liberated, but your beloved son's illness is difficult to cure.' The king said, 'The god said he would not die, but the Shramana (Buddhist monk) says he will die. How can the words of you deceitful people be trusted?' Hesitantly returning to the palace, the beloved son had already died. The king concealed the death and did not announce it, and again asked the priest of the god, who still said, 'He will not die, the illness will be cured.' The king became furious, bound the priest of the god, and rebuked him, saying, 'You people gather together to do evil, arbitrarily wielding power and bestowing blessings. My son is already dead, yet you still say he will be cured. This absurd deception is intolerable! The priest of the god should be killed, and the sacred temple destroyed.' Thereupon, he killed the priest of the god, removed the idols, and threw them into the Vakshu River (Oxus River). On the way back, he again met the Shramana (Buddhist monk), and seeing him, he felt respect and joy, bowing his head and thanking him, saying, 'Previously, there was no wise guidance,'
足邪途，澆弊雖久，沿革在茲，愿能垂顧，降臨居室。」沙門受請，隨至中宮。葬子既已，謂沙門曰：「人世糾紛，生死流轉，我子嬰疾，問其去留，神而妄言，當必痊差。先承指告，果無虛說，斯則其法可奉，唯垂哀愍，導此迷徒。」遂請沙門揆度伽藍，依其規矩，而便建立。自爾之後，佛教方隆。故伽藍中精舍，為羅漢建也。
伽藍大精舍中有石佛像，像上懸金銅圓蓋，眾寶莊嚴。人有旋繞，蓋亦隨轉，人止蓋止，莫測靈鑒。聞諸耆舊曰：或云聖人願力所持，或謂機關秘術所致。觀其堂宇，石壁堅峻。考厥眾議，莫知實錄。逾此國大山，北至尸棄尼國。
尸棄尼國，週二千餘里。國大都城週五六里。山川連屬，沙石遍野。多宿、麥，少谷稼，林樹稀疏，花果寡少。氣序寒烈，風俗獷勇，忍于殺戮，務于盜竊，不知禮義，不識善惡。迷未來禍福，懼現世災殃。形貌鄙陋，皮褐為服。文字同睹貨羅國，語言有異。越達摩悉鐵帝國大山之南，至商彌國。
商彌國，週二千五六百里。山川相間，堆阜高下。谷稼備植，菽、麥彌豐，多蒱陶，出雌黃，鑿崖析石，然後得之。山神暴惡，屢為災害，祀祭后入，平吉往來。若不祈禱，風雹奮發。氣序寒，風俗急。人性淳質，俗無禮義，智謀寡狹，伎能淺薄。文
【現代漢語翻譯】 現代漢語譯本： 『你們走入了邪途，這種澆薄的風氣雖然由來已久，但沿革就在於此，希望您能垂顧，降臨到我的居室。』沙門接受邀請，跟隨來到中宮。安葬了孩子之後，（國王）對沙門說：『人世間充滿了糾紛，生死不斷流轉，我的孩子生病，我詢問他的去留，那些巫師胡說八道，說一定會痊癒。之前承蒙您的指點，果然沒有虛假，因此我認為您的佛法可以信奉，希望您能哀憐我，引導我這個迷途之人。』於是（國王）請求沙門規劃伽藍（僧院，指寺院），按照（佛教的）規矩，便開始建造。自那以後，佛教才開始興盛。所以伽藍中的精舍（僧舍），是為羅漢建造的。
伽藍大精舍中有一尊石佛像，佛像上方懸掛著金銅圓蓋，用各種珍寶裝飾。人們繞著佛像轉，圓蓋也隨著轉動，人們停止轉動，圓蓋也停止轉動，無法測度其中的靈異。聽老人們說：有人說是聖人的願力所支撐，有人說是機關秘術所致。觀察那殿堂，石壁堅固高峻。考察眾人的議論，也無法得知真實情況。越過這個國家的大山，向北到達尸棄尼國（Śikīni）。
尸棄尼國（Śikīni），周長二千多里。國家的大都城周長五六里。山川相連，沙石遍佈原野。盛產宿麥（一種粗糧），少產穀物，樹林稀疏，花果很少。氣候寒冷，民風粗獷勇猛，嗜好殺戮，熱衷盜竊，不懂禮義，不辨善惡。迷惑于未來的禍福，懼怕現世的災殃。外貌醜陋，用粗布褐色的獸皮做衣服。文字與睹貨羅國（Tukhara）相同，語言不同。越過達摩悉鐵帝國（Dharmasiddhi）的大山之南，到達商彌國（Śāmī）。
商彌國（Śāmī），周長二千五六百里。山川相間，丘陵高低起伏。各種穀物都種植，豆類和麥子非常豐富，盛產葡萄，出產雌黃（一種礦物），需要鑿開山崖分析石頭，才能得到。山神兇暴惡劣，經常製造災害，祭祀之後，人們才能平安往來。如果不祈禱，就會颳起狂風冰雹。氣候寒冷，民風急躁。人性淳樸，風俗沒有禮義，智謀狹隘，技能淺薄。文字
【English Translation】 English version: 'You have entered a wicked path. Although this degenerate custom has been around for a long time, the change lies here. I hope you can condescend and come to my residence.' The Śramaṇa (Buddhist monk) accepted the invitation and followed him to the central palace. After the child was buried, (the king) said to the Śramaṇa: 'The human world is full of disputes, and life and death are constantly flowing. My child was sick, and I asked about his chances of survival. Those shamans spoke nonsense, saying that he would definitely recover. Previously, I received your guidance, and it was indeed not false. Therefore, I believe that your Dharma can be followed. I hope you can have compassion on me and guide me, a lost person.' Then (the king) asked the Śramaṇa to plan the Gārama (monastery), and according to the (Buddhist) rules, they began to build it. Since then, Buddhism has begun to flourish. Therefore, the vihāra (monk's dwelling) in the Gārama was built for the Arhats (enlightened beings).
In the large vihāra of the Gārama, there is a stone Buddha statue, and above the statue hangs a golden-bronze round canopy, decorated with various treasures. When people circumambulate the statue, the canopy also rotates; when people stop rotating, the canopy also stops rotating. It is impossible to fathom the mystery. According to the elders: some say it is supported by the power of the vows of a sage, and some say it is due to secret mechanical techniques. Observing the hall, the stone walls are solid and steep. Examining the opinions of the people, it is impossible to know the truth. Crossing the great mountain of this country, to the north, one reaches the country of Śikīni (Śikīni).
The country of Śikīni (Śikīni) is over two thousand li in circumference. The great capital city of the country is five or six li in circumference. Mountains and rivers are connected, and sand and stones cover the fields. It produces much coarse grain, but little rice. The forests are sparse, and there are few flowers and fruits. The climate is cold, and the customs are fierce and brave, fond of killing, and keen on theft. They do not know propriety or righteousness, and they do not distinguish between good and evil. They are deluded about future fortune and misfortune, and they fear present calamities. Their appearance is ugly, and they wear coarse brown animal skins as clothing. Their script is the same as that of the Tukhara (Tukhara) country, but their language is different. Crossing the great mountain south of the Dharmasiddhi (Dharmasiddhi) Empire, one reaches the country of Śāmī (Śāmī).
The country of Śāmī (Śāmī) is two thousand five or six hundred li in circumference. Mountains and rivers are interspersed, and hills rise and fall. All kinds of grains are planted, and beans and wheat are abundant. It produces many grapes and realgar (a mineral), which can only be obtained by chiseling cliffs and analyzing stones. The mountain gods are fierce and evil, and they often cause disasters. Only after sacrifices can people travel back and forth in peace. If they do not pray, strong winds and hailstorms will break out. The climate is cold, and the customs are hasty. The people are simple and honest, and the customs lack propriety and righteousness. Their intelligence is narrow, and their skills are shallow. The script
字同睹貨邏國，語言別異。多衣氈褐。其王，釋種也，崇重佛法，國人從化，莫不淳信。伽藍二所，僧徒寡少。
國境東北，逾山越谷，經危履險，行七百餘里，至波謎羅川。東西千餘里，南北百餘里，狹隘之處不逾十里。據兩雪山間，故寒風凄勁，春夏飛雪，晝夜飄風。地堿鹵，多礫石，播植不滋，草木稀少，遂致空荒，絕無人止。
波謎羅川中有大龍池，東西三百餘里，南北五十餘里，據大蔥嶺內，當贍部洲中，其地最高也。水乃澄清皎鏡，莫測其深，色帶青黑，味甚甘美。潛居則鮫、螭、魚、龍、黿、鼉、龜、鱉，浮游乃鴛鴦、鴻雁、鴐鵝、鹔、鳵，諸鳥太卵，遺㲉荒野，或草澤間，或沙渚上。池西派一大流，西至達摩悉鐵帝國東界，與縛芻河合而西流，故此已右，水皆西流。池東派一大流，東北至佉沙國西界，與徙多河合而東流，故此已左，水皆東流。波謎羅川南越山，有缽露羅國，多金、銀，金色如火。自此川中東南，登山履險，路無人里，唯多冰雪。行五百餘里，至朅盤陀國。
朅盤陀國，週二千餘里。國大都城基大石嶺，背徙多河，週二十餘里。山嶺連屬，川原隘狹。谷稼儉少，菽、麥豐多，林樹稀，花果少。原隰丘墟，城邑空曠。俗無禮義，人寡學藝。性既獷暴，力亦驍勇。容貌
【現代漢語翻譯】 現代漢語譯本： 字同睹貨邏國（Tukharistan），語言各不相同。大多穿氈制粗布衣服。他們的國王是釋迦族後裔，崇尚佛法，全國人民都受其教化，沒有不淳樸信佛的。有兩座伽藍（寺廟），但僧侶很少。
從這個國家東北方向出發，翻山越嶺，經過危險的路途，行走七百多里，到達波謎羅川（Pamir Plateau）。東西長一千多里，南北寬一百多里，狹窄的地方不超過十里。它位於兩座雪山之間，所以寒風凜冽，春夏時節也飛雪，晝夜都有狂風。土地是堿性的，多礫石，播種難以生長，草木稀少，因此非常荒涼，沒有人居住。
波謎羅川中有一個大龍池（Great Dragon Lake），東西長三百多里，南北寬五十多里，位於大蔥嶺（Pamir Mountains）內，正當贍部洲（Jambudvipa，即我們所居住的世界）的中心，是這裡地勢最高的地方。湖水清澈明亮，深不可測，顏色略帶青黑色，味道非常甘甜。水下潛藏著鮫魚、螭龍、魚、龍、黿、鼉、龜、鱉等生物，水面上則有鴛鴦、鴻雁、鴐鵝、天鵝等鳥類。各種鳥類產卵，遺棄在荒野，或者草澤中，或者沙洲上。龍池西邊分出一條大河流，向西流到達達摩悉鐵帝國（Dharmasthiti）的東部邊界，與縛芻河（Oxus River）匯合後向西流，所以從這裡向右，水都向西流。龍池東邊分出一條大河流，向東北流到達佉沙國（Khasa）的西部邊界，與徙多河（Sita River）匯合後向東流，所以從這裡向左，水都向東流。波謎羅川南邊越過山，有缽露羅國（Bolor），盛產金銀，金子的顏色像火一樣。從這個川的東南方向出發，登山越嶺，路途荒無人煙，只有冰雪。行走五百多里，到達朅盤陀國（Wakhan）。
朅盤陀國，周圍二千多里。國家的大都城建立在大石嶺上，背靠徙多河，周圍二十多里。山嶺連綿，川原狹窄。穀物收成少，豆類、麥類比較多，樹林稀疏，花果少。原野低窪，城邑空曠。風俗沒有禮義，人們缺少學識。性格既粗獷又兇暴，力量也驍勇。
【English Translation】 English version: The script is the same as that of Tukharistan, but the language is different. They mostly wear felt and coarse cloth. Their king is of the Shakya lineage, reveres the Buddha's teachings, and the people of the country are transformed by his influence, all being simple and faithful. There are two sangharamas (monasteries), but the number of monks is small.
From the northeast of this country, crossing mountains and valleys, passing through dangerous paths, traveling more than seven hundred li, one arrives at the Pamir Plateau. It is more than a thousand li from east to west and more than a hundred li from north to south, with the narrowest places not exceeding ten li. It is located between two snow mountains, so the cold wind is fierce, snow flies in spring and summer, and wind blows day and night. The land is alkaline and full of gravel, planting does not thrive, and vegetation is sparse, resulting in desolation and no inhabitants.
In the Pamir Plateau, there is a Great Dragon Lake, more than three hundred li from east to west and more than fifty li from north to south, located within the Pamir Mountains, right in the center of Jambudvipa (the world we inhabit), which is the highest place here. The water is clear and bright, its depth unfathomable, its color slightly bluish-black, and its taste very sweet. Hidden beneath the surface are sharks, chilis (a type of dragon), fish, dragons, yuan (softshell turtles), tuo (Chinese alligators), turtles, and turtles, while swimming on the surface are mandarin ducks, wild geese, geese, swans, and other birds. Various birds lay their eggs, abandoning them in the wilderness, or in the marshes, or on the sandbars. A large river flows out from the west of the lake, flowing west to the eastern border of Dharmasthiti, where it merges with the Oxus River and flows west, so from here to the right, the water all flows west. A large river flows out from the east of the lake, flowing northeast to the western border of Khasa, where it merges with the Sita River and flows east, so from here to the left, the water all flows east. South of the Pamir Plateau, across the mountains, is Bolor, which is rich in gold and silver, the color of the gold being like fire. From the southeast of this plateau, climbing mountains and crossing dangerous paths, the road is uninhabited, with only ice and snow. Traveling more than five hundred li, one arrives at Wakhan.
Wakhan is more than two thousand li in circumference. The country's capital is built on a large stone ridge, backing onto the Sita River, with a circumference of more than twenty li. The mountains are continuous, and the plains are narrow. The harvest of grains is small, but beans and wheat are abundant, forests are sparse, and flowers and fruits are few. The fields are low-lying, and the cities are empty. The customs lack propriety, and the people lack learning. Their nature is both rugged and fierce, and their strength is also brave and strong.
丑弊，衣服氈褐。文字、語言，大同佉沙國。然知淳信，敬崇佛法。伽藍十餘所，僧徒五百餘人，習學小乘教說一切有部。今王淳質，敬重三寶，儀容閑雅，篤志好學。建國已來，多歷年所。其自稱云是至那提婆瞿呾羅(唐言漢日天種)。此國之先，蔥嶺中荒川也。昔波利剌斯國王娶婦漢土，迎歸至此，時屬兵亂，東西路絕，遂以王女置於孤峰，極危峻，梯崖而上下，設周衛警，晝巡夜。時經三月，寇賊方靜，欲趣歸路，女已有娠。使臣惶懼，謂徒屬曰：「王命迎婦，屬斯寇亂，野次荒川，朝不謀夕。吾王德感，妖氛已靜，今將歸國，王婦有娠。顧此為憂，不知死地，宜推首惡，或以後誅。」訊問諠嘩，莫究其實。時彼侍兒謂使臣曰：「勿相尤也，乃神會耳。每日正中，有一丈夫從日輪中乘馬會此。」使臣曰：「若然者，何以雪罪？歸必見誅，留亦來討，進退若是，何所宜行？」僉曰：「斯事不細，誰就深誅？待罪境外，且推旦夕。」於是即石峰上筑宮起館，週三百餘步。環宮築城，立女為主，建官垂憲。至期產男，容貌妍麗。母攝政事，子稱尊號。飛行虛空，控馭風雲，威德遐被，聲教遠洽，鄰域異國，莫不稱臣。其王壽終，葬在此城東南百餘里大山巖石室中。其尸干臘，今猶不壞，狀羸瘠人，儼然如睡，時易衣服
【現代漢語翻譯】 現代漢語譯本 形貌醜陋，衣著是粗糙的毛氈和粗布。文字和語言與大同佉沙國（Khasha，古代中亞國家）相同。然而，他們秉性純樸忠厚，敬重崇信佛法。這裡有十多所伽藍（Sangharama，寺院），僧侶五百多人，學習小乘佛教的說一切有部（Sarvastivada）。現在的國王淳樸忠厚，敬重三寶（Triratna，佛、法、僧），儀容端莊文雅，一心向學。建國以來，已經歷了很多年。他們自稱是至那提婆瞿呾羅（Chinatideva Gotra，意為漢日天種）。這個國家的先祖，在蔥嶺（Pamir Mountains）中的荒涼河川。從前，波利剌斯國王（King Bahlika）娶漢地女子為妻，迎娶歸來時，正趕上戰亂，東西道路斷絕，於是將王女安置在孤立的山峰上，地勢極其險峻，攀登懸崖上下，設定周密的守衛，白天巡邏，夜晚警戒。時間過了三個月，寇賊才平靜下來，想要返回歸途，王女已經懷孕。使臣惶恐不安，對同伴們說：『國王命令迎娶王妃，卻遭遇戰亂，身處荒涼河川，朝不保夕。幸賴我王恩德感召，妖氛已經平息，現在將要回國，王妃卻已懷孕。顧慮此事，不知是死是活，應該推舉出罪魁禍首，或許以後會被誅殺。』眾人訊問喧譁，無法查明真相。當時，王女的侍女對使臣說：『不要互相責怪了，這是神靈的結合。每天正午，有一位丈夫從太陽輪中乘馬而來與王女相會。』使臣說：『如果是這樣，如何洗脫罪名？回去必定被誅殺，留下也會被討伐，進退都是如此，該怎麼辦才好？』眾人商議說：『這件事非同小可，誰來承擔這深重的罪責？不如在境外待罪，且推延時日。』於是就在石峰上建造宮殿館舍，周圍三百多步。環繞宮殿築起城墻，立王女為主，建立官職，垂範法度。到期生下一個男孩，容貌美麗。母親攝理政事，兒子稱尊號。能在虛空中飛行，控制駕馭風雲，威德遠播，聲名教化遠及四方，鄰近的區域和國家，沒有不稱臣的。這位國王去世后，就葬在這座城東南一百多里的大山巖石室中。他的屍體乾燥，至今沒有腐爛，樣子瘦弱，儼然像在睡覺，時常更換衣服。
【English Translation】 English version His appearance was ugly and wretched, and his clothes were made of felt and coarse cloth. Their script and language were the same as those of the Great Khasha country (Khasha, an ancient Central Asian country). However, they were pure and sincere in nature, and revered and venerated the Buddha-dharma. There were more than ten Sangharamas (monasteries) here, with more than five hundred monks, studying the Sarvastivada (the doctrine asserting the existence of all things) of the Hinayana (Small Vehicle) Buddhism. The current king is simple and honest, respects the Three Jewels (Triratna, Buddha, Dharma, and Sangha), and is elegant in appearance and devoted to learning. Since the founding of the country, many years have passed. They claim to be Chinatideva Gotra (meaning the lineage of the Han Sun God). The ancestors of this country were in the desolate rivers of the Pamir Mountains. In the past, King Bahlika married a woman from the Han land as his wife. When he was welcoming her back, he encountered war, and the east-west roads were cut off. Therefore, he placed the princess on an isolated peak, which was extremely steep, climbing up and down the cliffs, setting up strict guards, patrolling during the day and guarding at night. After three months, the bandits calmed down, and they wanted to return. The princess was already pregnant. The envoy was terrified and said to his companions, 'The king ordered us to welcome the princess, but we encountered war and were in a desolate river, living in uncertainty. Fortunately, our king's virtue has moved the heavens, and the evil atmosphere has subsided. Now we are about to return to the country, but the princess is pregnant. Considering this matter, we do not know whether we will live or die. We should elect the chief culprit, perhaps to be executed later.' The crowd questioned and clamored, unable to find out the truth. At that time, the princess's maid said to the envoy, 'Do not blame each other, this is a divine union. Every noon, a man rides a horse from the sun's disc to meet the princess.' The envoy said, 'If that is the case, how can we clear our names? We will surely be executed if we return, and we will be attacked if we stay. What should we do?' The crowd discussed, 'This matter is no small matter, who will bear this heavy responsibility? It is better to stay outside the country and wait for the day to pass.' So they built palaces and pavilions on the stone peak, more than three hundred steps around. They built a city wall around the palace, established the princess as the ruler, established official positions, and set an example for the law. When the time came, she gave birth to a boy, with a beautiful appearance. The mother took charge of the government, and the son was called the honored one. He could fly in the sky, control the wind and clouds, and his power and virtue spread far and wide, and his reputation and teachings reached all directions. Neighboring regions and countries all became his subjects. After this king died, he was buried in a large mountain rock chamber more than a hundred miles southeast of this city. His body is dry and has not decayed to this day. He looks thin and weak, as if he is sleeping, and his clothes are often changed.
