T51n2088_釋迦方誌

大正藏第 51 冊 No. 2088 釋迦方誌

No. 2088

釋迦方誌序

終南太一山釋氏

惟夫大唐之有天下也將四十載。淳風洽而澆俗改。文德修而武功暢。故使青丘丹穴之候。併入堤封。龍砂雁塞之區。聿遵聲教。英髦稽首。顯朝宗之羽儀。輸琛奉贄。表懷柔之盛德。然則八荒內外前史具舒。五竺方維由來罕述。豈非時也。雖復周穆西狩止屆昆丘。舜禹南巡不逾滄海。秦皇畫野近袤臨洮。漢武封疆關開鐵路。厥斯以降遐討未詳。所以崆峒問道局在酒泉之地。崑崙謁聖。實惟玉門之側。至於弱水洞庭。三危九隴。煙然龍勒。沙障黎河。具歷夏書。咸圖雍部。及博望之尋河也。創聞大夏之名。軒皇之遊夢也。初述華胥之國。貳師之伐大宛。定遠之開鐵門。由余入秦。日磾仕漢。聲榮覆于蔥嶺。帝德亙于耆山。赫奕皇華其徒繁矣。而方土所記人物所宜。風俗之沿革。山川之卓詭。雖陳之油素略無可紀。豈不以經途遼遠。游詣之者希乎。以事討論縱有傳說。皆祖行人信非躬睹。相從奔競虛為實錄。何以知其然耶。故積石河源西瞻赤縣。崑崙天柱東顧神州。嗚砂以外咸稱胡國。安用遠籌空傳緗簡。是知身毒之說重譯臻焉。神異等傳斷可知矣。自佛教道東榮光燭漢。政流十代年將

六百。輶軒繼接備盡觀方。百有餘國咸歸風化。莫不梯山貢職望日來王。而前後傳錄差互不同。事蹟罕述稱謂多惑。覆尋斯致宗歸譯人。昔隋代東都上林園。翻經館沙門彥琮著西域傳一部十篇。廣佈風俗略于佛事。得在洽聞失於信本。余以為八相顯道三乘陶化。四儀所設莫不逗機。二嚴攸被皆宗慧解。今聖蹟靈相。雜沓于華胥。神光瑞影。氤氳于宇內。義須昌明形量動發心靈。泉貞觀譯經嘗參位席。傍出西記具如別詳。但以紙墨易繁閱鏡難盡。佛之遺緒釋門共歸。故撮綱猷略為一卷。貽諸後學序之云爾。

釋迦方誌一部八篇封疆篇第一統攝篇第二中邊篇第三遺蹟篇第四游履篇第五通局篇第六時住篇第七教相篇第八

仰尋。諸佛之降靈也。不可以形相求之。隨機顯晦故得以言章述矣。然學教者統舉為先。傍窮枝葉終非遠致。故於篇首摽其致焉。

釋迦方誌捲上封疆統攝中邊遺蹟

釋迦方誌封疆篇第一

佛之所王土也。號曰索訶世界。即古翻經為娑婆矣。經中所謂忍土者也。謂此土人強識力念。能忍苦樂堪任道器。故佛王之。案此封疆。周輪鐵山山外是空空不可測。山下是地地下是金。金下是水水下是風。其風堅實逾于金剛。眾生心力同業所感。能持世界不令傾墜。自風以外即是虛空。約此周

輪從下而上。至無色窮名為有頂。論其畫界從廣所經。卒非里數之所度也。且如智度論。從色界天下一大石。經一萬八千三百八十三年方始至地。約此上下方維。名為一佛所王土也(即以大千鐵圍而為封疆之域)。

釋迦方誌統攝篇第二

案。索訶世界鐵輪山內所攝國土則萬億也。何以知之。如今所住即是一國。國別一蘇迷盧山。即經所謂須彌山也。在大海中據金輪表。半出海上八萬由旬。日月迴轉于其腰也。外有金山七重圍之。中各海水具八功德。其外鹹海廣于無際。海外有山是鐵所成。四周繞之海中可居者。大略有四。即約蘇迷山用分方面。東洲名毗提訶。南洲名贍部。西洲名瞿陀尼。北洲名拘盧也。此之四洲亦名四有。人之所居佛之所王。準此傍及鐵圍海內惟有四洲。蘇迷山已上二十八天。並一日月為一國土。即此為量數至一千。鐵圍都繞名小千世界。即此小千數至一千。鐵圍都繞名中千世界。即此中千數至一千。鐵圍都繞名為大千世界。案此三千大千世界。其中四洲山王日月。乃至有頂則有萬億之所。皆為佛之統攝。俱遵聲教。

釋迦方誌中邊篇第三

惟夫法王所部則大千之內攝焉。若據成都則此洲常為所住故。此一洲則在蘇迷山南之海中也。水陸所經東西二十四萬里。南北二十八

【現代漢語翻譯】現代漢語譯本輪從下而上，直至無色界的最頂端，稱為有頂天。論及其邊界的劃分，從廣度上所經過的範圍，最終也不是里數可以衡量的。例如《智度論》中說，從天空中落下一塊巨大的石頭，經過一萬八千三百八十三年才到達地面。以此來估算上下四方，稱為一佛所統治的國土（即以大千世界和鐵圍山作為邊界）。

《釋迦方誌·統攝篇》第二

根據記載，娑婆世界鐵輪山內所統攝的國土有一萬億個。為什麼這麼說呢？現在我們所居住的地方就是一個國家。每個國家都有一座蘇迷盧山，也就是經書里所說的須彌山。它位於大海之中，立於金輪之上，一半露出海面，高八萬由旬。太陽和月亮環繞它的山腰執行。外面有七重金山環繞著它，每重金山之間都有充滿八功德水的海水。再往外是廣闊無垠的鹹海。鹹海外面有鐵山，四周環繞著鹹海。鹹海中可以居住的地方，大概有四個，就是圍繞著蘇迷盧山劃分的四個方向。東方的洲叫做毗提訶（Purva-videha），南方的洲叫做贍部（Jambudvipa），西方的洲叫做瞿陀尼（Apara-godaniya），北方的洲叫做拘盧（Uttara-kuru）。這四個洲也叫做四有，是人類居住和佛陀統治的地方。按照這個推算，靠近鐵圍山的鹹海內只有這四個洲。蘇迷盧山以上的二十八天，加上一日一月，算作一個國土。以此為單位，數量達到一千，被鐵圍山環繞，稱為小千世界。小千世界數量達到一千，被鐵圍山環繞，稱為中千世界。中千世界數量達到一千，被鐵圍山環繞，稱為大千世界。根據記載，這三千大千世界，其中的四洲、山王、日月，乃至有頂天，總共有萬億之多，都由佛陀統攝，都遵循佛陀的教誨。

《釋迦方誌·中邊篇》第三

佛陀所統治的範圍就在大千世界之內。如果根據成都來判斷，那麼這個贍部洲就是佛陀經常居住的地方。這個贍部洲位於須彌山南面的海中，水陸所經過的範圍東西長二十四萬里，南北長二十八萬里。

【English Translation】 English version The wheel ascends from bottom to top, reaching the very summit of the Formless Realm, known as the 'Summit of Existence' (Bhavagra). Discussing its defined boundaries, the extent it traverses is ultimately immeasurable by leagues. For example, the Mahaprajnaparamita-sastra states that a massive stone falling from the sky takes 18,383 years to reach the ground. Estimating the upward, downward, and lateral dimensions based on this, it is called the land ruled by one Buddha (i.e., using the tri-chiliocosm and the Iron Mountain Range as its borders).

Shijia Fangzhi (Records of Sakyamuni's Lands), Chapter 2: Comprehensive Governance

According to records, the Saha World (the world we live in) within the Iron Wheel Mountain range encompasses a trillion lands. How is this known? The place we currently inhabit is one country. Each country has a Mount Sumeru, which is the Mount Sumeru mentioned in the scriptures. It is located in the great ocean, based on the golden wheel, with half of it protruding above the sea, at a height of 80,000 yojanas. The sun and moon revolve around its waist. Outside, there are seven layers of golden mountains surrounding it, each with seawater possessing eight qualities. Beyond that is the boundless salty sea. Outside the salty sea is an iron mountain, surrounding it on all sides. Habitable places in the sea are roughly four, divided according to the directions around Mount Sumeru. The eastern continent is called Purva-videha (East Videha), the southern continent is called Jambudvipa (South Jambudvipa), the western continent is called Apara-godaniya (West Godaniya), and the northern continent is called Uttara-kuru (North Kuru). These four continents are also called the Four Existences, where humans live and Buddhas rule. According to this calculation, only these four continents exist near the Iron Mountain Range. The twenty-eight heavens above Mount Sumeru, along with one sun and one moon, are counted as one land. Using this as a unit, a thousand of these, surrounded by the Iron Mountain Range, are called a small chiliocosm. A thousand small chiliocosms, surrounded by the Iron Mountain Range, are called a medium chiliocosm. A thousand medium chiliocosms, surrounded by the Iron Mountain Range, are called a great chiliocosm. According to records, these three thousand great chiliocosms, including the four continents, mountain kings, suns, moons, and even the Summit of Existence, total a trillion, all governed by the Buddha and following the Buddha's teachings.

Shijia Fangzhi (Records of Sakyamuni's Lands), Chapter 3: Central and Peripheral Regions

The realm governed by the Dharma King (Buddha) is within the great chiliocosm. If judged based on Chengdu, then this Jambudvipa continent is where the Buddha often resides. This Jambudvipa continent is located in the sea south of Mount Sumeru, spanning 240,000 li east to west and 280,000 li north to south.

萬里。又依論說。三邊等量二千由旬。南邊三由旬半。是則北闊而南狹人面象之。又依凡記。人物所居則東西一十一萬六千里。南北遠近略亦同之。所都定所則以佛所生國迦毗羅城應是其中。謂居四重鐵圍之內。故經云。三千日月萬二千天地之中央也。佛之威神不生邊地。地為傾斜故。中天竺國如來成道樹下。有金剛座用承佛焉。據此為論約余天下以定其中。若當此洲義約五事以明中也。所謂名里時水人為五矣。

所言名者。咸謂西域以為中國。又亦名為中天竺國。此土名賢談邽之次。復指西宇而為中國。若非中者凡聖兩說不應名中。昔宋朝東海何承天者。博物著名群英之最。問沙門慧嚴曰。佛國用何歷術而號中乎。嚴云。天竺之國。夏至之日方中無影。所謂天地之中平也。此國中原景圭測之故有餘分。致歷有三代大小二。余增損積算時輒差候明非中也。承天無以抗言。文帝聞之乃敕任豫受焉。

夫以八難所標邊地非攝。出凡入聖必先中國。故大夏親奉音形。東華晚開教跡。理數然矣。

二言里者。夫此一洲大分三量。二分以北土曠人希。獯狁所居無任道務。一分以南盡於三海。人多精爽堪受聖化。故約道勝大聖都焉。故成光子云。中天竺國東至振旦國五萬八千里(振旦即神州之號也。彼人目之)

【現代漢語翻譯】現代漢語譯本：萬里。又根據論著所說，三邊等長，都是二千由旬（yóu xún，古印度長度單位）。南邊是三由旬半，這樣看來就是北邊寬而南邊窄，像人的面孔一樣。又根據《凡記》記載，人物居住的地方東西長十一萬六千里，南北的距離也大致相同。所定的都城，應該是佛陀出生的國家迦毗羅城（Jiā Pí Luó Chéng，古印度城市名），應該就在這其中。這是說它位於四重鐵圍山之內。所以經書上說，它是三千日月、一萬二千天地的中央。佛陀的威神不會降生在邊遠的地方，因為地勢傾斜的緣故。中天竺國（Zhōng Tiān Zhú Guó，古印度中部地區）如來（Rú Lái，佛的稱號）成道的那棵菩提樹下，有金剛座（Jīn Gāng Zuò，佛的座位）用來承載佛陀。根據這些來討論，大約是根據其餘天下（的地方）來確定它的中心位置。如果針對這個洲來說，從五個方面來說明它的中心地位。這五個方面就是名稱、里數、時間、水和人。

所說的名稱，大家都認為西域（Xī Yù，古代中國對中亞地區的稱呼）是中國的中心。又被稱為中天竺國。我們這裡的名賢在談論邽（guī，地名）這個地方的時候，又指著西域說是中國的中心。如果不是中心，凡夫和聖人的兩種說法不應該都稱之為中心。過去宋朝的東海人何承天（Hé Chéng Tiān，人名），以博學著稱，是群英之首。他問沙門慧嚴（Huì Yán，人名）說：『佛國用什麼曆法而號稱中心呢？』慧嚴回答說：『天竺這個國家，夏至這一天正午的時候沒有影子，這就是所謂的天地之中，是平的。我們國家在中原用圭表測量，所以有剩餘的度數，導致曆法有夏、商、週三代的大小兩種差異。剩餘的度數增加或減少，推算時間常常有誤差，這表明不是中心。』何承天無話可說。文帝（Wén Dì，皇帝的稱號）聽說了這件事，就命令任豫（Rèn Yù，人名）去向慧嚴學習。

憑藉八難（bā nán，佛教指阻礙修行的八種障礙）所標示的邊地不能攝受（佛法），出離凡俗進入聖境必須先在中國。所以大夏（Dà Xià，古代中亞地區）很早就信奉佛的音容相貌，東華（Dōng Huá，指中國）很晚才開始傳播佛教的軌跡。道理和規律就是這樣。

第二是里數。這個洲大致分為三個部分。北部兩部分土地廣闊人煙稀少，是匈奴（Xiōng Nú，古代民族名）居住的地方，不能承擔弘揚佛法的任務。南部一部分直到三海（sān hǎi，指海洋），那裡的人大多聰明穎悟，能夠接受聖人的教化。所以根據弘揚佛法的優勢，大聖都居住在那裡。所以成光子（Chéng Guāng Zǐ，人名）說：『中天竺國東邊到振旦國（Zhèn Dàn Guó，中國的別稱）有五萬八千里（振旦就是神州的稱號，他們這樣稱呼）。』

【English Translation】 English version: Many miles. Furthermore, according to the treatises, the three sides are equal in length, each being two thousand Yojana (yóu xún, an ancient Indian unit of distance). The southern side is three and a half Yojana. Thus, it appears that the north is wide and the south is narrow, resembling a human face. Also, according to 'Fan Ji', the place where people reside is 116,000 li (Chinese miles) from east to west, and the distance from north to south is roughly the same. The determined capital should be within the city of Kapilavastu (Jiā Pí Luó Chéng, name of an ancient Indian city), the country where the Buddha was born. This means it is located within the fourfold Iron Mountains. Therefore, the sutra says that it is the center of three thousand suns and moons and twelve thousand lands. The Buddha's majestic power does not arise in border regions because the land is inclined. In the central Indian country (Zhōng Tiān Zhú Guó, ancient central India), under the Bodhi tree where the Tathagata (Rú Lái, title of the Buddha) attained enlightenment, there is a Vajra seat (Jīn Gāng Zuò, Buddha's seat) to support the Buddha. Based on this discussion, it is approximately based on the rest of the world to determine its central location. If referring to this continent, its central position can be explained in terms of five aspects. These five aspects are name, distance, time, water, and people.

Regarding the name, everyone considers the Western Regions (Xī Yù, ancient Chinese term for Central Asia) to be the center of China. It is also called the central Indian country. When our local sages discuss the place of Gui (guī, place name), they also point to the Western Regions as the center of China. If it were not the center, the two views of ordinary people and sages should not both call it the center. In the past, He Chengtian (Hé Chéng Tiān, personal name) of Donghai in the Song Dynasty, was famous for his erudition and was the best among the heroes. He asked the Shramana Huiyan (Huì Yán, personal name), 'What calendar system does the Buddha's country use to be called the center?' Huiyan replied, 'In the country of India, there is no shadow at noon on the day of the summer solstice. This is what is called the center of heaven and earth, which is flat. Our country measures it in the Central Plains with a gnomon, so there is a surplus of degrees, resulting in two different sizes of calendars in the Xia, Shang, and Zhou dynasties. The surplus degrees increase or decrease, and the calculation of time often has errors, indicating that it is not the center.' He Chengtian had nothing to say in response. Emperor Wen (Wén Dì, title of the emperor) heard about this and ordered Ren Yu (Rèn Yù, personal name) to learn from Huiyan.

The border regions indicated by the Eight Difficulties (bā nán, eight obstacles to Buddhist practice) cannot be included. To leave the mundane and enter the sacred, one must first be in China. Therefore, Daxia (Dà Xià, ancient Central Asia) revered the Buddha's appearance and teachings early on, while Donghua (Dōng Huá, referring to China) began to spread the traces of Buddhism late. The principle and law are thus.

Second is the distance. This continent is roughly divided into three parts. The two northern parts have vast land and sparse population, and are inhabited by the Xiongnu (Xiōng Nú, name of an ancient ethnic group), who cannot undertake the task of promoting Buddhism. The southern part extends to the Three Seas (sān hǎi, referring to the oceans), where most people are intelligent and capable of receiving the teachings of the saints. Therefore, based on the advantage of promoting Buddhism, the great sages reside there. Therefore, Cheng Guangzi (Chéng Guāng Zǐ, personal name) said, 'The central Indian country extends 58,000 li (Chinese miles) east to the country of Zhendan (Zhèn Dàn Guó, another name for China) (Zhendan is the title of Shenzhou, that is what they call it).'

南至金地國五萬八千里。西至阿拘遮國五萬八千里。北至小香山阿耨達池五萬八千里。觀此通攝取其遐邇。齊致以定厥中。其理易顯。

三言時者。謂雪山以南名為中國。坦然平正冬夏和調。卉木常榮流霜不降。自余邊鄙安足語哉。

四言水者。此洲中心有一大池。名阿那陀答多。唐言無熱惱也。即經所謂阿耨達池。在香山南大雪山北。居山頂上非凡所至。池周八百里四岸寶飾。正南當於平地地獄所居。故金剛座東僻至五千里。又池正南當洲尖處。其北當謎羅川即北。又當蔥嶺北千泉也。上空定約當北辰星。今望第五似如西欹。且天上一寸地下一千。千泉去京八千餘里焉。約天無一尺矣。其池北去缽露羅國減千里。東南屈露多國。西南罽賓國。各千餘里。然四海為壑水趣所極。故此一池分出四河。各隨地勢而注一海。故蔥嶺以東水注東海。達儭以南水注南海。雪山以西水注西海。大秦以北水注北海。故地高水本注是其中此居海濱邊名難奪。又佛經宏大通舉事周。博見聖賢義非妄委。于上所列咸符地圖。然此神州所著書史。寓言臆度浮濫極多。時約佛經更廣其類。都皆蕪穢試為舉之。水經云。無熱丘者即崑崙山　又扶南傳云。阿耨達山即崑崙山　又山海經云。南流沙濱。赤水后黑水前。有大山名崑崙丘　又

云。鐘山西六百里。有崑崙山出五水　案穆天子傳云。舂山音鐘。又云。海內崑崙丘。在西北帝之下。方八百高萬仞。又十州記云。崑崙陵即崑山也。在北海亥地去岸十三萬里。此約指佛經蘇迷山也。

又東海中山名方丈。亦名崑崙。

又云。西王母告周穆云。山去咸陽三十六萬里。高平地三萬六千里。

又周穆傳述西王母云。去宗周瀍澗一萬一千一百里　神異經。崑崙山有銅柱。其高入天圍三千里。榮氏注云。柱洲崑崙山東南萬二千里有無外山　史記云。崑崙山去嵩高五萬里高萬一千里郭璞云。高二千五百餘里　淮南云高萬一千一百里十四步二尺六寸　道經造立天地記云。崑崙山高四千八百里。又轉形濟苦經云。高萬九千里。又云。此山飛浮　又云。崑山南三十里。次第有千崑山。名小千世界。

化胡經云。崑山高九重。相去各九千里　又云。高萬萬五千里。

已前儒道兩說。雖形量差異莫越崑崙。尋崑崙近山。則西涼酒泉之地。穆后見西王母之所。具彼圖經。若崑崙遠山。則香山雪山之中也。河源出焉。故爾雅云。河出崑崙墟。郭璞圖贊云。崑崙三層號曰天柱。實惟河源水之靈府。案禹貢云。導河自積石者。但據伏流所出處而名之。若討本源誠有由矣　故佛經云。此無熱池東。有

【現代漢語翻譯】現代漢語譯本云：鐘山（Zhongshan）以西六百里，有崑崙山（Kunlun Mountain），從中流出五條河流。（案《穆天子傳》記載，舂山讀作鐘山。又說，海內的崑崙丘，在西北方天帝的下方，方圓八百里，高一萬仞。又《十洲記》記載，崑崙陵就是崑山，在北海的亥位，距離岸邊十三萬里。這些大約是指佛經中的蘇迷山（Mount Sumeru）。）

又說，東海中的山名叫方丈（Fangzhang），也叫崑崙（Kunlun）。

又說，西王母（Queen Mother of the West）告訴周穆王（King Mu of Zhou）說，這座山距離咸陽（Xianyang）三十六萬里，比平地高三萬六千里。

又《周穆王傳》記載西王母說，距離宗周的瀍澗（Chan Jian）一萬一千一百里。《神異經》記載，崑崙山有銅柱，高聳入雲，周長三千里。榮氏註解說，柱洲在崑崙山東南一萬二千里處，有無外山。《史記》記載，崑崙山距離嵩高（Songgao）五萬里，高一萬一千里。郭璞說，高二千五百多里。《淮南子》記載，高一萬一千一百里十四步二尺六寸。《道經·造立天地記》記載，崑崙山高四千八百里。又《轉形濟苦經》記載，高一萬九千里。又說，這座山會飛浮。又說，崑山（Kun Mountain）以南三十里，依次有千座崑山，名叫小千世界。

《化胡經》記載，崑山高九重，每一重相隔九千里。又說，高一萬萬五千里。

以上是儒家和道家的兩種說法。雖然形狀和大小有差異，但都沒有超出崑崙山的範圍。尋找崑崙山，如果說是近處的山，那就是西涼酒泉（Jiuquan）一帶。周穆王後來見到西王母的地方，都記載在那些圖經中。如果說是遠處的崑崙山，那就是香山（Xiang Mountain）、雪山（Snow Mountain）之中。黃河的源頭就出自那裡。所以《爾雅》說，黃河出自崑崙墟。郭璞的圖贊說，崑崙山有三層，叫做天柱，實際上是黃河源頭水之靈府。按《禹貢》記載，疏導黃河從積石山（Jishi Mountain）開始，只是根據伏流流出的地方來命名的。如果探尋真正的源頭，確實是有原因的。所以佛經說，這無熱池（Anavatapta）的東面，有...

【English Translation】 English version It is said: Six hundred li west of Zhongshan (Bell Mountain), there is Kunlun Mountain (Kunlun Mountain), from which five rivers flow. (According to the 'Biography of King Mu of Zhou', Chun Mountain is pronounced Zhong Mountain. It also says that the Kunlun Hill within the seas is located northwest below the Emperor, with a circumference of eight hundred li and a height of ten thousand ren. Also, the 'Records of the Ten Continents' states that Kunlun Mound is Kun Mountain, located in the Hai position of the North Sea, thirteen thousand li from the shore. These roughly refer to Mount Sumeru in the Buddhist scriptures.)

It is also said that a mountain in the East Sea is named Fangzhang (Square Zhang), also called Kunlun (Kunlun).

It is also said that the Queen Mother of the West told King Mu of Zhou that this mountain is three hundred and sixty thousand li away from Xianyang (All Sun), and thirty-six thousand li higher than the flat ground.

Also, the 'Biography of King Mu of Zhou' records the Queen Mother of the West saying that it is eleven thousand one hundred and ten li away from the Chan Jian (Chan Jian) stream in Zongzhou. The 'Classic of Divine Wonders' records that Kunlun Mountain has bronze pillars that soar into the sky, with a circumference of three thousand li. Rong's commentary says that Pillar Continent is twelve thousand li southeast of Kunlun Mountain, where there is Wuwai Mountain. The 'Records of the Grand Historian' records that Kunlun Mountain is fifty thousand li away from Songgao (Songgao) and eleven thousand li high. Guo Pu said it is more than two thousand five hundred li high. The 'Huainanzi' records it as eleven thousand one hundred and fourteen steps, two chi and six cun high. The 'Taoist Scripture: Records of the Creation of Heaven and Earth' records that Kunlun Mountain is four thousand eight hundred li high. Also, the 'Sutra of Transforming Forms and Relieving Suffering' records it as nineteen thousand li high. It also says that this mountain flies and floats. It also says that thirty li south of Kun Mountain (Kun Mountain), there are successively a thousand Kun Mountains, called the Small Thousand Worlds.

The 'Huahu Jing' records that Kun Mountain is nine layers high, each layer separated by nine thousand li. It also says it is one hundred and fifty thousand li high.

The above are two theories from Confucianism and Taoism. Although there are differences in shape and size, they do not exceed the scope of Kunlun Mountain. Searching for Kunlun Mountain, if it is a nearby mountain, it is the area of Jiuquan (Wine Spring) in Xiliang. The place where King Mu of Zhou later met the Queen Mother of the West is recorded in those illustrated scriptures. If it is a distant Kunlun Mountain, it is among Xiang Mountain (Fragrant Mountain) and Snow Mountain (Snow Mountain). The source of the Yellow River comes from there. Therefore, the 'Erya' says that the Yellow River originates from the Kunlun Ruins. Guo Pu's illustrated praise says that Kunlun Mountain has three layers, called the Heavenly Pillar, which is actually the spiritual mansion of the Yellow River's source water. According to the 'Tribute of Yu', guiding the Yellow River starts from Jishi Mountain (Accumulated Stone Mountain), which is only named according to the place where the underground flow emerges. If you explore the true source, there is indeed a reason. Therefore, the Buddhist scriptures say that to the east of this Anavatapta (Without Heat Pool), there is...

銀牛口出殑伽河。即古所謂恒河也。右繞池匝流入東南海。南有金象口出信度河。即古辛頭河也。右繞池匝流入西南海。西有琉璃馬口出縛芻河。即古博叉河也。如上繞池入西北海。北有頗胝師子口出徙多河。即古私陀河也。如上繞池入東北海。案河圖云。崑崙山東方五千里名曰神州。亦名赤縣。又依書云。河源東北流出蔥嶺岐沙谷。分為兩水。東北支流經于闐南山於國西北出。又東流大河經朅盤陀城東南。又經疏勒國西。又東北至城下。又迴流國南五百餘里至烏鎩國南。又東北至疏勒國北。六百一十里至烏孫界赤谷城。又東二百七十里經姑墨國南。又東六百七十里經龜茲國南。又東三百五十里經烏壘國南。此即漢時都護所治也。西南去疏勒二千一百一十里。東南去鄯善國。千七百八十五里。東北去烏耆國四百里。河又東南三百四十里經渠梨國南。又東二百四十里經黑山國南。此東去玉門關二千六百六十里。河又東經連城注賓城南且末國北合支水。河又東經婁蘭地。又東經鄯善國城南。過東北數百里入蒲昌海。其海東面少北去玉門一千三百里。又東北去陽關三百里。此河于蒲昌伏流南而少西數千里。入積石山在羌燒瓽中。書云。積石去崑崙丘。千七百四十里。或云。伏流萬三千里。斯諸臆說難以究詳。河出積石西南流

【現代漢語翻譯】現代漢語譯本銀牛口中流出殑伽河（Ganga River，即恒河）。它像古代所說的恒河一樣，向右繞著池塘流動，注入東南方的海域。南方有金象口中流出信度河（Sindhu River，即印度河）。它像古代所說的辛頭河一樣，向右繞著池塘流動，注入西南方的海域。西方有琉璃馬口中流出縛芻河（Wakshu River，即博叉河，即阿姆河）。它像上面一樣繞著池塘流動，注入西北方的海域。北方有頗胝師子口中流出徙多河（Sita River，即私陀河，即塔里木河）。它像上面一樣繞著池塘流動，注入東北方的海域。根據《河圖》記載，崑崙山的東方五千里被稱為神州，也稱為赤縣。另外，根據史書記載，黃河的源頭從蔥嶺的岐沙谷東北流出，分為兩條支流。東北支流經過於闐（Khotan）南山，從於闐國的西北流出。再向東流淌，大河經過朅盤陀（Kiepantha）城東南，又經過疏勒（Kashgar）國西，再向東北流至疏勒城下，然後迴流到疏勒國南五百餘里，到達烏鎩（Ushak）國南。再向東北流六百一十里，到達烏孫（Wusun）的赤谷城邊界。再向東二百七十里，經過姑墨（Aksu）國南，再向東六百七十里，經過龜茲（Kucha）國南，再向東三百五十里，經過烏壘（Korla）國南，這裡就是漢朝時都護府的所在地。從這裡向西南去疏勒二千一百一十里，向東南去鄯善（Shanshan）國一千七百八十五里，向東北去烏耆（Yanqi）國四百里。黃河又向東南流三百四十里，經過渠梨（Quli）國南，又向東二百四十里，經過黑山（Black Mountain）國南。這裡向東去玉門關二千六百六十里。黃河又向東流，經過連城，注入賓城南面的且末（Qiemo）國北面的支流。黃河又向東流，經過樓蘭（Loulan）地區，又向東流，經過鄯善國城南，再向東北流數百里，注入蒲昌海（Lop Nur）。蒲昌海的東面稍微偏北，距離玉門關一千三百里，向東北距離陽關三百里。這條河在蒲昌海伏流，向南稍微偏西數千里，進入積石山，位於羌燒瓽（Qiangshaodang）中。《尚書》記載，積石山距離崑崙丘一千七百四十里。也有人說，伏流一萬三千里。這些說法難以詳細考證。黃河從積石山向西南流。

【English Translation】 English version The Gingga River (Ganga River, i.e., the Ganges) flows from the mouth of a silver ox. It flows around the pond to the right, like the ancient Ganges, and empties into the southeastern sea. To the south, the Sindhu River (Indus River) flows from the mouth of a golden elephant. It flows around the pond to the right, like the ancient Sindhu, and empties into the southwestern sea. To the west, the Wakshu River (Oxus River, i.e., the Amu Darya) flows from the mouth of a lapis lazuli horse. It flows around the pond as above and empties into the northwestern sea. To the north, the Sita River (Tarim River) flows from the mouth of a Poti lion. It flows around the pond as above and empties into the northeastern sea. According to the 'River Chart', the area five thousand li east of Mount Kunlun is called Shenzhou, also known as Chixian. Furthermore, according to historical records, the source of the Yellow River flows northeast from the Qisha Valley of the Pamir Mountains, dividing into two branches. The northeastern branch passes south of the Khotan mountains, flowing out from the northwest of Khotan. Flowing eastward, the great river passes southeast of the city of Kiepantha, then west of the kingdom of Kashgar, then northeast to the foot of Kashgar city, then flows back south of Kashgar for more than five hundred li, reaching south of the kingdom of Ushak. Flowing northeast again for six hundred and ten li, it reaches the Red Valley city on the border of Wusun. Flowing east again for two hundred and seventy li, it passes south of the kingdom of Aksu, then east for six hundred and seventy li, passing south of the kingdom of Kucha, then east for three hundred and fifty li, passing south of the kingdom of Korla, which was the seat of the Protectorate General during the Han Dynasty. From here, it is two thousand one hundred and ten li southwest to Kashgar, one thousand seven hundred and eighty-five li southeast to the kingdom of Shanshan, and four hundred li northeast to the kingdom of Yanqi. The Yellow River flows southeast for three hundred and forty li, passing south of the kingdom of Quli, then east for two hundred and forty li, passing south of the Black Mountain kingdom. From here, it is two thousand six hundred and sixty li east to Yumen Pass. The Yellow River flows east, passing Liancheng, and flows into the tributary north of Qiemo, south of Bin City. The Yellow River flows east, passing through the Loulan area, then east, passing south of the city of Shanshan, then northeast for several hundred li, flowing into Lop Nur. The east side of Lop Nur is slightly north, one thousand three hundred li from Yumen Pass, and three hundred li northeast from Yangguan. This river flows underground in Lop Nur, flowing south and slightly west for several thousand li, entering the Mount Jishi, located in Qiangshaodang. The 'Book of Documents' records that Mount Jishi is one thousand seven hundred and forty li from the Kunlun Hills. Some say that the underground flow is thirteen thousand li. These statements are difficult to verify in detail. The Yellow River flows southwest from Mount Jishi.

九屈。東北合流經析支地是為河曲。又東北入塞。過燉煌張棭南。是為河源矣。案此實錄以尋河源。窮至無熱池所。方為討極。然此池神居非人所及。又是北天雪山之域。南接中土佛生之地。以處高勝故非邊矣。

五謂人者。不出凡聖。凡人極位名曰輪王。聖人極位名曰法王。蓋此二王不生則已。生必居中。又山川國邑人之依報。人勝則依勝。故此二王居焉。又輪王有四王約統四洲。金輪王者則通四有。銀輪三方除北一洲。銅輪二方除西北方。鐵輪在南除於三有。言贍部者。中梵天音。唐言譯為輪王居處。言四輪王通局。乃殊住必南有也。古翻此洲。云好金地。謂閻浮檀金。在洲北岸海中。金光浮出海上。其傍有閻浮樹林其果極大。得神通者方至於彼。今言此洲輪王得名兩設其致耳。又一此洲四主所統。雪山已南至於南海名象主也。地惟暑濕偏宜象住故。王以象兵而安其國。風俗躁烈篤學異術。是為印度國。然印度之名。或云賢豆。或雲天竺。或云身毒。天篤等。皆傳之訛僻耳。然以印度為正。唐無以翻。雪山之西至於西海名寶主也。地接西海偏饒異珍。而輕禮重貨是為胡國。雪山以北至於北海。地寒宜馬名馬主也。其俗兇暴忍殺衣毛。是突厥國。雪山以東至於東海名人主也。地惟和暢俗行仁義。安土重遷是至

【現代漢語翻譯】九屈（地名）。東北方向匯合的河流經過析支（地名）的地方，這裡就是河曲（地名）。又向東北方向進入邊塞，經過敦煌（地名）張掖（地名）的南邊，這裡就是河源了。考察這些實際記錄來尋找河源，一直到無熱池（Anavatapta，梵語，意為無熱惱池）這個地方，才算是探尋到了極點。然而這個池是神居住的地方，不是人能夠到達的。而且這裡又是北方雪山（喜馬拉雅山）的區域，南邊連線著中土佛陀出生的地方。因為地處高勝之地，所以不是邊遠地區。

五、所謂人，不超出凡人和聖人。凡人中的最高位叫做輪王（Chakravartin，統治世界的理想君主）。聖人中的最高位叫做法王（Dharmaraja，以佛法統治的君主）。大概這兩位國王不出現則已，出現必定居住在中土。而且山川國邑是人所依賴的依報（支援存在的環境）。人殊勝，那麼依報也殊勝，所以這兩位國王居住在這裡。而且輪王有四位，大約統治著四大洲。金輪王（擁有金輪的輪王）則統治整個四有（整個世界）。銀輪王統治三方，除去北方一個洲。銅輪王統治兩方，除去西北方。鐵輪王在南方，除去三個方位。說到贍部（Jambudvipa，人所居住的洲），是中梵天的發音，唐朝話翻譯為輪王居住的地方。說到四輪王共同管轄的區域，乃是特殊的居住地，必定在南方。古時候翻譯這個洲，叫做好金地，說的是閻浮檀金（Jambudvipa的黃金），在洲的北岸海中，金光浮出海面。它的旁邊有閻浮樹林，它的果實極大。得到神通的人才能到達那裡。現在說這個洲的輪王得名，是兩種說法而已。又，這個洲由四位統治者所管轄。雪山（喜馬拉雅山）以南到南海叫做象主（Hastyacharya，以象為主要力量的統治者）。這地方只有暑熱潮濕，特別適合象居住，所以國王用象兵來安定他的國家。風俗急躁剛烈，崇尚學習奇異的法術，這就是印度國。然而印度的名字，或者叫做賢豆，或者叫做天竺，或者叫做身毒，天篤等等，都是傳說的訛誤。然而以印度為正。唐朝沒有可以翻譯的詞語。雪山（喜馬拉雅山）以西到西海叫做寶主（Ratnacharya，以寶物為主要財富的統治者）。這地方連線西海，特別富饒奇異的珍寶，而輕視禮儀重視貨物，這就是胡國。雪山（喜馬拉雅山）以北到北海，這地方寒冷適合馬居住，叫做馬主（Ashwacharya，以馬為主要力量的統治者）。這裡的風俗兇暴殘忍嗜殺，穿毛皮衣服，是突厥國。雪山（喜馬拉雅山）以東到東海叫做人主（Naracharya，以人為本的統治者）。這地方平和舒暢，風俗施行仁義，安於故土重視遷徙，是最

【English Translation】 Jiū Qū (place name). The river that converges in the northeast passes through the area of Xī Zhī (place name), and this is Hé Qū (place name). Further northeast, it enters the border and passes south of Dūnhuáng (place name) and Zhāng Yè (place name), which is the source of the river. Examining these actual records to find the source of the river, it is only when reaching the place of Anavatapta (Anavatapta, Sanskrit, meaning 'lake without heat or trouble') that the ultimate point is reached. However, this lake is where gods reside, and it is not accessible to humans. Moreover, this is the area of the northern Snow Mountain (Himalayas), bordering the land where the Buddha was born in Central Earth to the south. Because it is located in a high and superior place, it is not a remote area.