，恒置香花。子孫奕世以迄於今。以其先祖之世，母則漢土之人，父乃日天之種，故其自稱漢日天種。然其王族，貌同中國，首飾方冠，身衣胡服。後嗣陵夷，見迫強國。
無憂王命世，即其宮中建窣堵波。其王於後遷居宮東北隅，以其故宮，為尊者童受論師建僧伽藍，臺閣高廣，佛像威嚴。尊者，呾叉始羅國人也，幼而穎悟，早離俗塵，游心典籍，棲神玄旨，日誦三萬二千言，兼書三萬二千字。故能學冠時彥，名高當世，立正法，摧邪見，高論清舉，無難不酬，五印度國咸見推高。其所制論凡數十部，並盛宣行，莫不玩習，即經部本師也。當此之時，東有馬鳴，南有提婆，西有龍猛，北有童受，號為四日照世。故此國王聞尊者盛德，興兵動眾，伐呾叉始羅國，脅而得之，建此伽藍，式昭瞻仰。
城東南行三百餘里，至大石崖，有二石室，各一羅漢于中入滅盡定。端然而坐，難以動搖，形若羸人，膚骸不朽，已經七百餘歲，其鬚髮恒長，故眾僧年別為剃髮易衣。
大崖東北，逾嶺履險，行二百餘里，至奔(通論反)穰舍羅(唐言福舍)。蔥嶺東岡，四山之中，地方百餘頃，正中墊下。冬夏積雪，風寒飄勁。疇壟舄鹵，稼穡不滋，既無林樹，唯有細草。時雖暑熱，而多風雪，人徒才入，雲霧已興，商
【現代漢語翻譯】 現代漢語譯本：他們總是供奉香和花。他們的子孫後代一直延續至今。因為他們的祖先，母親是漢族人，父親是日天之種，所以他們自稱漢日天種。然而，他們的王族，外貌與中國人相似，頭戴方形帽子，身穿胡人的服裝。後代逐漸衰落，受到強大國家的逼迫。
阿育王應運而生，在他的宮中建造了窣堵波（stupa，佛塔）。後來，國王遷居到宮殿的東北角，把原來的宮殿，為尊者童受論師建造了僧伽藍（sangharama，寺院），臺閣高大寬廣，佛像莊嚴威武。尊者是呾叉始羅國（Takshashila，古印度地名，意為『截石城』）人，從小就聰明穎悟，早早地離開了世俗，專心研究典籍，精神寄託于玄妙的旨意，每天誦讀三萬二千字，同時書寫三萬二千字。因此能夠學識超過同輩，名聲顯赫于當世，樹立正法，摧毀邪見，高深的言論清晰明瞭，無論什麼難題都能解答，五印度國都推崇他。他所著作的論著有幾十部，都被廣泛宣傳和施行，人們沒有不學習的，他就是經部的本師。在這個時候，東方有馬鳴（Ashvaghosa，佛教詩人、哲學家），南方有提婆（Aryadeva，龍樹弟子），西方有龍猛（Nagarjuna，中觀學派創始人），北方有童受，號稱照耀世界的四顆太陽。因此，這個國王聽說了尊者的盛名，興兵動眾，攻打呾叉始羅國，脅迫而得到了他，建造了這個伽藍，用來表達敬仰之情。
從城東南方向走三百多里，到達大石崖，有兩間石室，各有一位羅漢在其中入滅盡定（nirodha-samapatti，一種甚深的禪定狀態）。端正地坐著，難以動搖，形體像瘦弱的人，面板和骨骼沒有腐朽，已經有七百多年了，他們的鬍鬚和頭髮一直在生長，所以眾僧每年都要為他們剃髮和更換衣服。
從大崖東北方向，翻越山嶺，經過險峻的路，走二百多里，到達奔（音同「通」）穰舍羅（Punyasala，唐朝時稱為福舍）。蔥嶺（Pamir Mountains）的東邊山岡，四座山之中，地方有一百多頃，正中間低窪。冬夏都積雪，風寒猛烈。田地鹽堿化，莊稼不生長，既沒有樹林，只有細草。即使是炎熱的夏天，也多風雪，人們剛一進入，雲霧就興起，商
【English Translation】 English version: They always offer incense and flowers. Their descendants have continued to this day. Because their ancestors, the mother was a Han Chinese, and the father was of the Sun Heaven race, so they call themselves Han Sun Heaven race. However, their royal family, their appearance is similar to the Chinese, wearing square crowns, and wearing Hu clothing. Later generations gradually declined and were forced by powerful countries.
King Ashoka (無憂王) arose in response to the times and built a stupa (窣堵波) in his palace. Later, the king moved to the northeast corner of the palace, and used the original palace to build a sangharama (僧伽藍) for Venerable Tong Shou (童受) , the Master of Logic, the pavilions were tall and wide, and the Buddha statues were majestic and dignified. The Venerable was a native of Takshashila (呾叉始羅國), he was intelligent and insightful from a young age, left the secular world early, devoted himself to studying the classics, and placed his spirit in the profound meaning, reciting 32,000 words a day, and writing 32,000 words at the same time. Therefore, he was able to surpass his peers in learning, and his reputation was prominent in the world, establishing the correct Dharma, destroying heresies, his profound arguments were clear and understandable, and he could answer any difficult questions, and the five Indias all respected him. He wrote dozens of treatises, which were widely publicized and implemented, and people all studied them, he was the original teacher of the Sutra Department. At this time, there was Ashvaghosa (馬鳴) in the east, Aryadeva (提婆) in the south, Nagarjuna (龍猛) in the west, and Tong Shou (童受) in the north, known as the four suns illuminating the world. Therefore, this king heard of the Venerable's great reputation, raised troops and mobilized the masses, attacked Takshashila, coerced and obtained him, and built this sangharama to express his admiration.
Going more than three hundred li southeast from the city, you will reach the Great Stone Cliff, where there are two stone chambers, each with an Arhat (羅漢) who has entered Nirodha-samapatti (滅盡定) inside. Sitting upright, difficult to move, the body is like a thin person, the skin and bones have not decayed, it has been more than seven hundred years, their beards and hair have been growing, so the monks shave their hair and change their clothes every year.
From the northeast of the Great Cliff, crossing the mountains and passing through dangerous roads, walking more than two hundred li, you will reach Punyasala (奔穰舍羅), which was called Fu She (福舍) in the Tang Dynasty. The eastern ridge of the Pamir Mountains (蔥嶺), among the four mountains, the area is more than one hundred qing, and the middle is low. Snow accumulates in winter and summer, and the wind and cold are strong. The fields are saline-alkali, and crops do not grow, there are no forests, only fine grass. Even in the hot summer, there is a lot of wind and snow, and as soon as people enter, clouds and fog rise, and merchants
侶往來，苦斯艱險。聞諸耆舊曰：昔有賈客，其徒萬餘，橐駝數千，赍貨逐利，遭風遇雪，人畜俱喪。時朅盤陀國有大羅漢，遙觀見之，愍其危厄，欲運神通，拯斯淪溺；適來至此，商人已喪。於是收諸珍寶，集其所有，構立館舍，儲積資財，買地鄰國，鬻戶邊城，以賑往來。故今行人商侶，咸蒙周給。從此東下蔥嶺東岡，登危嶺，越洞谷，溪徑險阻，風雪相繼，行八百餘里，出蔥嶺，至烏鎩國。
烏鎩國，周千餘里。國大都城周十餘里，南臨徙多河。地土沃壤，稼穡殷盛，林樹郁茂，花果具繁。多出雜玉，則有白玉、黳玉、青玉。氣序和，風雨順。俗寡禮義，人性剛獷，多詭詐，少廉恥。文字、語言少同佉沙國。容貌醜弊，衣服皮褐。然能崇信敬奉佛法。伽藍十餘所，僧徒減千人，習學小乘教說一切有部。自數百年，王族絕嗣，無別君長，役屬朅盤陀國。
城西二百餘里，至大山。山氣巃嵸，觸石興云，崖隒崢嶸，將崩未墜。其巔窣堵波，郁然奇制也。聞諸土俗曰：數百年前，山崖崩圮，中有苾芻，瞑目而坐，軀量偉大，形容枯槁，鬚髮下垂，被肩蒙面。有田獵者見已白王，王躬觀禮。都人士子，不召而至，焚香散花，競修供養。王曰：「斯何人哉？若此偉也！」有苾芻對曰：「此鬚髮垂長而被服袈裟
【現代漢語翻譯】 現代漢語譯本： 商人們往來於此，旅途艱辛危險。聽老人們說：過去有商人，他們的隊伍有一萬多人，駱駝數千頭，攜帶貨物追逐利益，遭遇風雪，人和牲畜都喪生了。當時朅盤陀國（Khotan，古國名，位於今新疆和田地區）有一位大羅漢，從遠處觀察到了這種情況，憐憫他們的危難，想要運用神通，拯救這些沉溺於困境中的人；恰好來到這裡，商人已經喪生。於是收集各種珍寶，聚集他們所有的財物，建造館舍，儲存積蓄資財，在鄰國購買土地，在邊境城鎮出售戶籍，用來賑濟來往的旅客。所以現在來往的行人和商人，都蒙受他的賙濟。從這裡向東下蔥嶺（Pamir Mountains，帕米爾高原）東邊的山岡，登上危險的山嶺，越過深邃的峽谷，溪流小路險峻阻礙，風雪接連不斷，行走八百多里，走出蔥嶺，到達烏鎩國（Ushanas，古代西域國家）。 烏鎩國（Ushanas，古代西域國家），周圍一千多里。國家的大都城周圍十餘里，南面靠近徙多河（Sitoda River）。土地肥沃，農作物豐盛，樹林茂密，花果繁多。出產各種玉石，有白玉、黳玉（黑玉）、青玉。氣候溫和，風調雨順。風俗缺少禮義，人性剛強粗獷，多欺詐，少廉恥。文字、語言與佉沙國（Khasa，古代西域國家）略有不同。容貌醜陋，衣服是獸皮或粗布。然而能夠崇信敬奉佛法。伽藍（Sangharama，寺院）有十餘所，僧侶不到一千人，學習小乘佛教的說一切有部（Sarvastivada）。自從幾百年前，王族絕嗣，沒有其他君主，隸屬於朅盤陀國（Khotan，古國名，位於今新疆和田地區）。 從都城向西二百餘里，到達大山。山氣高聳，觸碰巖石興起雲霧，山崖陡峭崢嶸，好像要崩塌卻又沒有墜落。山頂上的窣堵波（Stupa，佛塔），高聳挺拔，造型奇特。聽當地人說：幾百年前，山崖崩塌，其中有一位苾芻（Bhiksu，比丘），閉著眼睛坐著，身軀高大，形容枯槁，鬍鬚頭髮下垂，覆蓋肩膀和麵部。有打獵的人看見后告訴了國王，國王親自觀看並禮拜。都城的人士，不用召集就來了，焚香散花，爭相供養。國王說：『這是什麼人呢？如此高大！』有一位苾芻（Bhiksu，比丘）回答說：『這位鬚髮垂長並且穿著袈裟』
【English Translation】 English version: The merchants traveled back and forth, enduring hardship and danger. I heard from the elders that in the past, there were merchants with a caravan of over ten thousand people and several thousand camels, carrying goods in pursuit of profit. They encountered wind and snow, and both people and livestock perished. At that time, in the kingdom of Khotan (朅盤陀國), there was a great Arhat (大羅漢), who observed this from afar and, feeling compassion for their plight, wished to use his supernatural powers to rescue those drowning in distress. He happened to arrive at the location, but the merchants had already perished. So, he collected various treasures, gathered all their belongings, constructed hostels, stored up wealth, bought land in neighboring countries, and sold citizenship in border towns to provide relief to travelers. Therefore, the travelers and merchants who come and go now all benefit from his generosity. From here, going east down the eastern slopes of the Pamir Mountains (蔥嶺), climbing dangerous ridges, crossing deep valleys, where the streams and paths are treacherous and obstructed, with wind and snow following one after another, traveling over eight hundred li, one emerges from the Pamir Mountains and arrives at the kingdom of Ushanas (烏鎩國). The kingdom of Ushanas (烏鎩國) is over a thousand li in circumference. The great capital city of the kingdom is over ten li in circumference, facing the Sitoda River (徙多河) to the south. The land is fertile, the crops are abundant, the forests are lush, and the flowers and fruits are plentiful. It produces various kinds of jade, including white jade, black jade (黳玉), and green jade. The climate is mild, and the wind and rain are favorable. The customs lack propriety, the people are strong and fierce, deceitful, and have little sense of shame. The writing and language are slightly different from those of the kingdom of Khasa (佉沙國). Their appearance is ugly, and their clothing is made of animal skins or coarse cloth. However, they are able to revere and uphold the Buddha's teachings. There are over ten Sangharamas (伽藍), with fewer than a thousand monks, who study the Sarvastivada (說一切有部) teachings of Hinayana Buddhism. Since several hundred years ago, the royal family has become extinct, and there is no other ruler, so they are subordinate to the kingdom of Khotan (朅盤陀國). Two hundred li west of the city, one reaches a great mountain. The mountain air is towering, touching the rocks and causing clouds to rise. The cliffs are steep and jagged, appearing as if they are about to collapse but have not yet fallen. At the summit is a Stupa (窣堵波), towering and uniquely shaped. According to local customs: Several hundred years ago, the mountain cliff collapsed, and within it was a Bhiksu (苾芻) sitting with his eyes closed, his body large, his appearance withered, his beard and hair hanging down, covering his shoulders and face. A hunter saw him and reported it to the king, who personally came to observe and pay respects. The people of the capital city came without being summoned, burning incense and scattering flowers, vying to make offerings. The king said, 'Who is this person? So great!' A Bhiksu (苾芻) replied, 'This one with long hair and beard, wearing a kasaya'
，乃入滅心定阿羅漢也。夫入滅心定者，先有期限，或言聞揵稚聲，或言待日光照，有茲警察，便從定起；若無警察，寂然不動，定力持身，遂無壞滅。段食之體，出定便謝。宜以蘇油灌注，令得滋潤，然後鼓擊，警悟定心。」王曰：「俞乎？」乃擊揵稚。其聲才振，而此羅漢豁然高視，久之，乃曰：「爾輩何人？形容卑劣，被服袈裟？」對曰：「我苾芻也。」曰：「然，我師迦葉波如來今何所在？」對曰：「入大涅槃，其來已久。」聞而閉目，悵若有懷，尋重問曰：「釋迦如來出興世耶？」對曰：「誕靈導世，已從寂滅。」聞復俯首，久之乃起，升虛空，現神變，化火焚身，遺骸墜地。王收其骨起窣堵波。從此北行，山磧曠野五百餘里，至佉沙國(舊謂疏勒者，乃稱其城號也。正音宜云室利訖栗多底。疏勒之言，猶為訛也)。
佉沙國，週五千餘里。多沙磧，少壤土。稼穡殷盛，花果繁茂。出細氈褐，工織細㲲氍毹。氣候和暢，風雨順序。人性獷暴，俗多詭詐，禮義輕薄，學藝膚淺。其俗生子，押頭匾㔸，容貌粗鄙，文身綠睛。而其文字，取則印度，雖有刪訛，頗存體勢。語言辭調，異於諸國。淳信佛法，勤營福利。伽藍數百所，僧徒萬餘人，習學小乘教說一切有部。不究其理，多諷其文，故誦通三藏及《毗
【現代漢語翻譯】 現代漢語譯本：這是進入滅盡定（Nir নিরোধsamāpatti）的阿羅漢（Arhat）啊。所謂進入滅盡定，事先有期限，或者說聽到犍稚（ghanṭā，鐘）的聲音，或者說等待日光照耀，有這樣的警示，便從定中起來；如果沒有警示，就寂然不動，定力維持身體，於是沒有壞滅。以段食（kabaḍīkāra āhāra，分段食物）為食的身體，出定后便會謝世。應該用蘇油（ghṛta，酥油）灌注，使之得到滋潤，然後敲擊犍稚，警醒入定之心。」國王說：「是這樣嗎？」於是敲擊犍稚。其聲音才響起，而這位羅漢霍然抬頭觀看，過了很久，才說：「你們是什麼人？形容卑微鄙陋，穿著袈裟？」回答說：「我們是苾芻（bhikṣu，比丘）。」羅漢說：「原來如此，我的老師迦葉波如來（Kāśyapa-tathāgata）現在在哪裡？」回答說：「已經進入大涅槃（mahāparinirvāṇa），很久了。」聽了之後閉上眼睛，悵然若有所思，隨即又問：「釋迦如來（Śākyamuni-tathāgata）出世了嗎？」回答說：「已經降生引導世人，也已經寂滅了。」聽了之後又低下頭，過了很久才起身，升到虛空中，顯現神通變化，化為火焰焚燒自身，遺骸墜落到地上。國王收取了他的骨骸，建造了窣堵波（stūpa，塔）。從此向北行走，經過山地沙磧曠野五百多里，到達佉沙國（Khasa，舊時所說的疏勒國，是稱呼它的城名。正確的發音應該叫室利訖栗多底Śrīkṛtadatta。疏勒的說法，還是訛誤的）。 佉沙國，周圍五千多里。多為沙磧，少有土壤。農業興盛，花果繁茂。出產細氈褐，擅長織造細㲲氍毹（地毯）。氣候溫和，風調雨順。人性粗獷暴躁，風俗多為詭詐，禮義輕薄，學藝膚淺。當地風俗，生下孩子，壓迫頭部使之扁平，容貌粗鄙，身上刺有文身，眼睛是綠色的。而他們的文字，取法於印度，雖然有所刪改訛誤，還大致保留了原有的體勢。語言的辭彙和音調，不同於其他國家。淳樸地信仰佛法，勤奮地經營福利事業。有伽藍（saṃghārāma，寺院）數百所，僧侶一萬多人，學習小乘教說一切有部（Sarvāstivāda）。不深入研究其中的道理，大多隻是諷誦經文，所以能背誦通達三藏（tripiṭaka）以及《毗
【English Translation】 English version: This is an Arhat (Arhat) who has entered the Nirodha-samāpatti (Nirodha-samāpatti). Entering Nirodha-samāpatti means there is a pre-determined time limit. Either one hears the sound of the ghaṇṭā (ghanṭā, bell), or one waits for the sunlight to shine. With such a warning, one arises from the samādhi; without a warning, one remains still and unmoving. The power of the samādhi sustains the body, so there is no decay. The body nourished by kabaḍīkāra āhāra (kabaḍīkāra āhāra, morsel food) will perish upon emerging from the samādhi. It is appropriate to pour ghṛta (ghṛta, ghee) to nourish it, and then strike the ghaṇṭā to awaken the mind in samādhi.' The king said, 'Is that so?' Then he struck the ghaṇṭā. As soon as the sound resonated, the Arhat suddenly looked up. After a long time, he said, 'Who are you? Your appearance is humble and inferior, and you are wearing kasayas (robes).' They replied, 'We are bhikshus (bhikṣu, monks).' The Arhat said, 'Indeed. Where is my teacher, the Kāśyapa-tathāgata (Kāśyapa-tathāgata) now?' They replied, 'He has entered mahāparinirvāṇa (mahāparinirvāṇa) a long time ago.' Upon hearing this, he closed his eyes, looking wistful. Then he asked again, 'Has the Śākyamuni-tathāgata (Śākyamuni-tathāgata) appeared in the world?' They replied, 'He was born to guide the world and has already entered parinirvana.' Upon hearing this, he lowered his head again. After a long time, he rose, ascended into the sky, manifested miraculous transformations, turned into flames and burned his body, and his remains fell to the ground. The king collected his bones and built a stūpa (stūpa, stupa). From there, they traveled north, passing through mountainous sandy deserts for more than five hundred li, and arrived at the country of Khasa (Khasa, formerly known as Shule, which was the name of its city. The correct pronunciation should be Śrīkṛtadatta. The name Shule is still a corruption). The country of Khasa is more than five thousand li in circumference. It is mostly sandy desert with little soil. Agriculture is prosperous, and flowers and fruits are abundant. They produce fine felt and are skilled in weaving fine carpets. The climate is mild, and the weather is favorable. The people are fierce and violent, and their customs are mostly deceitful. They have little regard for etiquette and righteousness, and their learning is superficial. The local custom is to flatten the heads of newborns. Their appearance is crude, they have tattoos on their bodies, and their eyes are green. Their writing is based on that of India, and although there have been deletions and corruptions, it still largely retains the original form. The vocabulary and tones of their language are different from those of other countries. They sincerely believe in Buddhism and diligently engage in meritorious activities. There are hundreds of saṃghārāmas (saṃghārāma, monasteries) and more than ten thousand monks, who study the Sarvāstivāda (Sarvāstivāda) teachings of the Hinayana. They do not deeply investigate the principles, but mostly recite the scriptures, so they are able to recite the Tripiṭaka (tripiṭaka) and the 《毗
婆沙》者多矣。從此東南行五百餘里，濟徙多河，逾大沙嶺，至斫句迦國(舊曰沮渠)。
斫句迦國，周千餘里。國大都城周十餘里，堅峻險固，編戶殷盛。山阜連屬，礫石瀰漫，臨帶兩河，頗以耕植。蒲陶、梨、柰，其果寔繁。時風寒，人躁暴。俗唯詭詐，公行劫盜。文字同瞿薩旦那國，言語有異。禮義輕薄，學藝淺近。淳信三寶，好樂福利。伽藍數十，毀壞已多，僧徒百餘人，習學大乘教。
國南境有大山，崖嶺嵯峨，峰巒重疊；草木凌寒，春秋一觀；溪澗浚瀨，飛流四注；崖龕石室，棋佈巖林。印度果人，多運神通，輕舉遠遊，棲止於此。諸阿羅漢寂滅者眾，以故多有窣堵波也，今猶現有三阿羅漢居巖穴中，入滅心定，形若羸人，鬚髮恒長，故諸沙門時往為剃。而此國中大乘經典部數尤多，佛法至處，莫斯為盛也。十萬頌為部者，凡有十數；自茲已降，其流寔廣。從此而東，逾嶺越谷，行八百餘里，至瞿薩旦那國(唐言地乳，即其俗之雅言也。俗語謂之渙那國，匈奴謂之於遁，諸胡謂之溪旦，印度謂之屈丹。舊曰于闐，訛也)。
瞿薩旦那國，週四千餘里。沙磧太半，壤土隘狹。宜谷稼，多眾果。出氍毹、細氈，工紡績絁紬。又產白玉、黳玉。氣序和暢，飄風飛埃。俗知禮義，人性溫恭。好
【現代漢語翻譯】 現代漢語譯本： 關於《婆沙》（Vipassanā）的記載已經很多了。從這裡向東南方向走五百多里，渡過徙多河，翻越大沙嶺，就到達了斫句迦國（Chakuka，舊稱沮渠）。
斫句迦國，周圍一千多里。國家的大都城周圍十餘里，堅固險峻，戶口殷實繁盛。山丘連綿，遍佈礫石，面臨兩條河流，頗為適合耕種。葡萄、梨、柰等水果繁多。時常寒冷，人們性情急躁暴烈。風俗充滿欺詐，公開進行搶劫盜竊。文字與瞿薩旦那國（Khotan）相同，但語言有所不同。禮義輕薄，學識淺薄。虔誠信仰三寶（佛、法、僧），喜好行善積福。伽藍（僧院）有數十座，但大多已經毀壞，僧侶一百多人，學習大乘佛教。
國家南境有一座大山，懸崖峭壁高聳，山峰重重疊疊；草木經受嚴寒，春秋兩季景色宜人；溪流深而湍急，飛流直下；崖壁上的石窟，像棋子一樣分佈在巖石叢林中。印度的修行者，大多運用神通，能夠輕易地遠遊，棲息在這裡。許多阿羅漢（Arhat，已證悟者）在此寂滅，因此有很多窣堵波（Stupa，佛塔），現在還有三位阿羅漢居住在巖洞中，進入滅盡定，形體消瘦，鬚髮不斷生長，所以僧人們時常前去為他們剃髮。這個國家的大乘經典數量尤其多，佛法興盛的地方，沒有比這裡更盛的了。以十萬頌為一部的經典，大約有十幾部；從這些經典開始，流傳開來的就非常廣泛了。從這裡向東，翻山越嶺，行走八百多里，就到達了瞿薩旦那國（Khotan，唐朝時稱為地乳，是當地的雅語。俗語稱之為渙那國，匈奴稱之為于遁，各胡人稱之為溪旦，印度稱之為屈丹。舊稱于闐，是訛傳）。
瞿薩旦那國，周圍四千多里。大部分是沙漠，土地狹窄。適合種植穀物，盛產各種水果。出產氍毹（毛織地毯）、細氈，擅長紡織絲綢。又出產白玉、墨玉。氣候溫和，常有風沙。風俗知書達理，民性溫和恭敬，喜好...
【English Translation】 English version: There are many records about the Vipassanā. From here, traveling southeast for more than five hundred li, crossing the Xiduo River, and traversing the Great Sand Ridge, one arrives at the kingdom of Chakuka (formerly known as Jūqú).
The kingdom of Chakuka has a circumference of over a thousand li. The capital city has a circumference of over ten li, is sturdy and precipitous, and the population is prosperous. Mountains are continuous, gravel is widespread, it faces two rivers, and is quite suitable for cultivation. Grapes, pears, and nài (crabapples) are abundant. The weather is often cold, and the people are impetuous and violent. The customs are full of deceit, and robbery and theft are openly practiced. The script is the same as that of the kingdom of Khotan, but the language is different. Rituals and righteousness are superficial, and learning is shallow. They sincerely believe in the Three Jewels (Buddha, Dharma, Sangha) and enjoy seeking blessings. There are dozens of monasteries, but most have been destroyed. There are over a hundred monks, studying the Mahayana teachings.
In the southern part of the kingdom, there is a large mountain with towering cliffs and overlapping peaks; the plants withstand the cold, and the scenery is beautiful in spring and autumn; the streams are deep and rapid, with waterfalls cascading down; the rock caves are scattered like chess pieces in the rocky forests. Many Indian practitioners, mostly employing supernatural powers, can easily travel far and reside here. Many Arhats (enlightened beings) have entered Parinirvana here, so there are many Stupas. There are still three Arhats living in rock caves, in a state of cessation, their bodies emaciated, their beards and hair constantly growing, so monks often go to shave them. This kingdom has an especially large number of Mahayana scriptures, and no place is more prosperous in the Dharma. There are about a dozen scriptures with one hundred thousand verses each; from these scriptures, the teachings have spread widely. From here, traveling east, crossing mountains and valleys, for more than eight hundred li, one arrives at the kingdom of Khotan (in the Tang Dynasty, it was called 'Earth Milk,' which is the elegant term in the local language. The common people call it the kingdom of Huanna, the Xiongnu call it Yúdùn, various Hu people call it Xīdàn, and the Indians call it Kūtdān. The old name Yútián is a corruption).
The kingdom of Khotan has a circumference of over four thousand li. Most of it is desert, and the land is narrow. It is suitable for growing grains and produces many fruits. It produces rugs and fine felt, and is skilled in spinning silk. It also produces white jade and black jade. The climate is mild, and there are often sandstorms. The customs are knowledgeable in etiquette, and the people are gentle and respectful, and fond of...
學典藝，博達技能。眾庶富樂，編戶安業。國尚樂音，人好歌舞。少服毛褐氈裘，多衣絁紬白㲲。儀形有禮，風則有紀。文字憲章，聿尊印度，微改體勢，粗有沿革。語異諸國。崇尚佛法。伽藍百有餘所，僧徒五千餘人，並多習學大乘法教。王甚驍武，敬重佛法，自云毗沙門天之祚胤也。
昔者，此國虛曠無人，毗沙門天於此棲止。無憂王太子在呾叉始羅國被抉目已，無憂王怒譴輔佐，遷其豪族，出雪山北，居荒谷間。遷人逐物，至此西界，推舉酋豪，尊立為王。當是時也，東土帝子蒙譴流徙，居此東界，群下勸進，又自稱王。歲月已積，風教不通。各因田獵，遇會荒澤，更問宗緒，因而爭長。忿形辭語，便欲交兵。或有諫曰：「今何遽乎？因獵決戰，未盡兵鋒。宜歸治兵，期而後集。」於是回駕而返，各歸其國，校習戎馬，督勵士卒。至期兵會，旗鼓相望。旦日合戰，西主不利，因而逐北，遂斬其首。東主乘勝，撫集亡國，遷都中地，方建城郭。憂其無土，恐難成功，宣告遠近，誰識地理。時有涂灰外道，負大瓠，盛滿水，而自進曰：「我知地理。」遂以其水屈曲遺流，週而復始，因即疾驅，忽而不見。依彼水跡，峙其基堵，遂得興功，即斯國治，今王所都於此城也。城非崇峻，攻擊難克，自古已來，未能有
【現代漢語翻譯】 現代漢語譯本：學習典章禮儀，精通各種技能。民眾富裕快樂，戶籍管理下的百姓安居樂業。國家崇尚音樂，人民喜愛歌舞。年少者多穿毛褐和氈裘，成年人多穿絁（shī，一種絲織品）紬（chóu，一種絲織品）和白色㲲（dié，一種毛織品）。人們的儀容舉止合乎禮儀，風俗習慣有規章制度。文字**，非常尊重印度文字，略微改變其形體，大體上有所沿襲和變革。語言與各個國家不同。崇尚佛法。伽藍（qié lán，寺廟）有一百多所，僧侶有五千多人，都學習大乘佛教的教義。國王非常驍勇善戰，敬重佛法，自稱是毗沙門天（pí shā mén tiān，佛教護法神，北方多聞天王）的後代。
從前，這個國家空曠荒蕪，沒有人居住，毗沙門天（pí shā mén tiān，佛教護法神，北方多聞天王）在這裡棲息。阿育王（ā yù wáng，古印度孔雀王朝國王）的太子在呾叉始羅國（dá chā shǐ luó guó，古印度地名，意為截石城）被挖去眼睛后，阿育王（ā yù wáng，古印度孔雀王朝國王）憤怒地斥責輔佐大臣，遷徙他們的豪族，讓他們離開雪山以北，居住在荒涼的山谷之間。被遷徙的人們爲了尋找生活資源，來到了這個國家的西邊，推舉出首領，尊奉他為國王。當時，東方的帝王的兒子受到譴責而被流放，居住在這個國家的東邊，部下勸他稱王，於是他也自立為王。時間長久之後，雙方的風俗教化互不相通。各自因為田獵，在荒涼的沼澤地相遇，互相詢問祖先的來歷，因此爭論誰更尊貴。雙方怒形於色，言語激烈，就要交戰。有人勸諫說：『現在為何如此倉促？因為打獵而決戰，還不能完全發揮兵器的威力。應該各自回去整頓軍隊，約定日期后再會合。』於是各自返回，回到自己的國家，操練軍隊，督促士兵。到了約定的日期，雙方軍隊會合，旗幟鼓角遙遙相對。第二天開戰，西邊的國王戰事不利，於是被追趕而逃跑，最終被斬首。東邊的國王乘勝追擊，安撫收攏了西邊亡國的百姓，遷都到中間的地區，開始建造城郭。他擔心沒有土地，恐怕難以成功，於是向遠近宣告，誰認識地理。當時有一個涂灰外道，揹著一個大葫蘆，裡面盛滿了水，前來進見說：『我懂得地理。』於是用葫蘆里的水彎彎曲曲地流淌，週而復始，然後迅速離去，忽然不見了。人們依照水的痕跡，築起城墻的基礎，於是得以興建成功，這就是這個國家的都城，也就是現在國王所居住的城市。這座城市並不高大險峻，難以攻克，自古以來，沒有能攻破的。
【English Translation】 English version: They study canons and arts, and are well-versed in various skills. The common people are prosperous and happy, and the registered households live and work in peace. The country values music, and the people love singing and dancing. The young mostly wear coarse wool and felt, while adults often wear 'shi' (a type of silk fabric), 'chou' (another type of silk fabric), and white 'die' (a type of woolen fabric). Their demeanor is polite, and their customs are well-regulated. The script is highly regarded, deeply respecting the Indian script, with slight modifications in form and largely following its evolution. The language differs from other countries. They revere Buddhism. There are over a hundred 'Galan' (qié lán, monasteries), with more than five thousand monks, all of whom study the teachings of Mahayana Buddhism. The king is very brave and martial, and respects Buddhism, claiming to be a descendant of 'Vaishravana' (pí shā mén tiān, a Buddhist guardian deity, the Northern King of Heaven).