The so-called 'people' do not go beyond ordinary people and sages. The highest position among ordinary people is called Chakravartin (Chakravartin, the ideal monarch who rules the world). The highest position among sages is called Dharmaraja (Dharmaraja, the monarch who rules by Dharma). Generally, if these two kings do not appear, then they do not appear; if they do appear, they must reside in Central Earth. Moreover, mountains, rivers, countries, and cities are the dependent retinue (the environment that supports existence) that people rely on. If people are superior, then the dependent retinue is also superior, so these two kings reside here. Moreover, there are four Chakravartins, roughly ruling the four continents. The Gold Wheel King (the Chakravartin with a golden wheel) rules the entire four existences (the entire world). The Silver Wheel King rules three directions, excluding one continent in the north. The Copper Wheel King rules two directions, excluding the northwest. The Iron Wheel King is in the south, excluding three directions. Speaking of Jambudvipa (Jambudvipa, the continent where people live), it is the pronunciation of Central Brahma, translated into the Tang Dynasty language as the place where the Chakravartin resides. Speaking of the area jointly governed by the four Wheel Kings, it is a special residence, necessarily in the south. In ancient times, this continent was translated as the Land of Good Gold, referring to Jambudvipa gold (Jambudvipa gold), which is in the sea on the north shore of the continent, with golden light floating on the sea. Next to it is a Jambudvipa forest, and its fruits are extremely large. Only those who have attained supernatural powers can reach there. Now, saying that the Chakravartin of this continent gets its name is just two different ways of saying it. Furthermore, this continent is governed by four rulers. South of the Snow Mountain (Himalayas) to the South Sea is called the Elephant Lord (Hastyacharya, the ruler whose main strength is elephants). This place is only hot and humid, especially suitable for elephants to live in, so the king uses elephant soldiers to secure his country. The customs are impetuous and fierce, and they value learning strange arts. This is the country of India. However, the name India is also called Xián Dòu, or Tiānzhú, or Shēndú, Tiāndǔ, etc., all of which are corruptions of the transmission. However, India is the correct name. The Tang Dynasty has no words to translate it. West of the Snow Mountain (Himalayas) to the Western Sea is called the Treasure Lord (Ratnacharya, the ruler whose main wealth is treasures). This place is connected to the Western Sea, especially rich in strange treasures, and they despise etiquette and value goods. This is the country of the Hú people. North of the Snow Mountain (Himalayas) to the North Sea, this place is cold and suitable for horses to live in, called the Horse Lord (Ashwacharya, the ruler whose main strength is horses). The customs here are fierce, violent, cruel, and murderous, and they wear fur clothing. This is the country of the Turks. East of the Snow Mountain (Himalayas) to the Eastern Sea is called the Human Lord (Naracharya, the ruler who is people-oriented). This place is peaceful and pleasant, and the customs practice benevolence and righteousness, settling in their homeland and valuing migration, which is the most

那國。即古所謂振旦國也。上列四主且據一洲。分界而王以洲定中。輪王為正居中王邊古今不改。此土諸儒滯于孔教。以此為中余為邊攝。別指雒陽以為中國。乃約軒轅五嶽以言。未是通方之巨觀也。又指西蕃例為胡國。然佛生游履。雪山以南名婆羅門國。與胡隔絕書語不同。故五天竺諸婆羅門。書為天書語為天語。謂劫初成梵天來下。因味地肥便有人焉。從本語書天法不斷。故彼風俗事天者多。以生有所因故也。胡本西戎無聞道術。書語國別傳譯方通。神州書語所出無本。且論書契可以事求。伏羲八卦文王重之。蒼頡鳥跡其文不行。漢時許慎方出說文。字止九千以類而序。今漸被世文言三萬。此則隨人隨代會意出生。不比五天書語一定。上以五義。以定中邊。可以鏡諸。余如隋初魏郡沙門靈裕聖蹟記述。

釋迦方誌遺蹟篇第四

自漢至唐往印度者。其道眾多未可言盡。如后所紀。且依大唐。往年使者則有三道。依道所經具睹遺蹟。即而序之。其東道者從河州西北。度大河上曼天嶺。減四百里至鄯州。又西減百里至鄯城。鎮古州地也。又西南減百里。至故承風戍是隨互市地也。又西減二百里。至清海。海中有小山。海周七百餘里。海西南至吐谷渾衙帳。又西南至國界名白蘭羌。北界至積魚城。西北至多彌

【現代漢語翻譯】現代漢語譯本：那國，就是古代所說的振旦國（中國的古稱）。上面列舉的四位輪王只是佔據一個大洲，劃分疆界各自為王，以大洲來確定中心。輪王是真正的居於中央的王者，這種格局自古至今沒有改變。這裡的儒生拘泥於孔子的教義，認為這裡是中心，其餘地方是邊遠地區，另外指洛陽為中國，這是根據軒轅和五嶽來說的，不是通達四方的宏大見解。又把西蕃（古代對吐蕃的稱呼）當作胡國。然而佛陀出生和遊歷的地方，雪山以南被稱為婆羅門國，與胡人隔絕，文字和語言都不同。所以五天竺（古代印度的五個區域）的婆羅門，把他們的文字稱為天書，語言稱為天語，說劫初形成時梵天降臨，因為品嚐了土地的肥沃，便有了人類。從根本上說，他們的語言和文字都遵循天法，沒有中斷，所以那裡的風俗大多是侍奉天神，因為他們認為生命有所起源。胡人本是西戎，沒有聽說過道術，文字、語言和國家各不相同，需要翻譯才能溝通。神州的文字和語言沒有根本的來源。而且討論文字的起源可以從史事中尋求。伏羲創造了八卦，文王又加以推演。蒼頡創造的鳥跡文沒有流傳下來。漢朝時許慎才著了《說文解字》，收錄了九千個字，按照類別進行排列。現在逐漸被世人使用，文字達到三萬個。這些文字是隨著人和時代的不同，會意而產生的，不像五天竺的文字和語言是固定不變的。以上用五種意義來確定中心和邊遠，可以作為借鑑。其餘的如隋朝初年魏郡沙門靈裕的《聖蹟記述》。

《釋迦方誌·遺蹟篇》第四

從漢朝到唐朝，前往印度的道路有很多，無法一一說盡。如下面所記載的，且依據大唐的情況。往年的使者有三條道路。依據道路所經過的地方，詳細地考察遺蹟，然後進行敘述。東邊的道路是從河州西北出發，渡過大河，登上曼天嶺，減少四百里到達鄯州。又向西減少一百里到達鄯城，是鎮古州所在地。又向西南減少一百里，到達故承風戍，是隋朝互市的地方。又向西減少二百里，到達青海。海中有一座小山，海的周長有七百多里。青海的西南到達吐谷渾（古代西北民族名）的衙帳。又向西南到達國界，名叫白蘭羌。北邊的邊界到達積魚城，西北到達多彌。

【English Translation】 English version: That country is what was known in ancient times as Zhendan (ancient name for China). The four rulers listed above each occupy a continent, dividing their territories and reigning as kings, using the continent to define the center. The Wheel-Turning King is the true king residing in the center, and this structure has remained unchanged from ancient times to the present. The scholars here are bound by the teachings of Confucius, considering this place to be the center and the rest to be remote regions. They also refer to Luoyang as China, based on the Yellow Emperor and the Five Sacred Mountains, which is not a broad view of the four directions. They also regard Xifan (ancient name for Tibet) as a 'Hu' country. However, the places where the Buddha was born and traveled, south of the Himalayas, are called the Brahman countries, which are separated from the 'Hu' people, with different scripts and languages. Therefore, the Brahmans of the five regions of India (ancient India) call their script the 'heavenly script' and their language the 'heavenly language,' saying that when the world was first formed, Brahma descended and, upon tasting the fertility of the land, there were humans. Fundamentally, their language and script follow the laws of heaven without interruption, so the customs there mostly involve serving the gods, because they believe that life has an origin. The 'Hu' people were originally Western Rong, who had not heard of Taoist arts. Their scripts, languages, and countries are different, requiring translation to communicate. The script and language of Shenzhou (China) have no fundamental origin. Moreover, the origin of writing can be sought in historical events. Fuxi created the Eight Trigrams, and King Wen further developed them. The bird-track script created by Cangjie did not survive. It was not until the Han Dynasty that Xu Shen wrote 'Shuowen Jiezi,' which included nine thousand characters, arranged by category. Now, it is gradually being used by the world, and the number of characters has reached thirty thousand. These characters are created through understanding, according to different people and times, unlike the fixed script and language of the five regions of India. The above uses five meanings to define the center and the periphery, which can be used as a reference. The rest is like the 'Records of Holy Traces' by the monk Lingyu of Weijun in the early Sui Dynasty.

Chapter Four: Traces and Relics from the Shijia Fangzhi

From the Han Dynasty to the Tang Dynasty, there were many routes to India, which cannot be fully described. As recorded below, let's base it on the situation of the Great Tang. In previous years, the envoys had three routes. Based on the places passed along the routes, the relics were examined in detail and then described. The eastern route starts from the northwest of Hezhou, crosses the Great River, ascends the Mantian Ridge, and after reducing four hundred li, reaches Shanzhou. Further west, reducing one hundred li, reaches Shancheng, which is the location of Zhengu Prefecture. Further southwest, reducing one hundred li, reaches the former Chengfeng garrison, which was the place for mutual trade during the Sui Dynasty. Further west, reducing two hundred li, reaches Qinghai. There is a small mountain in the sea, and the circumference of the sea is more than seven hundred li. Southwest of Qinghai reaches the yamen of Tuyuhun (ancient northwestern ethnic group). Further southwest reaches the national border, called Bailan Qiang. The northern border reaches Jiyu City, and the northwest reaches Duomi.

國。又西南至蘇毗國。又西南至敢國。又南少東至吐蕃國。又西南至小羊同國。又西南度呾倉去關吐蕃南界也。又東少南度末上。加三鼻關東南入谷。經十三飛梯十九棧道。又東南或西南。緣葛攀虅。野行四十餘日。至北印度尼波羅國(此國土吐蕃約為九千里)其中道者。從鄯州東川行百餘里。又北出六百餘里至涼州。東去京師二千里。從涼西而少北四百七十里至甘州。又西四百里至肅州。又西少北七千五里。至故玉門關。關在南北山間。又西減四百里至瓜州。又西南入磧三百餘里至沙州。又西南入磧七百餘里至納縛波故國即婁蘭地亦名鄯善。又西南千餘里至析摩陀那故國。即咀終界。又西六百餘里至都羅故國。皆荒城耳。又西入大流沙行四百餘里。至　瞿薩呾那國東境(即漢史所謂于殿國也。都護所居漢之所守。東去長安九千六百七十里)其關名尼壤城彼土自謂于遁國也。週四千餘里。沙磧太半寺有百餘。僧出五千大乘學者。從關至媲摩川二百餘里。有媲摩城中有栴檀立像高二丈餘。極多靈異光明。疾者隨痛以金薄帖像上便愈。其像本在憍賞彌國。是鄔陀衍那王所造。凌空至此國。北曷勞落迦城有異羅漢。每往禮之。王初不信以沙土坌羅漢。乃告敬信者曰。卻後七日沙土滿城。於後二日乃雨寶滿街。至七日夜果雨土

【現代漢語翻譯】現代漢語譯本：國。又從西南方向到達蘇毗國（地名）。又從西南方向到達敢國（地名）。又從南略偏東方向到達吐蕃國（今西藏）。又從西南方向到達小羊同國（地名）。又從西南方向越過呾倉，那裡是通往吐蕃南部的邊界。又從東略偏南方向越過末上，經過三鼻關，從東南方向進入山谷。經過十三處飛梯和十九處棧道。又從東南或西南方向，沿著葛攀虅，在野外行走四十多天，到達北印度尼波羅國（尼波羅國，吐蕃人估計大約有九千里路程）。

其中間道路是：從鄯州東川出發，行走一百多里，再向北走六百多里到達涼州。向東去京城有二千里路程。從涼州向西略偏北四百七十里到達甘州。再向西四百里到達肅州。再向西略偏北七千五里到達古玉門關。關隘位於南北山之間。再向西減少四百里到達瓜州。再從西南方向進入沙漠三百多里到達沙州。再從西南方向進入沙漠七百多里到達納縛波故國，也就是婁蘭地區，也叫鄯善。再從西南方向走一千多里到達析摩陀那故國，也就是咀終界區。再向西走六百多里到達都羅故國，這些都是荒廢的城市。

再向西進入大流沙行走四百多里，到達瞿薩呾那國東境（也就是漢史中所說的于闐國，都護所居住的地方，漢朝所守護的地方，向東距離長安九千六百七十里），它的關隘名叫尼壤城，當地人自稱于遁國。周圍四千多里，大部分是沙漠。寺廟有一百多座，僧人超過五千，都是學習大乘佛法的學者。從關隘到媲摩川有二百多里，有媲摩城，城中有一尊栴檀木立像，高二丈多，非常靈驗，經常顯現光明。患病的人如果哪裡疼痛，就把金箔貼在佛像上，病痛就會痊癒。這尊佛像原本在憍賞彌國，是鄔陀衍那王所造，凌空飛到這個國家。北曷勞落迦城有一位奇異的羅漢，國王經常前去禮拜。國王起初不相信，用沙土撒向羅漢。羅漢就告訴那些虔誠信仰的人說：『七天後沙土會堆滿全城。』過了兩天，就下起寶物雨，堆滿了街道。到了第七天晚上，果然下起了沙土雨。 English version: Country. Then southwest to Supi country (place name). Then southwest to Gan country (place name). Then south slightly east to Tubo country (present-day Tibet). Then southwest to Xiaoyangtong country (place name). Then southwest across Datacang, which is the southern border leading to Tubo. Then east slightly south across Mosang, passing through Sanbi Pass, entering the valley from the southeast. Passing through thirteen flying ladders and nineteen plank roads. Then southeast or southwest, along the Ge Panteng, walking in the wilderness for more than forty days, arriving at North India Nepal country (Nepal, estimated by the Tubo people to be about nine thousand li). The middle road is: starting from Dongchuan in Shanzhou, walking more than one hundred li, then going north more than six hundred li to Liangzhou. Going east to the capital is two thousand li. From Liangzhou, west slightly north four hundred and seventy li to Ganzhou. Then west four hundred li to Suzhou. Then west slightly north seven thousand five li to the old Yumen Pass. The pass is located between the north and south mountains. Then west reduce four hundred li to Guazhou. Then southwest into the desert more than three hundred li to Shazhou. Then southwest into the desert more than seven hundred li to Navabo old country, which is the Loulan area, also called Shanshan. Then southwest more than one thousand li to Ximotuona old country, which is the Jumo area. Then west six hundred li to Duluo old country, these are all abandoned cities. Then west into the Great Desert, walking more than four hundred li, arriving at the eastern border of Qusadana country (which is what the Han history calls Yutian country, where the governor resides, the place guarded by the Han Dynasty, east of Chang'an nine thousand six hundred and seventy li), its pass is called Nirang City, the locals call themselves Yidun country. The circumference is more than four thousand li, most of which is desert. There are more than one hundred temples, and more than five thousand monks, all of whom are studying Mahayana Buddhism. From the pass to Pimo River is more than two hundred li, there is Pimo City, in the city there is a sandalwood standing statue, more than two zhang high, very efficacious, often showing light. If a sick person has pain anywhere, they put gold leaf on the statue, and the pain will be cured. This statue was originally in Kausambi country, made by King Udayana, and flew to this country through the air. In the northern Haolaoluojia city there is a strange Arhat, the king often goes to worship. The king initially did not believe, and sprinkled sand on the Arhat. The Arhat told those who were devout believers: 'In seven days, the sand will fill the whole city.' After two days, it rained treasures, filling the streets. On the seventh night, it did rain sand.

【English Translation】 Modern Chinese translation: Country. Also from the southwest to Supi country (place name). Also from the southwest to Gan country (place name). Also from the south slightly east to Tubo country (now Tibet). Also from the southwest to Xiaoyangtong country (place name). Also from the southwest across Datacang, which is the southern border leading to Tubo. Also from the east slightly south across Mosang, passing through Sanbi Pass, entering the valley from the southeast. Passing through thirteen flying ladders and nineteen plank roads. Also from the southeast or southwest, along the Ge Panteng, walking in the wilderness for more than forty days, arriving at North India Nepal country (Nepal, estimated by the Tubo people to be about nine thousand li). The middle road is: starting from Dongchuan in Shanzhou, walking more than one hundred li, then going north more than six hundred li to Liangzhou. Going east to the capital is two thousand li. From Liangzhou, west slightly north four hundred and seventy li to Ganzhou. Then west four hundred li to Suzhou. Then west slightly north seven thousand five li to the old Yumen Pass. The pass is located between the north and south mountains. Then west reduce four hundred li to Guazhou. Then southwest into the desert more than three hundred li to Shazhou. Then southwest into the desert more than seven hundred li to Navabo old country, which is the Loulan area, also called Shanshan. Then southwest more than one thousand li to Ximotuona old country, which is the Jumo area. Then west six hundred li to Duluo old country, these are all abandoned cities. Then west into the Great Desert, walking more than four hundred li, arriving at the eastern border of Qusadana country (which is what the Han history calls Yutian country, where the governor resides, the place guarded by the Han Dynasty, east of Chang'an nine thousand six hundred and seventy li), its pass is called Nirang City, the locals call themselves Yidun country. The circumference is more than four thousand li, most of which is desert. There are more than one hundred temples, and more than five thousand monks, all of whom are studying Mahayana Buddhism. From the pass to Pimo River is more than two hundred li, there is Pimo City, in the city there is a sandalwood standing statue, more than two zhang high, very efficacious, often showing light. If a sick person has pain anywhere, they put gold leaf on the statue, and the pain will be cured. This statue was originally in Kausambi country, made by King Udayana, and flew to this country through the air. In the northern Haolaoluojia city there is a strange Arhat, the king often goes to worship. The king initially did not believe, and sprinkled sand on the Arhat. The Arhat told those who were devout believers: 'In seven days, the sand will fill the whole city.' After two days, it rained treasures, filling the streets. On the seventh night, it did rain sand.

填城。略無遺人。其先告者。預作地穴從孔而出。東趣媲摩像亦同至。有記云。法滅之時像入龍宮也。其曷勞城今為大堆王欲掘寶必遭風變。又于媲摩城西行三百三十里。方至國城王都。南十里有大寺先王所立。西南十餘里寺有夾纻立像。從屈支國來。昔此有臣于彼禮敬。臣還本國遙念無已。像遂夜至乃舍宅為寺。都城西三百餘里勃伽夷城。有坐像高七尺相好無比。首有寶冠光明時現。都城西百六十里。路中大磧惟有鼠壤形大如猬毛金銀色。昔兇奴來寇。王祈鼠靈乃夜嚙人馬。兵器斷壞自然走退。都城西五里許寺有浮圖高百餘尺。多現光相王感舍利數百粒。羅漢以右手舉浮圖。安之函內。乃下之無傾動也。都城西南十餘里有瞿室𩜁伽山(此云牛角)有寺像現光明佛曾游此為天人說法。記其建國崇學大乘。山巖石室有一羅漢。入滅心定待慈氏佛。數百年前崖崩塞戶。其國南界接東女國。從國城西越山谷。行八百餘里至。

斫句迦國(即沮渠也)南境其國周千餘里。佛寺十餘僧徒出百。學大乘者。國南有山立多羅塔。松泉流茂石室深凈。有三羅漢現入滅定。鬚髮恒長僧常剃之。五印度僧有證果者。多止此室。又北減三百里方至都城。周十餘里山阜連屬臨帶兩河。又於國西北。上大沙嶺度徙多河。五百餘里至。

【現代漢語翻譯】現代漢語譯本：填滿了城池，幾乎沒有留下一個人。那些事先告密的人，預先挖好地穴，從孔洞中逃出。向東去往媲摩（Pimo，地名）的雕像也一同到達。有記載說，當佛法滅亡的時候，佛像會進入龍宮。那個曷勞（Heluo，地名）城現在變成了一個大土堆，國王如果想挖掘寶藏，一定會遭遇風暴。從媲摩城向西走三百三十里，才能到達國都。國都南面十里有一座大寺廟，是先王建立的。西南十餘里的寺廟裡有一尊用夾纻工藝製成的站立佛像，是從屈支國（Quchi，古國名）運來的。過去這裡有個臣子在那邊禮敬佛像，臣子回到本國后，遙念佛像不已，佛像就於夜間來到這裡，於是臣子捨棄住宅作為寺廟。都城西面三百餘里有勃伽夷（Bojiayi，地名）城，有一尊坐像，高七尺，相貌非常莊嚴，頭上戴著寶冠，時常發出光明。都城西面一百六十里，路途中是大沙漠，只有老鼠的糞堆，形狀像刺猬，毛髮呈金銀色。過去匈奴來侵犯，國王祈求鼠神的靈驗，於是老鼠在夜裡咬斷了人馬的兵器，敵人自然就退走了。都城西面五里左右的寺廟裡有一座浮屠，高一百多尺，經常顯現光相，國王感動，捐舍了幾百粒舍利。羅漢用右手舉起浮屠，安放在函內，放下後也沒有傾斜或晃動。都城西南十餘里有瞿室𩜁伽山（Qushiyijia shan，意為牛角山），山上有一座寺廟，佛像顯現光明，佛陀曾經在這裡為天人說法。記載說這個國家崇尚學習大乘佛法。山巖石室裡有一位羅漢，進入滅盡定，等待慈氏佛（Maitreya，即彌勒佛）降生。幾百年前，山崖崩塌，堵塞了洞口。這個國家的南面邊界與東女國接壤。從國都向西越過山谷，行走八百餘里就到達了。斫句迦國（Zhuojuga guo，即沮渠國），南面是它的國境。這個國家周圍一千多里，有十幾座佛寺，僧侶超過一百人，學習大乘佛法的人很多。國家南面有山，山上立有多羅塔（Duoluota，可能指觀音塔）。松樹和泉水茂盛，石室深邃而清凈。有三位羅漢顯現進入滅盡定，鬚髮不斷生長，僧人經常為他們剃頭。五印度（Wuyindu，古代對印度的稱謂）的僧人中有證得果位的，大多居住在這個石室裡。再向北減少三百里，才能到達都城，周圍十餘里，山丘連綿，面臨兩條河流。又從國都西北方向，登上大沙嶺，渡過徙多河（Xiduo he），五百餘里就到達了。

【English Translation】 English version: The city was filled, with almost no one left behind. Those who informed beforehand had pre-dug underground holes and escaped through the openings. The statue heading east towards Pimo (place name) also arrived together. It is recorded that when the Dharma is about to perish, the statue will enter the Dragon Palace. That Heluo (place name) city has now become a large mound; if the king tries to excavate treasures, he will surely encounter storms. Traveling 330 li west from Pimo city, one reaches the capital. Ten li south of the capital is a large temple established by the former king. More than ten li southwest of the temple is a standing statue made of 'jia zhu' (a type of dry lacquer craftsmanship) that was brought from the kingdom of Quchi (ancient kingdom). In the past, there was a minister here who paid homage to the statue there. After the minister returned to his country, he constantly missed the statue, so the statue came here at night, and the minister gave up his residence as a temple. More than 300 li west of the capital is the city of Bojiayi (place name), where there is a seated statue seven feet tall, with unparalleled features, wearing a jeweled crown on its head that often emits light. 160 li west of the capital, the road is a large desert, with only mouse droppings, shaped like hedgehogs, with gold and silver colored fur. In the past, when the Xiongnu (ancient nomadic people) invaded, the king prayed for the spirit of the mice, so the mice bit through the weapons of the people and horses at night, and the enemies naturally retreated. About five li west of the capital, there is a stupa in a temple, over a hundred feet tall, often manifesting light. The king was moved and donated hundreds of 'sarira' (relics). An Arhat (Buddhist saint) lifted the stupa with his right hand and placed it in a box, and it did not tilt or shake when it was lowered. More than ten li southwest of the capital is Qushiyijia Mountain (meaning 'Ox Horn Mountain'), where there is a temple on the mountain, the statue manifests light, and the Buddha once traveled here to preach to gods and humans. It is recorded that this country values studying Mahayana Buddhism. In a stone chamber on the mountain cliff, there is an Arhat who has entered 'nirodha-samapatti' (extinction meditation), waiting for Maitreya (the future Buddha) to descend. Hundreds of years ago, the cliff collapsed and blocked the entrance. The southern border of this country is adjacent to the Eastern Women's Kingdom. Traveling more than 800 li west from the capital, crossing mountains and valleys, one arrives at the kingdom of Zhuojuga (also known as Juqu), with its southern border. This country is over a thousand li in circumference, with more than ten Buddhist temples and over a hundred monks, many of whom study Mahayana Buddhism. There is a mountain in the south of the country, on which stands a 'Duoluota' (possibly referring to a Guanyin pagoda). Pine trees and springs are lush, and the stone chambers are deep and clean. Three Arhats are manifested as having entered 'nirodha-samapatti' (extinction meditation), their hair and beards constantly growing, and monks regularly shave them. Many monks from the Five Indias (ancient term for India) who have attained enlightenment reside in this stone chamber. Reducing by 300 li to the north, one reaches the capital, which is over ten li in circumference, with continuous hills and facing two rivers. Also, from the northwest of the capital, climbing the Great Sand Ridge and crossing the Xiduo River, one arrives after 500 li.

佉沙國(即疏勒也)週五千餘里寺數百僧數萬。習小乘有部。地多石磧其俗生子押頭匾𠥶。從此南行山野石磧。五百餘里至。

烏鎩國。周千餘里都城周十餘里。南臨徙多河信佛法。寺十餘僧減千人習小乘學。城西二百餘里至大山。嶺上有塔。數百年前山崖自崩。中有比丘冥目而坐。形甚偉大鬚髮下垂。覆于肩面。國王以酥油灌之擊揵捶。比丘高視曰。我師迦葉波也。今始乃聞已涅槃耶。又問釋迦佛出世耶。告云已滅度矣。即升空化火焚身。其土出白瑿青玉等。從國城西度河登蔥嶺。東崗八百餘里至福舍。其地在四山之中方百餘頃。無樹木有細草。緣如別說。又西南逾大嶺至。

朅盤陀國。週二千餘里都城週五十餘里。北背徙多河敬佛法。寺十餘僧五百餘。人小乘有部。其國東南大石室二口。各一羅漢入滅心定。經七百餘歲。其須發生年別為剃。又西北行三百餘里。方至王都。東南臨徙多河山嶺連屬。又西少南登山。冰雪五百餘里至波謎羅川。東西千餘里南北百餘里。或狹無十里。據南北大雪山間。地堿鹵多石。草木希少絕無人住。川南越山有缽露羅國。此川在大蔥嶺上。贍部一洲地最高也。中有大龍池。東西三百餘里。南北五十餘里大卵出焉。其水西流至達摩悉帝國東界與縛芻河合。故此已西水並西

【現代漢語翻譯】現代漢語譯本：佉沙國（即疏勒）周圍五千餘裡，有寺廟數百座，僧人數萬。他們學習小乘有部宗。這地方多為石質荒地，當地的風俗是嬰兒出生后要壓頭，使頭變扁。從這裡往南走，是山野石質荒地，五百餘里到達。烏鎩國周圍一千餘里，都城周圍十餘里。南邊臨近徙多河，信奉佛法。有寺廟十餘座，僧人不足千人，學習小乘佛學。從都城往西二百餘里到達大山，山嶺上有塔。數百年前山崖自己崩塌，其中有一位比丘閉著眼睛坐著，形體非常高大，鬍鬚頭髮下垂，覆蓋在肩和臉上。國王用酥油澆灌他，敲擊犍椎。比丘抬頭看著說：『我的老師迦葉波（Kasyapa，過去七佛之一）已經涅槃了嗎？』又問釋迦佛（Sakyamuni，現世佛）出世了嗎？』被告知已經滅度了。』隨即升到空中化為火焰焚燒自身。這裡出產白瑿、青玉等。從國都往西渡河，登上蔥嶺，沿著東邊的山崗走八百餘里到達福舍。這地方在四座山之中，方圓一百餘頃，沒有樹木，只有細草，原因如其他地方所說。又往西南翻越大嶺到達。朅盤陀國周圍二千餘里，都城周圍五十餘里。北邊靠著徙多河，尊敬佛法。有寺廟十餘座，僧人五百餘人，學習小乘有部宗。這個國家的東南方有兩處大的石室，各有一位羅漢（Arhat，阿羅漢）入滅盡定，已經七百餘年了。他們的鬍鬚頭髮每年都會有人為他們剃掉。又往西北走三百餘里，才到達王都。東南邊臨近徙多河，山嶺連綿。又往西稍微偏南登山，穿過冰雪五百餘里到達波謎羅川。東西長一千餘里，南北寬一百餘里，有的地方狹窄不足十里。它位於南北大雪山之間，土地是堿性的，多石頭，草木稀少，沒有人居住。川的南邊越過山有缽露羅國。這個川在大蔥嶺上，是贍部洲（Jambudvipa，閻浮提）地勢最高的地方。其中有一個大龍池，東西長三百餘里，南北寬五十餘里，能產出大卵。池水向西流，到達達摩悉帝國（Dharmasthiti，法住國）的東部邊界，與縛芻河（Vaksu，阿姆河）匯合。因此從這裡往西的水都向西流。

【English Translation】 English version: The country of Khasa (that is, Shule) has a circumference of over five thousand li, with hundreds of monasteries and tens of thousands of monks. They study the Sarvastivada school of Hinayana Buddhism. The land is mostly stony desert, and their custom is to press the heads of newborns to flatten them. From here, traveling south through mountainous and stony desert for over five hundred li, one arrives at: The country of Usha has a circumference of over a thousand li, and its capital city has a circumference of over ten li. It borders the Xituo River to the south and believes in Buddhism. There are over ten monasteries with fewer than a thousand monks, who study Hinayana Buddhism. Two hundred li west of the city is a large mountain, on whose ridge is a stupa. Several hundred years ago, the mountain cliff collapsed on its own, revealing a bhiksu (bhikkhu, Buddhist monk) sitting with his eyes closed. His form was very large, with his beard and hair hanging down, covering his shoulders and face. The king poured ghee (clarified butter) over him and struck a gandi (gandi, a wooden percussion instrument). The bhiksu looked up and said, 'Is my teacher Kasyapa (Kasyapa, one of the past seven Buddhas) already in nirvana?' He then asked, 'Has Sakyamuni (Sakyamuni, the current Buddha) appeared in the world?' He was told that he had already passed away. Immediately, he ascended into the sky, transformed into fire, and cremated himself. This land produces white jade and blue jade, among other things. From the capital city, crossing the river to the west and ascending the Pamir Mountains, traveling eight hundred li along the eastern ridge, one arrives at Fushe. This place is surrounded by four mountains, covering an area of over a hundred qing (qing, a unit of area), with no trees but only fine grass, the reason for which is explained elsewhere. Further southwest, crossing a large ridge, one arrives at: The country of Qiepantuo has a circumference of over two thousand li, and its capital city has a circumference of over fifty li. It backs onto the Xituo River to the north and reveres Buddhism. There are over ten monasteries with over five hundred monks, who study the Sarvastivada school of Hinayana Buddhism. In the southeast of this country are two large stone chambers, each with an Arhat (Arhat, enlightened disciple) in nirodha-samapatti (nirodha-samapatti, cessation attainment), for over seven hundred years. Their beards and hair are shaved annually. Traveling three hundred li further northwest, one finally reaches the royal capital. It borders the Xituo River to the southeast, with continuous mountain ranges. Further west, slightly south, ascending the mountains and crossing snow and ice for over five hundred li, one arrives at the Pamir Plateau. It is over a thousand li from east to west and a hundred li from north to south, or less than ten li in some narrow places. It lies between the great snow mountains to the north and south. The land is alkaline and stony, with sparse vegetation and no inhabitants. South of the plateau, across the mountains, is the country of Boluoluo. This plateau is on the Great Pamir Mountains and is the highest place in Jambudvipa (Jambudvipa, the known world). In the middle is a large dragon lake, over three hundred li from east to west and fifty li from north to south, from which large eggs emerge. Its water flows west to the eastern border of the Dharmasthiti Empire (Dharmasthiti, the Land of Dharma) and merges with the Vaksu River (Vaksu, the Amu Darya). Therefore, all the water west of here flows west.

流。東出一流。東北至佉沙國西界。與徙多河合。自此諸水皆東流也。龍池正南當無熱池。北當千泉川。南當池大嶺。名婆羅犀羅。南北三四百里。山地極高。池北即大蔥嶺也。水經云。高可千餘里兩邊漸下。南北豎嶺行數極多百餘條矣。多有山蔥崖險蔥翠。因以名焉。嶺南接大雪山。北至千泉。應有二千五百許里。東極烏鎩西達活國。應三千餘里。又從川西南入山險。七百餘里至。

商彌國。週二千六百里。土出雌黃國人信佛寺有二所僧亦少耳。北越達摩悉帝大石山。至。

尸棄尼國。週二千餘里山磧連野。又南越山河。

至達摩鐵悉帝國(一名鑊侃國一名護密國)即睹貨羅之故地也。在兩山間。東西一千五百里。南北減百里。或狹不逾十里。東臨縛芻河。寺有十餘僧數蓋少。城寺石像上。懸金銅圓蓋眾寶飾之。人有旋繞蓋亦隨轉。人止便止。四周石壁莫測其然。有說聖力使之。或謂機關之秘。又西南登山入谷五百餘里。至。

屈浪拏國亦故地也。週二千餘里少有信向。又西北逾嶺三百餘里。至。

淫薄健國亦故地也。周千餘里都城十餘里。又西北山谷行二百餘里。至。

缽鐸創那國亦故地也。週二千餘里。都城山崖上週六七里。寺有四所僧亦少耳。山谷西行二百餘里。至。

【現代漢語翻譯】現代漢語譯本河流。從東方流出一支。向東北流到佉沙國（Khasha）的西邊邊界，與徙多河（Xituo River）匯合。從這裡開始，所有的河流都向東流。龍池（Longchi）正南方對著無熱池（Anavatapta），北方對著千泉川（Qianquan River），南方對著池大嶺（Chidal Ridge），名叫婆羅犀羅（Varahshila）。南北長三四百里，山地非常高。池的北邊就是大蔥嶺（Pamir Mountains）。《水經注》記載，高有一千多里，兩邊逐漸降低，南北走向的山嶺非常多，有一百多條。有很多山蔥，懸崖險峻，蔥翠茂盛，因此得名。山嶺南邊連線大雪山（Great Snow Mountains），北邊到達千泉（Qianquan），大約有二千五百里左右。東邊到烏鎩（Wusha），西邊到達活國（Huo country），大約三千多里。又從河川西南方進入山地險峻之處，七百多里到達。

商彌國（Shangmi country），周圍二千六百里。土地出產雌黃，國人信奉佛教，寺廟有兩座，僧人也很少。向北越過達摩悉帝大石山（Dharmasiddhideva Great Stone Mountain），到達。

尸棄尼國（Shikini country），周圍二千多里，山地和沙磧連線成片。又向南越過山河。

到達達摩鐵悉帝國（Dharmatetsideva Empire）（也叫鑊侃國（Huokan country），又叫護密國（Hummi country）），就是睹貨羅（Tukhara）的故地。在兩山之間，東西長一千五百里，南北短一百里。有的地方狹窄不超過十里。東邊靠近縛芻河（Vakshu River）。寺廟有十幾座，僧人數量很少。城裡的寺廟石像上，懸掛著金銅圓蓋，用各種寶物裝飾。人們繞著圓蓋轉，圓蓋也隨著轉動。人們停止，圓蓋也停止。四周都是石壁，無法知道其中的原因。有人說是聖人的力量使它這樣，也有人說是機關的秘密。又向西南登山進入山谷五百多里，到達。

屈浪拏國（Kulana country），也是故地。周圍二千多里，很少有人信奉佛教。又向西北越過山嶺三百多里，到達。

淫薄健國（Yinbujian country），也是故地。周圍一千多里，都城有十幾里。又向西北在山谷中行走二百多里，到達。

缽鐸創那國（Batuochuangna country），也是故地。周圍二千多里。都城在山崖上，周圍六七里。寺廟有四座，僧人也很少。沿著山谷向西走二百多里，到達。

【English Translation】 English version A river. One branch flows out to the east. It flows northeast to the western border of Khasha (佉沙國). It joins the Xituo River (徙多河). From there, all the rivers flow eastward. To the due south of the Dragon Lake (龍池) is Anavatapta (無熱池). To the north is the Qianquan River (千泉川). To the south is the Chidal Ridge (池大嶺), named Varahshila (婆羅犀羅). It is three to four hundred li from north to south, and the mountainous terrain is extremely high. To the north of the lake is the Pamir Mountains (大蔥嶺). The Shui Jing Zhu (水經注) records that it is over a thousand li high, gradually decreasing on both sides, with numerous north-south mountain ranges, numbering over a hundred. There are many mountain onions, cliffs that are steep and verdant. Hence the name. The southern part of the range connects to the Great Snow Mountains (大雪山), and the northern part reaches Qianquan (千泉), approximately two thousand five hundred li. To the east it reaches Wusha (烏鎩), and to the west it reaches the Huo country (活國), approximately three thousand li. Furthermore, from the southwest of the river, it enters a dangerous mountainous area, reaching after seven hundred li.

Shangmi country (商彌國), with a circumference of two thousand six hundred li. The land produces realgar, and the people believe in Buddhism. There are two monasteries, with few monks. Crossing the Dharmasiddhideva Great Stone Mountain (達摩悉帝大石山) to the north, it reaches.

Shikini country (尸棄尼國), with a circumference of over two thousand li, where mountains and sandy deserts connect. Further south, crossing mountains and rivers.

Reaching the Dharmatetsideva Empire (達摩鐵悉帝國) (also known as Huokan country (鑊侃國) or Hummi country (護密國)), which is the old territory of Tukhara (睹貨羅). It is located between two mountains, one thousand five hundred li from east to west, and one hundred li less from north to south. In some places, it is no more than ten li wide. To the east, it borders the Vakshu River (縛芻河). There are over ten monasteries, with few monks. In the city's monasteries, golden and copper domes are suspended above the stone statues, adorned with various treasures. When people circle the dome, it rotates accordingly. When people stop, it also stops. The surrounding stone walls are impenetrable, and the reason for this is unknown. Some say it is due to the power of the saints, while others say it is the secret of the mechanism. Furthermore, climbing mountains and entering valleys to the southwest for over five hundred li, it reaches.

Kulana country (屈浪拏國), also an old territory. With a circumference of over two thousand li, few people believe in Buddhism. Furthermore, crossing the mountains to the northwest for over three hundred li, it reaches.

Yinbujian country (淫薄健國), also an old territory. With a circumference of over a thousand li, the capital city is over ten li. Furthermore, traveling through mountain valleys to the northwest for over two hundred li, it reaches.

Batuochuangna country (缽鐸創那國), also an old territory. With a circumference of over two thousand li. The capital city is on a mountain cliff, with a circumference of six to seven li. There are four monasteries, with few monks. Traveling west along the mountain valley for over two hundred li, it reaches.

呬摩呾羅國亦故地也。週三千餘里山川相半。堅城數十。西越山谷三百餘里。至。

訖栗瑟摩國亦故地也。東西十餘里南北三百里。都城周十五里。北至。

缽利曷國亦是故地。廣百餘里南北三百餘里。都城二十餘里。又從訖栗國西越峻入洞。經川城三百餘里至。

瞢健國亦是故地。週四百餘里都城周十六里。北度河至　阿利尼國亦故地也。週三百餘里帶縛芻河兩岸。大城周十五里。東渡河至　遏羅胡國亦故地也。北臨前河週二百餘里。大城周十五里。又從瞢健國西行百餘里。出蔥嶺西頭也尋山而下至。于活國亦是故地。週二千餘里王城週二十餘里。其王突厥也。鐵門已南諸小國多屬突厥。地安平俗多信佛。寺十餘僧數百。大小兼學。西至。

縳曷國四五百里。東南越山谷諸城三百餘里至。

闊悉多國亦是故地。國周減千都城十餘里。山多川狹極風寒。僧寺三所眾亦少耳。東南入谷越嶺度諸小城四百餘里。至安呾羅縛國亦是故地。週三千餘里。王城周十五里屬突厥。寺有三所僧有數十。有育王一塔。山阜連屬極寒厲也。從此西南上大雪山。婆羅犀羅嶺東頭。經三日行又至極頂。通望贍部一洲。諸山並皆四下。又尋嶺下行亦三日。極峻曲谷鑿冰而度。西經迦畢式國邊城小邑數十

【現代漢語翻譯】現代漢語譯本：

呬摩呾羅國（Śīmatala，國名）也是原來的地方。周圍三千多里，山地和河流各佔一半。有堅固的城池數十座。向西越過山谷三百餘里，到達。　　訖栗瑟摩國（Kṛṣma，國名）也是原來的地方。東西十餘里，南北三百里。都城周圍十五里。向北到達。　　缽利曷國（Balihā，國名）也是原來的地方。東西一百餘里，南北三百餘里。都城二十餘里。又從訖栗國向西越過險峻的山進入山洞，經過沿河的城池三百餘里到達。　　瞢健國（Mung-kien，國名）也是原來的地方。周圍四百餘里，都城周圍十六里。向北渡過河到達阿利尼國（A-li-ni，國名），也是原來的地方。周圍三百餘里，沿縛芻河（Vaksha，阿姆河）兩岸分佈。大城周圍十五里。向東渡過河到達遏羅胡國（A-lo-hu，國名），也是原來的地方。北面靠近前河，周圍二百餘里。大城周圍十五里。又從瞢健國向西走一百餘里，出蔥嶺（Pamir Mountains）西端，沿著山向下走到達于活國（Tukhara，吐火羅），也是原來的地方。周圍二千餘里，王城周圍二十餘里。這裡的國王是突厥人。鐵門（Iron Gate）以南的各個小國大多隸屬於突厥。這裡土地安定，風俗大多信奉佛教。有寺廟十餘座，僧侶數百人，大小乘佛教兼學。向西到達。　　縳曷國（Baktra，巴克特里亞），周圍四五百里。向東南越過山谷中的各個城池三百餘里到達。　　闊悉多國（Kunduz，昆都士）也是原來的地方。國境周圍不到一千里，都城十餘里。山多河流狹窄，氣候非常寒冷。有僧寺三所，僧侶也很少。向東南進入山谷，越過山嶺，經過各個小城四百餘里，到達安呾羅縛國（Andarab，安達拉布），也是原來的地方。周圍三千餘里。王城周圍十五里，隸屬於突厥。有寺廟三所，僧侶數十人。有一座阿育王塔。山丘連綿，氣候極其寒冷。從這裡向西南登上大雪山（Hindu Kush，興都庫什山脈），到達婆羅犀羅嶺（Bala Hissar，巴拉希薩爾）東端。經過三天的行程又到達山頂。可以通覽贍部洲（Jambudvipa，閻浮提，指人類居住的世界）。各座山都顯得矮小。又沿著山嶺向下走，也用了三天。山谷極其陡峭彎曲，鑿冰而過。向西經過迦畢式國（Kapisa，迦畢試國）邊境的數十個小城。

【English Translation】 English version:

Śīmatala (name of a country) is also the original place. It is over three thousand li in circumference, with mountains and rivers each accounting for half. There are dozens of strong cities. Going west across the mountains and valleys for more than three hundred li, one arrives at. Kṛṣma (name of a country) is also the original place. It is more than ten li from east to west and three hundred li from north to south. The capital city is fifteen li in circumference. Arriving north at. Balihā (name of a country) is also the original place. It is more than one hundred li from east to west and three hundred li from north to south. The capital city is twenty li in circumference. Also, from the country of Kṛṣma, going west across steep mountains and entering caves, passing through river towns for more than three hundred li, one arrives at. Mung-kien (name of a country) is also the original place. It is over four hundred li in circumference, and the capital city is sixteen li in circumference. Crossing the river to the north, one arrives at A-li-ni (name of a country), which is also the original place. It is over three hundred li in circumference, along both banks of the Vaksha River (Amu Darya). The large city is fifteen li in circumference. Crossing the river to the east, one arrives at A-lo-hu (name of a country), which is also the original place. It is bordered by the former river to the north and is over two hundred li in circumference. The large city is fifteen li in circumference. Also, going west from the country of Mung-kien for more than one hundred li, exiting the western end of the Pamir Mountains, and descending along the mountains, one arrives at Tukhara (吐火羅), which is also the original place. It is over two thousand li in circumference, and the royal city is over twenty li in circumference. The king here is a Turk. The various small countries south of the Iron Gate mostly belong to the Turks. The land here is stable, and the customs mostly believe in Buddhism. There are more than ten temples and hundreds of monks, studying both Hinayana and Mahayana Buddhism. Arriving west at. Baktra (巴克特里亞) is four to five hundred li in circumference. Going southeast across the various cities in the mountains and valleys for more than three hundred li, one arrives at. Kunduz (昆都士) is also the original place. The country is less than a thousand li in circumference, and the capital city is more than ten li. There are many mountains and narrow rivers, and the climate is extremely cold. There are three monasteries, and the monks are few. Going southeast into the valley, crossing mountains and passing through various small cities for more than four hundred li, one arrives at Andarab (安達拉布), which is also the original place. It is over three thousand li in circumference. The royal city is fifteen li in circumference and belongs to the Turks. There are three temples and dozens of monks. There is an Aśoka Stupa. The mountains are continuous, and the climate is extremely cold. From here, going southwest and ascending the Hindu Kush, one arrives at the eastern end of Bala Hissar. After three days of travel, one arrives at the summit. One can see the entire Jambudvipa (閻浮提, referring to the world inhabited by humans). All the mountains appear small. Also, descending along the ridge, it also takes three days. The valleys are extremely steep and winding, and one crosses by cutting through the ice. Going west, one passes through dozens of small towns on the border of Kapisa (迦畢試國).

。又西南數百里方至王都。又西少南一千三百里。越山川至　弗栗恃薩儻那國。廣二千餘里南北千餘里。王城週二十餘里信佛法。從此南行五百餘里至。

漕矩吒國(亦曰早利)周七千餘裡王城週三十餘里。山川相半寺有百數。僧徒數萬皆學大乘。育王塔十所。天祠數十計多外道也。土宜鬱金香草。出興瞿草生羅摩。印度川南境䅦那呬羅山。王城東南二千餘里。至西印度伐刺拏國。方合北道南趣佛國。

其北道入印度者。從京師西北行三千三百餘里至瓜州。又西北三百餘里至莫賀延磧口。又西北八百餘里出磧至柔遠縣。又西南百六十里至伊州。又西七百餘里至蒲昌縣。又西百餘里至西洲。即高昌故地。漢時宜禾都尉所治處也。后沮渠涼王避地于彼。今為塞內。又西七百餘里至。

阿耆尼國(即烏耆也)東西六百餘里。南北四百餘里。都城週六七里。僧寺十餘。二千餘人。並學小乘說一切有。戒行精勤食三凈肉。從此黑嶺胡類群分。重財輕義無禮無敬婦尊夫卑良賤一等。吉素兇皂以為服制。又西南行二百餘里。逾一小山越二大河。川行七百餘里至屈(居勿反)支國(即丘慈也)東西千餘里南北六百里。城周十七八里。寺有百餘僧五千余。並學小乘說一切有。如上三凈俗大信佛。王城民宅多樹像塔不可

【現代漢語翻譯】現代漢語譯本：再向西南走幾百里才到達王都。再向西略偏南走一千三百里，翻越山川到達弗栗恃薩儻那國（Vriji State Tsangna，一個國家的名字），東西寬二千多里，南北長一千多里。王城周圍二十多里，信奉佛法。從這裡向南走五百多里到達。漕矩吒國（Kojkata，也叫早利，Zao Li），周圍七千多里，王城周圍三十多里。山川各佔一半，寺廟有一百多座，僧侶數萬人，都學習大乘佛法。阿育王塔有十座。天神廟有幾十座，大多是外道。這裡適宜種植鬱金香草，出產興瞿草和生長羅摩。印度川的南邊是䅦那呬羅山（Mona Hila Mountain）。王城的東南方二千多里，到達西印度的伐刺拏國（Varana country）。這裡匯合了北道，向南通往佛國。從北方進入印度的道路是：從京城向西北走三千三百多里到達瓜州。再向西北走三百多里到達莫賀延磧口。再向西北走八百多里走出沙漠到達柔遠縣。再向西南走一百六十里到達伊州。再向西走七百多里到達蒲昌縣。再向西走一百多里到達西洲，就是高昌的舊地。漢朝時是宜禾都尉所管轄的地方。後來沮渠涼王在這裡避難。現在這裡是塞內。再向西走七百多里到達。阿耆尼國（Agni country，也就是烏耆，Wuqi），東西寬六百多里，南北長四百多里。都城周圍六七里。僧寺有十多座，僧人二千多人，都學習小乘佛教的說一切有部。他們戒律精嚴，食用三種清凈肉。從這裡開始，黑嶺的胡人分為很多種。他們看重錢財，輕視道義，沒有禮貌和尊敬，婦女地位高，丈夫地位低，良民和賤民的待遇一樣。用黑色和白色來區分吉兇，作為服裝制度。再向西南走二百多里，翻過一座小山，越過兩條大河，在河川中行走七百多里到達屈支國（Kucha，也就是丘慈，Qiuzi），東西寬一千多里，南北長六百里。城周圍十七八里。寺廟有一百多座，僧人五千多。都學習小乘佛教的說一切有部。像前面說的那樣食用三種清凈肉，百姓非常信奉佛教。王城和民宅大多種植樹木，建造佛像和佛塔，數不勝數。

【English Translation】 English version: Again, going southwest for several hundred li, one arrives at the royal capital. Then, going west, slightly south, for one thousand three hundred li, crossing mountains and rivers, one reaches the Vriji State Tsangna (Vriji State Tsangna, the name of a country). It is over two thousand li wide from east to west and over one thousand li long from north to south. The royal city has a circumference of over twenty li and believes in Buddhism. From here, going south for over five hundred li, one arrives at Kojkata (Kojkata, also called Zao Li), which has a circumference of over seven thousand li, and the royal city has a circumference of over thirty li. Mountains and rivers each occupy half of the area. There are over one hundred temples, and tens of thousands of monks, all of whom study Mahayana Buddhism. There are ten stupas of King Ashoka. There are dozens of temples to heavenly deities, mostly of other religions. The land is suitable for growing saffron grass and produces xingqu grass and grows Rama. South of the Indian River is Mona Hila Mountain. Two thousand li southeast of the royal city, one arrives at the Varana country in West India. Here, the northern route converges, heading south towards the Buddhist lands. The route entering India from the north is as follows: From the capital, go northwest for over three thousand three hundred li to Guazhou. Then, go northwest for over three hundred li to the Moheyan Desert Pass. Then, go northwest for over eight hundred li, exiting the desert to reach Rouyuan County. Then, go southwest for one hundred and sixty li to reach Yizhou. Then, go west for over seven hundred li to reach Puchang County. Then, go west for over one hundred li to reach Xizhou, which is the old territory of Gaochang. During the Han Dynasty, it was the place governed by the Yihé Commandant. Later, King Juqu Liang sought refuge here. Now, it is within the border. Then, go west for over seven hundred li to reach Agni country (Agni country, also known as Wuqi), which is over six hundred li wide from east to west and over four hundred li long from north to south. The capital city has a circumference of six or seven li. There are over ten monasteries, with over two thousand monks, all of whom study the Sarvastivada school of Hinayana Buddhism. They are strict in their precepts and consume the three pure meats. From here, the Hu people of the Black Ridge are divided into many groups. They value money and despise righteousness, lack politeness and respect, women have high status and husbands have low status, and good people and lowly people are treated equally. Black and white are used to distinguish between auspicious and inauspicious events, serving as the clothing system. Then, going southwest for over two hundred li, crossing a small mountain and two large rivers, traveling seven hundred li along the rivers, one arrives at Kucha (Kucha, also known as Qiuzi), which is over one thousand li wide from east to west and six hundred li long from north to south. The city has a circumference of seventeen or eighteen li. There are over one hundred temples, with over five thousand monks. All of them study the Sarvastivada school of Hinayana Buddhism. Like the previous ones, they consume the three pure meats, and the people are very devout Buddhists. The royal city and the residences of the people mostly plant trees and build Buddha statues and pagodas, which are countless.

勝記。東境大城中有天祠。池龍時出。與牝馬合而生龍駒。初生𢤱悷子方馴駕。故國多善馬。近王名金花者。感龍馭乘王。欲終時鞭觸其耳因即潛隱。與人婦通生子驍勇。王構突厥殺此城人故令空荒。城北四十餘里東昭怙厘寺。佛堂中有玉石方二尺。上有佛足跡。長尺八寸廣六寸。齋日放光。王城西門外路左右。有立佛各高九十餘尺。於此建場五年一會。西有阿奢理貳寺唐言奇特也。昔王外遊觀禮聖蹟。母弟留守因自割勢為防讒構。王深異之弟后遇人犍五百牛遂愍贖之。慈善根力男形欻生遂不入宮。王訝奇特故因置寺。又西經小磧六百餘里至。

跋祿迦國(古名姓墨又名函墨)東西六百餘里。南北三百餘里。王城週五十里。寺數十僧千餘人並小乘學。西北行三百餘里。度石磧至凌山。即蔥嶺北原也。水多東流。此路不得赭衣持瓠及聲叫。有犯者龍能飛風雨沙。遇必皆沒。山行自西四百餘里至大清池(又名熱海亦名鹹海)周千餘里東西長。四面有山行人祈福。又西北五百餘里至素葉水城。週六七里商胡雜居。已西數十孤城亦爾。又西四百餘里至千泉。泉涌多出方二百餘里。南面雪山三垂平陸。又西百五十里至呾邏私城。又西南二百餘里至恭敬城。又南五十里至。

笯(奴故)赤建國。周千餘里。又西二百餘

【現代漢語翻譯】現代漢語譯本：勝記：東部邊境的大城中有一座天祠。池中的龍有時會出來，與母馬交合而生下龍駒。剛生下來的龍駒性情暴烈，經過馴服才能駕馭。所以這個國家有很多好馬。靠近國王的金花，因為感應到龍的駕馭而侍奉國王。將要去世的時候，用鞭子觸碰它的耳朵，隨即就潛藏隱沒起來。它與一個婦人私通生下一個驍勇的兒子。國王與突厥人勾結，屠殺這座城的人，所以導致城池空曠荒涼。城北四十多里處有東昭怙厘寺（Dōng Zhāo hù lí sì），佛堂中有一塊玉石，是正方形的，邊長二尺。上面有佛的足跡，長一尺八寸，寬六寸。在齋戒日會放出光芒。王城西門外的道路兩旁，有兩尊站立的佛像，每尊高九十多尺。在這裡建造場地，每五年舉行一次集會。西邊有阿奢理貳寺（Ā shē lǐ èr sì），用唐朝的語言來說就是奇特的意思。過去國王到外面遊玩，觀禮聖蹟。他的弟弟留守，於是自己閹割以防止被讒言陷害。國王對此深感詫異。弟弟後來遇到有人要閹割五百頭牛，於是憐憫而贖回了它們。憑藉慈善的根力，男性的器官忽然又長了出來，於是就不再入宮。國王對此感到驚訝和奇特，所以就建造了這座寺廟。再往西經過小沙磧六百多里，就到了。跋祿迦國（Bá lù jiā guó，古名姓墨（Xìng mò），又名函墨（Hán mò））：東西長六百多里，南北寬三百多里。王城周圍五十里。有寺廟數十座，僧侶一千多人，都學習小乘佛教。向西北走三百多里，渡過石沙磧，到達凌山，也就是蔥嶺（Cōng lǐng）的北部邊緣。水大多向東流。這條路不能穿赭色的衣服，不能拿著葫蘆，也不能大聲叫喊。有違反的人，龍會飛起風雨沙塵，遇到的人必定都會被淹沒。沿著山路向西走四百多里，到達大清池（Dà qīng chí，又名熱海（Rè hǎi），也叫鹹海（Xián hǎi）），周圍一千多里，東西長。四面環山，行人在這裡祈福。再向西北走五百多里，到達素葉水城（Sù yè shuǐ chéng），周圍六七里，有商人和胡人雜居。再往西有幾十座孤城也是這樣。再向西走四百多里，到達千泉（Qiān quán），泉水涌出很多，方圓二百多里。南面有雪山，三面垂向平地。再向西走一百五十里，到達呾邏私城（Dá luó sī chéng）。再向西南走二百多里，到達恭敬城（Gōng jìng chéng）。再向南走五十里，到達。笯（Nǔ）赤建國（Chì jiàn guó）：周圍一千多里。再向西走二百多里。

【English Translation】 English version: Shengji: In a large city in the eastern border region, there is a heavenly shrine. The dragon in the pond sometimes emerges and mates with a mare, giving birth to a dragon colt. The newly born dragon colt is fierce, and only after being tamed can it be ridden. Therefore, this country has many fine horses. Jin Hua (Golden Flower), close to the king, served the king because she sensed the dragon's riding. When she was about to die, she touched its ear with a whip, and it immediately hid and disappeared. It had an affair with a woman and gave birth to a brave son. The king colluded with the Tujue (Turks) and massacred the people of this city, causing the city to be empty and desolate. More than forty li north of the city is the Dong Zhaohuli Temple (Dōng Zhāo hù lí sì). In the Buddha hall, there is a square jade stone, two chi (a unit of length) on each side. On it are the footprints of the Buddha, one chi and eight cun (another unit of length) long and six cun wide. On fasting days, it emits light. Outside the west gate of the royal city, on both sides of the road, there are standing Buddha statues, each more than ninety chi tall. A venue is built here, and a gathering is held every five years. To the west is the Asheli Er Temple (Ā shē lǐ èr sì), which in the Tang language means 'unique'. In the past, the king traveled outside, observing and paying respects to holy sites. His younger brother stayed behind to guard the palace, so he castrated himself to prevent being slandered. The king was deeply surprised by this. Later, the younger brother encountered someone who was going to castrate five hundred oxen, so he took pity and redeemed them. Through the power of his charitable roots, his male organs suddenly grew back, so he no longer entered the palace. The king was amazed and found it unique, so he built this temple. Continuing west for more than six hundred li through a small desert, one arrives at Baluka Kingdom (Bá lù jiā guó, ancient name Xingmo (Xìng mò), also known as Hanmo (Hán mò)): It is more than six hundred li from east to west and more than three hundred li from north to south. The royal city is fifty li in circumference. There are dozens of temples, with more than a thousand monks, all studying Hinayana Buddhism. Traveling three hundred li northwest, crossing the stone desert, one reaches Ling Mountain, which is the northern edge of the Congling (Cōng lǐng) Mountains. Most of the water flows eastward. On this road, one must not wear ochre-colored clothing, carry gourds, or shout loudly. Those who violate this will be met with wind, rain, and sandstorms caused by dragons, and they will surely be submerged. Traveling four hundred li west along the mountain road, one reaches Daqing Lake (Dà qīng chí, also known as Rehai (Rè hǎi), also called Xianhai (Xián hǎi)), which is more than a thousand li in circumference and long from east to west. It is surrounded by mountains on all sides, and travelers pray for blessings here. Traveling another five hundred li northwest, one reaches Suyeshui City (Sù yè shuǐ chéng), which is six or seven li in circumference, inhabited by merchants and Hu people (Central Asians). Further west, there are dozens of isolated cities like this. Traveling another four hundred li west, one reaches Qianquan (Qiān quán), where many springs gush forth, covering an area of more than two hundred li. To the south are snow-capped mountains, with three sides sloping towards the plains. Traveling another one hundred and fifty li west, one reaches Dalasi City (Dá luó sī chéng). Traveling another two hundred li southwest, one reaches Gongjing City (Gōng jìng chéng). Traveling another fifty li south, one arrives at Nu (Nǔ) Chijian Kingdom (Chì jiàn guó): It is more than a thousand li in circumference. Traveling another two hundred li west.

里至赭時國(唐言石國)周千餘里西臨葉河。又東南千餘里至悚(敷世)捍國。週四千餘里山週四境。又西行千餘里至窣睹利瑟那國。周千四百里東臨葉河。葉河出蔥嶺北。西北流又西北入大磧。應五百餘里至颯末建國(唐言康國)周千六百餘里南北狹。都城週二十餘里處極險固。自此東南至弭末賀國(米國也)周繞四五百里東西狹。又西北至劫布咀那國(曹國也)周千四五百里東西長。又西三百餘里至屈霜你迦國(何國也)周同曹國而東西狹。又西二百餘里至喝捍國(東安國也)周千餘里。又西四百餘里至。

捕捍國(中安國也)周千七百餘里東西長。又西四百餘里至伐地國(西安國也)週四百餘里。又西南行行五百餘里至貨利習彌國。順縛芻河兩岸東西可三十里。南北五百餘里。又從颯𥘯建國西南行。三百餘里至。

羯霜那國(云史國也)周可千五百里。又西南二百餘里入大山。山路絕險又少人物。東南山行三百餘里至鐵門關。左右石壁其色如鐵。鐵固門扉懸鈴尚在。即漢塞之西門也。出鐵門關便至。

睹貨邏國(古云吐出羅也)之故地也。南北千餘東西三千餘。東拒蔥嶺。西接波斯。南大雪山。北據鐵門。縛芻大河中境西流。其中自分二十七國。僧以十二月十六日安居。由溫熱多雨故也。順

【現代漢語翻譯】現代漢語譯本：從里至赭時國（唐朝時稱為石國），周圍一千餘里，西邊靠近葉河（葉爾羌河）。再往東南一千餘里到達悚（敷世）捍國，周圍四千餘裡，山脈環繞四周。再往西走一千餘里到達窣睹利瑟那國，周圍一千四百里，東邊靠近葉河。葉河發源于蔥嶺（帕米爾高原）北邊，向西北流，又向西北流入大沙漠。再走五百餘里到達颯末建國（唐朝時稱為康國），周圍一千六百餘里，南北狹窄。都城周圍二十餘里，地勢極其險要堅固。從這裡往東南到達弭末賀國（米國），周圍四五百里，東西狹窄。再往西北到達劫布咀那國（曹國），周圍一千四五百里，東西狹長。再往西三百餘里到達屈霜你迦國（何國），周圍與曹國相同，但東西狹窄。再往西二百餘里到達喝捍國（東安國），周圍一千餘里。再往西四百餘里到達捕捍國（中安國），周圍一千七百餘里，東西狹長。再往西四百餘里到達伐地國（西安國），周圍四百餘里。再往西南走五百餘里到達貨利習彌國，沿著縛芻河（阿姆河）兩岸，東西約三十里，南北五百餘里。再從颯𥘯建國往西南走三百餘里到達羯霜那國（云史國），周圍約一千五百里。再往西南二百餘里進入大山，山路極其險峻，人煙稀少。往東南沿著山路走三百餘里到達鐵門關，左右石壁顏色如鐵。堅固的鐵門門扉上懸掛的鈴鐺還在。這裡就是漢朝邊塞的西門。出了鐵門關就到達睹貨邏國（古時稱為吐火羅）的故地。南北一千餘里，東西三千餘里。東邊靠近蔥嶺，西邊連線波斯，南邊是大雪山（興都庫什山），北邊是鐵門。縛芻大河（阿姆河）從中間流過，向西流淌。其中又分為二十七個國家。僧侶在十二月十六日開始安居，因為這裡氣候溫暖多雨。 English version: From Li Zhi Zhe Shi Guo (in Tang Dynasty called Shi Guo, meaning Stone Country), the circumference is over a thousand li, bordering the Ye River (Yarkand River) to the west. Further southeast for over a thousand li to Song (Fu Shi) Han Guo, the circumference is over four thousand li, with mountains surrounding all borders. Further west for over a thousand li to Su Du Li Se Na Guo, the circumference is fourteen hundred li, bordering the Ye River to the east. The Ye River originates from the north of Cong Ling (Pamir Plateau), flowing northwest and then northwest into the great desert. After another five hundred li, one reaches Sa Mo Jian Guo (in Tang Dynasty called Kang Guo), the circumference is sixteen hundred li, narrow from north to south. The capital city has a circumference of over twenty li, located in an extremely dangerous and fortified position. From here, southeast to Mi Mo He Guo (Mi Guo), the circumference is four to five hundred li, narrow from east to west. Further northwest to Jie Bu Zui Na Guo (Cao Guo), the circumference is fourteen to fifteen hundred li, long from east to west. Further west for over three hundred li to Qu Shuang Ni Jia Guo (He Guo), the circumference is the same as Cao Guo, but narrow from east to west. Further west for over two hundred li to He Han Guo (Dong An Guo), the circumference is over a thousand li. Further west for over four hundred li to Bu Han Guo (Zhong An Guo), the circumference is seventeen hundred li, long from east to west. Further west for over four hundred li to Fa Di Guo (Xi An Guo), the circumference is four hundred li. Further southwest for five hundred li to Huo Li Xi Mi Guo, along both banks of the Fu Chu River (Amu Darya), about thirty li from east to west and five hundred li from north to south. Further southwest from Sa 𥘯 Jian Guo for three hundred li to Jie Shuang Na Guo (Yun Shi Guo), the circumference is about fifteen hundred li. Further southwest for two hundred li into the great mountains, the mountain roads are extremely dangerous and sparsely populated. Southeast along the mountain road for three hundred li to the Iron Gate Pass, the stone walls on the left and right are the color of iron. The solid iron gate still has bells hanging on it. This is the western gate of the Han Dynasty's border. Leaving the Iron Gate Pass, one arrives at the old territory of Du Huo Luo Guo (anciently called Tokhara). It is over a thousand li from north to south and over three thousand li from east to west. It borders Cong Ling to the east, connects to Persia to the west, the Great Snow Mountain (Hindu Kush) to the south, and the Iron Gate to the north. The Fu Chu River (Amu Darya) flows through the middle, flowing westward. It is divided into twenty-seven countries. Monks begin their rainy season retreat on the sixteenth day of the twelfth month because of the warm and rainy climate.