In the past, this country was desolate and uninhabited, and 'Vaishravana' (pí shā mén tiān, a Buddhist guardian deity, the Northern King of Heaven) resided here. After the prince of King 'Ashoka' (ā yù wáng, an ancient Indian Mauryan dynasty king) had his eyes gouged out in 'Takshashila' (dá chā shǐ luó guó, an ancient Indian place name, meaning 'City of Cut Stone'), King 'Ashoka' (ā yù wáng, an ancient Indian Mauryan dynasty king) angrily rebuked his ministers and relocated their powerful clans, sending them north of the Snow Mountains to live in desolate valleys. The relocated people, seeking resources, arrived in the western part of this country, elected a leader, and honored him as king. At that time, the son of an eastern emperor, having been condemned and exiled, resided in the eastern part of this country, and his subordinates urged him to become king, so he also declared himself king. As time passed, their customs and teachings did not communicate. Each, due to hunting, met in a desolate swamp, and inquired about their ancestral origins, thus arguing over who was more noble. Their anger was visible, their words were fierce, and they were about to engage in battle. Someone advised: 'Why be so hasty now? A battle resulting from hunting cannot fully demonstrate the power of our weapons. We should each return to organize our armies, and meet again on an appointed date.' So they returned, each to their own country, training their troops and encouraging their soldiers. On the appointed date, the armies met, their flags and drums facing each other. The next day, they fought, and the western king was defeated, so he was chased and fled, and ultimately beheaded. The eastern king, taking advantage of the victory, pacified and gathered the people of the conquered western country, and moved the capital to the central region, beginning to build a city. He worried about the lack of land, fearing it would be difficult to succeed, so he announced far and wide, asking who knew geography. At that time, a 'Tirthika' (a follower of a non-Buddhist ascetic tradition) smeared with ashes, carrying a large gourd filled with water, came forward and said: 'I know geography.' So he used the water from the gourd to flow in winding paths, again and again, and then quickly departed, suddenly disappearing. People followed the traces of the water, building the foundation of the city walls, and thus were able to build successfully, and this is the capital of the country, which is the city where the current king resides. This city is not tall and steep, and is difficult to conquer, and since ancient times, no one has been able to conquer it.
勝。其王遷都作邑，建國安人，功績已成，齒耋云暮，未有胤嗣，恐絕宗緒。乃往毗沙門天神所祈禱請嗣，神像額上，剖出嬰孩，捧以回駕，國人稱慶。既不飲乳，恐其不壽，尋詣神祠，重請育養。神前之地忽然隆起，其狀如乳，神童飲吮，遂至成立。智勇光前，風教遐被，遂營神祠，宗先祖也。自茲已降，奕世相承，傳國君臨，不失其緒。故今神廟多諸珍寶，拜祠享祭，無替於時。地乳所育，因為國號。
王城南十餘里有大伽藍，此國先王為毗盧折那(唐言遍照)阿羅漢建也。昔者，此國佛法未被，而阿羅漢自迦濕彌羅國至此林中，宴坐習定。時有見者，駭其容服，具以其狀上白于王。王遂躬往，觀其容止，曰：「爾何人乎，獨在幽林？」羅漢曰：「我，如來弟子，閑居習定。王宜樹福，弘贊佛教，建伽藍，召僧眾。」王曰：「如來者，有何德，有何神，而汝鳥棲，勤苦奉教？」曰：「如來慈愍四生，誘導三界，或顯或隱，示生示滅。遵其法者，出離生死，迷其教者，羈纏愛網。」王曰：「誠如所說，事高言議，既云大聖，為我現形；既得瞻仰，當爲建立，罄心歸信，弘揚教法。」羅漢曰：「王建伽藍，功成感應。」王茍從其請，建僧伽藍，遠近咸集，法會稱慶，而未有揵稚扣擊召集。王謂羅漢曰：「伽藍已
【現代漢語翻譯】 現代漢語譯本：國王遷都建國，安定百姓，功績已經完成，年事已高，但沒有子嗣，擔心斷絕宗廟的香火。於是前往毗沙門天神（Vaishravana，佛教護法神）那裡祈禱求子，天神像的額頭上，剖出一個嬰兒，捧著帶回王宮，全國人民都來慶賀。因為嬰兒不喝奶，擔心他不能長壽，又去神祠，再次請求神靈養育。神像前的地上忽然隆起，形狀像乳房，神童吮吸乳汁，於是長大成人。他的智慧和勇敢超過前人，他的教化遠播四方，於是修繕神祠，祭祀祖先。從此以後，世代相傳，繼承王位，沒有斷絕。所以現在的神廟裡有很多珍寶，拜祭享祀，沒有停止的時候。因為是地乳養育，所以作為國號。
王城南邊十多里有一座大寺廟，是這個國家以前的國王為毗盧折那（Vairocana，意為遍照）阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）建造的。過去，這個國家還沒有佛法，而阿羅漢從迦濕彌羅國（Kashmir）來到這片樹林中，安靜地坐著修習禪定。當時有人看見他，驚異於他的容貌和服飾，詳細地把情況稟告了國王。國王於是親自前往，觀察他的容貌舉止，說：『您是什麼人，獨自在幽靜的樹林里？』阿羅漢說：『我是如來的弟子，在這裡安靜地修習禪定。國王應該廣種福田，弘揚讚歎佛教，建造寺廟，召集僧眾。』國王說：『如來有什麼德行，有什麼神通，而您像鳥一樣棲息在這裡，勤苦地信奉他的教誨？』阿羅漢說：『如來慈悲憐憫一切眾生，引導三界眾生，有時顯現，有時隱沒，示現出生和滅亡。遵循他的教誨的人，可以脫離生死輪迴，迷惑於他的教誨的人，會被束縛在愛慾的羅網中。』國王說：『確實像您所說的，道理高深，超出言語議論，既然說是大聖人，為我顯現神蹟；如果能夠瞻仰到，我應當為您建造寺廟，全心全意地歸信，弘揚佛法。』阿羅漢說：『國王建造寺廟，功德圓滿就會有感應。』國王聽從了他的請求，建造了僧伽藍（Sangharama，僧眾居住的園林），遠近的人都聚集而來，法會非常盛大，值得慶賀，但是還沒有敲擊召集僧眾的揵稚（Gandi，寺院中用以集眾的木製或金屬器具）。國王對阿羅漢說：『寺廟已經』
【English Translation】 English version: The king moved the capital to establish a city, securing the people. His achievements were complete, and he was advanced in years, but he had no heir, fearing the extinction of his lineage. Therefore, he went to Vaishravana (guardian deity of Buddhism) to pray for a successor. From the forehead of the deity's statue, an infant was split out, and he was carried back in the royal carriage, to the joy of the people. Since the infant did not drink milk, there was concern he would not live long. They sought the deity's shrine again, requesting nurturing. The ground in front of the deity suddenly rose, its shape like a breast, and the divine child suckled, thus growing to adulthood. His wisdom and courage surpassed his predecessors, and his teachings spread far and wide. Therefore, he built a shrine to the deity, honoring his ancestors. From then on, generation after generation, they inherited the kingdom, without losing their lineage. Therefore, the deity's temple now has many treasures, and worship and offerings are made without fail.
More than ten li south of the royal city is a large monastery, built by a former king of this country for Vairocana (meaning 'Universal Illumination') Arhat (one who has extinguished all defilements and attained liberation). In the past, Buddhism had not yet spread to this country, and the Arhat came from Kashmir to this forest, sitting quietly to practice meditation. At that time, someone saw him, astonished by his appearance and clothing, and reported the details to the king. The king then went in person to observe his demeanor, saying, 'Who are you, alone in the secluded forest?' The Arhat said, 'I am a disciple of the Tathagata (another name for Buddha), dwelling here quietly to practice meditation. The king should cultivate blessings, promote and praise Buddhism, build monasteries, and summon the Sangha (Buddhist monastic community).' The king said, 'What virtues does the Tathagata have, what powers, that you dwell here like a bird, diligently following his teachings?' The Arhat said, 'The Tathagata is compassionate to all living beings, guiding the beings of the three realms, sometimes appearing, sometimes disappearing, showing birth and death. Those who follow his teachings can escape the cycle of birth and death, those who are deluded by his teachings will be bound by the net of love and desire.' The king said, 'Indeed, as you say, the matter is profound, beyond words and discussion. Since you say he is a great sage, show me a miracle; if I can behold it, I will build a monastery for you, wholeheartedly taking refuge and promoting the Dharma.' The Arhat said, 'If the king builds a monastery, the completion of the merit will bring a response.' The king followed his request, building a Sangharama, and people gathered from far and near, the Dharma assembly was grand and worthy of celebration, but there was no Gandi (a wooden or metal instrument used in monasteries to gather the monks) to strike and summon the Sangha. The king said to the Arhat, 'The monastery is already'
成，佛在何所？」羅漢曰：「當至誠，聖鑒不遠。」王遂禮請，忽見空中佛像下降，授王揵稚，因即誠信，弘揚佛教。
王城西南二十餘里，有瞿室𩜁伽山(唐言牛角)。山峰兩起，巖隒四絕，于崖谷間建一伽藍，其中佛像時燭光明。昔如來曾至此處，為諸天、人略說法要，懸記此地當建國土，敬崇遺法，遵習大乘。
牛角山巖有大石室，中有阿羅漢，入滅心定，待慈氏佛，數百年間，供養無替。近者崖崩，掩塞門徑，國王興兵欲除崩石，即黑蜂群飛，毒螫人眾，以故至今石門不開。
王城西南十餘里，有地迦婆縛那伽藍。中有夾纻立佛像，本從屈支國而來至止。昔此國中有臣被譴，寓居屈支，恒禮此像。后蒙還國，傾心遙敬，夜分之後，像忽自至，其人舍宅，建此伽藍。
王城西行三百餘里，至勃伽夷城。中有佛坐像，高七尺餘，相好允備，威肅嶷然，首戴寶冠，光明時照。聞諸土俗曰：本在迦濕彌羅國，請移至此。昔有羅漢，其沙彌弟子臨命終時，求酢米餅。羅漢以天眼觀，見瞿薩旦那國有此味焉，運神通力，至此求獲。沙彌啖已，愿生其國，果遂宿心，得為王子。既嗣位已，威攝遐邇，遂逾雪山，伐迦濕彌羅國。迦濕彌羅國王整集戎馬，欲御邊寇。時阿羅漢諫王：「勿斗兵也，我能退
【現代漢語翻譯】 現代漢語譯本：國王問：『佛陀現在在哪裡？』羅漢回答說：『只要至誠，聖人的鑑察不會遙遠。』國王於是恭敬地祈請，忽然看見空中佛像下降，授予國王揵稚（僧人使用的錫杖），國王因此深信不疑，開始弘揚佛教。 在王城西南二十多里處，有一座瞿室𩜁伽山（唐代譯為牛角山）。山峰有兩個突起，懸崖峭壁非常險峻。在山崖和山谷之間建有一座伽藍（寺廟），其中的佛像時常發出光芒。過去如來佛曾到過這裡，為諸天和人們簡略地講述佛法要義，預言此地將來會建立國土，人們會敬重佛陀遺留的教法，遵從學習大乘佛教。 牛角山的巖石中有一個大石室，裡面有一位阿羅漢（斷絕一切煩惱，達到最高修行果位的人），進入滅盡定（一種極深禪定），等待慈氏佛（彌勒佛）降生。幾百年來，人們一直供養他，從未間斷。最近，山崖崩塌，堵塞了石室的入口。國王派兵想要清除崩塌的石頭，立刻有黑蜂成群飛來，用毒刺螫人，因此直到現在石室的門仍然沒有打開。 在王城西南十多里處，有一座地迦婆縛那伽藍（寺廟）。寺廟中有一尊用夾纻工藝製成的站立佛像，原本是從屈支國（古代西域國家）而來並停留在此。過去這個國家中有一位大臣受到譴責，居住在屈支國，一直禮拜這尊佛像。後來他被允許返回自己的國家，便傾心遙拜佛像。一天夜裡，佛像忽然自己來到他的住所，這個人便將自己的住宅捐獻出來，建立了這座伽藍。 從王城向西走三百多里，到達勃伽夷城。城中有一尊佛坐像，高七尺多，相貌莊嚴美好，威嚴而肅穆，頭上戴著寶冠，時常發出光芒。聽當地人說：這尊佛像原本在迦濕彌羅國（古代印度北部地區），後來被請到這裡。過去有一位阿羅漢，他的沙彌（出家弟子）在臨終時，想要吃酸米餅。阿羅漢用天眼觀察，看到瞿薩旦那國（古代西域國家）有這種食物，便運用神通力，到那裡求得。沙彌吃完后，發願轉生到那個國家，結果實現了他的願望，成爲了王子。他繼承王位后，威名遠揚，於是越過雪山，攻打迦濕彌羅國。迦濕彌羅國王集結軍隊，準備抵抗入侵。這時，阿羅漢勸諫國王說：『不要發動戰爭，我能退兵。』
【English Translation】 English version: The king asked: 'Where is the Buddha now?' The Arhat (one who has attained Nirvana) replied: 'If you are sincere, the sage's observation is not far away.' The king then respectfully requested, and suddenly saw a Buddha image descending from the sky, handing the king a Khakkhara (a monk's staff), and the king therefore believed deeply and began to promote Buddhism. About twenty li (a Chinese unit of distance) southwest of the royal city, there is a Kausambi-kaksha Mountain (translated as Ox Horn Mountain in the Tang Dynasty). The mountain has two peaks, and the cliffs are extremely steep. A Sangharama (monastery) was built between the cliffs and valleys, and the Buddha image inside often emits light. In the past, the Tathagata (Buddha) came here and briefly explained the essence of the Dharma to the Devas (gods) and humans, prophesying that a kingdom would be established here in the future, and people would respect the Buddha's legacy and follow the Mahayana (Great Vehicle) Buddhism. In the rocks of Ox Horn Mountain, there is a large stone chamber, and inside is an Arhat (one who has cut off all afflictions and reached the highest state of cultivation), who has entered Nirodha-samapatti (a very deep state of meditation), waiting for Maitreya Buddha (the future Buddha) to be born. For hundreds of years, people have been offering to him without interruption. Recently, the cliff collapsed, blocking the entrance to the stone chamber. The king sent troops to remove the collapsed stones, but immediately swarms of black bees flew out and stung the people with poison, so the door of the stone chamber has not been opened to this day. About ten li southwest of the royal city, there is a Digavapavana Sangharama (monastery). In the monastery, there is a standing Buddha image made of dry lacquer, which originally came from and stayed here from the country of Kucha (an ancient country in the Western Regions). In the past, a minister in this country was condemned and lived in Kucha, constantly worshiping this Buddha image. Later, he was allowed to return to his own country, and he wholeheartedly worshiped the Buddha image from afar. One night, the Buddha image suddenly came to his residence by itself, and the man donated his house to build this Sangharama. Traveling more than three hundred li west from the royal city, you will reach the city of Bokayi. In the city, there is a seated Buddha image, more than seven chi (a Chinese unit of length) tall, with a dignified and beautiful appearance, majestic and solemn, wearing a jeweled crown on its head, often emitting light. According to the locals: this Buddha image was originally in the country of Kashmir (an ancient region in northern India), and was later invited here. In the past, there was an Arhat, and his Shramanera (novice monk) disciple, when he was dying, wanted to eat sour rice cakes. The Arhat used his divine eye to see that the country of Khotan (an ancient country in the Western Regions) had this food, so he used his supernatural power to go there and obtain it. After the Shramanera ate it, he vowed to be reborn in that country, and his wish was fulfilled, becoming a prince. After he succeeded to the throne, his fame spread far and wide, so he crossed the snowy mountains and attacked the country of Kashmir. The king of Kashmir gathered his troops and prepared to resist the invasion. At this time, the Arhat advised the king: 'Do not start a war, I can withdraw the troops.'
之。」尋為瞿薩旦那王說諸法要。王初未信，尚欲興兵。羅漢遂取此王先身沙彌時衣，而以示之。王既見衣，得宿命智，與迦濕彌羅王謝咎交歡，釋兵而返，奉迎沙彌時所供養佛像，隨軍禮請。像至此地，不可轉移，環建伽藍，或招僧侶，舍寶冠置像頂，今所冠者，即先王所施也。
王城西百五六十里，大沙磧正路中，有堆阜，並鼠壤墳也。聞之土俗曰：此沙磧中，鼠大如猬，其毛則金銀異色，為其群之酋長，每出穴游止，則群鼠為從。昔者，匈奴率數十萬眾，寇掠邊城，至鼠墳側屯軍，時瞿薩旦那王率數萬兵，恐力不敵，素知磧中鼠奇，而未神也。洎乎寇至，無所求救，君臣震恐，莫知圖計。茍復設祭，焚香請鼠，冀其有靈，少加軍力。其夜瞿薩旦那王夢見大鼠。曰：「敬欲相助。愿早治兵，旦日合戰，必當克勝。」瞿薩旦那王知有靈祐，遂整戎馬，申令將士，未明而行，長驅掩襲。匈奴之聞也，莫不懼焉。方欲駕乘被鎧，而諸馬鞍、人服、弓弦、甲縺，凡厥帶系，鼠皆嚙斷。兵寇既臨，面縛受戮。於是殺其將，虜其兵，匈奴震懾，以為神靈所祐也。瞿薩旦那王感鼠厚恩，建祠設祭，奕世遵敬，特深珍異。故上自君王，下至黎庶，咸修祀祭，以求福祐。行次其穴，下乘而趨，拜以致敬，祭以祈福。或衣服、弓
【現代漢語翻譯】 現代漢語譯本：於是，他（羅漢）去為瞿薩旦那（Kustana，古代西域國名）的國王宣說諸法要。國王起初並不相信，甚至想要興兵。羅漢於是取出這位國王前世做沙彌（Sramanera，佛教出家男子）時的衣服，給他看。國王一見到這件衣服，就獲得了宿命智（ability to recall past lives），與迦濕彌羅（Kashmir，克什米爾）的國王消除嫌隙，重歸於好，撤兵回國，恭敬地迎請他做沙彌時所供養的佛像，跟隨軍隊禮拜祈請。佛像到達這個地方后，就無法移動了，於是環繞佛像建造伽藍（Sangharama，寺院），招納僧侶，國王捨棄寶冠戴在佛像頭上，現在佛像所戴的寶冠，就是當初那位國王所施捨的。
在王城以西一百五六十里的大沙磧（desert）正路中，有一些土堆，都是鼠壤堆積成的墳墓。聽當地人說：這沙磧中，老鼠大如刺猬，它們的毛有金色和銀色等不同的顏色，是它們鼠群的首領，每次出穴遊玩，眾鼠都會跟隨。過去，匈奴（Huns）率領數十萬大軍，侵略邊境城市，到達鼠墳旁邊時駐紮軍隊，當時瞿薩旦那國王率領數萬士兵，擔心實力不如敵軍，他平時就知道沙磧中的鼠很奇特，但並沒有當做神靈看待。等到匈奴寇境，無處求救，君臣都非常害怕，不知如何是好。於是姑且設定祭壇，焚香祈請鼠神，希望它們顯靈，稍微增加軍隊的力量。當天夜裡，瞿薩旦那國王夢見一隻大老鼠。大鼠說：『我願意幫助你。希望你早點準備軍隊，明日交戰，必定能夠戰勝。』瞿薩旦那國王知道這是神靈保佑，於是整頓軍隊，告誡將士，在天亮之前出發，長途奔襲。匈奴人聽聞此事，無不害怕。正要上馬穿戴盔甲，所有的馬鞍、士兵的衣服、弓弦、鎧甲的連線帶，凡是帶子之類的東西，都被老鼠咬斷了。敵寇兵臨城下，匈奴士兵只能面縛受死。於是殺掉了他們的將領，俘虜了他們的士兵，匈奴人非常震驚，認為這是神靈保佑。瞿薩旦那國王感激老鼠的恩德，建造祠堂設定祭祀，世世代代都遵從敬奉，特別珍視這些老鼠。所以上自君王，下至百姓，都修繕祠堂祭祀老鼠，以求得福佑。路過鼠穴時，都要下車步行，以示敬意，祭祀它們以祈求幸福。或者獻上衣服、弓箭
【English Translation】 English version: Thereupon, he (the Arhat) went to preach the essential principles of Dharma to the king of Kustana (ancient kingdom in the Western Regions). The king initially did not believe and even intended to raise troops. The Arhat then took out the clothes of this king when he was a Sramanera (Buddhist novice monk) in his previous life and showed them to him. Once the king saw these clothes, he gained the wisdom of recalling past lives (ability to recall past lives), reconciled with the king of Kashmir, withdrew his troops and returned to his country, respectfully welcoming the Buddha image that he had worshiped when he was a Sramanera, and followed the army to pay homage and pray. After the Buddha image arrived at this place, it could not be moved, so a Sangharama (monastery) was built around the Buddha image, and monks were recruited. The king gave up his jeweled crown and placed it on the head of the Buddha image. The crown that the Buddha image wears now is the one that the former king donated.