【English Translation】 English version: From Li Zhi Zhe Shi Guo (in Tang Dynasty called Shi Guo, meaning Stone Country), the circumference is over a thousand li, bordering the Ye River (Yarkand River) to the west. Further southeast for over a thousand li to Song (Fu Shi) Han Guo, the circumference is over four thousand li, with mountains surrounding all borders. Further west for over a thousand li to Su Du Li Se Na Guo, the circumference is fourteen hundred li, bordering the Ye River to the east. The Ye River originates from the north of Cong Ling (Pamir Plateau), flowing northwest and then northwest into the great desert. After another five hundred li, one reaches Sa Mo Jian Guo (in Tang Dynasty called Kang Guo), the circumference is sixteen hundred li, narrow from north to south. The capital city has a circumference of over twenty li, located in an extremely dangerous and fortified position. From here, southeast to Mi Mo He Guo (Mi Guo), the circumference is four to five hundred li, narrow from east to west. Further northwest to Jie Bu Zui Na Guo (Cao Guo), the circumference is fourteen to fifteen hundred li, long from east to west. Further west for over three hundred li to Qu Shuang Ni Jia Guo (He Guo), the circumference is the same as Cao Guo, but narrow from east to west. Further west for over two hundred li to He Han Guo (Dong An Guo), the circumference is over a thousand li. Further west for over four hundred li to Bu Han Guo (Zhong An Guo), the circumference is seventeen hundred li, long from east to west. Further west for over four hundred li to Fa Di Guo (Xi An Guo), the circumference is four hundred li. Further southwest for five hundred li to Huo Li Xi Mi Guo, along both banks of the Fu Chu River (Amu Darya), about thirty li from east to west and five hundred li from north to south. Further southwest from Sa 𥘯 Jian Guo for three hundred li to Jie Shuang Na Guo (Yun Shi Guo), the circumference is about fifteen hundred li. Further southwest for two hundred li into the great mountains, the mountain roads are extremely dangerous and sparsely populated. Southeast along the mountain road for three hundred li to the Iron Gate Pass, the stone walls on the left and right are the color of iron. The solid iron gate still has bells hanging on it. This is the western gate of the Han Dynasty's border. Leaving the Iron Gate Pass, one arrives at the old territory of Du Huo Luo Guo (anciently called Tokhara). It is over a thousand li from north to south and over three thousand li from east to west. It borders Cong Ling to the east, connects to Persia to the west, the Great Snow Mountain (Hindu Kush) to the south, and the Iron Gate to the north. The Fu Chu River (Amu Darya) flows through the middle, flowing westward. It is divided into twenty-seven countries. Monks begin their rainy season retreat on the sixteenth day of the twelfth month because of the warm and rainy climate.

河北下至呾密國東西六百餘。南北四百餘。王城週二十餘里。寺十數僧出千人。大有窣睹波(即古塔之別名如偷婆等)佛像靈異。又東至赤鄂衍那國。東西四百南北五百餘。王城周十餘里。寺五僧少。又東至忿露摩國。東西百餘南北三百餘。王城周十六七里。寺有二所僧百餘耳。東至愉(朔俱)漫國。廣四百餘從百餘里。王城周十餘里。寺二所僧亦不多。西南臨縛芻河。便至鞠和衍那國。廣二百餘從三百餘。王城十餘里。寺三所僧百餘。又東至鑊沙國廣三百餘從五百餘。王城周十六七里。又東至。

珂咄羅國。廣從千餘里。王城週二十餘里。東接蔥嶺至拘謎陀國。廣二千餘里從二百餘里。據大蔥嶺之中。王城週二十餘里。西南臨縛芻河國。南接尸棄尼國。南度此河至達摩悉帝等國。如前中道所引也。又從鐵門南而少東。五百餘里至(縛喝國。一道拘謎西南至)嚩伽浪國。廣五十餘里從二百餘里。都城十餘里。又南至紇露悉泯健國周千餘里。都城周十五里許。又西北至忽懔國周八百餘里。都城周十五里餘。寺十餘僧五百。又西至縛喝國廣八百餘。從四百餘。北臨縛芻河王城週二十餘里。俗美其國詺為小王舍城。寺有百餘僧二千餘人。並小乘學。城外西南有納縛(此云新也)寺在雪山北。作論諸師贊重此寺基業不替

【現代漢語翻譯】現代漢語譯本河北往西到呾密國（Tatami，國名），東西長約六百餘里，南北寬約四百餘里。王城周長二十餘里。有寺廟十餘座，僧侶千餘人。有很多窣堵波（Stupa，即古塔的別名，如偷婆等），佛像顯現靈異。再往東到赤鄂衍那國（Chi-e-yan-na，國名），東西長約四百里，南北寬約五百餘里。王城周長十餘里。有寺廟五座，僧侶很少。再往東到忿露摩國（Fen-lu-mo，國名），東西長約一百餘里，南北寬約三百餘里。王城周長十六七里。有寺廟兩座，僧侶百餘人。往東到愉（朔俱）漫國（Yu (Shuo-ju)-man，國名），東西寬約四百餘里，南北長約一百餘里。王城周長十餘里。有寺廟兩座，僧侶也不多。西南靠近縛芻河（Vaksu，阿姆河）。便到達鞠和衍那國（Ju-he-yan-na，國名），東西寬約二百餘里，南北長約三百餘里。王城周長十餘里。有寺廟三座，僧侶百餘人。再往東到鑊沙國（Huo-sha，國名），東西寬約三百餘里，南北長約五百餘里。王城周長十六七里。再往東到珂咄羅國（Ke-duo-luo，國名），東西南北長寬各一千餘里。王城周長二十餘里。東邊連線蔥嶺，到達拘謎陀國（Ju-mi-tuo，國名），東西長二千餘里，南北寬二百餘里。佔據大蔥嶺的中心。王城周長二十餘里。西南靠近縛芻河（Vaksu，阿姆河）。南邊連線尸棄尼國（Shi-qi-ni，國名）。由此向南渡過此河，到達達摩悉帝（Da-mo-xi-di，國名）等國，如同前面中道所引述的。又從鐵門向南稍微偏東，五百餘里到達縛喝國（Va-he，國名，也叫拘謎西南的嚩伽浪國（Va-ga-lang，國名）），東西寬五十餘里，南北長二百餘里。都城周長十餘里。再往南到紇露悉泯健國（He-lu-xi-min-jian，國名），周圍一千餘里。都城周長十五里左右。再往西北到忽懔國（Hu-lin，國名），周圍八百餘里。都城周長十五里左右。有寺廟十餘座，僧侶五百人。再往西到縛喝國（Va-he，國名），東西寬八百餘里，南北長四百餘里。北邊靠近縛芻河（Vaksu，阿姆河），王城周長二十餘里。當地人讚美這個國家，稱之為小王舍城。有寺廟一百餘座，僧侶二千餘人。都學習小乘佛教。城外西南方有納縛寺（Nava Vihara，此云新也），位於雪山北面。作論的諸位法師讚揚重視這座寺廟，認為它的基業不會衰敗。

【English Translation】 English version West from Hebei to the Tatami country (呾密國, country name), it is about 600 li from east to west and about 400 li from north to south. The circumference of the royal city is more than 20 li. There are more than ten temples with more than a thousand monks. There are many Stupas (窣堵波, another name for ancient pagodas, such as stupas), and Buddha statues show miraculous events. Further east to the Chi-e-yan-na country (赤鄂衍那國, country name), it is about 400 li from east to west and more than 500 li from north to south. The circumference of the royal city is more than 10 li. There are five temples with few monks. Further east to the Fen-lu-mo country (忿露摩國, country name), it is about 100 li from east to west and more than 300 li from north to south. The circumference of the royal city is sixteen or seventeen li. There are two temples with more than a hundred monks. East to the Yu (Shuo-ju)-man country (愉(朔俱)漫國, country name), it is about 400 li wide from east to west and more than 100 li long from north to south. The circumference of the royal city is more than 10 li. There are two temples with not many monks. It is near the Vaksu River (縛芻河, Amu Darya) to the southwest. Then you arrive at the Ju-he-yan-na country (鞠和衍那國, country name), which is about 200 li wide from east to west and more than 300 li long from north to south. The circumference of the royal city is more than 10 li. There are three temples with more than a hundred monks. Further east to the Huo-sha country (鑊沙國, country name), it is about 300 li wide from east to west and more than 500 li long from north to south. The circumference of the royal city is sixteen or seventeen li. Further east to the Ke-duo-luo country (珂咄羅國, country name), it is more than 1,000 li in length and width. The circumference of the royal city is more than 20 li. It connects to the Pamir Mountains in the east and reaches the Ju-mi-tuo country (拘謎陀國, country name), which is more than 2,000 li from east to west and more than 200 li from north to south. It occupies the center of the Great Pamir Mountains. The circumference of the royal city is more than 20 li. It is near the Vaksu River (縛芻河, Amu Darya) to the southwest. It connects to the Shi-qi-ni country (尸棄尼國, country name) to the south. Crossing this river to the south, you arrive at the Da-mo-xi-di country (達摩悉帝, country name) and other countries, as mentioned in the previous middle path. Also, from the Iron Gate, slightly east to the south, after more than 500 li, you arrive at the Va-he country (縛喝國, country name, also called the Va-ga-lang country (嚩伽浪國, country name) southwest of Ju-mi), which is more than 50 li wide from east to west and more than 200 li long from north to south. The circumference of the capital city is more than 10 li. Further south to the He-lu-xi-min-jian country (紇露悉泯健國, country name), the circumference is more than 1,000 li. The circumference of the capital city is about 15 li. Further northwest to the Hu-lin country (忽懔國, country name), the circumference is more than 800 li. The circumference of the capital city is more than 15 li. There are more than ten temples with five hundred monks. Further west to the Va-he country (縛喝國, country name), it is more than 800 li wide from east to west and more than 400 li long from north to south. It is near the Vaksu River (縛芻河, Amu Darya) to the north, and the circumference of the royal city is more than 20 li. The locals praise this country and call it Little Rajagriha. There are more than one hundred temples with more than two thousand monks. They all study Hinayana Buddhism. Outside the city to the southwest is the Nava Vihara (納縛寺, this means 'new'), located north of the Snow Mountains. The masters who write treatises praise and value this temple, believing that its foundation will not decline.

。像鎣名珍毗沙門像衛之。突厥葉護欲襲寺取寶。屯軍寺側夜夢天王長戟貫胸。可汗心痛因爾便死。堂中有佛澡灌受可升余。雜色炫耀金石難名。又有佛牙長寸餘廣八九分。色黃白而光凈。佛掃帚者用迦奢草。長二尺餘圍可七寸。雜寶飾柄。三物齋日。法俗所感放大光明。有大浮圖高二百餘尺。金剛泥塗以寶莊之。有佛舍利時放神光。又諸羅漢入涅槃者示通立塔。雖有證果不現通者則不封樹。王城西北五十餘里有提謂城王城正北四十餘里有波利城。各有浮圖高三丈許。即釋迦開元獻麨長者發爪之所建也。佛以僧伽胝郁多羅僧僧卻崎。又覆缽豎錫杖次第安布。立塔儀式令依崇建王城西七十里。迦葉波佛時所建浮圖高二丈餘。又從大城西南入雪山河三十餘里。至銳末陀國廣五六百里。縱百餘里。王城周十餘里。又西南行三百里至胡寔建國。廣五百餘從千餘里王城週二十餘里多山川。又西北至呾刺健國。廣同前從五十餘里。王城十餘里西接波刺斯國界。又縛喝國東至忽懔國。於此東南至紇露悉泯健國。千餘里於此北近縛伽浪國。東西五十餘里。此國東北接活國。又從縛喝國南百餘里至揭職國廣五百餘從三百餘。都城週五里許。寺十餘僧三百餘人。並小乘學。陵阜相連東南入大雪山。六百餘里出睹貨羅故地。又至梵衍那國。廣

【現代漢語翻譯】現代漢語譯本：人們塑造鎣名珍（Yingmingzhen，神名）和毗沙門（Vaishravana，四大天王之一，北方守護神）的雕像來保衛國家。突厥葉護（Turk Yabgu，突厥首領的頭銜）想要襲擊寺廟奪取寶物，屯兵在寺廟旁邊。夜裡夢見天王用長戟刺穿他的胸膛。可汗（Khagan，突厥、蒙古等民族君主的稱號）心痛，因此就死了。殿堂中有佛像洗浴用的容器，可以容納一升多水。各種顏色相互輝映，金石的光彩難以形容。還有佛牙，長一寸多，寬八九分，顏色黃白而光亮潔凈。佛的掃帚是用迦奢草（Kasha grass）製作的，長二尺多，周長約七寸，用各種寶物裝飾把柄。這三樣東西在齋日，因佛法和世俗的感應而放出光明。有一座大浮圖（stupa，佛塔），高二百多尺，用金剛泥塗抹，用寶物裝飾。有佛舍利（Buddha's relics），時常放出神光。還有各位羅漢（Arhats，已證得阿羅漢果位的修行者）入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）后，爲了顯示神通而立塔。即使有證得果位但不顯現神通的人，就不封土植樹。王城西北五十多里有提謂城（Tiewei city），王城正北四十多里有波利城（Boli city）。各有一座浮圖，高三丈左右，是釋迦牟尼佛開元時，獻麨（xiao，磨炒過的麥粉）的長者所建，用來供奉佛的發和指甲。佛用僧伽胝（Samghati，大衣）、郁多羅僧（Uttarasangha，上衣）和僧卻崎（Sanghakakshi，裙子），又用覆缽（inverted bowl）和豎立的錫杖依次安放，建立佛塔的儀式，讓他們依照這個來崇建。王城西七十里，有迦葉波佛（Kashyapa Buddha，過去七佛之一）時期所建的浮圖，高二丈多。又從大城西南進入雪山河三十多里，到達銳末陀國（Ruimota country），廣五六百里，縱一百多里。王城周長十多里。又向西南走三百里到達胡寔建國（Hushijian country），廣五百多里，縱一千多里，王城周長二十多里，多山川。又向西北到達呾刺健國（Telajian country），廣度和之前一樣，縱深五十多里。王城十多里，西邊連線波刺斯國（Bosi country，波斯）的邊界。又縛喝國（Boche country）東邊到達忽懔國（Hulin country），從這裡向東南到達紇露悉泯健國（Heluximinjian country），一千多里，從這裡向北靠近縛伽浪國（Fagalan country），東西五十多里。這個國家的東北邊連線活國（Huo country）。又從縛喝國向南一百多里到達揭職國（Jiezhi country），廣五百多里，縱三百多里。都城周長五里左右，有寺廟十多座，僧侶三百多人，都學習小乘佛法。陵墓和山丘相連，向東南進入大雪山，六百多里到達睹貨羅（Tuhuluo，吐火羅）故地。又到達梵衍那國（Fanyan country），廣

【English Translation】 English version: People make statues of Yingmingzhen (name of a deity) and Vaishravana (one of the Four Heavenly Kings, guardian of the north) to protect the country. The Turk Yabgu (title of a Turkic leader) wanted to attack the temple to seize treasures, so he stationed troops next to the temple. At night, he dreamed that the Heavenly King pierced his chest with a long spear. The Khagan (title of a monarch of Turkic, Mongolian, and other peoples) felt pain and died as a result. In the hall, there is a bathing container for the Buddha statue, which can hold more than a liter of water. Various colors reflect each other, and the brilliance of gold and stone is indescribable. There is also a Buddha's tooth, more than an inch long and eight or nine fen wide, with a yellowish-white color and bright cleanliness. The Buddha's broom is made of Kasha grass, more than two feet long and about seven inches in circumference, decorated with various treasures on the handle. These three objects emit light on fasting days due to the response of Buddhism and secular customs. There is a large stupa (Buddhist tower), more than two hundred feet high, coated with vajra mud and decorated with treasures. There are Buddha's relics, which often emit divine light. Also, when the Arhats (those who have attained the state of Arhat) enter Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), they erect a tower to display their supernatural powers. Even if there are those who have attained the fruit but do not manifest supernatural powers, they do not seal the tomb with earth and plant trees. Fifty li northwest of the royal city is Tiewei city, and forty li directly north of the royal city is Boli city. Each has a stupa, about thirty feet high, built by the elder who offered xiao (roasted wheat flour) during the time of Shakyamuni Buddha's Kaiyuan, to enshrine the Buddha's hair and nails. The Buddha used Samghati (outer robe), Uttarasangha (upper robe), and Sanghakakshi (skirt), and then used an inverted bowl and an upright tin staff in sequence to establish the ritual of building a pagoda, instructing them to build it according to this model. Seventy li west of the royal city, there is a stupa built during the time of Kashyapa Buddha (one of the Seven Buddhas of the Past), more than twenty feet high. Also, from the great city, southwest into the Snowy Mountain River for more than thirty li, you reach the Ruimota country, five or six hundred li wide and more than one hundred li long. The royal city is more than ten li in circumference. Going southwest for three hundred li, you reach the Hushijian country, more than five hundred li wide and more than one thousand li long, the royal city is more than twenty li in circumference, with many mountains and rivers. Going northwest, you reach the Telajian country, with the same width as before and a depth of more than fifty li. The royal city is more than ten li, bordering the Bosi country (Persia) to the west. Also, the Boche country reaches the Hulin country to the east, and from here southeast to the Heluximinjian country, more than one thousand li, and from here north close to the Fagalan country, fifty li from east to west. The northeast of this country is connected to the Huo country. Also, from the Boche country, more than one hundred li south to the Jiezhi country, more than five hundred li wide and more than three hundred li long. The capital city is about five li in circumference, with more than ten temples and more than three hundred monks, all studying Hinayana Buddhism. Tombs and hills are connected, and entering the Great Snowy Mountains to the southeast for more than six hundred li, you reach the old land of Tuhuluo (Tocharian). Then you reach the Fanyan country (Bamiyan), wide

二千餘從三百餘里。在雪山中城依巖險。寺有數十僧數千人。學小乘出世部。王城東北山阿有大石佛。高一百五十尺。金寶莊嚴。又東寺左有鍮石釋迦立像。高百餘尺。分身別鑄合成。立之城東三里。寺有涅槃臥素佛。長千餘尺亦金寶莊之。東南二百餘里度大雪山東。寺有佛齒及劫初獨覺齒。長五寸餘廣減四寸。又有金輪王齒長三寸廣二寸。又有商諾迦縛娑(即商那和修傳法第三師)大阿羅漢鐵缽。受九升許。並九條僧伽胝絳赤色。設諾草皮之所績成。以其先世于解夏日。持此草施僧福力所被。五百中陰身生恒服之。從胎俱出逐身而長。阿難度時變為法服。受具已后又變為九條。其齒缽等並金緘之。羅漢證滅入邊際定智願力故。留袈裟待遺法盡。方乃變壞今已少損。信有徴矣。大雪山東至小川澤東入雪山。逾黑嶺至迦畢試國。週四千餘里。北背雪山三垂黑嶺。都城周十餘里。寺有百餘。僧六千餘人。多學大乘。其王信佛歲造丈八銀像自修供之。天祠數十異道千餘人　王城東三里北。山下有大寺佛院。東門南大神王像。右足下有大寶藏。近有外王逐僧欲掘。神冠中鸚鵡鳥像奮羽鳴呼地動。王軍皆仆起謝而歸。寺北嶺上有數石室。亦多藏寶。欲私關者。藥叉變為師子蛇蟲。來震怒之。室西三里大嶺上有觀自在像。誠愿者像

【現代漢語翻譯】現代漢語譯本：從那裡向東北走兩千多里，再向東走三百多里，就到了雪山中的一座依傍著險峻巖石而建的城市。寺廟有數十座，僧侶有數千人，學習小乘佛教的出世部（Lokottaravada）。王城東北的山腳下有一尊巨大的石佛，高一百五十尺，用金銀珠寶裝飾得富麗堂皇。又在東邊的寺廟左側，有一尊用鍮石（一種金屬）鑄造的釋迦牟尼立像，高一百多尺，由分身別鑄后組合而成，立在城東三里處。寺廟裡還有一尊涅槃臥佛，用素色材料製成，長一千多尺，也用金銀珠寶裝飾。從那裡向東南走二百多里，翻越大雪山，在寺廟裡有佛牙和劫初獨覺（Pratyekabuddha）的牙齒，長五寸多，寬不到四寸。還有金輪王（Chakravartin）的牙齒，長三寸，寬二寸。還有商諾迦縛娑（Śāṇakavāsa，即商那和修，傳法第三祖師）大阿羅漢的鐵缽，可以容納九升左右的容量，以及九條僧伽胝（saṃghāṭī，一種僧衣），是絳紅色，用設諾草皮（一種草）的纖維織成。因為他在前世于解夏日（Pravāraṇā，雨季安居結束的日子）用這種草佈施給僧侶，所以受到福力的庇佑，五百個中陰身（antarābhava，死亡到投胎之間的狀態）出生后一直穿著它，從胎中一起出來，隨著身體一起長大。阿難（Ānanda）在世時，它變成了法服。受具足戒（Upasampadā）后，又變成了九條。這些牙齒和缽等都用金匣子封存起來。羅漢證得滅盡定（nirodha-samāpatti），憑藉智慧和願力，留下袈裟等待遺法滅盡，然後才會變壞，現在已經稍微有所損壞，這確實是一個徵兆。從大雪山東邊到小川澤，向東進入雪山，翻越黑嶺，就到了迦畢試國（Kapisa），周圍四千多里。北部背靠雪山，三面環繞黑嶺。都城周圍十多里。寺廟有一百多座，僧侶有六千多人，大多學習大乘佛教。國王信奉佛教，每年建造一尊丈八高的銀像，親自供奉。天神廟有數十座，外道有一千多人。王城東三里以北，山下有一座大寺廟佛院。東門南邊有大神王像，右腳下有一個大寶藏。最近有一個外族國王驅逐僧侶，想要挖掘寶藏。神像頭冠中的鸚鵡鳥像奮力扇動翅膀鳴叫，大地震動，國王的軍隊都倒下了，起來后謝罪而歸。寺廟北邊的山嶺上有幾個石室，也藏有很多寶藏。想要私自打開的人，藥叉（Yakṣa）會變成獅子、蛇蟲，來震懾和憤怒地對待他們。石室西邊三里的大嶺上有觀自在（Avalokiteśvara）像，真誠祈願的人...

【English Translation】 English version: From there, going northeast for more than two thousand li, then east for more than three hundred li, one arrives at a city in the Snow Mountains, built against dangerous cliffs. There are dozens of monasteries, with thousands of monks, studying the Lokottaravada (Out-of-the-World School) of Hinayana Buddhism. At the foot of the mountains northeast of the royal city is a large stone Buddha, one hundred and fifty feet tall, adorned with gold and jewels. Also, to the left of the eastern monastery, there is a standing Shakyamuni statue cast from tutty (a kind of metal), over one hundred feet tall, formed by casting separate bodies and combining them, standing three li east of the city. In the monastery, there is also a Nirvana reclining Buddha made of plain materials, over a thousand feet long, also adorned with gold and jewels. From there, going southeast for more than two hundred li, crossing the Great Snow Mountains, in the monastery there are the Buddha's tooth and the teeth of a Pratyekabuddha (Solitary Buddha) from the beginning of the kalpa (aeon), more than five inches long and less than four inches wide. There is also the tooth of a Chakravartin (Wheel-Turning King), three inches long and two inches wide. There is also the iron bowl of the great Arhat Śāṇakavāsa (the third patriarch in the transmission of the Dharma), which can hold about nine sheng (a unit of volume), and nine saṃghāṭīs (a type of monastic robe), which are crimson red, woven from the fibers of shenuo grass. Because in a previous life, on the day of Pravāraṇā (the end of the rainy season retreat), he used this grass to make offerings to the monks, he was blessed by the power of merit, and five hundred antarābhavas (intermediate beings) were born wearing it, coming out of the womb together and growing with the body. When Ānanda was alive, it transformed into Dharma robes. After receiving Upasampadā (full ordination), it transformed into nine strips again. These teeth and bowls are all sealed in golden boxes. The Arhat attained nirodha-samāpatti (cessation attainment), and by the power of wisdom and vows, left the kasaya (robe) to wait for the extinction of the remaining Dharma, and then it will decay. Now it has been slightly damaged, which is indeed a sign. From the east of the Great Snow Mountains to Xiaochuanze, entering the Snow Mountains to the east, crossing the Black Ridge, one arrives at the country of Kapisa, with a circumference of more than four thousand li. The north is backed by the Snow Mountains, and the three sides are surrounded by the Black Ridge. The capital city has a circumference of more than ten li. There are more than one hundred monasteries, with more than six thousand monks, mostly studying Mahayana Buddhism. The king believes in Buddhism and annually builds a silver statue of sixteen feet tall, which he personally makes offerings to. There are dozens of temples to the gods, and more than a thousand heretics. Three li north of the east of the royal city, at the foot of the mountain, there is a large monastery Buddhist temple. South of the east gate is the statue of the Great Divine King, and under his right foot is a great treasure. Recently, a foreign king drove away the monks, wanting to excavate the treasure. The parrot bird statue in the crown of the god vigorously flapped its wings and cried out, the earth shook, and the king's army all fell down, and after getting up, they apologized and returned. On the ridge north of the temple, there are several stone chambers, which also contain many treasures. Those who want to open them privately, the Yakṣas (demons) will transform into lions, snakes, and insects to intimidate and anger them. Three li west of the stone chamber, on the great ridge, there is a statue of Avalokiteśvara (the Bodhisattva of Compassion), those who sincerely pray...

示妙身。安言行者。城東南三十餘里。曷邏怙羅寺。大臣所造以名目之。浮圖高百餘尺。昔臣夜夢令造浮圖。從王請舍利也。及旦至宮。有人持舍利瓶。臣留舍利令人先入。乃持瓶登塔覆缽自開。安舍利訖。王使追之石已合矣。齋日放光流出黑油。夜聞音樂。城西北二百餘里。大雪山頂有龍池。山下為龍立寺。塔中有佛骨肉舍利升余。有時煙起或如火猛焰。漸滅之時方見舍利。狀如白珠繞柱入云還下塔中　城西北大河南岸。古王寺中有佛弱齡齔齒長一寸餘　又此東南往古王寺。有佛頂骨一片。廣寸餘色黃白。發孔分明佛發青色。螺旋右縈。引長尺餘卷可寸許。

又西南古王妃寺。金銅浮圖高百餘尺。佛舍利升余。每十五日夜放光繞盤曉入塔中。

城西南比羅婆絡山(云象堅也)頂。盤石上起塔高百餘尺。舍利升余。山北巖泉是佛受山神飯已。漱口嚼楊枝。因生今為茂林。寺號楊枝也。又從龍池東行六百餘里。越雪山度黑嶺。至北印度界。已前諸邑併名胡國。至此方閤中間道也。其地名曰　濫波國(北印度所攝也。入天竺婆羅門地也)其五印度之境。周匝九萬餘里。三垂大海北背雪山。北廣南狹如半月也。七十餘國同一王命　濫波國者。在無熱池西。倚北胡活國。東南三垂黑嶺。北約雪山都城周十餘里。寺

【現代漢語翻譯】現代漢語譯本：示現妙身。安言行者。在城東南三十餘里處，有一座曷邏怙羅寺（曷邏怙羅寺：以大臣的名字命名）。這座寺廟由大臣建造。寺中的浮圖（浮圖：佛塔）高達一百餘尺。過去，這位大臣在夜裡夢見有人指示他建造浮圖，於是他向國王請求賜予舍利（舍利：佛教聖物）。到了早晨，他到達王宮，有人拿著裝有舍利的瓶子。大臣留下舍利，讓人先進入。他拿著瓶子登上塔，覆缽（覆缽：塔的形狀）自動打開。安放好舍利后，國王派人追趕，但石頭已經合上了。齋戒日，浮圖會放出光芒，流出黑油。夜晚能聽到音樂。在城西北二百餘里處，大雪山頂有一個龍池（龍池：龍居住的水池）。山下為龍建造了寺廟。塔中有一升多的佛骨肉舍利。有時會升起煙霧，有時像猛烈的火焰。火焰漸漸熄滅時，才能看到舍利，形狀像白色的珍珠，圍繞著柱子進入雲中，然後又回到塔中。在城西北大河南岸，古王寺中有一顆佛陀幼年時期的乳牙，長一寸多。又從此地向東南方向走，在古王寺中，有一片佛頂骨，寬一寸多，顏色黃白色，發孔分明，佛發呈青色，螺旋狀向右盤旋，拉長有一尺多，捲起來大約一寸左右。

又在西南方向的古王妃寺中，有一座金銅浮圖，高達一百餘尺，藏有佛舍利一升多。每逢十五日夜晚，會放出光芒，繞著盤子旋轉，黎明時進入塔中。

在城西南的比羅婆絡山（比羅婆絡山：意為象堅）頂，盤石上建有一座塔，高達一百餘尺，藏有舍利一升多。山北的巖泉是佛陀接受山神供飯後，漱口並嚼楊枝的地方。因此生長出茂密的樹林，寺廟因此得名楊枝寺。又從龍池向東走六百餘里，越過雪山，穿過黑嶺，到達北印度（北印度：古代印度北部地區）的邊界。此前經過的各個城邑都被稱為胡國（胡國：古代對北方民族國家的稱謂）。到達這裡才算是進入了中間的道路。這個地方名叫濫波國（濫波國：北印度所管轄，進入天竺婆羅門地區）。五印度（五印度：古代印度分為東、西、南、北、中五個區域）的範圍，周長九萬餘里，三面環海，北面靠著雪山。北部寬廣，南部狹窄，形狀像半月。七十多個國家都聽從同一個國王的命令。濫波國位於無熱池（無熱池：傳說中位於喜馬拉雅山脈的湖泊）的西邊，靠近北胡活國，東南三面靠近黑嶺，北面靠近雪山，都城周長十餘里。寺廟...

【English Translation】 English version: He manifested a wondrous body. The An Yan practitioner. More than thirty li southeast of the city is the Hela Hula Temple (Hela Hula Temple: named after a high-ranking minister), built by a minister. The stupa (stupa: pagoda) is over a hundred chi (chi: a unit of length) tall. In the past, the minister dreamt at night that he was instructed to build a stupa, so he requested relics (relics: sacred Buddhist objects) from the king. In the morning, he arrived at the palace, and someone was holding a bottle containing relics. The minister left the relics and had someone enter first. He took the bottle and ascended the tower, and the inverted bowl (inverted bowl: the shape of the stupa) opened automatically. After the relics were placed, the king sent people to chase after him, but the stone had already closed. On fasting days, the stupa emits light and black oil flows out. Music can be heard at night. More than two hundred li northwest of the city, at the top of the Great Snow Mountain, is a Dragon Pool (Dragon Pool: a pool where dragons live). A temple was built for the dragons at the foot of the mountain. There are more than ten sheng (sheng: a unit of volume) of Buddha's bone and flesh relics in the tower. Sometimes smoke rises, and sometimes it is like a fierce flame. Only when the flame gradually extinguishes can the relics be seen, shaped like white pearls, circling the pillar and entering the clouds, then returning to the tower. On the south bank of the Great River northwest of the city, in the Ancient King Temple, there is a baby tooth of the Buddha, more than one cun (cun: a unit of length) long. Also, southeast from here, in the Ancient King Temple, there is a piece of the Buddha's skull, more than one cun wide, yellowish-white in color, with clear hair follicles. The Buddha's hair is blue, spiraling to the right, extending more than one chi, and curling up to about one cun.

Also, in the Ancient Queen's Temple to the southwest, there is a golden bronze stupa, over a hundred chi tall, containing more than ten sheng of Buddha's relics. Every fifteenth night, it emits light, circling the plate and entering the tower at dawn.

At the top of Mount Piluopiluo (Mount Piluopiluo: meaning 'elephant firm') southwest of the city, a tower over a hundred chi tall is built on a rock, containing more than ten sheng of relics. The rock spring north of the mountain is where the Buddha rinsed his mouth and chewed a willow branch after receiving food from the mountain god. As a result, a dense forest grew, and the temple was named Willow Branch Temple. Also, traveling six hundred li east from the Dragon Pool, crossing the Snow Mountain and passing through the Black Ridge, one reaches the border of North India (North India: the northern region of ancient India). The various towns passed before this were all called Hu countries (Hu countries: ancient term for northern ethnic states). Reaching here is considered entering the middle path. This place is called Lanpo country (Lanpo country: governed by North India, entering the Brahman region of Tianzhu). The territory of the Five Indias (Five Indias: ancient India divided into five regions: East, West, South, North, and Central) is over ninety thousand li in circumference, surrounded by the sea on three sides and backed by the Snow Mountain to the north. The north is wide and the south is narrow, shaped like a crescent moon. More than seventy countries obey the same king's orders. Lanpo country is located west of the Anavatapta Lake (Anavatapta Lake: a legendary lake in the Himalayas), close to the North Hu Huo country, bordered by the Black Ridge on three sides to the southeast, and close to the Snow Mountain to the north. The capital city is over ten li in circumference. The temple...

十餘僧數亦少。多學大乘。天祠數十異道特多。東南百餘里逾大嶺大河。至那伽羅曷國(屬北印度古花氏城)廣六百餘長二百餘里。山週四境都城週二十餘里。寺多僧少。天祠五所。異道百人。

城東二里有石塔高三百尺。編石突起雕鏤非常。此即昔時值然燈佛。敷鹿皮衣發佈掩泥之地也。經劫猶存。無憂王重法建此石塔以志之。每於齋日天輒雨花大眾集觀。西有佛寺次南小塔。是掩泥處。王避大路遂僻建立。城內大塔故基舊有。佛齒別塔高三丈餘。云從空來既非人工。寔多靈異。城西南十餘里有塔是佛自中印度陵空來降跡處。次東有塔。是昔值然燈佛買花處　城東南二十餘里小石嶺上塔高二百餘尺。西南深澗瀑布飛流懸崖。東岸石壁大洞穴是龍王所居。門徑狹闇。昔佛於此化龍留影。煥若真形。至誠請者乃暫明現。窟外方石有佛足跡輪相發光。窟西北隅塔者佛經行處。又側發爪塔。又說蕰界塔。窟西大盤石上。有濯袈裟文。城東南三十餘里有醯羅城。四周險固中有重閣。上安佛頂骨。周尺二寸其色黃白。發孔分明欲知善惡。香泥印之隨心而現。有佛髑髏狀如荷葉。色同頂骨。有佛眼睛大如奈許。清白映徹。並七寶小塔盛前三跡。又以寶函盛而緘封。有佛大衣細氈黃色置寶函中。微有壞相。中有佛錫杖白鐵作環

【現代漢語翻譯】現代漢語譯本：僧侶十餘人，人數很少，大多學習大乘佛法。天神廟宇有數十座，其他教派的人特別多。向東南走一百多里，越過大山大河，到達那伽羅曷國（Nagaraharak, 屬北印度古花氏城），寬六百餘里，長二百餘里。山環繞四周，都城周長二十餘里。寺廟多而僧侶少，天神廟宇五座，其他教派的人有一百人。

城東二里處有一座石塔，高三百尺。用石塊堆砌，雕刻非常精美。這裡就是過去燃燈佛（Dipankara Buddha）接受信徒用鹿皮衣鋪地，並散發布發掩蓋泥土的地方。經歷漫長的時間仍然存在。阿育王（Ashoka）重視佛法，建造這座石塔來紀念此事。每到齋戒日，天空就下起花雨，大眾聚集觀看。西邊有佛寺，再往南有小塔，就是掩蓋泥土的地方。國王爲了避開大路，特意偏僻地建造。城內大塔原有的地基還在。佛牙舍利塔（Buddha's tooth stupa）高三丈多，據說從空中而來，不是人工建造的，確實有很多靈異之處。城西南十餘里處有一座塔，是佛陀從中印度（Central India）凌空降落的地方。再往東有一座塔，是過去燃燈佛買花的地方。

城東南二十餘里的小石嶺上，塔高二百餘尺。西南是深澗，瀑布飛流直下懸崖。東岸石壁上有個大洞穴，是龍王居住的地方。洞口狹窄昏暗。過去佛陀在這裡教化龍王，留下影像，清晰得如同真的一樣。至誠祈請的人才能暫時看到。洞穴外的方形石頭上有佛的足跡，輪相發出光芒。洞穴西北角有塔，是佛陀經行的地方。還有側發爪塔，以及說蘊界塔。洞穴西邊的大盤石上，有洗袈裟的痕跡。城東南三十餘里有醯羅城（Hila City），四周險峻堅固，城中有重閣，上面安放著佛頂骨（Buddha's skull）。周長一尺二寸，顏色黃白。發孔清晰分明，想要知道善惡，用香泥印在上面，就會隨著心意顯現。有佛的頭骨，形狀像荷葉，顏色和頂骨一樣。有佛的眼睛，大如奈許（Naixu，一種水果），清澈明亮。用七寶小塔盛放前面三種聖蹟，又用寶函盛裝並封緘。有佛的大衣，是細氈黃色，放置在寶函中，稍微有些損壞。其中有佛的錫杖，用白鐵做環。

【English Translation】 English version: The number of monks was just over ten, a small number, and most studied Mahayana Buddhism. There were dozens of temples to deities, and particularly many followers of other religions. Traveling more than a hundred li to the southeast, crossing great mountains and rivers, one arrives at the country of Nagararaharak (belonging to the ancient Huashi city of North India), which is over six hundred li wide and over two hundred li long. Mountains surround the four borders, and the circumference of the capital city is over twenty li. There are many temples but few monks, five temples to deities, and a hundred followers of other religions.