One hundred fifty to sixty li west of the royal city, in the middle of the main road of the great desert, there are some mounds, all of which are rat-earth tombs. According to local customs: In this desert, the rats are as big as hedgehogs, and their fur has different colors such as gold and silver. They are the leaders of their rat groups, and every time they come out of their holes to play, the rats follow them. In the past, the Huns led hundreds of thousands of troops to invade the border cities, and when they reached the side of the rat tombs, they stationed their troops. At that time, the king of Kustana led tens of thousands of soldiers, fearing that their strength was not as good as the enemy's. He usually knew that the rats in the desert were peculiar, but he did not regard them as gods. When the Huns invaded the territory, there was nowhere to seek help, and the monarch and his subjects were very afraid and did not know what to do. So they tentatively set up an altar, burned incense and prayed to the rat gods, hoping that they would show their spirit and slightly increase the strength of the army. That night, the king of Kustana dreamed of a large rat. The rat said: 'I am willing to help you. I hope you will prepare your troops early, and you will surely be able to win the battle tomorrow.' The king of Kustana knew that this was a divine blessing, so he reorganized his army and warned his soldiers, set off before dawn, and launched a long-distance raid. When the Huns heard about this, they were all afraid. Just as they were about to mount their horses and put on their armor, all the saddles, soldiers' clothes, bowstrings, and armor straps, all the straps and the like, were bitten off by the rats. With the enemy troops approaching the city, the Hun soldiers could only be bound and await their execution. So they killed their generals and captured their soldiers. The Huns were very shocked and thought that this was a divine blessing. The king of Kustana was grateful for the rats' kindness, built a shrine and set up sacrifices, and respected them for generations, especially cherishing these rats. Therefore, from the king to the common people, they all repaired the shrine and sacrificed to the rats to seek blessings. When passing by the rat holes, they had to get out of the car and walk to show their respect, and sacrifice to them to pray for happiness. Or offer clothes, bows and arrows
、矢，或香花、肴膳，亦既輸誠，多蒙福利。若無享祭，則逢災變。
王城西五六里，有娑摩若僧伽藍。中有窣堵波，高百餘尺，甚多靈瑞，時燭神光。昔有羅漢，自遠方來，止此林中，以神通力，放大光明。時王夜在重閣，遙見林中光明照曜，於是歷問，僉曰：「有一沙門，自遠而至，宴坐林中，示現神通。」王遂命駕，躬往觀察。既睹明賢，乃心祗敬，欽風不已，請至中宮。沙門曰：「物有所宜，志其所在。幽林藪澤，情之所賞；高堂邃宇，非我攸聞。」王益敬仰，深加宗重，為建伽藍，起窣堵波。沙門受請，遂止其中。頃之，王感獲舍利數百粒，甚慶悅，竊自唸曰：「舍利來應，何其晚歟？早得置之窣堵波下，豈非勝蹟？」尋詣伽藍，具白沙門。羅漢曰：「王無憂也，今為置之。宜以金、銀、銅、鐵大石函等，以次周盛。」王命匠人，不日功畢，載諸寶輿，送至伽藍。是時也，王宮導從、庶僚凡百，觀送舍利者，動以萬計。羅漢乃以右手舉窣堵波，置諸掌中，謂王曰：「可以藏下也。」遂坎地安函，其功斯畢，於是下窣堵波，無所傾損。觀睹之徒，嘆未曾有，信佛之心彌篤，敬法之志斯堅。王謂群官曰：「我嘗聞佛力難思，神通難究。或分身百億，或應跡人天；舉世界于掌內，眾生無動靜之想，演法性于
【現代漢語翻譯】 現代漢語譯本：如果有人用箭、香花、佳餚美食來供奉，也已經表達了真誠，會得到很多福報。如果沒有享祭，就會遇到災禍。
在王城西邊五六里處，有一座娑摩若僧伽藍（寺廟）。寺廟中有一座窣堵波（佛塔），高一百多尺，非常靈驗，時常發出神光。過去有一位羅漢（阿羅漢），從遠方來到這裡，住在林中，用神通力放出光明。當時國王晚上在高樓上，遠遠看見林中光明照耀，於是詢問左右，大家都說：『有一位沙門（僧人），從遠方而來，在林中靜坐，示現神通。』國王於是下令備車，親自前去觀看。見到這位賢者，內心非常敬佩，仰慕不已，邀請他到王宮中居住。沙門說：『萬物各有適宜之處，各有自己的志向。幽靜的樹林和沼澤，是我的心之所向；高大的殿堂和深邃的房屋，不是我所習慣的。』國王更加敬仰他，非常尊重他，為他建造了伽藍（寺廟），建造了窣堵波（佛塔）。沙門接受了邀請，於是住在其中。不久，國王感應到獲得了數百粒舍利（佛骨），非常高興，暗自想：『舍利來應，為什麼這麼晚呢？如果早點得到，放在窣堵波下，豈不是一件美好的事情？』於是前往伽藍（寺廟），將此事告訴了沙門（僧人）。羅漢（阿羅漢）說：『大王不必憂慮，現在就安放它們。應該用金、銀、銅、鐵等大的石函，依次盛放。』國王命令工匠，沒幾天就完成了，用寶車運送到伽藍（寺廟）。當時，王宮的儀仗隊、官員以及百姓，觀看運送舍利的人，數以萬計。羅漢（阿羅漢）於是用右手舉起窣堵波（佛塔），放在手掌中，對國王說：『可以安放舍利了。』於是挖地安放石函，工程完畢，於是放下窣堵波（佛塔），沒有絲毫傾斜損壞。觀看的人們，嘆爲前所未有，信佛之心更加堅定，敬法的意志更加堅固。國王對群臣說：『我曾經聽說佛力不可思議，神通難以窮盡。或者分身百億，或者應化在人天之間；將世界舉在掌中，眾生卻沒有動靜的感覺，闡述法性于』
【English Translation】 English version: If someone offers arrows, fragrant flowers, or delicious food, it is already a sincere offering and will bring many blessings. If there are no offerings, then disasters will occur.
Five or six li west of the royal city, there is a Samanja Sangharama (monastery). In the middle of it is a stupa (pagoda), over a hundred feet high, which is very miraculous and often emits divine light. In the past, there was an Arhat (enlightened being) who came from afar and stayed in this forest, using his supernatural powers to emit great light. At that time, the king was in a high tower at night and saw the light shining in the forest from afar. So he asked his attendants, and they all said, 'There is a Shramana (monk) who has come from afar and is sitting in meditation in the forest, displaying his supernatural powers.' The king then ordered his carriage to be prepared and went to observe him in person. Seeing this virtuous man, he was filled with reverence and admiration, and invited him to live in the royal palace. The Shramana said, 'Everything has its proper place and its own aspirations. Quiet forests and marshes are what my heart desires; high halls and deep houses are not what I am accustomed to.' The king admired him even more and respected him greatly, building a Sangharama (monastery) and a stupa (pagoda) for him. The Shramana accepted the invitation and stayed there. Soon after, the king felt that he had obtained hundreds of Sharira (relics), and was very happy, thinking to himself, 'The Sharira have come in response, why so late? If I had obtained them earlier and placed them under the stupa, wouldn't that be a wonderful thing?' So he went to the Sangharama (monastery) and told the Shramana (monk) about it. The Arhat (enlightened being) said, 'Your Majesty, do not worry, we will enshrine them now. We should use large stone containers of gold, silver, copper, iron, etc., to hold them in order.' The king ordered the craftsmen, and they completed the work in a few days, transporting them to the Sangharama (monastery) in precious carriages. At that time, the royal guards, officials, and common people, those who watched the transport of the Sharira, numbered in the tens of thousands. The Arhat (enlightened being) then lifted the stupa (pagoda) with his right hand and placed it in his palm, saying to the king, 'You can enshrine the Sharira now.' So they dug a hole to place the stone containers, and the work was completed. Then they lowered the stupa (pagoda), without any tilting or damage. The onlookers marveled at what had never been seen before, and their faith in the Buddha became even stronger, and their will to respect the Dharma became even more firm. The king said to his officials, 'I have heard that the power of the Buddha is inconceivable, and his supernatural powers are unfathomable. He can either manifest hundreds of billions of bodies, or appear in the realms of humans and gods; holding the world in his palm, yet sentient beings have no sense of movement, expounding the Dharma nature in'
常音，眾生有隨類之悟。斯則神力不共，智慧絕言。其靈已隱，其教猶傳。餐和飲澤，味道欽風，尚獲斯靈，深賴其福。勉哉，凡百！宜深崇敬，佛法幽深，於是明矣。」
王城東南五六里，有麻射僧伽藍，此國先王妃所立也。昔者，此國未知桑蠶，聞東國有也，命使以求。時東國君秘而不賜，嚴敕關防，無令桑蠶種出也。瞿薩旦那王乃卑辭下禮，求婚東國；國君有懷遠之志，遂允其請。瞿薩旦那王命使迎婦，而誡曰：「爾致辭東國君女，我國素無絲綿桑蠶之種，可以持來，自為裳服。」女聞其言，密求其種，以桑蠶之子置帽絮中，既至關防，主者遍索，唯王女帽不敢以驗。遂入瞿薩旦那國，止麻射伽藍故地，方備儀禮，奉迎入宮，以桑蠶種留於此地。陽春告始，乃植其桑，蠶月既臨，復事采養。初至也，尚以雜葉𩚅之，自時厥後，桑樹連陰。王妃乃刻石為制，不令傷殺；蠶蛾飛盡，乃得治繭。敢有犯違，明神不祐。遂為先蠶建此伽藍。數株枯桑，云是本種之樹也。故今此國有蠶不殺，竊有取絲者，來年輒不宜蠶。
城東南百餘里有大河，西北流，國人利之，以用溉田。其後斷流，王深怪異。於是命駕問羅漢僧曰：「大河之水，國人取給，今忽斷流，其咎安在？為政有不平，德有不洽乎？不然，垂譴何重
【現代漢語翻譯】 現代漢語譯本：常音宣示，眾生皆有隨其種類而領悟的能力。這體現了佛的神力獨特，智慧無法用言語表達。佛的靈性已經隱沒，但他的教誨仍然流傳。人們食用五穀，飲用甘露，敬仰佛的風範，尚且能獲得佛的靈性，這深深依賴於佛的福澤。努力啊，各位！應該深深地崇敬佛法，佛法的幽深之處，由此可以明瞭。
在王城東南五六里處，有一座麻射僧伽藍（Masashajingialan，寺院名），是這個國家先王的妃子所建造的。過去，這個國家不知道桑樹和蠶，聽說東邊的國家有，就派遣使者去求取。當時東邊的國君秘而不宣，不肯賜予，並且嚴格把守關卡，不讓桑樹和蠶種流出。瞿薩旦那王（Qusadanna，國名）於是謙卑地降低身份，以禮相待，向東邊的國家求婚；東邊的國君有懷柔遠方的志向，就答應了他的請求。瞿薩旦那王命令使者去迎接新娘，並且告誡他說：『你告訴東國君的女，我國向來沒有絲綿和桑蠶的種子，你可以帶過來，自己用來做衣裳。』女子聽了他的話，秘密地尋找桑蠶的種子，把桑蠶的子藏在帽子里的棉絮中，到達關卡時，把守的人到處搜查，只有王女的帽子不敢檢查。於是進入了瞿薩旦那國，停留在麻射伽藍（Mashejialan，寺院名）的舊址，才準備好禮儀，恭敬地迎接她入宮，把桑蠶的種子留在了這個地方。春天開始的時候，就種植桑樹，蠶月來臨的時候，又開始採摘和飼養。剛開始的時候，還用雜葉餵養蠶，從那時以後，桑樹連綿成蔭。王妃於是刻石立下規矩，不讓人傷害和殺害蠶；蠶蛾飛盡之後，才能處理蠶繭。如果有人敢於違犯，神明就不會保佑他。於是爲了先蠶建造了這座伽藍（jialan，寺院）。有幾株枯萎的桑樹，據說就是最初的桑樹的種子。所以現在這個國家有蠶不殺，如果有人偷取蠶絲，來年就不能養蠶。
在城東南一百多里處，有一條大河，向西北流淌，國人利用它來灌溉田地。後來大河斷流，國王深感奇怪。於是命令車駕去問羅漢僧（Luohan seng，阿羅漢僧人）：『大河的水，是國人賴以生存的，現在忽然斷流，這是什麼原因呢？是為政有什麼不公平的地方，還是德行有什麼不周到的地方呢？不然的話，降下的災禍為什麼這麼嚴重？』
【English Translation】 English version: 'Constant sound proclaims that sentient beings have enlightenment according to their kind. This demonstrates that the divine power is unique and wisdom is beyond words. Its spirit has already been hidden, but its teachings are still transmitted. Eating grains and drinking dew, admiring the demeanor of the Buddha, one can still obtain this spiritual power, deeply relying on the blessings of the Buddha. Strive on, everyone! You should deeply revere the Buddha Dharma, the profoundness of the Buddha Dharma, from this it can be understood.'
'Five or six li southeast of the royal city, there is a Masashajingialan Sangharama (Masashajingialan, monastery name), which was built by the late king's consort of this country. In the past, this country did not know about mulberry trees and silkworms. Hearing that the eastern country had them, they sent envoys to seek them. At that time, the ruler of the eastern country kept it secret and refused to grant them, and strictly guarded the passes, not allowing the seeds of mulberry trees and silkworms to be brought out. King Qusadanna (Qusadanna, kingdom name) then humbly lowered his status and treated them with courtesy, seeking marriage with the eastern country; the ruler of the eastern country had the ambition to appease distant lands, so he granted his request. King Qusadanna ordered envoys to welcome the bride, and warned them, 'Tell the daughter of the eastern country's ruler that our country has never had the seeds of silk floss and silkworms, you can bring them with you to make clothes for yourself.' The woman heard his words and secretly sought the seeds of silkworms, hiding the silkworm eggs in the cotton wool of her hat. When she arrived at the pass, the guards searched everywhere, but they did not dare to inspect the princess's hat. Thus, she entered the country of Qusadanna, and stopped at the old site of Mashejialan Sangharama (Mashejialan, monastery name), where she prepared the rituals and respectfully welcomed her into the palace, leaving the seeds of silkworms in this place. When spring began, she planted mulberry trees, and when the silkworm month arrived, she began to pick and raise them. At first, she fed the silkworms with miscellaneous leaves, but from then on, the mulberry trees formed a continuous shade. The king's consort then carved a stone to establish rules, not allowing people to harm or kill the silkworms; only after the silkworm moths had all flown away could the cocoons be processed. If anyone dared to violate this, the gods would not bless him. Thus, this Sangharama (jialan, monastery) was built for the first silkworms. There are several withered mulberry trees, which are said to be the seeds of the original trees. Therefore, in this country today, silkworms are not killed. If someone steals silk, the next year they will not be able to raise silkworms.'
'About a hundred li southeast of the city, there is a large river that flows northwest, and the people of the country benefit from it by using it to irrigate their fields. Later, the river stopped flowing, and the king was deeply puzzled. Therefore, he ordered a carriage to ask the Luohan seng (Luohan seng, Arhat monk), 'The water of the great river is what the people of the country depend on for survival, but now it has suddenly stopped flowing. What is the reason for this? Is there any unfairness in the government, or is there any inadequacy in virtue? Otherwise, why is the calamity so severe?'