Two li east of the city is a stone stupa, three hundred feet high. It is built with piled stones, and the carvings are extraordinarily fine. This is the place where, in the past, Dipankara Buddha accepted the offering of a deerskin garment to cover the mud, and spread his hair to cover the mud. It has survived through the ages. King Ashoka, who valued the Dharma, built this stone stupa to commemorate this event. Every fast day, the sky rains flowers, and the masses gather to watch. To the west is a Buddhist temple, and further south is a small stupa, which is the place where the mud was covered. The king avoided the main road and built it in a secluded location. The original foundation of the large stupa within the city still exists. The Buddha's tooth stupa is over three zhang high, and it is said to have come from the sky, not made by human hands, and is truly miraculous. More than ten li southwest of the city is a stupa, which is the place where the Buddha descended from the sky from Central India. Further east is a stupa, which is the place where Dipankara Buddha bought flowers in the past.

More than twenty li southeast of the city, on a small stone ridge, is a stupa over two hundred feet high. To the southwest is a deep ravine, with a waterfall cascading down a cliff. On the east bank of the stone wall is a large cave, which is the residence of the Dragon King. The entrance is narrow and dark. In the past, the Buddha transformed the Dragon King here, leaving an image, as clear as the real thing. Those who sincerely pray can see it temporarily. On the square stone outside the cave are the Buddha's footprints, with wheel marks emitting light. In the northwest corner of the cave is a stupa, which is the place where the Buddha walked. There is also a side hair and nail stupa, and a stupa where the skandha realms were taught. On the large flat rock west of the cave are the marks of washing the kasaya robe. More than thirty li southeast of the city is Hila City, which is surrounded by dangerous and solid terrain. In the city is a double-layered pavilion, on which is placed the Buddha's skull. It is one chi and two cun in circumference, and its color is yellowish-white. The hair holes are clear and distinct. If you want to know good and evil, imprint it with fragrant mud, and it will appear according to your mind. There is the Buddha's skull, shaped like a lotus leaf, and the color is the same as the skull. There are the Buddha's eyes, as big as Naixu (a kind of fruit), clear and bright. The preceding three traces are placed in a small seven-treasure stupa, and then placed in a treasure box and sealed. There is the Buddha's robe, which is fine felt and yellow, placed in a treasure box, and is slightly damaged. Among them is the Buddha's staff, with rings made of white iron.

栴檀為笴。寶筒盛之。近王恃力將入宮中。尋復故處斯五聖蹟。王令五凈行者執侍掌護。有須見者稅一金錢。請仰稅五科寶乃重觀禮彌繁閣西北塔小而多靈。人以手觸其上。鈴震動。自此東南山谷中行五百餘里至健陀邏國(北印度也)廣千餘里長八百里。東臨信渡河。都城週四十餘里。少空荒寺有十餘。天祠百所異道雜居　城內東北故基是佛缽寶臺經數百年。今在波斯王宮供養。城東南八九里卑缽羅樹。高百餘尺枝葉蒙密。昔四佛座下見有坐像。傳云。賢劫諸佛皆坐其下。昔釋迦如來於此坐已告阿難曰。后迦膩色迦王集吾骨肉在此。王后在南建塔基週一里半。金銅相輪二十五重。或云。四十層者舉高五百五十尺。有舍利一斛。初有化牧牛人。林間造三尺小塔。王擲棄之。乃于大塔第二級下。石基之側半現小塔。疾者歸愈。其大塔東面石陛上。昔有金色蟻大如指如麥。相從嚙石壁文如鏤。廁以金砂作二加趺佛像。高四五六尺。又于南面石陛。畫佛丈六之形。昔有二貧人。各施一金錢共畫一像。請現神變。像即現胸以上。分為兩身。下合為一。次南百餘步白石佛像高一丈六尺。面北放光夜出繞塔。賊欲盜物像出迎之。賊退像還。大塔左右小塔數百。莊工極巧香音兩異。仙聖旋繞。佛記此大塔。七燒七立佛法方滅。已燒至三

【現代漢語翻譯】現代漢語譯本：用栴檀木做成箭桿，用寶筒盛放（聖蹟）。靠近國王並仗恃權勢，想要帶入宮中，隨即又放回原處，這就是五處聖蹟。國王命令五位持守清凈戒律的修行者執事掌管守護。有想要瞻仰聖蹟的人，需要繳納一金錢。請求仰觀者繳納五種寶物，才能再次觀看，禮拜更加繁盛。彌繁閣西北的塔雖小卻非常靈驗，人們用手觸控塔頂，鈴鐺就會震動。從這裡向東南方向的山谷中行走五百多里，到達健陀邏國（Gandhāra，北印度），東西寬一千多里，南北長八百里。東邊瀕臨信度河（Sindhu River）。都城周圍四十多里。寺廟稀少空曠，有十多座，天神祠堂有一百多所，各種不同的外道雜居於此。城內東北角的舊址是佛缽寶臺，已經有數百年曆史。現在在波斯國王的宮中供養。城東南八九里處有卑缽羅樹（Pippala tree），高一百多尺，枝葉茂密。過去四佛（Four Buddhas）在此樹下入座，可以看到有坐像。傳說賢劫（Bhadrakalpa）諸佛都曾在此樹下入座。過去釋迦如來（Śākyamuni）在此樹下入座后告訴阿難（Ānanda）說：『將來迦膩色迦王（Kaniṣka）會把我的骨肉聚集在這裡。』國王后來在南面建造塔基，周圍一里半，用金銅製作的相輪有二十五重，也有人說是四十層，總高度五百五十尺，藏有舍利一斛。當初有一位放牛人，在樹林間建造了一座三尺高的小塔，國王把它扔掉了。這座小塔現在在大塔第二級下，石基的側面顯現出一半。患病的人回去后病就好了。大塔東面的石階上，過去有金色的螞蟻，像手指或麥子那麼大，互相跟隨啃咬石壁，形成的紋路如同鏤刻一般，用金砂填充，製作成兩尊結跏趺坐的佛像，高四五六尺。又在大塔南面的石階上，畫有佛的丈六金身像。過去有兩位貧窮的人，各自捐獻一金錢，共同畫了一尊佛像，請求佛像顯現神變。佛像隨即顯現出胸部以上，分為兩個身體，下半身合為一個。從這裡向南走一百多步，有一尊白石佛像，高一丈六尺，面朝北面，放出光明，夜晚出來繞塔。有盜賊想要盜取財物，佛像出來迎接他們，盜賊退走了，佛像又回到原處。大塔左右有數百座小塔，裝飾工藝極其精巧，香氣和聲音都各不相同，仙人和聖人圍繞著它。佛曾經預言這座大塔，會被燒燬七次，重建七次，佛法才會滅亡。現在已經被燒燬了三次。

【English Translation】 English version: The sandalwood is made into arrow shafts, and they are placed in a treasure tube. Relying on the king's power, they were about to be brought into the palace, but then they were returned to their original place. These are the five sacred sites. The king ordered five practitioners of pure conduct to attend to and protect them. Those who wish to see them must pay one gold coin. Those who request to view them must pay five kinds of treasures to see them again, and the worship becomes even more frequent. The pagoda northwest of the Maṇḍala Pavilion is small but very efficacious. People touch the top of it with their hands, and the bell rings. From here, traveling five hundred li southeast into the valleys, one arrives at the country of Gandhāra (North India), which is over a thousand li wide and eight hundred li long. It borders the Sindhu River to the east. The capital city is over forty li in circumference. There are few empty and desolate temples, only a dozen or so, and over a hundred shrines to the gods. Various heterodox paths reside here. The old site in the northeast corner of the city is the Treasure Platform of the Buddha's Bowl, which is several hundred years old. It is now enshrined in the palace of the King of Persia. Eight or nine li southeast of the city is the Pippala tree, which is over a hundred feet tall and has dense foliage. In the past, the Four Buddhas sat beneath this tree, and one can see seated images there. It is said that all the Buddhas of the Bhadrakalpa sat beneath it. In the past, Śākyamuni Tathāgata, after sitting here, told Ānanda: 'In the future, King Kaniṣka will gather my bones and flesh here.' Later, the king built a pagoda base on the south side, with a circumference of one and a half li, and a spire made of gold and copper with twenty-five tiers. Some say it has forty layers, with a total height of five hundred and fifty feet, and contains one hu of relics. Initially, there was a cowherd who built a small three-foot pagoda in the forest. The king threw it away. This small pagoda is now half-visible on the side of the stone base under the second level of the large pagoda. Those who are ill return and are healed. On the stone steps on the east side of the large pagoda, there used to be golden ants, as large as fingers or wheat, following each other and gnawing at the stone wall, forming patterns like carvings, filled with gold dust, making two seated Buddha images, four, five, or six feet tall. Also, on the stone steps on the south side of the large pagoda, there is a painting of a sixteen-foot-tall Buddha image. In the past, there were two poor people who each donated one gold coin and jointly painted an image, requesting the image to manifest miraculous transformations. The image immediately manifested from the chest up, divided into two bodies, with the lower half joined as one. About a hundred steps south of here, there is a white stone Buddha image, sixteen feet tall, facing north, emitting light that comes out at night and circles the pagoda. Thieves wanted to steal things, but the image came out to meet them. The thieves retreated, and the image returned to its original place. To the left and right of the large pagoda are hundreds of small pagodas, with extremely exquisite decorations, and different fragrances and sounds. Immortals and sages circle around it. The Buddha prophesied that this large pagoda would be burned seven times and rebuilt seven times before the Buddha-dharma would perish. It has already been burned three times.

今現營構。西有故寺並前王所立。諸大論師世親菩薩。如意論師脅尊者等。造毗婆沙處。寺東北五十餘里渡大河。至布羯邏伐底城。周十四五里。東有四佛說法塔。無憂王建之。高數百尺雕鏤希世城北五里故寺東塔高數百尺。即菩薩舍千眼處。東有石塔高百餘尺。梵釋初作妙珍鎣飾。佛滅寶變金為石也　又西北行五十餘里塔者。是佛化鬼子母處　又北五十餘里塔者。是商莫迦菩薩(此云睒也)被王射處。又東南約二百里。跛魯沙城北東二十餘里。彈多落迦(即檀特也)山嶺上塔。是蘇達拏(云善牙也)棲隱之所。婆羅門捶男女處。流血塗地。今諸草木皆同絳色。巖間石室妃習定處　又西北行百餘里。越小山至大山。南有一寺塔。僧學大乘。昔獨角大仙為女亂處。沙城東北五十里大山。有大天祠。祠東南行百五十里。至烏鐸迦漢荼城。週二十餘里。南臨信渡河。從此城北越山行六百里至。

烏仗那國(北印度之正國也。古謂烏長)山谷相連週五千里。昔日輪王苑也。土宜鬱金香。夾蘇婆窣堵河。王城周十四五里。寺有一千四百僧有一萬八千。並大乘學。今多荒少其習大乘。統文略義律儀傳訓有五部焉。一法密部。二化地部。三飲光部。四說一切有部。五大眾部。天祠十餘異道雜居　王都瞢揭厘城。其東五里大塔多

【現代漢語翻譯】現代漢語譯本：現在正在建造（寺廟）。西邊有舊寺廟，是以前的國王建立的。諸位大論師，如世親菩薩（Vasubandhu，一位著名的佛教哲學家），如意論師（不確定，可能指一位持有如意寶珠的論師），脅尊者（Parsva，一位佛教論師）等，在這裡建造《毗婆沙論》。從寺廟東北方向走五十多里，渡過大河，到達布羯邏伐底城（Purushapura，古代城市名），周長十四五里。東邊有四座佛說法塔，是阿育王（Asoka，印度孔雀王朝的國王）建造的，高數百尺，雕刻精美，世所罕見。城北五里處的舊寺廟東邊的塔高數百尺，就是菩薩舍千眼的地方。東邊有一座石塔，高一百多尺，梵天（Brahma，印度教的創造神）和帝釋天（Indra，佛教的護法神）最初用珍寶裝飾它，佛陀涅槃后，寶物變成了石頭。再往西北走五十多里有一座塔，是佛陀教化鬼子母（Hariti，佛教中的一位女神）的地方。再往北走五十多里有一座塔，是商莫迦菩薩（Syamaka Bodhisattva，一位菩薩）被國王射中的地方。再往東南方向走大約二百里，到跛魯沙城（Varusa，古代城市名）東北二十多里，彈多落迦（Dandaka，古代森林名，即檀特）山嶺上的塔，是蘇達拏（Sudana，一位王子，以樂善好施聞名，云善牙也）棲身的地方。婆羅門（Brahmin，印度教的祭司）鞭打男女的地方，流出的血染紅了土地，現在這裡的草木都呈現絳色。巖石間的石室是妃子習定的地方。再往西北走一百多里，越過小山到達大山。山的南邊有一座寺廟和塔，僧人學習大乘佛教。過去獨角大仙（Ekashringa，一位仙人）被女人迷惑的地方。沙城東北五十里的大山，有一座大天祠。從祠廟東南方向走一百五十里，到達烏鐸迦漢荼城（Udhakhanda，古代城市名），周長二十多里，南邊靠近信渡河（Sindhu River，印度河）。從這座城往北越過山走六百里，到達烏仗那國（Udyana，北印度的正國，古代稱為烏長）山谷相連，周長五千里。過去是轉輪王的苑囿。這裡適宜種植鬱金香。夾在蘇婆窣堵河（Swat River）之間。王城周長十四五里。寺廟有一千四百座，僧人有一萬八千人，都學習大乘佛教。現在大多荒廢，很少有人學習大乘佛教。總的來說，他們學習文略義理，傳承律儀，有五個部派：一是法密部，二是化地部，三是飲光部，四是說一切有部，五是大眾部。天祠有十多座，各種外道雜居。王都瞢揭厘城（Mangali，古代城市名）。它的東邊五里處有很多大塔。

【English Translation】 English version: Now they are currently constructing (the monastery). To the west is an old monastery, established by a former king. Great teachers such as Vasubandhu Bodhisattva (a renowned Buddhist philosopher), the Acharya of the Wish-Fulfilling Jewel (uncertain, possibly referring to a teacher who possesses a wish-fulfilling jewel), Parsva (a Buddhist teacher), and others, built the Vibhasa here. From the northeast of the monastery, traveling more than fifty li and crossing the great river, one arrives at the city of Purushapura (an ancient city), with a circumference of fourteen or fifteen li. To the east are four stupas where the Buddha preached, built by King Asoka (an Indian Mauryan dynasty king), several hundred feet high, with exquisite carvings, rare in the world. Five li north of the city, the eastern stupa of the old monastery is several hundred feet high, which is the place where the Bodhisattva gave up a thousand eyes. To the east is a stone stupa, more than a hundred feet high, initially adorned with precious jewels by Brahma (the Hindu god of creation) and Indra (a Buddhist protector deity); after the Buddha's Nirvana, the jewels turned into stone. Traveling northwest for more than fifty li, there is a stupa, which is the place where the Buddha converted Hariti (a goddess in Buddhism). Traveling north for more than fifty li, there is a stupa, which is the place where Syamaka Bodhisattva (a Bodhisattva) was shot by the king. Traveling southeast for about two hundred li, to the northeast of the city of Varusa (an ancient city) for more than twenty li, the stupa on the Dandaka (an ancient forest name) mountain ridge is the place where Sudana (a prince, known for his generosity) resided. The place where Brahmins (Hindu priests) whipped men and women, the blood staining the ground, now the plants and trees here are all crimson. The stone chamber in the rocks is where the concubine practiced meditation. Traveling northwest for more than a hundred li, crossing small mountains to reach a large mountain. To the south of the mountain is a monastery and stupa, where monks study Mahayana Buddhism. The place where Ekashringa (a sage) was seduced by a woman in the past. Fifty li northeast of Shacheng (Sand City), there is a temple of the Great God on the Great Mountain. Traveling southeast from the temple for one hundred and fifty li, one arrives at the city of Udhakhanda (an ancient city), with a circumference of more than twenty li, bordering the Sindhu River (Indus River) to the south. Traveling north from this city, crossing the mountains for six hundred li, one arrives at the country of Udyana (the true country of North India, anciently called Uchang), with valleys connected, with a circumference of five thousand li. It was formerly the garden of the Chakravartin King. The land is suitable for growing saffron. It is located between the Swat River. The royal city has a circumference of fourteen or fifteen li. There are one thousand four hundred monasteries and eighteen thousand monks, all studying Mahayana Buddhism. Now most are desolate, and few people study Mahayana Buddhism. In general, they study the abridged meaning of the texts, transmit the precepts, and there are five schools: first, the Dharmagupta school, second, the Mahisasaka school, third, the Kasyapiya school, fourth, the Sarvastivada school, and fifth, the Mahasanghika school. There are more than ten temples of the gods, where various heretics live together. The royal capital is the city of Mangali (an ancient city). Five li to its east are many large stupas.

瑞。是佛昔作忍仙為羯利(此云斗諍)王支解之處。城東北二百六十里。入大山至阿波邏龍泉。即前河源也。派流西南春夏合凍晨夕飛雪佛昔化暴龍。金剛以杵擊崖。龍怖歸依。請佛放雨乃許之。令人收糧。十二年一雨水災。又泉西南三十餘里。水北岸大石上佛伏龍已。留跡示之隨心長短。順流三十餘里。有佛濯衣石袈裟文如鏤。城南四百餘里。醯羅山谷尋水逆流。東上花果緣崖。或聞諠話音樂聲。方石相接。是佛昔聞半偈捨身處。城南二百餘里。大山側有摩訶伐那寺(此云大林)佛昔為薩縛達羅王(即一切施也)失國避地為貧人。故令縛送處。寺西北下山四十餘里。有寺塔高百餘尺。側方石上佛足跡相放光照寺。為天說本生處塔下有石黃白津膩。是佛昔為聞法折骨寫經處　又西七十里塔。是佛昔為尸毗迦王(此云輿也)割身代鴿處　又西二百餘里。珊尼羅闇川薩裒殺地(言蛇藥也)寺塔高八十尺。佛昔為帝釋身作大蟒僵死。以施貧疫處。

側有蘇摩塔。是佛變為蘇摩蛇啖者病癒事。川北崖塔病求多愈。又側有涌泉。佛昔為孔雀王。㭰啄而出用救疾處　城西南七十里大河東。塔高六十尺。是嗢呾羅犀那(言上軍也)王所造。佛令以舍利與王分在河濱立塔。王以白象負歸象變為石。城西五十餘里渡大河。有盧醯呾

迦塔(言赤也)高五十餘尺。佛昔為慈力王。刺血飲五藥叉處　城東北三十里。遏部多(言奇特也)石塔高四十尺。佛為人天說法。塔從地出現即存焉　又西渡大河四十里寺精舍有阿縛慮枳抵(云觀也)伊濕伐羅(云自在也)菩薩像(即觀世音者)感靈遠照此西百五十里山嶺。龍池週三十餘里。王城東北逾山谷。逆上信渡河。途路極險。乘縆棧梁鎖杙躡隥。千有餘里至達麗羅川。鳥仗那舊所都也。大寺中有刻木梅呾麗耶(古云彌勒唐言慈氏)菩薩像。金色晃朗高百餘尺。末田底迦(即末田地)阿羅漢所造。以通力引匠升睹史多(即兜率也)天。三返觀相乃成其好。自有此像法方東流也。東行越嶺逆信渡河。履險飛樑五百餘里渡河。又東渡縛芻河登危至。

缽露羅國。週四千里大雪山中。東西長寺數百。僧數千。學師戒行多濫。其國非印度所統。多冰雪其土出金如火色。北對婆羅犀羅大嶺。還從健馱邏國。烏鐸迦城南。渡信渡河。廣四里許。西南流清澄如鏡。毒龍惡狩窟穴其中。有持舍利寶花者船多沉沒。渡河至呾叉始羅國(北印度也)週二千餘里。都城周十餘里。寺多增少並大乘學。

城西北七十餘里。有伊羅缽龍池。周百餘步。池東南三十里。兩山間塔高百餘尺。佛昔記慈氏興世。四大藏者此地出一。

【現代漢語翻譯】現代漢語譯本：迦塔（意為赤）高五十餘尺。佛陀過去曾為慈力王，在此處刺血餵養五位藥叉。該地位於城東北三十里處。遏部多（意為奇特）石塔高四十尺。佛陀曾在此為人天說法，此塔從地中涌現並儲存至今。再向西渡過大河四十里，有一座寺廟精舍，內有阿縛慮枳抵（意為觀）伊濕伐羅（意為自在）菩薩像（即觀世音菩薩），其感應靈驗，光芒遠照至西方一百五十里外的山嶺。龍池周圍三十餘里，位於王城東北，需翻越山谷，逆流而上，渡過信渡河。途道路途極其險峻，需要藉助繩索、棧道、鐵索、木樁和階梯。行進一千餘里到達達麗羅川，這裡是鳥仗那過去的都城。大寺中有一尊刻木的梅呾麗耶（古稱彌勒，唐言慈氏）菩薩像，金光閃耀，高一百餘尺，由末田底迦（即末田地）阿羅漢所造。他以神通力引導工匠升至睹史多（即兜率）天，三次觀察彌勒菩薩的相貌，才最終完成這尊佛像。自從有了這尊佛像，佛法才開始向東方傳播。向東行走，翻越山嶺，逆流而上，渡過信渡河，經過五百餘里險峻的飛樑，渡過河流，再向東渡過縛芻河，登上險峻之地，便到達缽露羅國。該國周長四千里，位於大雪山中。東西方向分佈著數百座寺廟，僧侶數千人。學師的戒律和行為多有違規之處。該國不屬於印度的管轄範圍，多冰雪，其土地出產的黃金顏色如火焰般。北部與婆羅犀羅大嶺相對。返回時從健馱邏國烏鐸迦城南，渡過信渡河，河寬四里左右，河水清澈如鏡。有毒龍和兇惡的狩獵者潛藏其中。持有舍利和寶花的人乘船渡河，多有沉沒的危險。渡過河流便到達呾叉始羅國（北印度），該國周長二千餘里，都城周長十餘里。寺廟數量多但逐漸減少，多為大乘佛教學派。城西北七十餘里處，有一個伊羅缽龍池，周圍一百餘步。龍池東南三十里處，兩山之間有一座高一百餘尺的塔。佛陀過去曾預言慈氏菩薩將來會在此興盛於世，四大寶藏也將在此地出現。

【English Translation】 English version: The Kata (meaning 'red') is over fifty feet high. Buddha in the past was King Cilikā (慈力王), and pierced his blood to feed five Yakshas here. It is located thirty li northeast of the city. The Adbhuta (meaning 'wonderful') stone stupa is forty feet high. Buddha preached to humans and devas here, and the stupa emerged from the ground and remains to this day. Further west, crossing the great river for forty li, there is a monastery with an Avalokiteśvara (阿縛慮枳抵) Īśvara (伊濕伐羅) Bodhisattva image (i.e., Guanshiyin), whose miraculous power shines far to the mountains one hundred and fifty li to the west. The Dragon Lake is over thirty li in circumference, located northeast of the royal city, requiring traversing mountains and valleys, going upstream, and crossing the Sindhu River (信渡河). The route is extremely dangerous, requiring the use of ropes, plank roads, iron chains, wooden stakes, and ladders. After traveling over a thousand li, one reaches Darada (達麗羅川), the former capital of Udyana (鳥仗那). In the great monastery, there is a wooden Maitreya (梅呾麗耶) Bodhisattva image (anciently called Maitreya, translated as 'compassionate one'), shining with golden light, over one hundred feet high, made by Madhyāntika (末田底迦) Arhat. He used his supernatural power to guide the craftsmen to ascend to Tushita (睹史多) Heaven, observing the features of Maitreya Bodhisattva three times before finally completing the image. Since this image existed, the Dharma began to spread eastward. Traveling east, crossing the mountains, going upstream, crossing the Sindhu River, passing over five hundred li of dangerous flying bridges, crossing the river, and then crossing the Vakshu River (縛芻河) eastward, ascending to a dangerous place, one arrives at Bolor (鉢露羅) country. The country is four thousand li in circumference, located in the Great Snow Mountains. Hundreds of monasteries are distributed from east to west, with thousands of monks. The teachers' precepts and conduct are often irregular. The country is not under the jurisdiction of India, with much ice and snow, and its land produces gold that is the color of fire. It faces the great mountain of Barashila (婆羅犀羅) to the north. Returning from the south of Udyaka (烏鐸迦) city in Gandhara (健馱邏) country, crossing the Sindhu River, which is about four li wide, the river water is clear as a mirror. Poisonous dragons and fierce hunters lurk within. Those who carry relics and precious flowers often sink when crossing the river by boat. Crossing the river, one arrives at Takshashila (呾叉始羅) country (North India), which is over two thousand li in circumference, and the capital city is over ten li in circumference. There are many monasteries, but their number is decreasing, and they mostly belong to the Mahayana school. Seventy li northwest of the city, there is the Elapatra (伊羅鉢) Dragon Lake, which is over one hundred paces in circumference. Thirty li southeast of the Dragon Lake, between two mountains, there is a stupa over one hundred feet high. Buddha in the past prophesied that Maitreya Bodhisattva would flourish in the world here, and the four great treasures would also emerge from this place.

故有振動。斯周百步曾無一搖。有欲發者地振人仆。城北十二里塔于齋日常放神光。仙花天樂。近有癩者。塔于禮懺除穢涂香。不久便愈身又香潔。昔佛為戰達羅缽刺婆王(云月光也)以頭施處。凡經千施即塔。名月光也　城東南山塔高十丈許。決目王所治育王所造。又東南越山谷七百餘里。至。

僧伽補羅國(北印度也)週三千五百里。西臨信渡河。大城周十四五里。城東五十里。有石塔高二十餘丈佛所游處。池沼十餘。四色蓮花彌覆其內。

從此南返至呾叉始羅國北界。渡信渡河東行二百餘里。渡大石門。是摩訶薩埵王子捨身飯虎處。東有寺僧百餘。又南百五十里石塔者。薩埵以竹自刺血啖獸處。地及草木今猶絳色。次北石塔高二十餘丈。放光開信病歸多愈。又東五十餘里。孤山有寺塔高二百餘尺。僧徒二百人並大乘學。佛昔化藥叉不食肉處。又東南山行五百餘里。至。

烏剌尸國(北印度也)週二千餘里。山阜相屬。都城周十八里。不信佛法。屬迦濕彌羅。有佛塔高二十餘丈。育王所造。有寺僧少學大乘教。又東南登山鐵橋千餘里至。

迦濕彌羅國(北印度也古曰罽賓)周七千里四面負山。雖有門徑狹而劣通。城西臨大河。長十三里廣四里許。寺百餘僧五千餘人。土出龍種馬鬱金火珠

【現代漢語翻譯】現代漢語譯本：所以才會有振動。即使走過百步，也幾乎沒有搖晃。如果有人想要挖掘，地面震動，人也會倒地。城北十二里的塔，在齋戒日經常放出神光，還有仙花和天樂出現。最近有患麻風病的人，來到塔前禮拜懺悔，清除污穢，塗抹香料，不久就痊癒了，身體也變得香潔。過去佛陀為戰達羅缽刺婆王（Chandraraprabha，意思是月光）獻出頭顱的地方，凡是經過一千次佈施的地方就建塔，名為月光塔。城東南山上的塔高約十丈，是決目王統治時期，育王（Aśoka）所建造的。再往東南方向越過山谷七百多里，到達。僧伽補羅國（Saṃghapura，位於北印度），周長三千五百里，西邊靠近信渡河（Sindhu River）。大城周長十四五里。城東五十里處，有一座石塔高二十多丈，是佛陀曾經遊歷的地方。池沼有十多個，裡面覆蓋著各種顏色的蓮花。從這裡向南返回，到達呾叉始羅國（Takṣaśilā）的北部邊界，渡過信渡河向東走二百多里，渡過大石門。這裡是摩訶薩埵（Mahāsattva）王子捨身喂虎的地方。東邊有一座寺廟，有僧侶一百多人。再往南一百五十里有一座石塔，是薩埵用竹子刺自己，用血喂野獸的地方。土地和草木現在仍然是絳紅色。再往北有一座石塔高二十多丈，放出光明，開啟人們的信仰，許多生病的人因此痊癒。再往東五十多里，在孤山上有一座寺塔高二百多尺，有僧侶二百人，都學習大乘佛法。這裡是佛陀過去教化藥叉（Yakṣa），使其不再吃肉的地方。再往東南方向翻山越嶺五百多里，到達。烏剌尸國（Uraśī，位於北印度），周長二千多里，山丘連綿。都城周長十八里，不信仰佛法，隸屬於迦濕彌羅（Kāśmīra）。有一座佛塔高二十多丈，是育王所建造的。有一座寺廟，僧侶很少，學習大乘佛教。再往東南方向登山，經過鐵橋一千多里，到達。迦濕彌羅國（Kāśmīra，位於北印度，古稱罽賓），周長七千里，四面環山。雖然有道路，但狹窄難以通行。城西靠近大河，長十三里，寬四里左右。有一百多座寺廟，五千多名僧侶。這裡出產龍種馬、鬱金和火珠。

【English Translation】 English version: Therefore, there are vibrations. Even after walking a hundred steps, there is hardly any shaking. If someone tries to dig, the ground shakes and people fall. The pagoda twelve li north of the city often emits divine light on fasting days, along with celestial flowers and music. Recently, a leper came to the pagoda to worship and repent, cleanse impurities, and apply fragrant substances. Soon, he was healed, and his body became fragrant and clean. In the past, where the Buddha offered his head to King Chandraraprabha (meaning 'Moonlight'), a pagoda was built for every thousand offerings, named the Moonlight Pagoda. The pagoda on the mountain southeast of the city is about ten zhang high, built during the reign of King Nirmukha and constructed by King Aśoka. Further southeast, crossing valleys for more than seven hundred li, one arrives at: The country of Saṃghapura (in North India) is three thousand five hundred li in circumference, bordering the Sindhu River to the west. The great city is fourteen or fifteen li in circumference. Fifty li east of the city, there is a stone pagoda more than twenty zhang high, a place where the Buddha once traveled. There are more than ten ponds, covered with lotus flowers of various colors. From here, returning south to the northern border of Takṣaśilā, crossing the Sindhu River and traveling east for more than two hundred li, one crosses the Great Stone Gate. This is where Prince Mahāsattva sacrificed his body to feed a tiger. To the east, there is a monastery with more than a hundred monks. Further south, one hundred and fifty li, there is a stone pagoda where Sattva pierced himself with bamboo and fed the beast with his blood. The land and vegetation are still crimson in color. Further north, there is a stone pagoda more than twenty zhang high, emitting light, opening people's faith, and many sick people are healed as a result. Further east, more than fifty li, on a solitary mountain, there is a monastery pagoda more than two hundred chi high, with two hundred monks, all studying Mahayana Buddhism. This is where the Buddha once transformed a Yakṣa, causing him to no longer eat meat. Further southeast, traveling over mountains for more than five hundred li, one arrives at: The country of Uraśī (in North India) is more than two thousand li in circumference, with continuous hills. The capital city is eighteen li in circumference, does not believe in Buddhism, and belongs to Kāśmīra. There is a Buddhist pagoda more than twenty zhang high, built by King Aśoka. There is a monastery with few monks, studying Mahayana Buddhism. Further southeast, climbing mountains and crossing iron bridges for more than a thousand li, one arrives at: The country of Kāśmīra (in North India, formerly known as Kasmir) is seven thousand li in circumference, surrounded by mountains on all sides. Although there are roads, they are narrow and difficult to pass. The city borders a large river to the west, thirteen li long and about four li wide. There are more than a hundred monasteries and more than five thousand monks. The land produces dragon-seed horses, turmeric, and fire pearls.