也？」羅漢曰：「大王治國，政化清和。河水斷流，龍所為耳。宜速祠求，當復昔利。」王因回駕，祠祭河龍。忽有一女凌波而至，曰：「我夫早喪，王命無從；所以河水絕流，農人失利。王於國內選一貴臣，配我為夫，水流如昔。」王曰：「敬聞，任所欲耳。」龍遂目悅國之大臣。王既回駕，謂群下曰：「大臣者，國之重鎮；農務者，人之命食。國失鎮則危，人絕食則死。危、死之事，何所宜行？」大臣越席，跪而對曰：「久已虛薄，謬當重任。常思報國，未遇其時，今而預選，敢塞深責。茍利萬姓，何吝一臣？臣者，國之佐；人者，國之本，愿大王不再思也。幸為修福，建僧伽藍。」王允所求，功成不日。其臣又請早入龍宮，於是舉國僚庶，鼓樂飲餞。其臣乃衣素服，乘白馬，與王辭訣，敬謝國人。驅馬入河，履水不溺，濟乎中流，麾鞭畫水，水為中開，自茲沒矣。頃之，白馬浮出，負一栴檀大鼓，封一函書。其書大略曰：「大王不遺細微，謬參神選，愿多營福，益國滋臣。以此大鼓，懸城東南，若有寇至，鼓先聲震。」河水遂流，至今利用。歲月浸遠，龍鼓久無。舊懸之處，今仍有鼓。池側伽藍，荒圮無僧。
王城東三百餘里大荒澤中，數十頃地，絕無蘗草，其土赤黑。聞諸耆舊曰：敗軍之地也。昔者，
【現代漢語翻譯】 現代漢語譯本：國王問道：『是這樣嗎？』羅漢說：『大王治理國家，政治清明，百姓和睦。河水斷流，是龍所為。應該趕快祭祀祈求，就能恢復以前的利益。』國王於是返回，祭祀河龍。忽然有一個女子踏著水波而來，說：『我的丈夫早逝，國王的命令不敢不從；所以河水斷流，農民失去利益。請大王在國內選擇一位貴族大臣，配給我做丈夫，河水就能像以前一樣流動。』國王說：『謹聽您的吩咐，任憑您選擇。』龍於是看中了國內的大臣。國王返回后，對群臣說：『大臣，是國家的棟樑；農業，是百姓的命脈。國家失去棟樑就會危險，百姓斷絕糧食就會死亡。危險、死亡的事情，怎麼能做呢？』大臣離開座位，跪著回答說：『我長期以來才疏學淺，卻錯誤地擔任重任。常常想著報效國家，沒有遇到機會，現在被選中，怎敢推卸重責。如果對萬民有利，何必吝惜一個臣子？臣子，是國家的輔佐；百姓，是國家的根本，希望大王不要再考慮了。希望為我修建功德，建造僧伽藍（寺廟）。』國王答應了他的請求，很快就完成了。那位大臣又請求早日進入龍宮，於是全國的官員百姓，敲鑼打鼓，設宴送行。那位大臣於是穿著素服，騎著白馬，與國王辭別，感謝國人。驅馬進入河中，踩著水面沒有沉沒，到達河流中央，揮動馬鞭劃開水面，水面從中間分開，從此消失了。不久，白馬浮出水面，揹著一個旃檀（一種香木）大鼓，封著一封書信。書信的大致內容是：『大王不遺忘細微之處，錯誤地讓我參與神的選擇，希望多多營建功德，使國家更加富強，增加賢能之臣。用這個大鼓，懸掛在城東南，如果有敵人來犯，鼓會先發出震動之聲。』河水於是恢復流動，至今還在利用。歲月流逝，龍鼓早已消失。舊時懸掛的地方，現在仍然有鼓。池塘邊的伽藍（寺廟），荒廢破敗，沒有僧人。 王城東邊三百多里的大荒澤中，有數十頃土地，完全不生長草木，那裡的土是赤黑色的。聽老人們說：那是戰敗軍隊的地方。從前，
【English Translation】 English version: The king asked, 'Is that so?' The Arhat said, 'Your Majesty governs the country with a clear and harmonious administration. The river's water has stopped flowing, which is the doing of the dragon. You should quickly offer sacrifices and pray, and you will restore the former benefits.' The king then returned and offered sacrifices to the river dragon. Suddenly, a woman came walking on the waves, saying, 'My husband died early, and I dare not disobey the king's command; therefore, the river's water has stopped flowing, and the farmers have lost their benefits. Please, Your Majesty, select a noble minister from within the country to be my husband, and the river's water will flow as before.' The king said, 'I respectfully hear your command, and you may choose as you wish.' The dragon then favored a minister of the country. After the king returned, he said to his ministers, 'Ministers are the pillars of the country; agriculture is the lifeblood of the people. If the country loses its pillars, it will be in danger; if the people are cut off from food, they will die. How can we do things that lead to danger and death?' A minister left his seat, knelt down, and replied, 'For a long time, I have been shallow and inadequate, yet I have mistakenly held an important position. I have always thought of serving the country, but I have not had the opportunity. Now that I have been chosen, how dare I shirk my responsibility? If it benefits the people, why begrudge one minister? A minister is the assistant of the country; the people are the foundation of the country. I hope Your Majesty will not consider it further. I hope you will build merit for me and construct a Sangharama (monastery).' The king granted his request, and it was completed quickly. The minister then requested to enter the dragon palace early, so the officials and people of the whole country beat drums and held a banquet to see him off. The minister then wore plain clothes, rode a white horse, bid farewell to the king, and thanked the people. He drove his horse into the river, walked on the water without sinking, reached the middle of the river, and waved his whip to part the water, and the water parted in the middle, and he disappeared from then on. Soon after, the white horse floated out, carrying a sandalwood (a type of fragrant wood) drum and a sealed letter. The letter roughly said, 'Your Majesty does not forget the smallest details and mistakenly allows me to participate in the divine selection. I hope you will build more merit, enrich the country, and increase virtuous ministers. Use this drum and hang it in the southeast of the city. If enemies come, the drum will sound an alarm first.' The river then resumed flowing and is still used today. As the years passed, the dragon drum disappeared long ago. The place where it used to hang still has a drum today. The Sangharama (monastery) by the pond is desolate and ruined, with no monks. In the Great Wilderness Marsh, more than three hundred li east of the royal city, there are tens of acres of land where no grass grows at all, and the soil there is reddish-black. I heard from the elders that it is the site of a defeated army. In the past,
東國軍師百萬西伐，此時瞿薩旦那王亦整齊戎馬數十萬眾，東御強敵，至於此地，兩軍相遇，因即合戰。西兵失利，乘勝殘殺，虜其王，殺其將，誅戮士卒，無復孑遺。流血染地，其跡斯在。
戰地東行三十餘里，至媲摩城。有雕檀立佛像，高二丈餘。甚多靈應，時燭光明。凡有疾病，隨其痛處，金薄帖像，即時痊復，虛心請願，多亦遂求。聞之土俗曰：此像，昔佛在世憍賞彌國鄔陀衍那王所作也。佛去世后，自彼凌空至此國北曷勞落迦城中。初到此，城人安樂富饒，深著邪見，而不珍敬，傳其自來，神而不貴。後有羅漢禮拜此像，國人驚駭，異其容服，馳以白王。王乃下令，宜以沙土坌此異人。時阿羅漢身蒙沙土，餬口絕糧。時有一人，心甚不忍，昔常恭敬尊禮此像，及見羅漢，密以饌之。羅漢將去，謂其人曰：「卻後七日，當雨沙土，填滿此城，略無遺類。爾宜知之，早圖出計。猶其坌我，獲斯殃耳。」語已便去，忽然不見。其人入城，具告親故，或有聞者，莫不嗤笑。至第二日，大風忽發，吹去穢壤，雨雜寶滿衢路，人更罵所告者。此人心知必然，竊開孔道，出城外而穴之。第七日夜，宵分之後，雨沙土滿城中。其人從孔道出，東趣此國，止媲摩城。其人才至，其像亦來，即此供養，不敢遷移。聞諸先記
【現代漢語翻譯】 現代漢語譯本：東方的軍隊統帥率領百萬大軍向西征伐，此時瞿薩旦那（Kustana，古代西域國名）的國王也整頓了數十萬兵馬，向東抵禦強大的敵人，兩軍在此地相遇，隨即交戰。西方的軍隊戰敗，東方軍隊乘勝追擊，殘酷殺戮，俘虜了瞿薩旦那國王，殺死了他的將領，屠殺士兵，沒有留下一個活口。鮮血染紅了土地，那痕跡至今還在。
從戰場向東走三十多里，到達媲摩城（Pima，古代西域城鎮名）。那裡有一尊用旃檀木雕刻的立佛像，高二丈多。非常靈驗，時常發出光芒。凡是有疾病的人，就按照疼痛的部位，用金箔貼在佛像上，立刻就能痊癒，誠心祈禱，大多也能如願。聽當地人說：這尊佛像，是過去佛陀在世時，憍賞彌國（Kausambi，古印度城市）的鄔陀衍那王（Udayana，古印度國王）所造的。佛陀去世后，佛像從那裡凌空飛到這個國家北方的曷勞落迦城（Haroruka，古代西域城鎮名）中。剛到這裡時，城裡的人民安樂富饒，但深受邪見影響，不珍視也不尊敬佛像，只是口頭相傳佛像的來歷，認為它很神奇，但不重視它。後來有一位羅漢（Arhat，佛教修行者）禮拜這尊佛像，國人感到驚駭，覺得他的容貌服飾很奇怪，就跑去告訴國王。國王於是下令，用沙土掩埋這個奇怪的人。當時阿羅漢全身被沙土覆蓋，無法張口，斷了糧食。當時有一個人，心裡很不忍，因為他過去常常恭敬地禮拜這尊佛像，看到阿羅漢的遭遇，就偷偷地給他送食物。羅漢將要離開時，對那個人說：『七天之後，將會下沙土雨，填滿整個城市，不會留下任何一個人。你最好知道這件事，早點想辦法逃生。這是因為他們掩埋我的緣故，才招致這樣的災禍。』說完就離開了，忽然不見了。那個人進入城裡，把這件事告訴親戚朋友，聽到的人都嘲笑他。到了第二天，突然颳起大風，吹走了污穢的泥土，降下各種珍寶，鋪滿了道路，人們更加責罵那個報信的人。這個人心裡知道事情必然會發生，就偷偷地挖了一條地道，從城外挖到城裡。第七天晚上，半夜之後，下起了沙土雨，填滿了整個城市。這個人從地道里出來，向東來到這個國家，住在媲摩城。這個人剛到，佛像也來了，就在這裡供養佛像，不敢遷移。這是聽先輩們記載的。
【English Translation】 English version: The eastern general led a million soldiers to invade the west. At this time, the king of Kustana also mustered hundreds of thousands of troops to resist the powerful enemy from the east. The two armies met at this place and immediately engaged in battle. The western army was defeated, and the eastern army took advantage of the victory to pursue and kill, capturing the king of Kustana, killing his generals, and slaughtering the soldiers, leaving no one alive. Blood stained the land, and the traces are still there.
Traveling eastward from the battlefield for more than thirty li, one arrives at the city of Pima. There stands a sandalwood statue of the Buddha, more than two zhang (approximately 20 feet) tall. It is very efficacious, often emitting light. Those who have illnesses, according to the location of their pain, apply gold leaf to the statue, and they are immediately healed. Those who pray sincerely mostly have their wishes fulfilled. According to local customs, this statue was made by King Udayana of Kausambi when the Buddha was alive. After the Buddha's passing, the statue flew through the air from there to the city of Haroruka in the north of this country. When it first arrived, the people of the city were peaceful and prosperous, but deeply influenced by wrong views. They did not cherish or respect the statue, merely passing on its origin by word of mouth, considering it miraculous but not valuing it. Later, an Arhat (a Buddhist practitioner who has attained enlightenment) worshiped this statue, and the people of the country were shocked, finding his appearance and clothing strange. They rushed to inform the king. The king then ordered that this strange person be buried with sand. At that time, the Arhat was covered in sand, unable to open his mouth and cut off from food. There was one person who could not bear it, because he had often respectfully worshiped this statue in the past. Seeing the Arhat's plight, he secretly provided him with food. As the Arhat was about to leave, he said to that person: 'In seven days, there will be a rain of sand that will fill the entire city, leaving no one alive. You should know this and find a way to escape early. It is because they buried me that they have incurred this disaster.' After speaking, he left and suddenly disappeared. That person entered the city and told his relatives and friends about this, but everyone who heard it laughed at him. On the second day, a great wind suddenly arose, blowing away the filthy soil and raining down various treasures, covering the roads. The people scolded the person who had warned them even more. Knowing that this was inevitable, this person secretly dug a tunnel, extending from outside the city to inside. On the seventh night, after midnight, a rain of sand fell, filling the entire city. This person came out of the tunnel and went east to this country, staying in the city of Pima. As soon as this person arrived, the statue also came, and he worshiped the statue here, not daring to move it. This is according to the records of the ancestors.
曰：釋迦法盡，像入龍宮。今曷勞落迦城為大堆阜，諸國君王、異方豪右，多欲發掘，取其寶物。適至其側，猛風暴發，煙雲四合，道路迷失。
媲摩川東入沙磧，行二百餘里，至尼攘城，週三四里，在大澤中。澤地熱濕，難以履涉；蘆草荒茂，無復途徑，唯趣城路，僅得通行。故往來者莫不由此城焉。而瞿薩旦那以為東境之關防也。從此東行入大流沙，沙則流漫，聚散隨風，人行無跡，遂多迷路。四遠茫茫，莫知所指，是以往來聚遺骸以記之。乏水草，多熱風；風起則人畜惛迷，因以成病。時聞歌嘯，或聞號哭。視聽之間，恍然不知所至，由此屢有喪亡，蓋鬼魅之所致也。
行四百餘里，至都邏故國。國久空曠，城皆荒蕪。從此東行六百餘里，至折摩馱那故國，即涅終界也。城郭巋然，人煙斷絕。復此東北行千餘里，至納縛波故國，即樓蘭地也。
推表山川，考采境壤，詳國俗之剛柔，系水土之風氣，動靜無常，取捨不同，事難窮驗，非可仰說。隨所游至，略書梗概，舉其聞見，記諸慕化。斯故日入已來，咸沐惠澤，風行所及，皆仰至德。混同天下，一之宇內，豈徒單車出使，通驛萬里者哉。
記贊曰：「大矣哉，法王之應世也！靈化潛運，神道虛通。盡形識于沙界，絕起謝于塵劫。形識
【現代漢語翻譯】 現代漢語譯本： 問：釋迦牟尼（Śākyamuni，佛教創始人）的佛法已經衰竭，佛像被收入龍宮。現在曷勞落迦城（曷勞落迦城）變成了一個大土堆，各國的君王、遠方的富豪，都想挖掘它，獲取其中的寶物。但只要靠近那裡，就會颳起猛烈的風暴，煙雲四面合圍，道路迷失。
從媲摩川（媲摩川）向東進入沙漠，行走二百多里，到達尼攘城（尼攘城），城周長三四里，位於大澤之中。沼澤地帶又熱又濕，難以行走；蘆葦雜草茂盛，沒有道路，只有通往城池的路，勉強可以通行。所以往來的人沒有不經過這座城的。瞿薩旦那（瞿薩旦那）把它作為東部邊境的關防。從這裡向東進入大流沙，沙子流動蔓延，聚散隨風，人在上面行走沒有痕跡，因此很多人迷路。四面茫茫，不知道方向，所以來往的人堆積遺骸來作為標記。這裡缺少水草，多熱風；風颳起來，人和動物都會昏迷，因此生病。有時聽到歌唱的聲音，有時聽到哭號的聲音。在視聽之間，恍惚不知道到了哪裡，因此屢次發生死亡事件，大概是鬼魅造成的。
行走四百多里，到達都邏故國（都邏故國）。這個國家荒廢已久，城池都荒蕪了。從這裡向東行走六百多里，到達折摩馱那故國（折摩馱那故國），也就是涅終界（涅終界）。城郭依然存在，但人煙斷絕。再次從這裡向東北行走一千多里，到達納縛波故國（納縛波故國），也就是樓蘭（樓蘭）地區。
推算山川的走向，考察境內的土地，詳細瞭解各國的民俗是強悍還是柔順，考察水土的風氣，動靜變化無常，取捨選擇不同，事情難以完全驗證，不可以全部依賴傳說。我隨著所遊歷的地方，略微記載大概的情況，舉出我所聽到的和看到的，記錄那些仰慕教化的人。因此，自從太陽落山的地方以來，都沐浴在佛法的恩澤之中，風所吹到的地方，都仰慕最高的德行。統一天下，使整個世界成為一體，難道僅僅是單車出使，開通萬里驛道可以相比的嗎？
記贊說：『偉大啊，法王的應世！靈妙的教化在暗中執行，神妙的道路虛空暢通。窮盡形體和意識于沙界，斷絕生起和消逝于塵世的劫難。形體和意識……』
【English Translation】 English version: Question: Śākyamuni's (釋迦牟尼, the founder of Buddhism) Dharma has declined, and the Buddha's images have been taken into the Dragon Palace. Now, the city of Helaoluojia (曷勞落迦城) has become a large mound, and the kings of various countries and wealthy people from distant lands all want to excavate it to obtain its treasures. But as soon as they approach it, a violent storm arises, smoke and clouds surround them, and the roads are lost.
From Pimo River (媲摩川), heading east into the desert, after traveling more than two hundred li, one arrives at the city of Nirang (尼攘城), which is three or four li in circumference, located in a large swamp. The swampy area is hot and humid, making it difficult to walk; reeds and weeds grow luxuriantly, and there are no roads, only the road to the city, which is barely passable. Therefore, those who come and go all pass through this city. Qusadanna (瞿薩旦那) regards it as the defense of the eastern border. From here, heading east into the great shifting sands, the sand flows and spreads, gathering and dispersing with the wind, and there are no traces of people walking on it, so many people get lost. The four directions are vast, and one does not know the direction, so those who come and go pile up remains as markers. There is a lack of water and grass here, and there are many hot winds; when the wind rises, people and animals become dizzy, and thus become ill. Sometimes one hears singing, sometimes one hears crying. Between sight and hearing, one is dazed and does not know where one has arrived, and therefore there are frequent deaths, probably caused by ghosts and spirits.
Traveling more than four hundred li, one arrives at the old country of Duluo (都邏故國). This country has been deserted for a long time, and the cities are all desolate. From here, traveling more than six hundred li to the east, one arrives at the old country of Zhemotuona (折摩馱那故國), which is also Niemodi (涅終界). The city walls still stand, but there are no people. Again, traveling more than a thousand li to the northeast from here, one arrives at the old country of Navabo (納縛波故國), which is also the area of Loulan (樓蘭).
Calculating the direction of the mountains and rivers, examining the land within the borders, understanding in detail whether the customs of the various countries are strong or gentle, and examining the climate of the water and soil, the changes of movement and stillness are impermanent, and the choices of taking and giving are different. Things are difficult to fully verify, and one cannot rely entirely on legends. As I travel to various places, I briefly record the general situation, mentioning what I have heard and seen, and recording those who admire the teachings. Therefore, since the place where the sun sets, all have been bathed in the grace of the Dharma, and wherever the wind blows, all admire the highest virtue. Unifying the world and making the whole world one, can it be compared to merely sending an envoy in a single chariot and opening up a road of ten thousand li?
The record praises: 'Great indeed is the appearance of the Dharma King in the world! The subtle teachings operate in secret, and the wondrous paths are open and unobstructed. Exhausting form and consciousness in the realm of sand, cutting off arising and ceasing in the kalpas of the world. Form and consciousness...'
盡，雖應生而不生；起謝絕，示寂滅而無滅。豈實迦維降神，娑羅潛化而已。固知應物效靈，感緣垂跡，嗣種剎利，紹胤釋迦，繼域中之尊，擅方外之道。於是舍金輪而臨制法界，摛玉毫而光撫含生。道洽十方，智周萬物。雖出希夷之外，將庇視聽之中。三轉法輪于大千，一音振辯于群有。八萬門之區別，十二部之綜要。是以聲教之所沾被，馳騖福林；風軌之所鼓扇，載驅壽域。聖賢之業盛矣，天人之義備矣！然忘動寂于堅固之林，遺去來於幻化之境，莫繼乎有待，匪遂乎無物。尊者迦葉妙選應真，將報佛恩，集斯法寶。四含總其源流，三藏括其樞要。雖部執茲興，而大寶斯在。越自降生，洎乎潛化，聖蹟千變，神瑞萬殊。不盡之靈逾顯，無為之教彌新。備存經誥，詳著記傳。然尚群言紛糾，異議舛馳，原始要終，罕能正說。此指事之實錄，尚眾論之若斯，況正法幽玄，至理沖邈，研核奧旨，文多闕焉。是以前修令德，繼軌逸經之學；後進英彥，踵武缺簡之文。大義郁而未彰，微言闕而無問。法教流漸，多歷年所，始自炎漢，迄于 聖代。傳譯盛業，流美聯暉。玄道未攄，真宗猶昧，匪聖教之行藏，固王化之由致。我 大唐臨訓天下，作孚海外，考聖人之遺則，正先王之舊典。闡茲像教，郁為大訓，道不虛行，弘在明
德。遂使三乘奧義，郁于千載之下；十力遺靈，閟于萬里之外。神道無方，聖教有寄，待緣斯顯，其言信矣。
「夫玄奘法師者，疏清流於雷澤，派洪源於媯川；體上德之禎祥，蘊中和之淳粹；履道合德，居貞葺行；福樹曩因，命偶昌運。拔跡俗塵，閑居學肆，奉先師之雅訓，仰前哲之令德。負笈從學，遊方請業，周流燕、趙之地，歷覽魯、衛之郊；背三河而入秦中，步三蜀而抵吳會。達學髦彥，遍效請益之勤；冠世英賢，屢申求法之志。側聞餘論，考厥眾謀，競黨專門之義，俱嫉異道之學。情發討源，志存詳考。屬四海之有截，會八表之無虞，以貞觀三年仲秋朔旦，褰裳遵路，杖錫遐征。資 皇化而問道，乘冥祐而孤遊。出鐵門、石門之厄，逾凌山、雪山之險，驟移灰管，達于印度。宣國風于殊俗，喻大化于異域。親承梵學，詢謀哲人。宿疑則覽文明發，奧旨則博問高才；啟靈府而究理，廓神衷而體道。聞所未聞，得所未得，為道場之益友，誠法門之匠人者也。是知道風昭著，德行高明，學蘊三冬，聲馳萬里。印度學人，咸仰盛德，既曰經笥，亦稱法將。小乘學徒，號木叉提婆(唐言解脫天)；大乘法眾，號摩訶耶那提婆(唐言大乘天)。斯乃高其德而傳徽號，敬其人而議嘉名。至若三輪奧義，三請微言，深
【現代漢語翻譯】 現代漢語譯本：因此，導致三乘（Sanskrit：Triyāna，指聲聞乘、緣覺乘、菩薩乘）的奧妙義理，在千年之後仍舊隱晦不明；十力（Tathāgatabalāni，如來十力）所遺留的精神，也被封閉在遙遠的萬里之外。神道的執行沒有固定的方向，聖人的教誨需要寄託于某種事物，等待機緣成熟才能顯現，這話確實可信。
玄奘法師，他疏導雷澤的清流，分出媯川的洪源；秉承上天的吉祥徵兆，蘊含中正平和的純粹；遵循正道，符合德行，安居守正，修繕品行；前世種下福德之樹，今生命運恰逢昌盛的時代。他擺脫世俗的塵埃，隱居在學館之中，奉行先師的教誨，仰慕前代賢哲的美德。揹著書箱跟隨老師學習，四處遊歷請教，走遍燕、趙之地，遊覽魯、衛的郊野；離開三河地區進入關中，走過巴蜀之地到達吳會。向學有成的俊彥，都竭盡請教的誠意；冠絕當世的英才，多次表達求法的志向。我私下聽到一些議論，考察他們的各種說法，他們都爭相推崇自己專門研究的義理，共同排斥其他學派的學說。玄奘法師的情感在於探求根源，志向在於詳細考察。正當四海安定，天下太平之時，在貞觀三年仲秋初一，他提起衣裳踏上旅途，拄著錫杖遠行。依靠皇家的教化來問道，憑藉冥冥之中的保佑而獨自遊歷。走出鐵門、石門的險境，翻越凌山、雪山的危險，迅速地更換灰管（指曆法），到達印度。在不同的風俗中宣揚國家的風尚，在不同的地域闡述偉大的教化。親自接受梵語的學習，諮詢有智慧的人。對於長久以來的疑惑，通過閱讀而得以闡明；對於深奧的旨意，通過廣泛地請教高才而得以理解；開啟心靈的府庫來探究真理，開闊精神的胸懷來體會道。聽到以前沒有聽過的，得到以前沒有得到的，成為道場的良友，確實是佛法之門的匠人。因此，他的道風顯著，德行高明，學識積累深厚，聲名遠揚萬里。印度的學人，都仰慕他的盛德，既稱他為『經笥』（指學識淵博），也稱他為『法將』。小乘的學徒，稱他為木叉提婆(Mukṣadeva)（唐言解脫天）；大乘的法眾，稱他為摩訶耶那提婆(Mahāyānadeva)（唐言大乘天）。這是因為他們推崇他的德行而傳播他的美號，尊敬他的人品而商議美好的名稱。至於三輪（身輪、口輪、意輪）的奧義，三請（請轉法輪、請住世、請不捨眾生）的微妙言辭，深奧……
【English Translation】 English version: Therefore, it caused the profound meanings of the Three Vehicles (Sanskrit: Triyāna, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to remain obscure even after a thousand years; the spiritual legacy of the Ten Powers (Tathāgatabalāni, the Ten Powers of a Tathagata) was also sealed off beyond tens of thousands of miles. The operation of the divine way has no fixed direction, and the teachings of the sages need to be entrusted to something, waiting for the opportunity to mature before they can be revealed. This saying is indeed credible.
The Dharma Master Xuanzang, he dredged the clear currents of Leize, and divided the abundant sources of Gui River; he inherited the auspicious signs of the highest virtue, and contained the purity of moderation and harmony; he followed the right path, conformed to virtue, lived in uprightness, and cultivated his conduct; he planted the tree of blessings in past lives, and his destiny coincided with a prosperous era. He broke away from the dust of the mundane world, lived in seclusion in the school, followed the teachings of his former teachers, and admired the virtues of the former sages. Carrying his books, he followed his teachers to study, traveled around to seek instruction, traveled throughout the lands of Yan and Zhao, and visited the suburbs of Lu and Wei; he left the Three Rivers region and entered Guanzhong, and walked through the lands of Ba and Shu to reach Wu and Hui. The accomplished scholars all exhausted their sincerity in seeking instruction; the outstanding talents of the world repeatedly expressed their aspirations to seek the Dharma. I secretly heard some discussions and examined their various statements. They all competed to promote the doctrines they specialized in and jointly rejected the doctrines of other schools. Dharma Master Xuanzang's emotions lay in exploring the source, and his ambition lay in detailed examination. Just when the four seas were stable and the world was at peace, on the first day of the mid-autumn of the third year of the Zhenguan era, he lifted his clothes and embarked on the journey, walking far away with his tin staff. Relying on the emperor's teachings to inquire about the Dharma, and relying on the protection in the dark to travel alone. He walked out of the dangerous situations of the Iron Gate and the Stone Gate, crossed the dangers of Ling Mountain and Snow Mountain, quickly changed the ash pipe (referring to the calendar), and arrived in India. He promoted the national customs in different customs, and expounded the great teachings in different regions. He personally received the study of Sanskrit and consulted wise men. For long-standing doubts, he was able to clarify them through reading; for profound meanings, he was able to understand them by widely consulting talented people; he opened the treasury of his mind to explore the truth, and broadened the mind of his spirit to experience the Tao. He heard what he had never heard before, and obtained what he had never obtained before, becoming a good friend of the Taoist temple, and indeed a craftsman of the Dharma gate. Therefore, his Taoist style is remarkable, his virtue is noble, his knowledge is deeply accumulated, and his reputation is far-reaching. The scholars of India all admired his great virtue, and called him both 'Scripture Chest' (referring to erudition) and 'Dharma General'. The disciples of the Hinayana called him Mukṣadeva (translated as Liberation Heaven); the Dharma assembly of the Mahayana called him Mahāyānadeva (translated as Great Vehicle Heaven). This is because they admired his virtue and spread his beautiful name, and respected his character and discussed beautiful names. As for the profound meanings of the Three Wheels (body wheel, mouth wheel, mind wheel), the subtle words of the Three Requests (requesting the turning of the Dharma wheel, requesting to stay in the world, requesting not to abandon sentient beings), the profound...
究源流，妙窮枝葉，奐然慧悟，怡然理順，質疑之義，詳諸別錄。既而精義通玄，清風載扇，學已博矣，德已盛矣，於是乎歷覽山川，徘徊郊邑。出茅城而入鹿苑，游杖林而憩雞園，回眺迦維之國，流目拘尸之城。降生故基，與川原而膴膴；潛靈舊趾，對郊阜而茫茫。覽神蹟而增懷，仰玄風而永嘆，匪唯麥秀悲殷，黍離愍周而已。是用詳釋迦之故事，舉印度之茂實，頗採風壤，存記異說。歲月遄邁，寒暑屢遷，有懷樂土，無忘返跡。請得如來肉舍利一百五十粒；金佛像一軀，通光座高尺有六寸；擬摩揭陀國前正覺山龍窟影像金佛像一軀，通光座高三尺三寸；擬婆羅痆斯國鹿野苑初轉法輪像刻檀佛像一軀，通光座高尺有五寸；擬憍賞彌國出愛王思慕如來刻檀寫真像刻檀佛像一軀，通光座高二尺九寸；擬劫比他國如來自天宮降履寶階像銀佛像一軀，通光座高四尺；擬摩揭陀國鷲峰山說《法花》等經像金佛像一軀，通光座高三尺五寸；擬那揭羅曷國伏毒龍所留影像刻檀佛像一軀，通光座高尺有三寸；擬吠舍厘國巡城行化像。大乘經二百二十四部；大乘論一百九十部；上座部經律論一十四部；大眾部經律論一十五部；三彌底部經律論一十五部；彌沙塞部經律論二十二部；迦葉臂耶部經律論一十七部；法密部經律論四十二部；說
【現代漢語翻譯】 現代漢語譯本： 探究事物的本源和發展，精妙地窮盡其枝節末葉，煥然大悟，怡然自得地梳理順暢，對經文的疑問，詳細地記錄在其他篇章中。之後，精深的義理通達玄妙，清凈的風氣傳播開來，學識已經淵博了，德行已經昌盛了，於是便遊歷山川，徘徊在郊野。從茅城出發進入鹿苑（Mrigadava，佛陀初轉法輪之地），在杖林遊玩，在雞園休息，回頭眺望迦維衛國（Kapilavastu，釋迦牟尼的故鄉），放眼遠望拘尸那迦城（Kushinagar，佛陀涅槃之地）。佛陀降生的地方，與山川原野一同顯得生機勃勃；佛陀潛藏神靈的舊址，面對郊外的山丘顯得空曠茫茫。觀覽佛陀的神蹟而增加懷念之情，仰慕玄妙的佛法而永久嘆息，不僅僅是麥秀的悲哀和黍離的哀憫而已。因此，詳細地解釋釋迦牟尼的故事，列舉印度的美好事物，廣泛地採集各地的風俗人情，記錄不同的說法。歲月快速流逝，寒暑多次更替，心中懷念極樂凈土，沒有忘記返回的足跡。請求得到如來的肉身舍利一百五十粒；金佛像一尊，包括光座高一尺六寸；模仿摩揭陀國（Magadha）前正覺山（前正覺山）龍窟影像的金佛像一尊，包括光座高三尺三寸；模仿婆羅痆斯國（Varanasi）鹿野苑（Mrigadava）初轉法輪像的刻檀佛像一尊，包括光座高一尺五寸；模仿憍賞彌國（Kaushambi）出愛王（Udayana）思慕如來的刻檀佛像一尊，包括光座高二尺九寸；模仿劫比他國（Sankissa）如來從天宮降臨的寶階像的銀佛像一尊，包括光座高四尺；模仿摩揭陀國（Magadha）鷲峰山（Vulture Peak Mountain）說《法華經》（Lotus Sutra）等經的金佛像一尊，包括光座高三尺五寸；模仿那揭羅曷國（Nagarahara）伏毒龍所留影像的刻檀佛像一尊，包括光座高一尺三寸；模仿吠舍厘國（Vaishali）巡城行化像。大乘經二百二十四部；大乘論一百九十部；上座部經律論一十四部；大眾部經律論一十五部；三彌底部經律論一十五部；彌沙塞部經律論二十二部；迦葉臂耶部經律論一十七部；法密部經律論四十二部；說
【English Translation】 English version: Tracing the origins and development, subtly exhausting the branches and leaves, achieving a sudden enlightenment, and arranging everything smoothly and contentedly. The meanings of the questions in the scriptures are detailed in other records. Afterwards, the profound meanings penetrate the mysterious, and the pure breeze carries the fan. Learning has become broad, and virtue has become prosperous. Therefore, one travels through mountains and rivers, wandering in the suburbs. Leaving Mao City and entering Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma), strolling through the Staff Forest and resting in the Chicken Garden, looking back at Kapilavastu (the birthplace of Shakyamuni), and gazing at Kushinagar (the place of the Buddha's Parinirvana). The place where the Buddha was born is lush and vibrant with the rivers and plains; the old site where the Buddha's spirit resided appears vast and boundless facing the suburban hills. Viewing the Buddha's miracles increases longing, and admiring the profound Dharma brings eternal sighs, not just the sorrow of wheat ears and the lament of millet. Therefore, the story of Shakyamuni is explained in detail, the beautiful things of India are listed, local customs are widely collected, and different sayings are recorded. Years pass quickly, and the seasons change repeatedly, cherishing the Pure Land in mind, and never forgetting the path of return. Requesting to obtain one hundred and fifty grains of the Buddha's flesh relics; one golden Buddha statue, including the haloed seat, is one foot and six inches high; one golden Buddha statue imitating the image of the Dragon Cave on Former Enlightenment Mountain in Magadha (Magadha), including the haloed seat, is three feet and three inches high; one sandalwood Buddha statue imitating the image of the first turning of the Wheel of Dharma in Mrigadava (Deer Park) in Varanasi (Varanasi), including the haloed seat, is one foot and five inches high; one sandalwood Buddha statue imitating King Udayana (Udayana) of Kaushambi (Kaushambi) longing for the Buddha, including the haloed seat, is two feet and nine inches high; one silver Buddha statue imitating the image of the Buddha descending from the heavenly palace on the jeweled staircase in Sankissa (Sankissa), including the haloed seat, is four feet high; one golden Buddha statue imitating the image of the Buddha preaching the Lotus Sutra (Lotus Sutra) and other scriptures on Vulture Peak Mountain (Vulture Peak Mountain) in Magadha (Magadha), including the haloed seat, is three feet and five inches high; one sandalwood Buddha statue imitating the image left by the subdued poisonous dragon in Nagarahara (Nagarahara), including the haloed seat, is one foot and three inches high; imitating the image of the Buddha walking and transforming the city in Vaishali (Vaishali). Two hundred and twenty-four Mahayana Sutras; one hundred and ninety Mahayana Shastras; fourteen Theravada Sutras, Vinayas, and Shastras; fifteen Mahasanghika Sutras, Vinayas, and Shastras; fifteen Sammitiya Sutras, Vinayas, and Shastras; twenty-two Mahisasaka Sutras, Vinayas, and Shastras; seventeen Kasyapiya Sutras, Vinayas, and Shastras; forty-two Dharmaguptaka Sutras, Vinayas, and Shastras; saying
一切有部經律論六十七部；因論三十六部；聲論一十三部；凡五百二十夾；總六百五十七部。將弘至教，越踐畏途，薄言旋軔，載馳歸駕。出舍衛之故國，背伽耶之舊郊，逾蔥嶺之危隥，越沙磧之險路。十九年春正月，達于京邑，謁帝雒陽。肅承明詔，載令宣譯，爰召學人，共成勝業。法雲再蔭，慧日重明。黃圖流鷲山之化，赤縣演龍宮之教。像運之興，斯為盛矣。
「法師妙窮梵學，式贊深經，覽文如已，轉音猶響；敬順聖旨，不加文飾；方言不通，梵語無譯，務存陶治，取正典謨，推而考之，恐乖實矣。有搢紳先生，動色相趣，儼然而進曰：『夫印度之為國也，靈聖之所降集，賢懿之所挺生。書稱天書，語為天語；文辭婉密，音韻循環；或一言貫多義，或一義綜多言；聲有抑揚，調裁清濁。梵文深致，譯寄明人，經旨沖玄，義資盛德。若其裁以筆削，調以宮商，實所未安，誠非讜論。傳經深旨，務從易曉，茍不違本，斯則為善。文過則艷，質甚則野。讜而不文，辯而不質，則可無大過矣，始可與言譯也。李老曰：「美言者則不信，信言者則不美。」韓子曰：「理正者直其言，言飾者昧其理。」是知垂訓范物，義本玄同，庶袪蒙滯，將存利喜，違本從文，所害滋甚。率由舊章，法王之至誠也。』緇、素僉曰：