。有四浮圖各有舍利一升余。佛滅后第四百年。脅尊者年八十方出家證無學。將五百羅漢來此造十萬頌。鄔波弟鑠釋素呾纜藏(即優婆提舍論。修多羅藏。異名也)次造十萬頌毗奈耶毗婆沙論。次造十萬頌阿毗達摩論。凡六百六十萬言。備釋三藏。新城東南十餘里故城北大山陽寺塔。僧徒三百人佛牙長寸半。色黃白齋日便放光。又南十五里有觀自在菩薩立像。有愿見者斷食便睹。王城西北二百餘里至商林寺。

城西五百十里大河北接山。有寺僧百餘人。從此西南越山行七百餘里至。半笯蹉國(北印度屬罽賓)週二千餘里。寺有五所多山川。東南行四百餘里至遏邏阇補羅國(非正北印度乃荒服國也)週四千餘里。都城周千餘里。寺十所僧甚少。天祠一外道甚多。自濫波達此形體鄙薄。非印度之正境也。從此下山東南行。並是大川達遠無畔。惟以河國而分界部。雖有小山並是孤住。自此以北通連雪山。東達神州涼部以南諸雪山也。案此山亦即贍部之巨鎮地者。於此城東南下平。渡水行七百餘里。至。

磔迦國(北印度也)周萬餘里。東據毗播奢河。西臨信渡河。都城週二十餘里。俗少信佛多事天神。寺有十餘天祠數百。城西南十五里奢羯羅故城。寺塔高二十餘丈。昔四佛說法經行處。又西北六里許。塔高二十

【現代漢語翻譯】現代漢語譯本：有四座浮屠（存放舍利的塔），每座塔中各有一升多的舍利。佛陀涅槃后的第四百年，脅尊者（尊者名）八十歲才出家並證得無學果位（阿羅漢果）。他帶領五百位羅漢來到這裡，創作了十萬頌的《鄔波弟鑠釋素呾纜藏》（即《優婆提舍論》、《修多羅藏》的異名）。接著創作了十萬頌的《毗奈耶毗婆沙論》（律藏的註釋）。然後創作了十萬頌的《阿毗達摩論》（論藏）。總共有六百六十萬字，詳細解釋了三藏。在新城東南十餘里的故城北邊有大山陽寺塔。寺廟僧人有三百人，佛牙長一寸半，顏色黃白，齋日便會放出光芒。再往南十五里有觀自在菩薩（觀音菩薩）的立像，有願意見到的人斷食就能看到。從王城西北二百餘里到達商林寺。城西五百十里處，大河以北連線山脈，有一座寺廟，僧人一百多人。從這裡往西南方向越過山行七百餘里到達半笯蹉國（北印度，屬於罽賓）。這個國家周長二千餘里，寺廟有五所，多山川。往東南方向行四百餘里到達遏邏阇補羅國（並非正北印度，而是荒服之國）。這個國家周長四千餘裡，都城周長一千餘里，寺廟有十所，僧人很少，天祠很多，外道非常多。自從濫波到達這裡，人們的形體鄙陋，不是印度的正境。從這裡下山東南行，都是大河，到達遙遠無邊的區域，只有用河流來劃分區域。雖然有小山，但都是孤立的。從這裡往北一直連線到雪山，東邊到達神州（中國）涼部以南的雪山。考察這座山也就是贍部（閻浮提）的巨大鎮地。從這座城東南下到平地，渡水行七百餘里到達。磔迦國（北印度），周長一萬餘里，東邊靠近毗播奢河（Vipasha River），西邊臨近信渡河（Sindhu River）。都城周長二十餘里，當地人很少信奉佛教，大多信奉天神。寺廟有十餘座，天祠有數百座。在城西南十五里處是奢羯羅（Sakala）故城，寺塔高二十餘丈，是過去四佛說法和經行的地方。再往西北六里左右，有一座塔高二十丈。

【English Translation】 English version: There are four stupas (structures containing relics), each with more than one 'sheng' (a unit of measurement) of 'sharira' (relics). In the four hundredth year after the 'Buddha's Nirvana', 'Kshyapa' (name of a venerable monk) renounced the world at the age of eighty and attained 'Arhatship' (the state of no more learning). He led five hundred 'Arhats' to this place and composed one hundred thousand 'gathas' (verses) of the 'Ubo Dishi Shishi Su Tan Lan Zang' (another name for 'Upadesha Shastra' and 'Sutra Pitaka'). Then he composed one hundred thousand 'gathas' of the 'Vinaya Vibhasha Shastra' (commentary on the monastic code). Then he composed one hundred thousand 'gathas' of the 'Abhidharma Shastra' (treatise on metaphysics). In total, there were six million six hundred thousand words, explaining the 'Tripitaka' (Three Baskets of Buddhist scriptures) in detail. To the southeast of the new city, more than ten 'li' (a unit of distance) away, north of the old city, is the 'Dashan Yangsi' Pagoda. The temple has three hundred monks. The 'Buddha's tooth' is one and a half inches long, yellow-white in color, and emits light on fast days. Fifteen 'li' further south is a standing statue of 'Avalokiteshvara Bodhisattva' (the Bodhisattva of Compassion). Those who wish to see it can do so by fasting. From the northwest of the royal city, more than two hundred 'li' away, one reaches 'Shanglin Temple'. Five hundred and ten 'li' west of the city, north of the great river connecting to the mountains, there is a temple with more than one hundred monks. From here, going southwest over the mountains for more than seven hundred 'li', one reaches 'Bannuo Cuo Kingdom' (North India, belonging to 'Kashmir'). This country is more than two thousand 'li' in circumference, with five temples and many mountains and rivers. Going southeast for more than four hundred 'li', one reaches 'Eluo Shebu Luo Kingdom' (not true North India, but a country of uncivilized people). This country is more than four thousand 'li' in circumference, and the capital city is more than one thousand 'li' in circumference. There are ten temples, but very few monks. There are many 'Deva' (god) temples and many heretics. Since 'Lambo' (place name) reaching here, the people's bodies are crude and thin, not the true territory of India. From here, going southeast down the mountain, there are large rivers, reaching remote and boundless areas, only using rivers to divide the regions. Although there are small mountains, they are isolated. From here to the north, it is connected to the snow mountains, and to the east, it reaches the snow mountains south of 'Liang Province' in 'Shenzhou' (China). Examining this mountain is also the giant town of 'Jambudvipa' (the continent where humans live). From this city, going southeast down to the plain, crossing the water for more than seven hundred 'li', one reaches 'Zhejia Kingdom' (North India), more than ten thousand 'li' in circumference, bordering the 'Vipasha River' to the east and the 'Sindhu River' to the west. The capital city is more than twenty 'li' in circumference. The local people rarely believe in Buddhism and mostly believe in 'Devas' (gods). There are more than ten temples and hundreds of 'Deva' temples. Fifteen 'li' southwest of the city is the old city of 'Sakala', with temple pagodas more than twenty 'zhang' (a unit of measurement) high, where the four Buddhas of the past preached and walked. About six 'li' to the northwest, there is a pagoda that is twenty 'zhang' high.

餘丈。亦四佛說法處　新都城東北十餘里。石塔高二十餘丈。多有舍利齋日放光。東行五百餘里至。

那仆底國(北印度)週二千餘里。都城周十四五里。寺十天祠八。城東南五百餘里。至阇林寺週二十餘里。佛舍利塔數百千區。並石室等。僧有三百人。學小乘說有部也。德行清高小學之博。賢劫千佛並此說法。釋迦滅后第三百年。迦多衍那(迦栴延也)於此造發智論。寺塔高二十餘丈。有四佛行坐跡處。從此東行百五十里至阇爛達那國(北印度也)東西千餘。南北六百里都城周十餘里。寺有五十。僧二千餘人大小專門。天祠三所外道五百人。東北越山七百餘里至。

屈露多羅國(北印度也)山週四境。都城周十四五里。寺二十餘僧千餘人多大乘學。天祠十五異道雜居。出火珠雨石。俗癭且尰。城內有塔記佛曾游於此說法。自斯北行近二千里。山路危險至洛護羅國(北印度也)又北山行二千餘里。雪寒更甚。達秣邏娑國(又名三波訶北印度攝)又從窟露羅南行七百餘里。越山濟河至。

設多圖盧國(北印度也)週二千餘里西臨大河。都城十七八里。佛法大盛城內外寺十所僧亦少耳。城東三里塔高二十餘丈。育王所造。傍有四佛行坐跡。自此西南行八百餘里。至波貍夜呾羅國(入中印度也)週三千里

【現代漢語翻譯】現代漢語譯本：餘丈：也是過去四佛說法的地方，位於新都城東北十餘里。有一座石塔高二十餘丈，經常出現舍利在齋日放光的現象。從這裡向東走五百餘里，到達。

那仆底國（北印度）：國土周長二千餘里，都城周長十四五里。有寺廟十座，天祠八座。從都城向東南走五百餘里，到達阇林寺，寺廟周長二十餘里。有佛舍利塔數百千座，以及石室等。僧人有三百人，學習小乘說有部。他們德行清高，小學博學。賢劫千佛都曾在此說法。釋迦牟尼佛滅度后第三百年，迦多衍那（迦栴延也）在此造《發智論》。寺塔高二十餘丈，有過去四佛的行、坐遺蹟。從這裡向東走一百五十里，到達阇爛達那國（也是北印度），東西長千餘里，南北寬六百里，都城周長十餘里。有寺廟五十座，僧人二千餘人，大小乘兼學。天祠三所，外道五百人。從這裡向東北翻越山嶺七百餘里，到達。

屈露多羅國（北印度）：四面環山。都城周長十四五里。有寺廟二十餘座，僧人千餘人，多學習大乘佛法。天祠十五座，各種外道雜居。這裡出產火珠和雨石。當地的風俗是脖子上長瘤，腳上有腫脹。城內有一座塔，記載著佛陀曾遊歷此地並在此說法。從這裡向北走近二千里，山路危險，到達洛護羅國（北印度）。再向北翻越山嶺二千里，氣候更加寒冷，到達秣邏娑國（又名三波訶，屬於北印度）。又從窟露羅向南走七百餘里，翻越山嶺，渡過河流，到達。

設多圖盧國（北印度）：國土周長二千餘里，西邊臨近大河。都城周長十七八里。佛法非常興盛，城內外有寺廟十座，但僧人很少。城東三里處有一座塔，高二十餘丈，是阿育王所建造。旁邊有過去四佛的行、坐遺蹟。從這裡向西南走八百餘里，到達波貍夜呾羅國（進入中印度），國土周長三千里。

【English Translation】 English version: Yu Zhang: Also a place where the four Buddhas of the past preached, located more than ten li northeast of the new capital city. There is a stone pagoda more than twenty zhang high, where relics often emit light on fasting days. Traveling five hundred li eastward from here, one arrives at:

Na Pu Di Kingdom (North India): The country is over two thousand li in circumference, and the capital city is fourteen or fifteen li in circumference. There are ten temples and eight shrines to deities. Traveling five hundred li southeast from the capital city, one arrives at Jialin Temple, which is over twenty li in circumference. There are hundreds of thousands of stupas containing Buddha's relics, as well as stone chambers, etc. There are three hundred monks, who study the Sarvastivada school of Hinayana Buddhism. They are of high moral character and learned in elementary studies. The thousand Buddhas of the Bhadrakalpa all preached here. Three hundred years after the Parinirvana of Shakyamuni Buddha, Katyayana (迦栴延也) composed the Jnanaprasthana Shastra here. The temple pagoda is over twenty zhang high and has traces of the past four Buddhas walking and sitting. Traveling one hundred and fifty li eastward from here, one arrives at Jalandhara Kingdom (also North India), which is over a thousand li from east to west and six hundred li from north to south. The capital city is over ten li in circumference. There are fifty temples, with over two thousand monks, who specialize in both Hinayana and Mahayana. There are three shrines to deities and five hundred non-Buddhists. Traveling seven hundred li northeast, crossing mountains, one arrives at:

Kulu Ta Luo Kingdom (North India): Surrounded by mountains on all four sides. The capital city is fourteen or fifteen li in circumference. There are over twenty temples, with over a thousand monks, mostly studying Mahayana Buddhism. There are fifteen shrines to deities, with various non-Buddhists residing there. It produces fire pearls and rain stones. The local customs include goiters and swollen feet. Inside the city, there is a pagoda commemorating the Buddha's visit and preaching here. Traveling nearly two thousand li northward from here, along dangerous mountain roads, one arrives at Luohuluo Kingdom (North India). Traveling another two thousand li northward, the snow and cold become even more severe, one reaches Mo Luosa Kingdom (also known as Sanbohe, part of North India). Traveling seven hundred li southward from Kuluoluo, crossing mountains and rivers, one arrives at:

She Duo Tulu Kingdom (North India): The country is over two thousand li in circumference, bordering a large river to the west. The capital city is seventeen or eighteen li in circumference. Buddhism is very prosperous, with ten temples inside and outside the city, but there are few monks. Three li east of the city, there is a pagoda over twenty zhang high, built by King Ashoka. Beside it are traces of the past four Buddhas walking and sitting. Traveling eight hundred li southwest from here, one arrives at Poliye Taluo Kingdom (entering Central India), which is three thousand li in circumference.

都城周十五里。寺有八所僧亦少耳。俗信外道。天祠十所異道千餘。土有稻種六十日收。東行五百餘里至。

秣菟羅國(中印度也古云摩偷羅)週五千餘里都城二十餘里。寺二十餘僧二千餘人。大小兼學。天祠五所異道雜居。土植庵沒羅果。小者生青熟黃。大者始終青色。城中三塔。四佛遺蹟甚多。及舍利子。沒特伽羅子(謂目乾連也)滿慈子(富婁那也)優婆厘(優波離也)阿難陀。羅怙羅。曼殊室利等諸塔。每三長月六時。諸僧尼集阿毗達磨眾。供養舍利弗塔。習定眾供目犍連塔。誦經眾供滿慈塔。毗奈耶眾供優波厘塔。尼眾供阿難塔。未具眾供羅怙羅塔。大乘眾供諸菩薩塔。尋斯諸塔不必遺身。但立像設供用呈心造。如羅怙文殊未取滅度則可知矣。城東六里有山崖寺。是尊者烏波鞠多(云近護也)之所造也。有佛指爪塔。寺北石巖室高二丈廣三丈。細籌四寸填之。近護導夫妻俱證羅漢者。送一籌乖此不在室記。又室東南二十餘里。大涸池側有塔。佛曾游此有獼猴持蜜施佛。佛令水和遍眾同飲。猴喜墮坑而死。便生人中。池北林中四佛經行處。大有遺蹟。又東北五百餘里至薩陀泥濕伐羅國(中印度也)周七千餘裡都城週二十餘里。寺有三所僧七百人。皆小乘者。天祠百餘異道甚多。城西北四里塔高二十餘丈

【現代漢語翻譯】現代漢語譯本：都城的周長為十五里。寺廟有八所，僧人也很少。當地人信奉外道，有天神祠堂十所，其他教派的人有一千多人。這裡種植稻穀，六十天就能收割。向東走五百多里就到了。

秣菟羅國（位於中印度，古時稱為摩偷羅）的周長為五千多里，都城的周長為二十多里。寺廟有二十多所，僧人有兩千多人，大小乘佛法兼修。有天神祠堂五所，各種外道雜居。這裡種植庵沒羅果，小的果實生的時候是青色的，成熟后是黃色的，大的果實始終是青色的。城中有三座塔，有很多佛陀的遺蹟，以及舍利弗（Śāriputra），沒特伽羅子（Maudgalyāyana，即目犍連），滿慈子（Pūrṇa，即富婁那），優婆厘（Upāli，即優波離），阿難陀（Ānanda），羅怙羅（Rāhula），曼殊室利（Mañjuśrī）等人的塔。每三個月，在六個時辰，各位僧尼聚集在一起，修習阿毗達磨（Abhidharma），供養舍利弗（Śāriputra）塔；修習禪定的僧眾供養目犍連（Maudgalyāyana）塔；誦經的僧眾供養滿慈（Pūrṇa）塔；修習毗奈耶（Vinaya）的僧眾供養優波厘（Upāli）塔；尼眾供養阿難陀（Ānanda）塔；未受具足戒的僧眾供養羅怙羅（Rāhula）塔；大乘僧眾供養諸菩薩塔。尋找這些塔，不一定是爲了尋找遺體，只是爲了通過設立佛像和供養來表達心意。比如羅怙羅（Rāhula）和文殊（Mañjuśrī）還沒有涅槃，由此可知。

城東六里處有山崖寺，是尊者烏波鞠多（Upagupta，意為近護）所建造的。那裡有佛陀的指甲塔。寺廟北面的石巖室高二丈，寬三丈，用細籌四寸來填充。近護（Upagupta）引導夫妻一同證得阿羅漢果，送一根籌碼，不符合的就不在室內記錄。另外，石室東南二十多里處，在大幹涸的池塘邊有一座塔，佛陀曾經遊歷過這裡，有一隻獼猴拿著蜂蜜供養佛陀，佛陀讓用水調和，讓大家一起飲用。猴子很高興，掉進坑裡死了，便轉生到人間。池塘北面的樹林中，有四佛經行的地方，有很多遺蹟。又向東北走五百多里，到達薩陀泥濕伐羅國（Śatadruśvara，位於中印度），周長為七千多里，都城的周長為二十多里。寺廟有三所，僧人有七百人，都是小乘佛教徒。有天神祠堂一百多所，其他教派的人很多。城西北四里處有一座塔，高二十多丈。

【English Translation】 English version: The circumference of the capital city is fifteen li. There are eight monasteries, and few monks. The common people believe in external paths. There are ten shrines to deities, and over a thousand followers of other paths. The land has rice that can be harvested in sixty days. Traveling five hundred li to the east brings one to:

The country of Mathura (located in central India, also known as Motouluo in ancient times) has a circumference of over five thousand li, and the capital city has a circumference of over twenty li. There are over twenty monasteries, with over two thousand monks, studying both the Greater and Lesser Vehicles. There are five shrines to deities, with various external paths residing together. The land grows amra fruits. The smaller ones are green when young and yellow when ripe, while the larger ones are always green. Within the city are three stupas, and many relics of the four Buddhas, as well as the stupas of Śāriputra, Maudgalyāyana (Mùgānlián), Pūrṇa (Fúlóunà), Upāli, Ānanda, Rāhula, Mañjuśrī, and others. Every three months, during the six periods of the day, the monks and nuns gather to study the Abhidharma, making offerings to the stupa of Śāriputra; those practicing meditation make offerings to the stupa of Maudgalyāyana; those reciting scriptures make offerings to the stupa of Pūrṇa; those practicing the Vinaya make offerings to the stupa of Upāli; the nuns make offerings to the stupa of Ānanda; those who have not received full ordination make offerings to the stupa of Rāhula; and the Mahayana practitioners make offerings to the stupas of the various Bodhisattvas. Seeking these stupas is not necessarily for finding relics, but simply to express one's heart through establishing images and making offerings. For example, Rāhula and Mañjuśrī have not yet attained Nirvana, which can be known from this.

Six li east of the city is the Cliff Monastery, built by the Venerable Upagupta (meaning 'Near Protector'). There is a stupa containing the Buddha's fingernail. The stone cave north of the monastery is two zhang high and three zhang wide, filled with four-cun-long thin bamboo counters. Upagupta guided a husband and wife to attain Arhatship together, sending one counter; those who did not meet the criteria were not recorded in the cave. Furthermore, twenty li southeast of the stone cave, beside a large dried-up pond, is a stupa. The Buddha once traveled here, and a monkey offered honey to the Buddha. The Buddha had it mixed with water and shared it with everyone. The monkey was delighted, fell into a pit and died, and was reborn among humans. In the forest north of the pond are the walking paths of the four Buddhas, with many relics. Traveling five hundred li northeast brings one to the country of Śatadruśvara (located in central India), with a circumference of over seven thousand li, and the capital city with a circumference of over twenty li. There are three monasteries, with seven hundred monks, all of whom are followers of the Hinayana. There are over a hundred shrines to deities, and many followers of other paths. Four li northwest of the city is a stupa, over twenty zhang high.

舍利一升時放大光。城南百餘里至佛寺。又東北四百餘里至。◎

◎窣祿勒那國(中印度也)週六千餘里。少荒東境臨殑伽河(即古恒河)北接大山城東南閻牟挪河。從國西北山中出中境而流。都城週二十餘里東臨閻牟河。寺有五所僧千餘人多小乘學。天祠百餘異道甚多。河西大寺東門外塔。佛曾於此說法度人。其側有佛發爪塔。閻牟河東八百餘里至殑伽源。廣三四里。東南入海廣十餘里。水色滄浪味甘沙細隨水而流。俗謂福水有沐除罪。或有輕命自沈。云生天受樂。有僧伽羅國提婆菩薩。化外道受正法處。渡河東至。

秣底補羅國(中印度)週六千餘里都城週二十餘里。不信佛而敬天。寺有十餘僧八百人多小乘者。天祠五十餘異道雜住。國西北境殑伽東岸。摩裕羅城週二十餘里。出鍮石水精。城側臨大河。有大天祠多有威靈。有池編石為岸引河為浦。五印度以為殑伽河門生福滅罪處。常有百千人澡濯。從摩裕北行三百里。至。

婆羅吸摩補羅國(北印度)週四千餘里山週四境。都城週二十餘里寺五僧少。天祠有十異道雜住。國北大雪山有蘇伐剌拏瞿呾羅國(言金氏也)出上黃金。東西地長即東女國。非印度攝。又即名大羊同國。東接土蕃西接三波訶。北接于闐。其國世以女為王。夫亦為王不知國

【現代漢語翻譯】現代漢語譯本：舍利一升時放出大光明。從城南走一百多里就到了佛寺。再向東北走四百多里就到了。◎ ◎窣祿勒那國（位於中印度）周長六千餘里。略顯荒涼，東部邊界靠近殑伽河（即古代的恒河），北部連線大山，城東南是閻牟挪河。這條河從該國西北部的山中流出，流經中部地區。都城周長二十餘里，東邊靠近閻牟河。這裡有五座寺廟，僧侶一千多人，大多學習小乘佛法。天神廟有一百多座，其他外道也很多。河西岸的大寺廟東門外有一座塔。佛陀曾在這裡說法度化眾生。旁邊還有佛發爪塔。從閻牟河向東走八百餘里就到了殑伽河的源頭，寬三四里。向東南流入大海，寬十餘里。水色碧藍，味道甘甜，沙子細膩，隨水流淌。當地人認為這是福水，沐浴可以消除罪孽。有人輕生自沉於此，認為可以昇天享樂。僧伽羅國的提婆菩薩曾在這裡教化外道，使他們接受正法。渡過河向東就到了。秣底補羅國（位於中印度）周長六千餘里，都城周長二十餘里。這裡的人不信佛而敬奉天神。有十餘座寺廟，僧侶八百人，大多是學習小乘佛法的人。有五十餘座天神廟，各種外道混雜居住。該國西北部邊界是殑伽河的東岸。摩裕羅城周長二十餘里，出產鍮石和水晶。城邊靠近大河。有一座大神廟，非常靈驗。有一個池塘，用石頭砌成岸邊，引河水作為水池。五印度的人認為這裡是殑伽河的入口，是產生福報和消除罪孽的地方。經常有成百上千的人在這裡洗澡。從摩裕羅城向北走三百里，就到了。婆羅吸摩補羅國（位於北印度）周長四千餘裡，四周環山。都城周長二十餘里，有五座寺廟，僧侶很少。有十座天神廟，各種外道混雜居住。該國北部的大雪山有蘇伐剌拏瞿呾羅國（意思是金氏國），出產上等黃金。東西方向的長度就是東女國。不屬於印度管轄。也就是大羊同國。東邊連線土蕃，西邊連線三波訶，北邊連線于闐。這個國家世代由女人為王，丈夫也為王，不知道國家。

【English Translation】 English version: When one sheng (a unit of volume) of Sharira (relics) is released, it emits great light. From the south of the city, it is over a hundred li (Chinese mile) to the Buddhist temple. Another four hundred li to the northeast leads to. ◎ ◎The country of Srughna (located in central India) is over six thousand li in circumference. It is somewhat desolate, with its eastern border near the Ganga River (the ancient Ganges). To the north, it connects to the great mountains, and to the southeast is the Yamuna River. This river flows from the mountains in the northwest of the country, passing through the central region. The capital city is over twenty li in circumference, bordering the Yamuna River to the east. There are five temples here, with over a thousand monks, mostly studying Hinayana Buddhism. There are over a hundred temples dedicated to deities, and many other heterodox paths. Outside the east gate of the large temple on the west bank of the river is a stupa. The Buddha once preached here, delivering sentient beings. Beside it is a stupa containing the Buddha's hair and nails. Eight hundred li east from the Yamuna River leads to the source of the Ganga River, which is three or four li wide. It flows southeast into the sea, which is over ten li wide. The water is azure, tastes sweet, and the sand is fine, flowing with the water. Locals believe this is blessed water, and bathing in it can eliminate sins. Some take their own lives by drowning here, believing they will ascend to heaven and enjoy happiness. Deva Bodhisattva of Simhala (Sri Lanka) once transformed heretics here, causing them to accept the true Dharma. Crossing the river to the east leads to. The country of Matipura (located in central India) is over six thousand li in circumference, and the capital city is over twenty li in circumference. The people here do not believe in Buddhism but worship deities. There are over ten temples, with eight hundred monks, mostly practitioners of Hinayana Buddhism. There are over fifty temples dedicated to deities, and various heterodox paths reside together. The northwestern border of the country is the east bank of the Ganga River. The city of Mayura is over twenty li in circumference and produces tutty (zinc oxide) and crystal. The city borders a large river. There is a great deity temple, which is very efficacious. There is a pond with stone embankments, drawing river water as a pool. People in the five Indias believe this is the entrance to the Ganga River, a place to generate blessings and eliminate sins. There are often hundreds and thousands of people bathing here. Traveling three hundred li north from Mayura leads to. The country of Brahmapura (located in northern India) is over four thousand li in circumference, surrounded by mountains on all sides. The capital city is over twenty li in circumference, with five temples and few monks. There are ten temples dedicated to deities, and various heterodox paths reside together. In the great snowy mountains in the north of the country is the country of Suvarnagotra (meaning the Gold Clan), which produces superior gold. The length in the east-west direction is the Eastern Women's Kingdom. It is not under Indian jurisdiction. It is also known as the Great Yangtong Kingdom. It connects to Tubo (Tibet) in the east, Sampaha in the west, and Khotan in the north. This country has been ruled by women for generations, with husbands also serving as kings, and the nature of the country is unknown.

政。男夫征伐種田而已。又從末底補羅國東南行四百餘里至。

瞿毗霜那國(中印度)週二千餘里都城十四五里。寺二所僧百餘人而習小乘。天祠三十餘異道雜住。城固險峻。其側古寺塔高二十餘丈。佛曾於此一月說法。有發爪二塔各高丈餘。旁有四佛坐跡。又東南行四百餘里。至堊醯掣呾邏國(中印度)週三千餘里。都城周十七八里。寺十餘所僧有千餘。習小乘正量部。天祠有九外道三百餘人。城依險固其外池側。佛為龍說法七日處。立塔側有四佛行坐跡。立塔表之。又南二百七十里渡殑伽河。西南至毗羅刪拏國(中印度)週二千餘里都城周十餘里。信外道少敬佛法。寺二所僧徒三百人皆大乘學。天祠五所。城中寺塔高十餘丈。佛曾於此七日說蘊界法。四佛行坐遺蹟尚存於此。東行二百餘里至。

劫比他國(中印度古僧伽舍也)週二千餘里。都城週二十餘里。寺有四所僧千餘人。天祠十所同事大自在天。皆作天像。其狀人根形甚長偉。俗人不以為惡。謂諸眾生從天根生也。城東二十餘里大寺中僧數百人。凈人數萬頭皆宅寺側。大垣內有天帝造三寶階。中階黃金。左以水精。右用白銀。南北而列東面下地。是佛從逝多林(即祇陀林)昇天善法堂。為母三月說法下降處。百年前階尚在。今並沒盡。后王仿之

【現代漢語翻譯】現代漢語譯本：政，男人們從事征戰和耕田而已。又從末底補羅國（Madhya Pradesh，中印度的一個邦）向東南方向行走四百餘里，到達瞿毗霜那國（Govishana，中印度的一個國家），瞿毗霜那國（Govishana，中印度的一個國家）周長二千餘里，都城周長十四五里。有寺廟兩所，僧侶一百餘人，修習小乘佛教。有天神祠堂三十餘所，各種外道雜居。城池堅固險峻。城旁邊的古寺塔高二十餘丈。佛陀曾在此說法一個月。有頭髮塔和指甲塔各高一丈餘。旁邊有四尊佛的坐姿遺蹟。又向東南方向行走四百餘里，到達堊醯掣呾邏國（Ahichhatra，中印度的一個國家），周長三千餘里，都城周長十七八里。有寺廟十餘所，僧侶一千餘人，修習小乘正量部。有天神祠堂九所，外道三百餘人。城池依傍險峻，城外有水池。佛陀曾在此為龍說法七日。建有佛塔，旁邊有四尊佛的行走和坐姿遺蹟，並立塔加以標示。又向南行走二百七十里，渡過殑伽河（Ganges，恒河），向西南方向到達毗羅刪拏國（Virasana，中印度的一個國家），周長二千餘里，都城周長十餘里。信奉外道的人多，尊敬佛法的人少。有寺廟兩所，僧侶三百人，都學習大乘佛教。有天神祠堂五所。城中的寺塔高十餘丈。佛陀曾在此說法七日，講述蘊、界之法。四尊佛的行走和坐姿遺蹟仍然存在於此。向東行走二百餘里，到達劫比他國（Kapitha，中印度古僧伽舍也，即Sankisa），周長二千餘里。都城周長二十餘里。有寺廟四所，僧侶一千餘人。有天神祠堂十所，共同供奉大自在天（Maheshvara，濕婆神）。都製作天神像，其形狀是男人的生殖器，非常長而巨大。當地人不認為這是醜惡的，認為一切眾生都是從天神的生殖器中產生的。城東二十餘里的大寺中，有僧侶數百人，凈人（在家信徒）數萬人，都住在寺廟旁邊。大墻內有天帝釋提桓因（Indra）建造的三寶階梯，中間的階梯是黃金的，左邊的是水晶的，右邊的是白銀的，從南到北排列，面向東方通向地面。這裡是佛陀從逝多林（Jetavana，即祇陀林）升到忉利天善法堂，為母親說法三個月後下降的地方。一百年前階梯還在，現在都已經沉沒消失了。後來的國王模仿它建造了階梯。

【English Translation】 English version: The administration consists only of men engaging in warfare and cultivation. Traveling southeast from the country of Madhya Pradesh (Middle India) for over four hundred li, one arrives at the country of Govishana (Middle India). The country of Govishana (Middle India) has a circumference of over two thousand li, and its capital city has a circumference of fourteen or fifteen li. There are two monasteries with over a hundred monks who study Hinayana Buddhism. There are over thirty temples to deities, with various heretics living together. The city is fortified and steep. Beside it, an ancient temple pagoda is over twenty zhang (丈，a Chinese unit of length) tall. The Buddha once preached here for a month. There are hair and nail stupas, each over one zhang tall. Nearby are the sitting traces of four Buddhas. Traveling southeast again for over four hundred li, one arrives at the country of Ahichhatra (Middle India), which has a circumference of over three thousand li. The capital city has a circumference of seventeen or eighteen li. There are over ten monasteries with over a thousand monks who study the Sammatīya school of Hinayana Buddhism. There are nine temples to deities with over three hundred heretics. The city relies on steep terrain for defense, and outside it is a pond. The Buddha preached to the dragon for seven days here. A pagoda has been erected, and beside it are the walking and sitting traces of four Buddhas, marked by a pagoda. Traveling south for two hundred and seventy li, crossing the Ganges River (Ganges), and southwest to the country of Virasana (Middle India), which has a circumference of over two thousand li, and its capital city has a circumference of over ten li. There are few who believe in heretics and few who respect the Buddha's teachings. There are two monasteries with three hundred monks, all studying Mahayana Buddhism. There are five temples to deities. The temple pagoda in the city is over ten zhang tall. The Buddha once preached here for seven days, explaining the skandhas (aggregates) and dhatus (elements). The walking and sitting traces of the four Buddhas still exist here. Traveling east for over two hundred li, one arrives at the country of Kapitha (Middle India, ancient Sankisa), which has a circumference of over two thousand li. The capital city has a circumference of over twenty li. There are four monasteries with over a thousand monks. There are ten temples to deities, all serving Maheshvara (Shiva). They all make images of the deity, the shape of which is a man's genitals, very long and large. The local people do not consider this evil, believing that all beings are born from the deity's genitals. In the large monastery over twenty li east of the city, there are several hundred monks and tens of thousands of Upasakas (lay devotees), all living beside the monastery. Within the large wall are the three jeweled steps built by Indra (Shakra), the middle step being of gold, the left of crystal, and the right of silver, arranged from south to north, facing east towards the ground. This is where the Buddha descended after ascending from Jetavana (Gita forest) to Trayastrimsa Heaven's Good Dharma Hall, where he preached to his mother for three months. A hundred years ago, the steps were still there, but now they have all sunk and disappeared. Later kings imitated it and built steps.

。猶高七十餘尺。上起精舍　側有石柱光潤映現。隨其罪福影出柱中。育王所造階側浮圖。四佛行坐跡也。佛澡浴處立塔。其所有佛入室精舍。又其側佛經行石基。長五十步高七尺。足所履處皆蓮花文。基左右小塔梵王所造。

次前是蓮花尼化為輪王先見佛處。佛告尼曰非汝先也。有蘇部底(須菩提也)宴坐石室。知諸法空見吾法身。次東南池有龍居焉。恒護聖蹟不可輕犯。從此西北減二百里至。

羯若鞠阇國(中印度曲女城也)週四千餘里都城西近殑伽河。長二十餘里廣四五里。邪正相半寺百餘。僧徒盈萬大小兼學。天祠二百餘所。異道數千人。即統五印度之都王也。號尸羅逸多(言戒日也)吠奢姓。初欲登位。殑伽岸有觀自在像。乃請之。告曰。汝本此林蘭若比丘。金耳月王既滅佛法。王當重興愍物在懷。方王五境慎勿升師子座及稱大王號也。王乃共童子王。平殄外道月王徒眾。又約嚴令。有啖肉者當截舌。殺生當斬手。乃與寡妹共知國事。于殑伽側建千浮圖。各高百餘尺。城邑鄉聚達巷交衢。立精舍儲食。止醫藥惠羈貧。聖蹟之所皆為立寺。二十年來五年一會。傾及府藏拯濟群有。惟留兵器用備不虞。初作會日集諸國僧。三七日中四事供養。令相論議。若戒行貞固道德優洽者。升師子座王便受戒。

【現代漢語翻譯】現代漢語譯本：高約七十餘尺。上面建有精舍，旁邊有石柱，光亮潤澤，映照顯現。隨著人們罪惡或福報的大小，影子會出現在石柱中。阿育王建造的臺階旁的浮屠，是過去四佛行走和坐臥的地方。佛陀洗浴的地方也建有塔。還有佛陀進入的室內精舍，旁邊是佛陀經行的石基，長五十步，高七尺。腳所踩的地方都有蓮花紋。石基左右的小塔是梵天所建造的。

再往前是蓮花比丘尼化身為轉輪王，最初見到佛陀的地方。佛陀告訴比丘尼說：『不是你先看到的。有須菩提（須菩提也）在石室中靜坐，了知諸法皆空，見到了我的法身。』再往東南方向的池塘里有龍居住，它一直守護著聖蹟，不可輕易冒犯。從這裡向西北方向走大約二百里就到了。

羯若鞠阇國（中印度曲女城也），周圍四千餘裡，都城西邊靠近殑伽河（恒河）。長二十餘里，寬四五里。這裡正教和邪教各佔一半，寺廟有一百多座，僧侶眾多，有學習小乘佛法的，也有學習大乘佛法的。天神祠堂有二百多所，外道有數千人。這裡是統治五印度的都城，國王名叫尸羅逸多（意為戒日），屬於吠奢種姓。他最初想要登位時，殑伽河岸邊有一尊觀自在菩薩像，於是他去祈請。觀自在菩薩告訴他說：『你原本是這片森林蘭若的比丘，金耳月王已經滅絕了佛法，你應當重新振興佛法，心中要憐憫眾生。統治五境時，要謹慎，不要登上獅子座，也不要自稱大王。』於是國王就與童子王一起，平定了外道月王的黨羽。又制定了嚴格的法令，凡是吃肉的人，要割掉舌頭；殺生的人，要斬斷手。他與自己的妹妹共同管理國家事務。在殑伽河邊建造了一千座浮屠，每座都高達百餘尺。在城鎮鄉村，大街小巷，都建立了精舍，儲存食物，提供醫藥，救濟貧困。在聖蹟所在的地方都建立了寺廟。二十年來，每五年舉行一次大法會，傾盡府庫的財物來救濟眾生，只留下兵器用來防備意外。最初舉行法會時，聚集各國的僧侶，在二十一天中，用各種物品供養他們，讓他們互相討論佛法。如果有人戒行清凈堅定，道德高尚，就讓他登上獅子座，國王便向他受戒。

【English Translation】 English version: It is more than seventy feet high. Above it is built a vihara, and beside it is a stone pillar, bright and lustrous, reflecting and revealing. According to the magnitude of people's sins or blessings, shadows will appear in the pillar. The stupa beside the steps built by King Ashoka is where the past four Buddhas walked and sat. A pagoda is also built where the Buddha bathed. There is also the indoor vihara where the Buddha entered, and beside it is the stone base where the Buddha walked, fifty paces long and seven feet high. There are lotus patterns where the feet step. The small pagodas on the left and right of the base were built by Brahma.