【現代漢語翻譯】 現代漢語譯本： 一切有部（Sarvastivada）的經、律、論共六十七部；因論三十六部；聲論一十三部；總計五百二十夾（古代書籍的計量單位）；總共六百五十七部。爲了弘揚至高的佛教教義，不畏艱險，踏上西行之路，稍作停留後，又繼續趕路回程。離開了舍衛城（Sravasti）的故國，告別了伽耶（Gaya）的舊郊，翻越了蔥嶺（Pamir Mountains）的險峻山路，跨越了沙漠的危險道路。在第十九年春正月，到達京城洛陽，拜謁了皇帝。恭敬地接受了皇帝的旨意，下令翻譯佛經，於是召集了學者，共同完成這項偉大的事業。佛法如法雲再次覆蓋大地，智慧之光如慧日重新照亮世界。皇圖之下流傳著靈鷲山（Vulture Peak）的教化，神州大地宣揚著龍宮的教義。佛教的興盛，莫過於此了。 『法師精妙地通曉梵文，讚揚深刻的佛經，閱讀原文如同已經理解，翻譯出來的聲音仍然響亮；恭敬地遵循聖上的旨意，不加任何文飾；因為方言不通，梵語無法直接翻譯，所以務必注重陶冶，選取正確的典範，推敲考證，恐怕會偏離事實。』有士大夫先生，面露不悅之色，莊重地走上前來說：『印度這個國家，是神靈降臨、聖賢誕生的國度。他們的文字被稱為天書，語言被稱為天語；文辭婉轉細膩，音韻循環往復；有時一句話包含多種含義，有時一個含義可以用多種語言表達；聲音有高低起伏，音調有清濁之分。梵文深奧精妙，翻譯要依靠聰明的人，佛經的宗旨深遠玄妙，意義要依靠有盛德的人。如果用筆墨進行刪改，用音律進行調整，實在令人不安，這實在不是正確的言論。翻譯佛經的深刻含義，務必使其容易理解，只要不違背原文，就是好的。文采過於華麗就會顯得艷俗，質樸過了頭就會顯得粗野。言論正確但不華麗，辯論清晰但不質樸，這樣就可以避免大的過失了，才可以和他談論翻譯的事情。老子說：「美好的言辭不真實，真實的言辭不美好。」韓愈說：「道理正的就直白地說出來，用華麗的言辭修飾就會掩蓋道理。」由此可知，垂訓教化萬物，其意義原本是玄妙而相同的，希望能夠消除矇昧，將利益和喜悅帶給人們，違背原文而追求文采，其危害更大。遵循舊的規章制度，是法王的至誠之心啊。』僧人和俗人都表示贊同說：
【English Translation】 English version: The Sarvastivada (一切有部) school's scriptures, monastic rules, and treatises comprise sixty-seven sections; treatises on causes, thirty-six sections; treatises on sounds, thirteen sections; totaling five hundred and twenty '夾' (jiā, ancient unit for measuring books); altogether six hundred and fifty-seven sections. In order to propagate the supreme Buddhist teachings, braving dangers and hardships, they embarked on a westward journey, pausing briefly before continuing their return. They departed from the old kingdom of Sravasti (舍衛城), bid farewell to the former suburbs of Gaya (伽耶), crossed the perilous mountain passes of the Pamir Mountains (蔥嶺), and traversed the treacherous paths of the desert. In the first month of spring in the nineteenth year, they arrived at the capital city of Luoyang (雒陽), and paid homage to the emperor. Respectfully receiving the emperor's decree, they were ordered to translate the Buddhist scriptures, and thus gathered scholars to jointly accomplish this great undertaking. The Dharma, like a cloud of law, once again covered the earth, and the light of wisdom, like the sun of wisdom, re-illuminated the world. Under the imperial rule, the teachings of Vulture Peak (靈鷲山) are spread, and in the divine land, the teachings of the Dragon Palace (龍宮) are proclaimed. The flourishing of Buddhism is at its peak. 'The Dharma Master profoundly understands Sanskrit, praises the deep scriptures, reads the original text as if already understood, and the translated sound is still resonant; respectfully following the Holy One's decree, without adding any embellishments; because dialects are not mutually intelligible, and Sanskrit cannot be directly translated, it is necessary to focus on cultivation, select the correct models, and carefully examine and verify, lest it deviate from the truth.' There was a gentleman official, with a displeased expression, solemnly stepped forward and said: 'The country of India is where gods descend and sages are born. Their writing is called the script of the heavens, and their language is called the language of the heavens; the writing is graceful and delicate, and the sounds are cyclical and repetitive; sometimes one word contains multiple meanings, and sometimes one meaning can be expressed in multiple languages; the sounds have ups and downs, and the tones have clear and turbid distinctions. Sanskrit is profound and subtle, and translation must rely on intelligent people, and the purpose of the scriptures is profound and mysterious, and the meaning must rely on virtuous people. If it is edited with pen and ink, and adjusted with musical scales, it is really unsettling, and this is really not the right argument. Translating the profound meaning of the scriptures, it is necessary to make it easy to understand, as long as it does not violate the original text, it is good. If the writing is too ornate, it will appear gaudy, and if it is too simple, it will appear crude. If the argument is correct but not ornate, and the debate is clear but not simple, then it can avoid major mistakes, and then it can be discussed about translation. Lao Tzu (李老) said: 'Beautiful words are not truthful, and truthful words are not beautiful.' Han Yu (韓子) said: 'If the principle is correct, then speak it directly, and if it is decorated with ornate words, it will obscure the principle.' From this, it can be known that teaching and transforming all things, its meaning is originally mysterious and the same, hoping to eliminate ignorance, and bring benefit and joy to people, violating the original text and pursuing writing, its harm is even greater. Following the old rules and regulations is the sincerity of the Dharma King.' The monks and laypeople all agreed, saying:
『渝乎，斯言讜矣！昔孔子在位聽訟，文辭有與人共者，弗獨有也；至於修《春秋》，筆則筆，削則削，游、夏之徒，孔門文學，嘗不能贊一辭焉。法師之譯經，亦猶是也。非如童壽逍遙之集文，任生、肇、融、睿之筆。況乎園方為圓之世，斫雕從樸之時，其可增損聖旨，綺藻經文者歟。』
「辯機遠承輕舉之胤，少懷高蹈之節，年方誌學，抽簪革服，為大總持寺薩婆多部道岳法師弟子。雖遇匠石，朽木難雕；幸入法流，脂膏不潤。徒飽食而終日，誠面牆而卒歲。幸藉時來，屬斯嘉會。負燕雀之資，廁鹓鴻之末。爰命庸才，撰斯方誌。學非博古，文無麗藻，磨鈍勵朽，力疲曳蹇。恭承志記，倫次其文，尚書給筆札而撰錄焉。淺智褊能，多所闕漏；或有盈辭，尚無刊落。昔司馬子長，良史之才也，序《太史公書》，仍父子繼業，或名而不字，或縣而不郡。故曰一人之精，思繁文重，蓋不暇也。其況下愚之智，而能詳備哉？若其風土習俗之差，封疆物產之記，性智區品，炎涼節候，則備寫優薄，審存根實。至於胡戎姓氏，頗稱其國；印度風化，清濁群分，略書梗概，備如前序。賓儀、嘉禮、戶口、勝兵、染衣之士，非所詳記。然佛以神通接物，靈化垂訓，故曰神道洞玄，則理絕人區，靈化幽顯，則事出天外。是以諸
【現代漢語翻譯】 『渝法師說得對啊！以前孔子在位聽訟的時候，文辭有和別人相同的地方，不獨自佔有；等到修訂《春秋》的時候，該寫的就寫，該刪的就刪，子游、子夏這些孔子的學生，擅長文學的人，都不能改動一個字。法師您翻譯佛經，也是這樣啊。不像童壽那樣隨意地收集文章，任憑任生、僧肇、慧融、慧睿等人隨意寫作。更何況現在是想把圓的改成方的時代，是想從精雕細琢迴歸到樸素的時代，哪裡可以增刪聖人的旨意，用華麗的辭藻來修飾經文呢？』
『辯機從小就繼承了輕浮急躁的性格，年輕時就懷有隱居不仕的念頭，到了學習的年齡，就剃髮出家，做了大總持寺薩婆多部道岳法師的弟子。雖然遇到了好的工匠，但朽木難以雕琢；有幸進入佛法之流，但資質愚鈍無法得到滋潤。只是白吃飯而終日無所事事，實在是像面壁一樣度過歲月。幸好時機來了，趕上了這次盛會。憑藉著燕雀一樣的資質，混在鹓鳥和鴻鵠的行列之中。於是命令我這個庸才，來撰寫這部地方誌。學識不淵博，文采不華麗，磨礪遲鈍的才能，竭盡疲憊的身體。恭敬地接受任務，整理文章的順序，尚書供給筆墨紙硯讓我撰寫記錄。淺薄的智慧和狹隘的能力，有很多遺漏的地方；或許有誇張的言辭，但還沒有刪改。以前司馬遷，是優秀的史官，撰寫《史記》，父子相繼完成事業，有的只寫名字不寫字，有的只寫縣名不寫郡名。所以說一個人的精力，思考繁雜的事情，文辭就顯得重複，這是沒有辦法的事情啊。更何況我這樣愚笨的人，怎麼能夠詳細完備呢？至於風土人情的差異，疆域物產的記載，性格智慧的區分，氣候冷熱的變化，都詳細地描寫了優缺點，認真地儲存了真實情況。至於胡人的姓氏，也大致地記載了他們的國家；印度的風俗教化，清凈和污濁區分得很清楚，簡略地記載了梗概，都像前面的序言一樣。至於賓客的禮儀、婚禮、戶口、軍隊、僧人的服裝，這些不是我詳細記載的內容。然而佛用神通來接引眾生，用靈異的變化來垂示教誨，所以說神通的道理深奧玄妙，就超出了人類的範圍，靈異的變化隱秘而顯現，就超出了天道之外。因此各種'
【English Translation】 'Venerable Master Yu, your words are correct! In the past, when Confucius was in office and listened to lawsuits, if the wording was similar to others, he would not claim it as his own. When it came to revising the 'Spring and Autumn Annals', he wrote what should be written and deleted what should be deleted. Even his disciples like Ziyou and Zixia, who were skilled in literature, could not add a single word. Your translation of the scriptures is also like that. It is not like Tong Shou's casual collection of writings, allowing Ren Sheng, Seng Zhao (Sengzhao, a famous Buddhist scholar), Hui Rong (Huirong, a monk), and Hui Rui (Huirui, a monk) to write as they pleased. Moreover, in an era where people want to change circles into squares, and return from elaborate carvings to simplicity, how can one add to or subtract from the Buddha's teachings, or embellish the scriptures with flowery language?'
'Bianji (a monk's name) inherited a frivolous nature from his youth and harbored thoughts of reclusion from a young age. At the age of learning, he shaved his head and changed his clothes, becoming a disciple of Dharma Master Daoyue (Daoyue, a monk's name) of the Sarvastivada school at the Great Zongchi Temple. Although he encountered a skilled craftsman, he was like rotten wood that is difficult to carve. Fortunately, he entered the stream of Dharma, but his dullness prevented him from being nourished. He merely ate his fill all day long, truly spending his years like facing a wall. Fortunately, the time came, and he joined this auspicious gathering. With the talent of a sparrow, he mingled among the swans and phoenixes. Thus, I, an incompetent person, was ordered to compile this local gazetteer. My learning is not extensive, and my writing lacks elegance. I sharpen my dullness and encourage my decay, exhausting my weary body. I respectfully accepted the task, arranging the order of the articles, and the Ministry of Personnel provided paper and ink for me to write and record. With shallow wisdom and narrow ability, there are many omissions. Perhaps there are exaggerated words, but there have been no deletions. In the past, Sima Qian (Sima Qian, a famous historian), a talented historian, wrote the 'Records of the Grand Historian', father and son continuing the work, sometimes only writing the name and not the courtesy name, sometimes only writing the county and not the prefecture. Therefore, it is said that one person's energy, thinking about complex matters, and the wording becomes repetitive, which is unavoidable. How much more so for my foolish intelligence, how can I be detailed and complete? As for the differences in local customs, the records of territorial products, the distinctions of character and wisdom, and the changes in climate, I have described the advantages and disadvantages in detail, carefully preserving the truth. As for the surnames of the barbarian tribes, I have roughly described their countries; the customs and teachings of India, the pure and the impure are clearly distinguished, and I have briefly recorded the outlines, as in the previous preface. The ceremonies for guests, weddings, population, soldiers, and the clothing of monks are not what I have recorded in detail. However, the Buddha uses supernatural powers to receive beings, and uses miraculous transformations to impart teachings, so it is said that the principles of supernatural powers are profound and mysterious, exceeding the realm of humans, and miraculous transformations are hidden and revealed, exceeding the realm of heaven. Therefore, all kinds of'
佛降祥之域，先聖流美之墟，略舉遺靈，粗申記注。境路盤紆，疆場回互，行次即書，不存編比。故諸印度，無分境壤，散書國末，略指封域。書行者，親游踐也；舉至者，傳聞記也。或直書其事，或曲暢其文。優而柔之，推而述之，務從實錄，進誠 皇極。二十年秋七月，絕筆殺青；文成油素，塵黷聖鑒，詎稱天規？然則冒遠窮遐，寔資朝化；懷奇纂異，誠賴 皇靈。逐日八荒，匪專夸父之力；鑿空千里，徒聞博望之功？鷲山徙于中州，鹿苑掩于外國。想千載如目擊，覽萬里若躬游，夐古之所不聞，前載之所未記。至德燾覆，殊俗來王；淳風遐扇，幽荒無外。庶斯地誌，補闕《山經》。頒左史之書事，備職方之遍舉。」
大唐西域記卷第十二
【現代漢語翻譯】 現代漢語譯本： 這是佛陀降生並帶來吉祥的地域，也是古代聖賢遺留美好事蹟的地方。我在此簡略地記錄下遺留的聖蹟，粗略地加以註釋。這裡的道路蜿蜒曲折，疆界相互交錯，我按照行程的順序記錄，沒有進行編排整理。因此，對於各個印度地區，沒有明確劃分疆界，只是分散地記錄在各國的末尾，大致指明其地域範圍。其中，『書行者』指的是我親自遊歷並踐行的地方；『舉至者』指的是我通過傳聞記錄下來的地方。有時直接記錄事實，有時委婉地闡述文義。用優美的文筆來潤飾，推演並敘述，務求實事求是地記錄，竭盡誠意來符合至高的準則。
在貞觀二十年秋七月，我完成了這部書的最終稿。文字寫成於油布上，恐怕會玷污聖明的鑑察，怎能稱得上是完美的典範呢？然而，我能夠遠行至遙遠的地方，實在仰仗朝廷的教化；我能夠記錄這些奇異的事物，實在依賴皇上的庇佑。夸父逐日，也未必能走遍八方；張騫鑿空西域，也只是聽聞其功績。靈鷲山（Grdhrakuta，山名，因形似鷲而得名）遷移到了中州（指中國），鹿野苑（Mrigadava，佛陀初轉法輪之地）卻掩蓋在外國。希望通過這本書，能讓人感覺彷彿親眼目睹千年前的景象，如同親身遊歷萬里之外的地方，瞭解過去從未聽聞、前人從未記載的事情。至高的德行覆蓋一切，不同的民族前來歸順；淳厚的風尚遠播四方，偏遠荒涼的地方也不例外。希望這部地方誌能夠彌補《山海經》的不足，可以像古代史官記錄史事一樣，詳盡地記載各地的風土人情。 《大唐西域記》卷第十二
【English Translation】 English version: This is the region where the Buddha descended and brought auspiciousness, and the place where ancient sages left behind beautiful deeds. Here, I briefly record the remaining sacred sites and roughly annotate them. The roads here are winding and the borders are intertwined. I record in the order of my journey, without arranging or organizing them. Therefore, for the various regions of India, there is no clear division of borders, but they are scattered at the end of each country's record, roughly indicating their geographical scope. Among them, 'Shu Xing Zhe' refers to the places I personally traveled and practiced; 'Ju Zhi Zhe' refers to the places I recorded through hearsay. Sometimes I directly record the facts, and sometimes I subtly elaborate on the meaning of the text. I use elegant writing to embellish, deduce and narrate, striving to record truthfully and to conform to the supreme standard with utmost sincerity.
In the autumn of the twentieth year of the Zhenguan era (646 CE), I completed the final draft of this book. The text is written on oiled cloth, and I fear it will defile the sage's inspection. How can it be called a perfect model? However, I am able to travel to distant places, truly relying on the court's edification; I am able to record these strange things, truly relying on the emperor's blessing. Kuafu chasing the sun may not be able to travel all over the world; Zhang Qian opening up the Western Regions is only heard of for his achievements. Grdhrakuta (Grdhrakuta, mountain name, named because it resembles a vulture) has moved to the Central State (referring to China), but Mrigadava (Mrigadava, the place where the Buddha first turned the wheel of Dharma) is covered in foreign countries. I hope that through this book, people can feel as if they have witnessed the scene thousands of years ago, as if they have personally traveled tens of thousands of miles away, and understand things that have never been heard before and have never been recorded by predecessors. Supreme virtue covers everything, and different nations come to submit; pure customs spread far and wide, and remote and desolate places are no exception. I hope that this local chronicle can make up for the shortcomings of the 'Classic of Mountains and Seas', and can record the local customs and conditions in detail, just like ancient historians recorded historical events. The Great Tang Records on the Western Regions, Volume 12