Further ahead is where the lotus nun transformed into a Chakravartin king and first saw the Buddha. The Buddha told the nun: 'It was not you who saw it first. There was Subhuti (also known as Subhuti) meditating in a stone chamber, knowing that all dharmas are empty and seeing my Dharmakaya.' Further southeast, there is a dragon living in the pond, which has been protecting the sacred sites and should not be easily offended. From here, go about two hundred li to the northwest and you will arrive at.

Kanyakubja (the city of Kanyakubja in Central India) is more than four thousand li in circumference, and the capital city is near the Ganges River to the west. It is more than twenty li long and four or five li wide. Here, the orthodox and heterodox teachings are evenly divided. There are more than one hundred temples, and there are many monks, some studying Hinayana Buddhism and some studying Mahayana Buddhism. There are more than two hundred shrines to the gods, and there are thousands of heretics. This is the capital city that rules the five Indias. The king is named Siladitya (meaning Sun of Virtue), and belongs to the Vaishya caste. When he first wanted to ascend the throne, there was an image of Avalokiteśvara on the bank of the Ganges River, so he went to pray to it. Avalokiteśvara told him: 'You were originally a bhikshu in this forest aranya. King Karnasuvarna has already destroyed the Buddha Dharma. You should revive the Buddha Dharma and have compassion for all beings in your heart. When ruling the five regions, be careful not to ascend the lion throne or call yourself the Great King.' So the king, together with the boy king, pacified the followers of the heretical King Karnasuvarna. He also enacted strict laws that anyone who eats meat will have their tongue cut off; anyone who kills will have their hand cut off. He and his younger sister jointly managed the affairs of the country. He built a thousand stupas on the banks of the Ganges River, each more than a hundred feet high. In towns and villages, streets and alleys, he built viharas, stored food, provided medicine, and relieved the poor. He built temples in the places where the sacred sites were located. For twenty years, he held a grand assembly every five years, emptying the treasury to relieve all beings, leaving only weapons to prepare for emergencies. When the assembly was first held, he gathered monks from various countries and provided them with various items for twenty-one days, allowing them to discuss the Dharma with each other. If someone is pure and firm in their precepts and has high moral character, he will be allowed to ascend the lion throne, and the king will receive precepts from him.

清凈無學示有崇仰。穢行彰露者。驅出國界。諸有王臣植福無怠者。攜手同坐。異此不顧。王巡省方俗不常其居。行必四兵導引嚴設。泛舟乘象擊鼓吹螺。像軍八萬以威四遠惟兩三月不外遊行。宮中每日飯諸沙門。僧有千人婆羅門五百。日分三時一時理務。兩時營福。又絕血食。日例一頓。于河西寺東起寶臺高百餘尺。中有等身金像。次南起寶壇浴佛像處。於此東北十五里許。別筑行宮從寺至宮。夾道為閣窮諸雕飾。樂伎不移遞奏而已。又以三尺隱起金像。載以大象寶幰其上。王為帝釋像執寶蓋左侍。有迦摩鏤波國拘摩羅王(言童子也)作梵王像執拂右侍。各五百象軍被鎧同衛。前後各百大象。樂人于上鼓奏音聲。戒日王又以真珠雜寶金銀諸花隨出四散供養三寶。其五印度尼寺稀少。縱有尼者與僧同門。食亦同處無虧戒約。然童子王剎帝利姓。語使人李義表曰。上世相承四千年。先人神聖從漢地飛來。王於此土。城西北塔育王所造。昔佛於此七日說法。其側有發爪塔。四佛行坐跡。又南臨殑伽河。三寺同垣異門。佛像嚴麗。佛牙長寸半。光色變改寶函盛之。遠近瞻者日有百千。守者煩撓重稅金寶。而樂禮者不辭重貨。齋日便出置高座上。散花雖積牙函不沒。寺僧清肅凈人數千戶。寺前左右精舍高百餘尺。石基磚室中像

【現代漢語翻譯】現代漢語譯本清凈持戒、學有所成的僧人受到國王的崇敬和仰慕。對於行為不端、暴露惡行的僧人，則會被驅逐出國境。那些為國王和大臣們辛勤植福、從不懈怠的僧人，會被邀請攜手同坐，共享榮耀，否則不予理睬。國王經常巡視各地風俗民情，居所不定。出行時，必定有四隊士兵引導護衛，戒備森嚴。有時泛舟，有時乘象，擊鼓吹螺，以八萬象軍的威勢震懾四方，但每次出巡時間不超過兩三個月。國王在宮中每日供養眾多的沙門（佛教出家修行者），僧人有上千人，婆羅門（古印度祭司）五百人。每天分三個時段，一個時段處理政務，兩個時段用來修福。國王還斷絕了血食（肉食），每天只吃一頓飯。在殑伽河（恒河）西岸的寺廟東邊，建造了一座高百餘尺的寶臺，裡面供奉著與國王等身大小的金像。寶臺南邊建有寶壇，是用來沐浴佛像的地方。在寺廟東北十五里左右的地方，另外建造了行宮，從寺廟到行宮，道路兩旁都建有樓閣，極盡雕飾之美，樂伎們輪流演奏，從不間斷。國王還用三尺高的隱起金像，放在裝飾華麗的大象背上。戒日王（Śīlāditya）自己扮成帝釋天（Indra），手執寶蓋在左邊侍奉。有迦摩鏤波國（Kāmarūpa）的拘摩羅王（Kumāra）（意為童子）扮成梵天（Brahmā），手執拂塵在右邊侍奉。各有五百象軍身披鎧甲一同護衛，前後各有百頭大象。樂人在象背上敲鑼打鼓，演奏音樂。戒日王還用真珠、雜寶、金銀和各種鮮花，隨行隨散，供養三寶（佛、法、僧）。在五印度（Pañca-India）地區，尼寺（比丘尼居住的寺廟）非常稀少。即使有比丘尼，也和僧人同住一個寺廟，一起吃飯，沒有違背戒律。然而，童子王（拘摩羅王）是剎帝利（Kshatriya）種姓。他告訴使者李義表說：『我們上世相承四千年，先人是神聖的，從漢地飛來。』國王在此土所建的城西北方有阿育王（Ashoka）所造的塔。過去佛曾在此七日說法。塔的旁邊有佛發爪塔，以及四佛（過去七佛中的四位）的行坐遺蹟。塔的南邊是殑伽河（恒河）。三座寺廟同在一處，但門各異。佛像莊嚴華麗。佛牙長一寸半，光彩變幻莫測，用寶函盛放。遠近前來瞻仰的人每天都有成百上千。看守的人不堪其擾，收取高額金銀稅，但前來禮拜的人不惜重金。齋日時，便將佛牙取出，放在高座上。人們散下的鮮花堆積如山，也無法將牙函淹沒。寺廟僧人清凈嚴肅，人數有數千戶。寺廟前左右的精舍高百餘尺，石基磚室，裡面供奉著佛像。

【English Translation】 English version Pure and learned monks are shown respect and admiration. Those with impure conduct and exposed misdeeds are expelled from the country. Those kings and ministers who diligently cultivate blessings without懈怠 are invited to sit together and share the glory; otherwise, they are disregarded. The king often inspects the customs and conditions of various regions, and his residence is not fixed. When traveling, he is always escorted by four divisions of soldiers, with strict precautions. Sometimes he travels by boat, sometimes by elephant, beating drums and blowing conches, using the power of 80,000 elephants to awe the surrounding areas, but each tour does not exceed two or three months. In the palace, the king provides daily offerings to numerous Śramaṇas (Buddhist renunciates), with over a thousand monks and five hundred Brahmins (ancient Indian priests). Each day is divided into three periods, one for handling government affairs and two for cultivating blessings. The king also abstains from blood food (meat), eating only one meal a day. On the west bank of the Ganges (Gaṅgā) River, east of the temple, a jeweled platform over a hundred feet high is built, housing a golden statue of the same size as the king. To the south of the platform is a jeweled altar, used for bathing the Buddha statue. About fifteen miles northeast of the temple, a separate traveling palace is built, and from the temple to the palace, the roadsides are lined with pavilions, adorned with exquisite decorations. Musicians play in shifts, never ceasing. The king also places a three-foot-high embossed golden statue on the back of a richly decorated elephant. King Śīlāditya himself plays the role of Indra (Śakra), holding a jeweled canopy to serve on the left. King Kumāra (meaning 'child') of Kāmarūpa plays the role of Brahmā, holding a whisk to serve on the right. Each is guarded by five hundred elephant soldiers in armor, with a hundred elephants in front and behind. Musicians play drums and music on the elephants' backs. King Śīlāditya also scatters pearls, gems, gold, silver, and various flowers along the way to make offerings to the Three Jewels (Buddha, Dharma, Saṅgha). In the five regions of India (Pañca-India), nunneries (temples where Bhikkhunis reside) are very rare. Even if there are nuns, they live in the same temple as the monks, eat together, and do not violate the precepts. However, the child king (King Kumāra) is of the Kshatriya caste. He told the envoy Li Yibiao: 'Our lineage has been passed down for four thousand years, and our ancestors were divine beings who flew from the land of Han.' To the northwest of the city built by the king in this land is a stupa built by King Ashoka (Ashoka). In the past, the Buddha preached here for seven days. Next to the stupa is a stupa containing the Buddha's hair and nails, as well as the traces of the four Buddhas (four of the past seven Buddhas) walking and sitting. To the south of the stupa is the Ganges (Gaṅgā) River. The three temples are in the same location but have different gates. The Buddha statues are solemn and magnificent. The Buddha's tooth is one and a half inches long, with ever-changing colors, and is stored in a jeweled box. Hundreds and thousands of people come from far and near to pay homage every day. The guards are overwhelmed and collect high taxes in gold and silver, but those who come to worship do not hesitate to pay heavily. On fasting days, the tooth is taken out and placed on a high seat. The flowers scattered by the people pile up like mountains but cannot cover the tooth box. The monks in the temple are pure and solemn, numbering several thousand households. The monasteries to the left and right in front of the temple are over a hundred feet high, with stone foundations and brick rooms, housing Buddha statues.

寶莊或純金銀　次東南大精舍。石基磚室高二十餘丈。是佛六月說身無常苦空不凈處。又有四佛行坐跡。在城東南六七里。殑伽南岸上。城東南百餘里。有納縛提婆城。據殑伽河東岸。三寺同垣異門。週二十餘里　次前二百餘步。塔高二十餘丈。佛曾七日說法處。中有舍利時放光明。其側四佛行坐跡。寺北四里臨殑伽岸。塔高二十餘丈佛曾七日說法。四百餓鬼解悟生天。其側又有發爪塔。次側又有四佛行坐跡。又東南行六百餘里渡殑伽河南至。

阿輸陀國(中印度)週五千餘里都城週二十餘里。寺有百餘僧三千餘人。大小兼學。天祠有十異道少耳　城中故寺是伐蘇畔度菩薩(言世親也)數十年中作大小乘論處。城北五里殑伽岸。大寺中塔高二十餘丈。佛為天人三月於此說法。側有佛塔四佛行坐跡。寺西五里有佛發爪塔。城西南五里。大庵沒羅林中故寺。是阿僧伽菩薩(云無著也)夜昇天宮。于慈氏所受瑜伽莊嚴大乘經論及中邊等。曉為眾說。林西北百餘步佛發爪塔。自此東行三百餘里。度殑伽北至。

阿耶穆佉國(中印度)週二千五百里。都城臨河週二十里。寺五所僧千餘人習學小乘。天祠十所異道雜居　城東南臨殑伽。塔高二十餘丈。佛曾三月說法處。有發爪青石塔。有四佛行坐跡。又東南行七百餘里

【現代漢語翻譯】現代漢語譯本：寶莊或純金銀裝飾的精舍，位於東南方的大精舍旁邊。石砌地基，磚砌房屋，高達二十餘丈。這裡是佛陀六月說法，闡述身無常、苦、空、不凈之處的地方。還有四佛的行、坐遺蹟，位於城東南六七里處，在殑伽河（Ganges River）南岸上。城東南一百餘里處，有納縛提婆城（Navadvipa），坐落在殑伽河東岸。三座寺廟共用一堵墻，但各有不同的門，周長二十餘里。再往前走二百餘步，有一座塔，高達二十餘丈，是佛陀曾經七日說法的地方，塔中舍利時常放出光明。塔的旁邊有四佛的行、坐遺蹟。寺廟以北四里，靠近殑伽河岸邊，有一座塔，高達二十餘丈，是佛陀曾經七日說法的地方，四百餓鬼因此解悟，得以昇天。塔的旁邊還有發爪塔。再旁邊還有四佛的行、坐遺蹟。再往東南走六百餘里，渡過殑伽河南岸，就到了。阿輸陀國（Ashutosh，中印度的一個國家），周長五千餘裡，都城周長二十餘里。寺廟有一百餘座，僧侶三千餘人，大小乘佛法兼學。天神廟有十座，異教徒很少。城中的舊寺廟是伐蘇畔度菩薩（Vasubandhu，即世親）數十年間寫作大小乘論著的地方。城北五里，殑伽河岸邊，大寺中的塔高達二十餘丈，佛陀曾在此為天人和人說法三個月。旁邊有佛塔和四佛的行、坐遺蹟。寺廟西邊五里，有佛發爪塔。城西南五里，大庵沒羅林（Amra林）中的舊寺廟，是阿僧伽菩薩（Asanga，即無著）夜晚升到天宮，從慈氏菩薩（Maitreya）那裡接受《瑜伽師地論》、《莊嚴經論》、《大乘經論》以及《中邊分別論》等，然後在清晨為大眾講說的地方。林子的西北方一百餘步，有佛發爪塔。從這裡向東走三百餘里，渡過殑伽河北岸，就到了。阿耶穆佉國（Ayamukha，中印度的一個國家），周長二千五百里。都城臨河，周長二十里。寺廟五座，僧侶一千餘人，學習小乘佛法。天神廟十座，異教徒雜居。城東南靠近殑伽河，有一座塔，高達二十餘丈，是佛陀曾經說法三個月的地方。有發爪青石塔，有四佛的行、坐遺蹟。再往東南走七百餘里。

【English Translation】 English version: Beside the treasure-adorned or pure gold and silver decorated monastery, there is a large monastery to the southeast. Its stone foundation and brick buildings are over twenty 'zhang' (丈, a unit of length) in height. This is where the Buddha preached for six months about the impermanence, suffering, emptiness, and impurity of the body. There are also traces of the Four Buddhas walking and sitting, located six or seven 'li' (里, a unit of length) southeast of the city, on the south bank of the Ganges River (殑伽河, Hengqie He). Over a hundred 'li' southeast of the city is the city of Navadvipa (納縛提婆城, Na fu ti po cheng), situated on the east bank of the Ganges River. The three temples share a wall but have different gates, with a circumference of over twenty 'li'. Two hundred paces further ahead, there is a stupa over twenty 'zhang' in height, where the Buddha once preached for seven days. The relics inside often emit light. Beside it are traces of the Four Buddhas walking and sitting. Four 'li' north of the temple, near the bank of the Ganges River, is a stupa over twenty 'zhang' in height, where the Buddha once preached for seven days, leading four hundred hungry ghosts to enlightenment and rebirth in heaven. Beside the stupa is a hair and nail stupa. Next to that are traces of the Four Buddhas walking and sitting. Traveling six hundred 'li' southeast and crossing the south bank of the Ganges River, one arrives at. The country of Ashutosh (阿輸陀國, A shu tuo guo) (in Central India) has a circumference of over five thousand 'li', and its capital city has a circumference of over twenty 'li'. There are over a hundred temples with three thousand monks, studying both Hinayana and Mahayana Buddhism. There are ten temples of deities with few heretics. The old temple in the city is where Bodhisattva Vasubandhu (伐蘇畔度菩薩, Fa su ban du pu sa) (also known as Shiqin 世親) composed treatises on both Hinayana and Mahayana Buddhism for several decades. Five 'li' north of the city, on the bank of the Ganges River, the stupa in the large temple is over twenty 'zhang' in height. The Buddha preached here to gods and humans for three months. Beside it are a Buddha stupa and traces of the Four Buddhas walking and sitting. Five 'li' west of the temple is a Buddha hair and nail stupa. Five 'li' southwest of the city, in the old temple in the Great Amra (庵沒羅, An mei luo) Grove, Bodhisattva Asanga (阿僧伽菩薩, A seng qie pu sa) (also known as Wuzhuo 無著) ascended to the Tushita Heaven at night, received the 'Yogacarabhumi-sastra', 'Mahayana-sutralamkara', 'Mahayana-samgraha', and 'Madhyantavibhaga-karika' from Maitreya (慈氏, Ci shi), and then lectured to the public in the morning. One hundred paces northwest of the grove is a Buddha hair and nail stupa. From here, traveling three hundred 'li' east and crossing the north bank of the Ganges River, one arrives at. The country of Ayamukha (阿耶穆佉國, A ye mu qie guo) (in Central India) has a circumference of two thousand five hundred 'li'. The capital city is located by the river and has a circumference of twenty 'li'. There are five temples with over a thousand monks, studying Hinayana Buddhism. There are ten temples of deities with mixed heretics. Southeast of the city, near the Ganges River, there is a stupa over twenty 'zhang' in height, where the Buddha once preached for three months. There is a blue stone stupa containing hair and nails, and there are traces of the Four Buddhas walking and sitting. Traveling seven hundred 'li' southeast.

渡殑伽河。南閻牟那河北至。

缽羅伽耶國(中印度)週五千餘里都城據兩河交。週二十餘里寺二僧少。天祠數百異道特多。城西南臨閻牟河曲二三千里。東北流合間有瞻博迦花。林中塔高十餘丈。佛曾於此降外道處。有發爪塔經行跡。又有提婆菩薩作廣百論處　城中天祠堂前大樹枝葉蒙密。食人鬼依之。左右遺骸為𧂐。人至祠中無不輕命。上樹投下為鬼所誘　城東兩河間交廣十餘里。土地平塏細沙彌布。古今王豪諸有舍施莫不止焉。號大施場。戒日大王亦修此業。場東合流口。日數百人自溺而死。彼俗名為生天所也。有欲行法七日於此絕粒。自沈中流遠近相趣。乃至山猿野鹿。群游水濱絕食沉水。當戒日王行施之時。有二獼猴雌為狗殺。雄者負尸擲此河中。其又自餓累日而死。自此西南大林野行。五百餘里至憍賞彌國(中印度)週六千里都城週三十餘里。寺十餘僧三百餘人。天祠五十外道眾多。城內故宮大精舍。高六十餘尺。刻檀佛像上懸石蓋。即鄔陀衍那王(古優陀延也唐云出愛)之所造也。靈光間起。諸王以力欲舉。終莫之移。昔佛為母上天說法。王請目連神力接工。就天摸相。及佛下天像便起迎。佛慰喻曰方為佛事。舍東百餘步。四佛行坐跡。佛浴室井今猶充汲。城內東南隅具史羅長者宅。有佛精舍發

【現代漢語翻譯】現代漢語譯本：渡過殑伽河（Ganges River）。向南到達閻牟那河（Yamuna River）的北岸。

缽羅伽耶國（Prayaga，中印度）周長五千餘裡，都城位於兩河交匯處。周長二十餘里，寺廟二所，僧人稀少。天祠數百座，外道特別多。城西南靠近閻牟河彎曲處二三千里。東北流淌的河流交匯處有瞻博迦花（Champaka）林。林中有座高十餘丈的塔。佛陀曾在此降伏外道。有佛陀的發爪塔和經行遺蹟。還有提婆菩薩（Deva Bodhisattva）寫作《廣百論》的地方。城中天祠堂前的大樹枝葉茂密，食人鬼依附其上。左右堆積著被吃掉的人的遺骸。人們來到祠堂中沒有不輕視生命的，爬上樹投身而下，被鬼所誘惑。城東兩河之間交匯處寬廣十餘里，土地平坦開闊，細沙遍佈。古今的國王和富豪們都在這裡佈施，沒有停止過，號稱大施場。戒日大王（Harshavardhana）也在這裡從事佈施。施場東邊的河流交匯處，每天有數百人自溺而死。當地風俗認為這是往生天界的地方。有人想修行，七天在這裡斷食，然後跳入河流中心，遠近的人都來觀看。甚至山上的猿猴和野鹿，也成群結隊地來到水邊，斷食后跳入水中。當戒日王佈施的時候，有兩隻獼猴，雌猴被狗咬死，雄猴揹著屍體扔到河中，然後自己也餓了幾天而死。

從這裡向西南方向穿過大片森林荒野，行走五百餘里到達憍賞彌國（Kaushambi，中印度），周長六千里，都城周長三十餘里。寺廟十餘所，僧人三百餘人。天祠五十座，外道眾多。城內的故宮大精舍，高六十餘尺，雕刻的旃檀佛像上懸掛著石蓋。這是鄔陀衍那王（Udayana，古優陀延也，唐朝翻譯為出愛）所建造的。佛像常常發出靈光。各國王想用力量抬起它，最終都無法移動。過去佛陀為母親上天說法，國王請目連（Maudgalyayana）用神通接引工匠，到天上摹擬佛像。等到佛陀下到人間，佛像便起身迎接。佛陀安慰他說，以後再做佛事。精舍東邊一百餘步，有四佛的行走和坐臥的遺蹟。佛陀洗浴的井現在還在使用。城內東南角是具史羅長者（Ghoshira）的住宅，有佛陀的精舍和頭髮。

【English Translation】 English version: Having crossed the Ganges River (Ganga), they arrived at the north bank of the Yamuna River (Yamuna).

The country of Prayaga (缽羅伽耶國, Central India) has a circumference of over five thousand li, and its capital city is situated at the confluence of two rivers. The city has a circumference of over twenty li, with two monasteries and few monks. There are hundreds of deva temples, and non-Buddhist practitioners are particularly numerous. The city's southwest is near a bend in the Yamuna River, two or three thousand li away. The confluence of rivers flowing northeast has Champaka (瞻博迦花) flower groves. In the grove is a pagoda over ten zhang tall, where the Buddha once subdued non-Buddhists. There is a stupa containing the Buddha's hair and nails, as well as traces of his walking. There is also the place where Deva Bodhisattva (提婆菩薩) composed the 'Hundred Treatises' (廣百論). In front of the deva temple in the city, a large tree has dense foliage, and man-eating ghosts dwell in it. The remains of those eaten are piled up on either side. People who come to the temple invariably disregard their lives, climbing the tree and throwing themselves down, lured by the ghosts. To the east of the city, the confluence of the two rivers is over ten li wide, with flat, open land covered in fine sand. Kings and wealthy individuals of the past and present have continuously made donations here, calling it the 'Great Giving Field' (大施場). King Harshavardhana (戒日大王) also engages in this practice. At the confluence of the river east of the field, hundreds of people drown themselves every day. The local custom considers this to be a place of rebirth in heaven. Some who wish to practice dharma fast here for seven days, then jump into the middle of the river, attracting onlookers from near and far. Even mountain monkeys and wild deer come in groups to the water's edge, fasting and jumping into the water. When King Harshavardhana was giving alms, there were two monkeys, the female of which was killed by a dog. The male carried the corpse and threw it into the river, then starved himself to death over several days.

From here, traveling southwest through a large forest wilderness for over five hundred li, they arrived at the country of Kaushambi (憍賞彌國, Central India), which has a circumference of six thousand li, and its capital city has a circumference of thirty li. There are over ten monasteries with over three hundred monks. There are fifty deva temples and numerous non-Buddhists. Inside the city, the old palace has a large vihara (精舍), over sixty chi tall, with a carved sandalwood Buddha statue suspended with a stone canopy. This was built by King Udayana (鄔陀衍那王, ancient 優陀延也, translated as 'Born of Love' in the Tang Dynasty). The Buddha statue often emits miraculous light. Various kings have tried to lift it with their strength, but ultimately none could move it. In the past, when the Buddha went to heaven to preach to his mother, the king asked Maudgalyayana (目連) to use his supernatural powers to bring artisans to heaven to copy the Buddha's image. When the Buddha descended to the human world, the statue rose to greet him. The Buddha comforted it, saying that it should perform Buddhist deeds in the future. About a hundred paces east of the vihara are the traces of the four Buddhas walking and sitting. The well where the Buddha bathed is still in use today. In the southeast corner of the city is the residence of the Elder Ghoshira (具史羅長者), which has a Buddha's vihara and hair.

爪塔。其大塔側又有四佛行坐跡　城西九里石窟。佛曾游此伏毒龍也。側有大塔高二十餘丈。旁有佛經行跡及發爪塔。病求多愈。釋迦遺法滅在此國。貴賤入境自然感傷。窟東北大林中行七百餘里。度殑伽北岸至迦奢布羅城。周十里許。是護法菩薩伏外道處。塔高二十餘丈。佛曾於此六月說法。有經行跡及發爪塔。自北行一百八十里至鞞索迦國(中印度)週四千餘里。都城周十七里。寺二十僧三千人。天祠五十外道巨多。城南道左右。寺塔高二十餘丈。佛曾於此六年說法。側有奇樹高七十尺。春冬不改是佛齒木棄而茂生。諸邪見者競來殘伐尋生如故。側有四佛行坐跡併發爪塔。基角相連林池交影。自此東北五百餘里。至　室羅伐悉底國(中印度即舍衛也)週六千餘里都城荒毀。故基週二十餘里。寺數百僧徒少。天祠百餘外道甚眾　荒城故殿東基上小塔。是缽羅犀那恃多王(古云波斯匿唐言勝軍也)為佛造堂處。次側故基上塔。是王為佛姨母缽羅阇缽底(古云波阇波提此云生主)比丘尼造精舍處。次東塔是蘇達多(云善施也)之故宅也。側有大塔。是鴦寠利摩羅(言指鬘也)舍邪處也。城南六里許逝多林。是給孤園太子所造寺也今荒廢尚有石柱。高七十餘尺育王造之。磚室一存余並湮沒。室中有為母說法金像。東北有佛

洗病僧塔。西北有目連舉身子衣塔。不遠並塔佛所汲用。又舍利弗與佛經行道說法處並有表塔。靈藥異香常降其所。又外道殺女以謗佛處。立塔表之。寺東百步大深坑。是調達欲毒害佛生陷處。南有大坑。是瞿伽離比丘毀佛生陷處。又南八百步大深坑。是戰遮婆羅門女譭謗佛生陷處。此三坑皆洞達無底。洪雨大注終無停偃　寺東七十步精舍名曰影覆。高六十尺中有東面坐像。與外道論處　次東天祠量同精舍。初日影西不蔽佛舍。晚日蔭東遂覆天祠。

又東四里大涸池。是毗盧釋迦王(舊云流離也)陷入地處。後人立塔記之　又有身子初造寺時與外道捔處。亦立塔記。

寺西北四里有得眼林。中有佛經行跡塔。其緣勝軍王抉五百賊眼。聞佛慈力一時平復。舍杖遂生。城西北六十里故城。是人壽二萬歲時。迦葉波佛本生處。其北有塔。即此佛全身舍利之所。育王造塔表之　又東南行五百餘里。至。

劫比羅伐窣堵國(中印度古云迦毗羅也)週四千餘里空城十數並無人住。宮城周十五里許。以磚成之。故寺千餘宮城一。寺僧三十餘。天祠二所外道雜住。城內正殿基上。精舍中作王像。

其側是摩訶摩耶(言大術也)夫人寢殿基上。精舍作夫人像。其側精舍中作菩薩像。神降之相彼執不同。上座部云

【現代漢語翻譯】現代漢語譯本：洗病僧塔（用於清洗生病僧侶的塔）。西北方有目連（Maudgalyayana，佛陀的弟子，以神通著稱）舉身子衣塔。不遠處並排的塔是佛陀汲水所用的。又有舍利弗（Sariputra，佛陀的弟子，以智慧著稱）與佛陀經行說法之處，並有表塔。靈藥異香常常降臨于這些地方。此外，還有外道殺害女子以誹謗佛陀之處，也立塔表記。寺廟東邊一百步有一個大深坑，是提婆達多（Devadatta，佛陀的堂兄弟，試圖殺害佛陀）想要毒害佛陀而自己陷落的地方。南邊有一個大坑，是瞿伽離比丘（Kokalika，一位誹謗佛陀的比丘）誹謗佛陀而陷落的地方。再往南八百步有一個大深坑，是戰遮婆羅門女（Ciñcā Mānavikā，一位誹謗佛陀的女子）誹謗佛陀而陷落的地方。這三個坑都深不見底，即使下大雨也永遠不會被填滿。寺廟東邊七十步有一座精舍，名叫影覆，高六十尺，裡面有一尊面向東方的坐像。這裡是佛陀與外道辯論的地方。緊挨著東邊有一座天祠，規模與精舍相當。初升的太陽西斜時，陽光不會遮蔽佛舍，而傍晚的陽光則會遮蔽天祠。再往東四里有一個乾涸的大池塘，是毗盧釋迦王（Virudhaka，舊稱流離王）陷入地下的地方。後人立塔來紀念這件事。還有身子（舍利弗）最初建造寺廟時與外道辯論的地方，也立塔紀念。寺廟西北四里處有一個得眼林，林中有一座佛陀經行遺蹟的塔。原因是勝軍王挖了五百個賊的眼睛，聽到佛陀的慈悲之力，他們的眼睛一時之間都恢復了。他們丟棄了手中的枴杖，枴杖就生長成了樹木。城西北六十里處有一座古城，那是人壽二萬歲時，迦葉波佛（Kasyapa Buddha，過去七佛之一）出生的地方。城的北邊有一座塔，裡面供奉著迦葉波佛全身的舍利。阿育王（Asoka，印度孔雀王朝的國王，大力弘揚佛教）建造了這座塔來表記。再往東南走五百多里，到達劫比羅伐窣堵國（Kapilavastu，中印度古稱迦毗羅）。那裡周圍四千多里，有十幾座空城，都沒有人居住。宮城周圍大約十五里，用磚砌成。舊寺廟有一千多座，宮城只有一座。寺廟裡的僧人有三十多個。天祠有兩座，外道雜居其中。城內正殿的基座上，精舍中供奉著國王的雕像。旁邊是摩訶摩耶（Mahamaya，意為大術）夫人寢殿的基座，精舍中供奉著夫人的雕像。旁邊精舍中供奉著菩薩的雕像。關於神降臨的景象，他們的說法各不相同。上座部（Theravada，佛教的一個派別）認為……

【English Translation】 English version: The Washing-Sick-Monk Stupa (a stupa used for washing sick monks). To the northwest is the Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) Raising-Body-Robe Stupa. Not far away, side by side, are the stupas where the Buddha drew water. There is also a stupa marking the place where Sariputra (one of the Buddha's chief disciples, known for his wisdom) and the Buddha walked and taught, with a marker stupa. Miraculous medicines and exotic fragrances often descend upon these places. Furthermore, there is also a stupa marking the place where heretics killed a woman to slander the Buddha. To the east of the temple, one hundred paces away, is a large, deep pit, the place where Devadatta (the Buddha's cousin, who tried to kill the Buddha) intended to poison the Buddha and fell in himself. To the south is a large pit, the place where the monk Kokalika (a monk who slandered the Buddha) slandered the Buddha and fell in. Further south, eight hundred paces away, is a large, deep pit, the place where the Brahmin woman Ciñcā Mānavikā (a woman who slandered the Buddha) slandered the Buddha and fell in. All three pits are bottomless, and even with heavy rain, they never fill up. Seventy paces east of the temple is a monastery called Shadow-Covered, sixty feet high, with an eastward-facing seated statue inside. This is the place where the Buddha debated with heretics. Next to it to the east is a heavenly shrine, the same size as the monastery. When the early sun sets in the west, the sunlight does not obscure the Buddha's monastery, but the evening sun shades the heavenly shrine. Four li (Chinese mile) further east is a large, dried-up pond, the place where King Virudhaka (also known as King Flowing-Li) fell into the ground. Later generations erected a stupa to commemorate this event. There is also a stupa commemorating the place where Shariputra (Sariputra) initially built the temple and debated with heretics. Four li northwest of the temple is the Forest of Gaining Eyes, with a stupa marking the Buddha's walking traces. The reason is that King Shengjun gouged out the eyes of five hundred thieves, and upon hearing the Buddha's power of compassion, their eyes were restored instantly. They discarded their staffs, and the staffs grew into trees. Sixty li northwest of the city is an ancient city, the place where Kasyapa Buddha (one of the past seven Buddhas) was born when people lived to be twenty thousand years old. To the north of the city is a stupa, where the complete relics of Kasyapa Buddha are enshrined. King Asoka (an Indian Mauryan dynasty king who greatly promoted Buddhism) built this stupa to mark it. Traveling more than five hundred li southeast, one arrives at Kapilavastu (an ancient name for Kapilavastu in Central India). It is surrounded by more than four thousand li, with a dozen empty cities, all uninhabited. The palace city is about fifteen li in circumference, built of brick. There are more than a thousand old temples, and only one palace city. There are more than thirty monks in the temples. There are two heavenly shrines, inhabited by various heretics. On the foundation of the main hall in the city, in the monastery, there is a statue of the king. Next to it is the foundation of the sleeping palace of Lady Mahamaya (meaning great art), and in the monastery, there is a statue of the lady. In the monastery next to it, there is a statue of the Bodhisattva. Their interpretations of the appearance of the divine descent differ. The Theravada (a school of Buddhism) believes...

。當唐國五月十五日。諸部又云。當此五月八日。此蓋聞見之異耳。其側有仙相塔。城南有塔。是太子捔力擲象。越城墮地為大坑處。側有精舍作太子像及受業像　其傍精舍是妃寢處。作耶輸陀羅並羅怙羅像　別本云。太子初夜開城北門出去。又城東南隅精舍中。作太子乘白馬凌空逾城處　四城門各有精舍。作老病死沙門像。城南四里尼拘盧林塔。佛得道與天人說法之所　城南五十里故城中塔。是人壽六萬歲時。迦羅迦村馱佛本生城。城東南塔即此佛遺身也。無憂王於前建石柱高三丈餘。

又東北三十餘里故城中塔。是人壽四萬歲時。迦諾迦牟尼佛本生城。城東北塔即此佛遺身也。無憂王為建石柱銘記之。高二丈餘　城東北四十餘里。有太子坐樹下塔。大城西北數百千塔。是誅釋子塔。有四釋子拒軍。城人不受被放出境。一為烏仗王。三為梵衍等王。至今不絕　城南尼拘律樹塔。是佛初來見父王處　城南門外塔。是捔射處。東南三十餘里。是太子射矢沒地因涌泉流。俗傅箭泉病飲多愈。或持泥傅額隨苦皆愈。又東北九十里臘伐尼林。釋種浴池花水相映。其北二十五步無憂花樹。今已枯悴佛誕處也。有說云。當此三月八日者。上座部云。當此三月十五日者　次東有塔二龍浴太子處。初佛生已不扶而行四方各七步。

【現代漢語翻譯】現代漢語譯本：當唐國曆五月十五日，其他一些地方的說法是五月初八，這大概是見聞不同造成的差異。旁邊有仙相塔。城南有一座塔，是太子（悉達多·喬達摩，即後來的佛陀）較量力氣擲象，大象越過城墻墜地形成大坑的地方。旁邊有精舍，裡面塑有太子像以及受業的形象。精舍旁邊是妃子（耶輸陀羅）的寢宮處，裡面塑有耶輸陀羅（佛陀的妻子）和羅怙羅（佛陀的兒子）的像。另一個版本說，太子在初夜打開城北門出去。另外在城東南角精舍中，塑有太子乘白馬凌空飛越城墻的形象。四個城門各自有精舍，裡面塑有老、病、死和沙門（出家修行者）的形象。城南四里有尼拘盧林塔，是佛陀得道后為天人說法的地方。城南五十里有一座故城，城中有塔，是人壽六萬歲時，迦羅迦村馱佛（過去七佛之一）的本生城。城東南的塔就是這位佛的遺身塔。阿育王（無憂王）之前在這裡建立了一根石柱，高三丈多。另外在東北三十多里有一座故城，城中有塔，是人壽四萬歲時，迦諾迦牟尼佛（過去七佛之一）的本生城。城東北的塔就是這位佛的遺身塔。阿育王為之建立了一根石柱，上面有銘文記載，高二丈多。城東北四十多里，有太子坐在樹下的塔。大城西北有數以百千計的塔，是誅殺釋迦族人的地方。有四個釋迦族人抵抗軍隊，城裡人不接納他們，被驅逐出境。其中一個成為烏仗國的國王，三個成為梵衍等國的國王，至今他們的後代仍然存在。城南的尼拘律樹塔，是佛陀初次來拜見父王（凈飯王）的地方。城南門外有一座塔，是較量射箭的地方。東南三十多里，是太子射出的箭沒入地裡，因此涌出泉水的地方。民間傳說箭泉的水能治病，喝了多能痊癒。或者用泉水的泥塗抹額頭，各種痛苦都能消除。另外在東北九十里有臘伐尼林，釋迦族的浴池花水交相輝映。其北二十五步有無憂花樹，現在已經枯萎凋謝，是佛陀誕生的地方。有人說，佛誕日是三月初八，上座部的說法是三月十五。再往東有塔，是二龍沐浴太子的地方。佛陀剛出生時，不用扶持就能行走，向四方各走了七步。

【English Translation】 English version: On the fifteenth day of the fifth month according to the Tang calendar, other accounts say it was the eighth day of the fifth month. This is likely due to differences in what was seen and heard. Beside it is the Xianxiang Pagoda. South of the city is a pagoda marking the spot where the prince (Siddhartha Gautama, later the Buddha) competed in strength by throwing an elephant, which landed outside the city walls, creating a large pit. Next to it is a monastery with statues of the prince and his teachers. Beside the monastery is the chamber of the princess (Yashodhara), with statues of Yashodhara (Buddha's wife) and Rahula (Buddha's son). Another version says that the prince left through the north gate of the city on the first night. Also, in the monastery in the southeast corner of the city, there is a statue of the prince riding a white horse, soaring over the city walls. Each of the four city gates has a monastery with statues of old age, sickness, death, and a shramana (ascetic). Four li south of the city is the Nigrodha Grove Pagoda, where the Buddha preached to gods and humans after attaining enlightenment. Fifty li south of the city is an old city with a pagoda, which is the birthplace of Krakucchanda Buddha (one of the past seven Buddhas) when people lived to be 60,000 years old. The pagoda southeast of the city contains the relics of this Buddha. King Ashoka (King Asoka) erected a stone pillar here, over three zhang in height. Also, thirty li northeast is an old city with a pagoda, which is the birthplace of Kanakamuni Buddha (one of the past seven Buddhas) when people lived to be 40,000 years old. The pagoda northeast of the city contains the relics of this Buddha. King Ashoka erected a stone pillar with inscriptions, over two zhang in height. Forty li northeast of the city, there is a pagoda marking the spot where the prince sat under a tree. Northwest of the great city are hundreds and thousands of pagodas, marking the place where the Shakyas were massacred. Four Shakyas resisted the army, and the people of the city did not accept them, so they were expelled. One became the king of Udyana, and three became the kings of Bamyana, etc., and their descendants continue to this day. The Nigrodha tree pagoda south of the city is where the Buddha first came to see his father (King Suddhodana). Outside the south gate of the city is a pagoda marking the place where archery contests were held. Thirty li southeast is the place where the prince's arrow penetrated the ground, causing a spring to emerge. Popular tradition says that drinking from the arrow spring cures illnesses. Or applying the mud from the spring to the forehead alleviates suffering. Also, ninety li northeast is Lumbini Grove, where the Shakya bathing pond is adorned with flowers and water. Twenty-five steps north is the Ashoka flower tree, now withered, which is the birthplace of the Buddha. Some say the Buddha's birthday is the eighth day of the third month, while the Theravada school says it is the fifteenth day of the third month. Further east is a pagoda marking the place where two dragons bathed the prince. When the Buddha was born, he walked seven steps in each of the four directions without assistance.

所蹈之處出大蓮花。既右脅生天帝衣接。四王捧之置金幾上。凡施四塔並立石柱表之。旁有小河東南而流。俗號油河。是太子產已。天化此地光潤令沐。以除風虛今變水河。尚膩如油。從此東行二百餘里。荒林中至。

藍摩國(中印度)多空城。東南佛塔減百尺。昔初八分之一舍利也。靈光時起側有清池。龍變為蛇出繞其塔。野象採花以散之。無憂王欲開龍護不許。

又東大林百餘里大塔。是太子至此解寶衣中末尼珠。付闡鐸迦還父王處　又東有贍部樹枯株尚在。有小塔是太子以余衣易鹿皮處。其側塔者剃髮處。年自不定或云十九。二十九者　又東南野行百九十里。尼拘陀林塔。高三丈餘。昔人于佛焚地。收余灰炭於此起塔。病者祈愈。有四佛行坐跡。塔高百餘尺。左右數百小塔。又東北大林路險五百里。至。

拘尸那揭羅國(中印度)城頹荒人物少也。內東北角塔是準陀故宅。其井猶美營供所穿。城西北四里。度阿恃多伐底河。此云有金也。近西岸娑羅林。兩林間相去數十步。中有四樹特高。大磚精舍中。作佛涅槃像。北首而臥。旁塔高二百餘尺。前有石柱記佛滅相。有云。當此土三月十五日者。說有部云。當此九月八日。諸部異議云。至今貞觀二十年。則經一千二百一十二年矣。此依菩提寺石

【現代漢語翻譯】現代漢語譯本：他所走過的每一步都涌現出巨大的蓮花。他從母親的右脅出生時，天帝用天衣接住他，四大天王捧著他，將他放在金色的幾案上。凡是他降生的地方，都建造四座佛塔，並立石柱作為標記。旁邊有一條小河向東南方流淌，當地人稱之為油河。這是因為太子出生后，天神變化此地的土地，使其光潤，以便為太子沐浴，去除風寒。現在變成了水河，但仍然像油一樣滑膩。從這裡向東走二百多里，在荒林中到達。

藍摩國（中印度）多是空城。東南方的佛塔不到一百尺高，那裡曾經是最初分配的八分之一的舍利。佛塔常常發出靈光，旁邊有一個清澈的水池。龍會變成蛇從池中出來，盤繞在塔上。野象會採摘鮮花來散佈在塔周圍。阿育王想要打開塔來保護龍，但沒有被允許。

再向東走過一百多里的大森林，有一座大塔。這裡是太子到達后，解下寶衣中的摩尼寶珠，交給闡鐸迦（Chandaka）帶回給父王的地方。再向東，有一棵贍部樹（Jambudvipa）的枯樹樁還在。旁邊有一座小塔，是太子用剩餘的衣服換取鹿皮的地方。塔的旁邊是太子剃髮的地方。關於太子剃髮的年齡，說法不一，有的說是十九歲，有的說是二十九歲。

再向東南方向在野外行走一百九十里，到達尼拘陀林（Nigrodha Grove），那裡有一座高三丈多高的塔。過去人們在這裡焚燒佛陀的遺物，收集剩餘的灰燼和木炭，在這裡建造了這座塔。生病的人來這裡祈禱可以痊癒。這裡還有四尊佛陀行走和坐著的足跡。佛塔高一百多尺，左右有數百座小塔。再向東北方向，經過五百里險峻的大森林，到達。

拘尸那揭羅國（Kushinagar，中印度），這座城市已經頹廢荒涼，人煙稀少。城內東北角有一座塔，是準陀（Cunda）的故宅。那裡的水井仍然很好，是為供養而挖掘的。從城市西北方向四里處，渡過阿恃多伐底河（Ajita River），這裡被稱為有金河。靠近西岸的娑羅雙樹林（Sal Grove），兩棵樹之間相距數十步。其中有四棵樹特別高。大磚砌成的精舍中，供奉著佛陀涅槃的臥像，頭部朝北。旁邊的塔高二百多尺。前面有一根石柱，記錄著佛陀涅槃的景象。有人說，佛陀涅槃的時間是當地的三月十五日，說有部（Sarvastivada）則認為是九月八日。各部派的說法不同。如果按照現在貞觀二十年計算，那麼已經過去了一千二百一十二年了。這個說法是依據菩提寺（Bodhi Temple）的石碑。

【English Translation】 English version: At each step he took, large lotus flowers emerged. When he was born from his mother's right side, the heavenly emperor received him with celestial garments, and the Four Heavenly Kings held him and placed him on a golden table. Wherever he was born, four stupas were built, and stone pillars were erected as markers. Beside it is a small river flowing southeast, locally known as the Oil River. This is because after the prince was born, the gods transformed the land here, making it smooth and lustrous, so that the prince could bathe and dispel wind and cold. Now it has become a water river, but it is still as greasy as oil. From here, going east for more than two hundred li, one arrives in the wilderness.

The country of Rama (middle India) has many empty cities. The stupa in the southeast is less than a hundred feet high, where one-eighth of the relics were originally distributed. Spiritual light often arises from the stupa, and there is a clear pool beside it. Dragons transform into snakes and come out of the pool, coiling around the stupa. Wild elephants pick flowers to scatter around the stupa. King Ashoka wanted to open the stupa to protect the dragons, but was not allowed.

Going east for more than a hundred li through the great forest, there is a large stupa. This is where the prince arrived and took off the mani jewel from his precious clothes, giving it to Chandaka to take back to his father. Further east, the stump of a Jambudvipa tree still remains. Next to it is a small stupa, where the prince exchanged his remaining clothes for deerskin. Next to the stupa is where the prince shaved his head. There are different opinions about the age at which the prince shaved his head, some say nineteen, others say twenty-nine.

Traveling southeast in the wilderness for one hundred and ninety li, one arrives at Nigrodha Grove, where there is a stupa more than three zhang high. In the past, people burned the Buddha's relics here, collected the remaining ashes and charcoal, and built this stupa here. Sick people come here to pray for healing. There are also four footprints of the Buddha walking and sitting. The stupa is more than a hundred feet high, with hundreds of small stupas on the left and right. Going northeast, after five hundred li through a dangerous great forest, one arrives at

Kushinagar (middle India), the city is dilapidated and desolate, with few people. In the northeast corner of the city is a stupa, which is the former residence of Cunda. The well there is still good, dug for offerings. Four li northwest of the city, cross the Ajita River, which is called the River of Gold here. Near the west bank is the Sal Grove, with a distance of several tens of steps between the two trees. Among them are four particularly tall trees. In the great brick-built vihara, there is a reclining statue of the Buddha in Nirvana, with his head facing north. The stupa next to it is more than two hundred feet high. In front of it is a stone pillar, recording the scene of the Buddha's Nirvana. Some say that the time of the Buddha's Nirvana was the fifteenth day of the third month in the local calendar, while the Sarvastivada school believes it was the eighth day of the ninth month. The opinions of the various schools differ. If calculated according to the current year of Zhenguan twenty, then one thousand two hundred and twelve years have passed. This statement is based on the stone tablet of the Bodhi Temple.

柱記也。或云。千三百年。或千五百餘年。或云。始過九百未千年者。精舍側有佛。昔為雉王救火及鹿救生。各立一塔次西塔者。是蘇跋陀羅(言善賢也)滅證處。次有一塔是執金剛神躄地處。次側一塔是停棺七日處　次側一塔是阿泥樓陀上天。告母降來哭佛處　城北度尼連禪那河。三百步塔者。是佛涅疊般那(言焚燒也)處也。地今黃黑土雜灰炭。有祈感者咸獲舍利。次側一塔佛為大迦葉波現雙足處。次又一塔前立石柱。刻記八國分舍利事。此西南行二百餘里至大邑。又大林行五百餘里。至。

婆羅痆(女黠)廝國(中印度古波羅奈也)週四千餘里都城西臨殑河。長減二十里廣六里許。人居盛滿多信外道。寺三十餘僧三千餘並小乘正量部。天祠百餘外道萬餘。多事大自在天根也。大城中天祠二十所。天根高百餘尺。城東北婆羅痆河。西塔育王造。高十餘丈。前立石柱碧蘚現佛　河東北十餘里鹿野寺也。區界八分連垣周堵。層軒重閣僧徒一千五百人。並小乘正量部。有佛精舍高二十餘丈。磚龕四合節級百數。皆隱起金像鍮石佛等。次西南塔高百餘尺。前有石柱高七十餘尺。洞澈清凈誠感像現。隨其善惡。即成道已。初轉法輪處　其側三塔。即昔三佛行坐處。傍有諸塔。五百獨覺入滅處。又側一塔。慈氏菩薩受記

【現代漢語翻譯】現代漢語譯本：這是柱子的記錄。有人說，有一千三百年，或一千五百多年。也有人說，剛過九百年還不到一千年。精舍旁邊有佛塔，過去雉王救火和鹿救生的地方，各自建立了一座塔。西邊的塔是蘇跋陀羅（意思是善賢）滅度證果的地方。旁邊有一座塔是執金剛神跌倒的地方。再旁邊一座塔是停棺七天的地方。再旁邊一座塔是阿泥樓陀昇天，告訴母親下來哭佛的地方。城北渡過尼連禪那河，三百步遠的塔，是佛陀涅槃（意思是焚燒）的地方。地上的土現在是黃黑色，混雜著灰燼和木炭。有祈求感應的人都能獲得舍利。旁邊一座塔是佛陀為大迦葉波顯現雙足的地方。旁邊又有一座塔，前面立著石柱，刻記著八國分舍利的事情。從這裡向西南走二百多里到達大邑。又從大林走五百多里到達。婆羅痆斯國（中印度的古波羅奈），周圍四千多里，都城西邊臨近殑伽河（恒河）。長約二十里，寬約六里。人們居住稠密，大多信奉外道。寺廟三十多座，僧侶三千多人，都屬於小乘正量部。天祠一百多座，外道一萬多人。大多供奉大自在天（濕婆神）的陽具。大城中有天祠二十所，陽具高一百多尺。城東北有婆羅痆河。西邊的塔是阿育王建造的，高十多丈。前面立著石柱，碧蘚上顯現佛像。河流東北十多里是鹿野苑寺。區域邊界劃分成八部分，用墻壁圍起來。有樓閣重疊，僧侶一千五百人，都屬於小乘正量部。有佛精舍高二十多丈，磚龕四面相合，層級有一百多層，都隱約顯現著金像、鍮石佛像等。西南邊的塔高一百多尺。前面有石柱高七十多尺，洞徹清凈，至誠感應就能顯現佛像，隨著人的善惡而顯現不同的景象。這裡是佛陀成道后，初轉法輪的地方。旁邊有三座塔，是過去三佛行走、坐臥的地方。旁邊有許多塔，是五百獨覺入滅的地方。又旁邊一座塔，是慈氏菩薩（彌勒菩薩）受記的地方。

【English Translation】 English version: This is a pillar inscription. Some say it's been 1300 years, or more than 1500 years. Others say it's just over 900 years, not yet 1000 years. Beside the monastery is a Buddha [stupa]. In the past, the pheasant king saved [it from] fire and the deer saved lives, each establishing a stupa. The stupa to the west is where Subhadda (meaning 'Good and Wise') attained extinction and realization. Next to it is a stupa where the Vajrapani (Holder of the Vajra) god fell to the ground. Next to that is a stupa where the coffin was kept for seven days. Next to that is a stupa where Aniruddha ascended to heaven and told his mother to come down and weep for the Buddha. North of the city, crossing the Nairanjana River, the stupa 300 paces away is where the Buddha's Nirvana (meaning 'cremation') took place. The ground is now yellowish-black soil mixed with ashes and charcoal. Those who pray for a response often obtain sarira (relics). Next to it is a stupa where the Buddha revealed his two feet to Mahakasyapa. Next to that is another stupa with a stone pillar in front, inscribed with the story of the eight kingdoms dividing the sarira (relics). From here, going southwest for more than 200 li, you reach a large town. Then, going more than 500 li from the Great Forest, you reach Varanasi (Kashi), in the country of Varanasi (ancient Varanasi in Central India), is over 4000 li in circumference. The capital city is west of the Ganges River. It is nearly 20 li long and about 6 li wide. The people live densely and mostly believe in non-Buddhist paths. There are more than 30 monasteries, with more than 3000 monks, all belonging to the Sammatīya (Pudgalavada) school of the Lesser Vehicle. There are more than 100 deva (god) temples and more than 10,000 non-Buddhists. They mostly worship Mahadeva (Shiva)'s lingam (phallus). There are 20 deva (god) temples in the great city, with lingams (phallus) over 100 feet tall. The Varana River is northeast of the city. The stupa to the west was built by King Ashoka and is over 10 zhang (approx. 100 feet) tall. In front of it stands a stone pillar with Buddha images appearing on the green moss. The Deer Park Monastery is more than 10 li northeast of the river. The area is divided into eight sections, surrounded by walls. There are layered pavilions and multi-storied buildings, with 1500 monks, all belonging to the Sammatīya (Pudgalavada) school of the Lesser Vehicle. There is a Buddha vihara (monastery) over 20 zhang (approx. 200 feet) tall, with brick niches on all four sides, with over 100 levels, all faintly revealing gold statues, brass statues of the Buddha, etc. The stupa to the southwest is over 100 feet tall. In front of it is a stone pillar over 70 feet tall, clear and pure. Sincere devotion will cause images to appear, reflecting the goodness or evil of the person. This is where the Buddha first turned the Wheel of Dharma after attaining enlightenment. Next to it are three stupas, which are where the three Buddhas of the past walked, sat, and rested. Nearby are many stupas, where 500 Pratyekabuddhas (Solitary Buddhas) entered Nirvana. Next to that is a stupa where Maitreya Bodhisattva received his prediction.

處。又西一塔是佛過去。為護明菩薩。迦葉波佛授今成佛處　次南四佛經行處。長五十步高七尺。青石積成上作釋迦經行像。像形特異肉髻上髾。發頭抽出神而有徴。寺跡極多精舍浮圖。乃數百事不可具也。寺西清池週二百步佛嘗盥浴　次西小池佛嘗滌器　次北小池佛嘗浣衣。三池龍止味甘且凈。有慢觸者。金毗羅獸即而害之。側有方石。上有佛袈裟文跡。外道兇人有輕蹈者。池龍輒興風雨。

側有浮圖。佛曾作六牙象王。見獵者被法衣故拔牙與處　側又一塔。佛昔為鳥與獼猴象相問誰大處　又大林中塔。佛與調達昔為鹿王。佛代孕鹿命處。鹿野之號因而生焉　寺西南三里。大塔高三十丈基峙壯麗。側又一塔。是五人迎佛處。大林東三里塔者。佛昔為兔與諸獸聚。自知形小燒身饋之。因感天帝下贊。故使月輪有兔像現。寺東順殑伽河三百餘里。東至戰主國(中印度)週二千餘里。都城臨殑河周十餘里。人盛滿寺十所。僧減千人並小乘。天祠二十所異道雜居。城西北寺塔佛舍利一升。昔佛於此七日說法。並四佛行坐跡。有慈氏菩薩像。形小而威德大。城東北二百餘里至阿避陀羯賴拏寺(云不穿耳)因緣北方僧也。寺東南渡殑河百餘里至大邑。河北岸那羅延天祠重閣甚嚴。又東南三十餘里有降鬼塔半已陷地。前建石

【現代漢語翻譯】現代漢語譯本：再往西有一座塔，是過去佛護明菩薩（未來的彌勒佛）時，迦葉波佛（過去七佛之一）授記他將來在此成佛的地方。接下來往南是四佛經行的地方，長五十步，高七尺，用青石堆積而成，上面有釋迦牟尼佛經行的雕像。佛像的形狀特別，肉髻上有髮髻，頭髮抽出，顯得神異而有徵兆。寺廟的遺蹟非常多，精舍和浮屠（佛塔）有數百處，無法一一詳述。寺廟西邊有一個清澈的水池，周長二百步，佛曾經在這裡盥洗。西邊還有一個小水池，佛曾經在這裡洗滌器皿。北邊還有一個小水池，佛曾經在這裡洗衣服。這三個水池有龍居住，水味甘甜而且乾淨。如果有傲慢的人冒犯，金毗羅獸（一種守護神）就會立刻加害。水池旁邊有一塊方形的石頭，上面有佛的袈裟的紋路痕跡。外道的兇惡之人如果輕率地踩踏，水池中的龍就會興起風雨。旁邊有一座浮屠（佛塔），佛曾經在這裡做六牙象王，看到獵人穿著法衣，所以拔下象牙送給他。旁邊還有一座塔，佛過去曾在這裡作為鳥，與獼猴和大象互相詢問誰的年齡最大。還有大林中的塔，佛與提婆達多（佛陀的堂兄弟，後背叛佛陀）過去曾在這裡作為鹿王，佛代替懷孕的母鹿赴死的地方。鹿野苑（佛陀初轉法輪之地）的名稱因此而產生。寺廟西南三里處，有一座大塔，高三十丈，地基雄偉壯麗。旁邊還有一座塔，是五比丘（佛陀最初的五位弟子）迎接佛陀的地方。大林東邊三里處的塔，佛過去曾在這裡作為兔子，與各種野獸聚集在一起，自己知道身體弱小，就燒身供養。因此感動了天帝下凡讚歎，所以月亮上才有兔子的形象顯現。寺廟東邊順著殑伽河（恒河）三百多里，向東到達戰主國（中印度），周長二千餘里。都城靠近殑伽河，周長十餘里。人口眾多，寺廟有十所，僧人不到一千人，都信奉小乘佛教。天神廟有二十所，各種外道雜居。城西北的寺塔里有佛舍利一升。過去佛陀曾在這裡說法七天，還有四佛行走和坐臥的遺蹟。有一尊慈氏菩薩（彌勒菩薩）的雕像，形狀小而威德很大。城東北二百餘里到達阿避陀羯賴拏寺（據說意思是**耳），是北方僧人的因緣。寺廟東南渡過殑伽河一百多里到達大邑。河北岸有那羅延天（毗濕奴）的廟宇，重樓疊閣非常莊嚴。再往東南三十多里有一座降鬼塔，一半已經陷到地裡。前面建有石柱。

【English Translation】 English version: Further west, there is a stupa (tower), which marks the place where Kashyapa Buddha (one of the past seven Buddhas) prophesied that the Buddha in his past life as the Bodhisattva who protects the light (the future Maitreya Buddha) would attain Buddhahood. Next, to the south are the walking paths of the Four Buddhas, fifty paces long and seven feet high, constructed of stacked blue stones, with a statue of Shakyamuni Buddha walking on top. The statue has a unique shape, with a hair knot on the crown of the head, and the hair is drawn out, appearing divine and auspicious. There are numerous temple ruins, with hundreds of monasteries and stupas, which cannot be fully described. To the west of the temple is a clear pond, two hundred paces in circumference, where the Buddha used to wash. Next to the west is a small pond where the Buddha used to wash utensils. Next to the north is a small pond where the Buddha used to wash clothes. These three ponds are inhabited by dragons, and the water is sweet and clean. If arrogant people offend them, the Kimpira beast (a guardian deity) will immediately harm them. Beside the pond is a square stone with traces of the Buddha's kasaya (robe) pattern. If heretical and fierce people carelessly step on it, the dragons in the pond will stir up wind and rain. Beside it is a stupa, where the Buddha once acted as the six-tusked elephant king, and seeing a hunter wearing a Dharma robe, he pulled out his tusks and gave them to him. Next to it is another stupa, where the Buddha in the past was a bird, and together with a monkey and an elephant, they asked each other who was the oldest. There is also a stupa in the great forest, where the Buddha and Devadatta (Buddha's cousin, who later betrayed him) were once deer kings, and the Buddha took the place of a pregnant deer to die. The name 'Deer Park' (where the Buddha first turned the wheel of Dharma) thus originated. Three miles southwest of the temple is a large stupa, thirty feet high, with a magnificent base. Next to it is another stupa, which is where the five bhikkus (the Buddha's first five disciples) welcomed the Buddha. The stupa three miles east of the great forest is where the Buddha in the past was a rabbit, gathering with various beasts, and knowing that he was small, he burned himself as an offering. This moved the Emperor of Heaven to descend and praise him, so the image of a rabbit appears on the moon. More than three hundred miles east of the temple, along the Ganges River, to the east is the country of Zhanzhu (Central India), with a circumference of more than two thousand miles. The capital city is near the Ganges River, with a circumference of more than ten miles. The population is large, with ten temples, and less than a thousand monks, all of whom follow Hinayana Buddhism. There are twenty temples of heavenly gods, and various heretics live together. In the temple stupa northwest of the city, there is one sheng (a unit of measurement) of Buddha's relics. In the past, the Buddha preached here for seven days, and there are also traces of the Four Buddhas walking and sitting. There is a statue of Maitreya Bodhisattva (the future Buddha), small in shape but with great power and virtue. Two hundred miles northeast of the city is the Avitakarana Temple (said to mean **ear), which is related to the northern monks. More than one hundred miles southeast of the temple, across the Ganges River, is a large city. On the north bank of the Hebei River is the temple of Narayana (Vishnu), with very solemn double-layered pavilions. More than thirty miles to the southeast is a demon-subduing stupa, half of which has sunk into the ground. A stone pillar is built in front of it.

柱高二丈餘。即佛為啖人鬼說法處。鬼置石座千數。茂林清池不遠。數寺皆有僧住學大乘者。又東南渡河百餘里塔者。即分舍利瓶及余舍利也。每齋日放光。又東北渡殑伽河百五十里。至。

吠舍厘國(中印度古云毗舍離也)週五十餘里。邪正兼半寺數百。現存五三僧少耳。天祠數十露形多之。城已頹毀故基周七十許里。宮城週五里許。少人居住。宮城西北六里。寺塔是說凈名處。

又東身子證果塔　又東大塔是王得一分舍利一斛許。無憂王取九升。均造余塔。后更有王欲開。地震遂止。西北有塔石柱高六丈。次南獼猴為佛穿池。池西群猴持佛缽。上樹取蜜處　池南猴奉蜜處。各有塔記。寺東北四里許塔。是凈名故宅基尚多靈神。其舍疊磚。傳云積石。即說法現疾處也。近使者王玄策以笏量之止有一丈。故方丈之名因而生焉。並長者寶積宅。庵羅女宅。佛姨母入滅處。皆立表記　寺北四里塔。佛將往拘尸天人送立處　次復一塔。是佛最後觀城邑處。

次南是庵羅女以園施佛處。其側一塔。是佛三告阿難住壽涅槃處　又側一塔。是千子見父母處。即賢劫千佛也　東故重閣講堂基塔。時放光明。是佛說普門經處。

城西北六十里大塔。是佛別栗呫婆子處。

大城西北減二百里故城塔。佛說

【現代漢語翻譯】現代漢語譯本：柱子高二丈多。這裡是佛陀為吃人鬼說法的地方。鬼放置了數千個石座。茂盛的樹林和清澈的池塘離這裡不遠。幾座寺廟都有僧人居住，學習大乘佛法。再往東南方向渡過河流一百多里，有一座塔，那裡是分發舍利瓶和剩餘舍利的地方，每逢齋戒日會放出光芒。再往東北方向渡過殑伽河（Ganges River）一百五十里，到達。

吠舍厘國（Vaishali）（中印度古時稱為毗舍離）周長五十多里。正法和邪法各佔一半，寺廟有數百座，但現在存在的僧人很少。天神祠堂有數十座，大多是裸露的。城墻已經頹毀，原來的地基周長約七十里。宮城周長約五里，很少有人居住。宮城西北六里，寺廟和塔是維摩詰（Vimalakirti）說法的地方。

再往東是身子（Sariputra）證果的塔。再往東的大塔是國王得到一分舍利（relics），大約一斛。阿育王（Ashoka）取走了九升，用來建造其餘的塔。後來有國王想要打開它，發生了地震，於是停止了。西北方有一座塔，石柱高六丈。再往南是獼猴為佛陀挖池塘的地方。池塘西邊是猴子們拿著佛缽，爬到樹上取蜂蜜的地方。池塘南邊是猴子奉獻蜂蜜的地方。每個地方都有塔和記載。寺廟東北四里左右有一座塔，那是維摩詰的故宅，地基上還有很多靈異。他的房子是用磚頭堆砌的，傳說中是用石頭堆砌的。這裡就是佛陀說法並示現疾病的地方。最近使者王玄策用笏測量，只有一丈，所以方丈的名稱由此而來。還有長者寶積（Ratnakara）的宅邸，庵羅女（Amrapali）的宅邸，佛陀姨母入滅的地方，都立有標記。寺廟北面四里有一座塔，是佛陀將要前往拘尸那迦（Kushinagar）時，天人送別的地方。旁邊還有一座塔，是佛陀最後觀看城邑的地方。

再往南是庵羅女用花園供養佛陀的地方。旁邊有一座塔，是佛陀三次告訴阿難（Ananda）將住世並涅槃的地方。旁邊還有一座塔，是千子見到父母的地方，也就是賢劫千佛。東邊是原來的重閣講堂的地基和塔，時常放出光明，這裡是佛陀宣說《普門品》的地方。

城西北六十里的大塔，是佛陀與栗呫婆（Licchavi）族人告別的地方。

大城西北方向減少二百里左右的故城塔，是佛陀說法的地方。

【English Translation】 English version: The pillar is over twenty 'zhang' (丈) in height. This is where the Buddha preached to the man-eating ghosts. The ghosts placed thousands of stone seats. Lush forests and clear ponds are not far away. Several temples have monks residing and studying Mahayana Buddhism. Further southeast, after crossing a river for over a hundred 'li' (里), there is a pagoda where the relics jar and remaining relics were distributed. It emits light on every fast day. Further northeast, after crossing the Ganges River (殑伽河) for one hundred and fifty 'li', one arrives at.

The country of Vaishali (吠舍厘國) (in ancient Central India, also known as '毗舍離') has a circumference of over fifty 'li'. Righteousness and evil are equally divided. There are hundreds of temples, but few monks remain. There are dozens of shrines to deities, mostly nude. The city walls have decayed, and the original foundation has a circumference of about seventy 'li'. The palace city has a circumference of about five 'li', with few people residing there. Six 'li' northwest of the palace city, the temple and pagoda mark the place where Vimalakirti (凈名) preached.

Further east is the pagoda where Sariputra (身子) attained enlightenment. Further east, the great pagoda is where the king obtained a share of the relics (舍利), about one 'hu' (斛). King Ashoka (無憂王) took nine 'sheng' (升) to build the remaining pagodas. Later, another king wanted to open it, but an earthquake occurred, so he stopped. To the northwest is a pagoda with a stone pillar six 'zhang' high. Further south is where the monkeys dug a pond for the Buddha. West of the pond is where the monkeys held the Buddha's bowl and climbed trees to get honey. South of the pond is where the monkeys offered honey. Each place has a pagoda and inscription. About four 'li' northeast of the temple is a pagoda, which is the former residence of Vimalakirti. There are still many spiritual manifestations on the foundation. His house was built with stacked bricks, traditionally said to be stacked stones. This is where the Buddha preached and manifested illness. Recently, the envoy Wang Xuance (王玄策) measured it with his tablet and found it to be only one 'zhang', hence the name 'fangzhang' (方丈) originated. Also, there are markers at the residences of the elder Ratnakara (寶積), the courtesan Amrapali (庵羅女), and where the Buddha's aunt entered Nirvana. Four 'li' north of the temple is a pagoda, where the gods bid farewell to the Buddha when he was about to go to Kushinagar (拘尸那迦). Next to it is another pagoda, where the Buddha last viewed the city.

Further south is where Amrapali offered her garden to the Buddha. Next to it is a pagoda where the Buddha told Ananda (阿難) three times that he would live on and enter Nirvana. Next to it is a pagoda where the thousand sons saw their parents, which are the thousand Buddhas of the Bhadrakalpa (賢劫). To the east are the foundations and pagoda of the former double-storied lecture hall, which often emits light. This is where the Buddha preached the 'Universal Gate Chapter' (普門品).

Sixty 'li' northwest of the city is the great pagoda where the Buddha bid farewell to the Licchavi (栗呫婆) people.

About two hundred 'li' northwest of the great city is the old city pagoda, where the Buddha preached.

本生。曾於此為大天輪王事。

國城東南十五里大塔。是七百賢聖重結集處　又南減百里。大寺層臺重起。僧學大乘四佛行坐跡　側又一塔。是佛南趣摩揭陀。北顧吠舍厘城中息跡處　寺東三十里。殑伽河南北岸各一塔。是阿難陀分身與二國處。從北岸東北行五百餘里。至。

弗栗恃國(北印度也人謂三伐恃)週四千餘里。東西長。寺十餘僧減千人大小通學。天祠數十外道眾矣。故宮城中有三千家。殑伽東北岸塔高二丈餘。南望長流。佛度五百漁人處。由捕得大魚十八頭。頭各兩眼　又東北百餘里故城西。塔高百餘尺。佛嘗六月說法度人。又北百五十里佛發爪塔。又西北千五百里。入山谷至。

尼波羅國(北印度)週四千餘里在雪山中。都城週二十餘里。雜信寺及天寺極多。僧二千餘人。大小兼學王純信佛。城內有閣高二百餘尺。周八十步上容萬人。面別三疊疊別七層。俳徊四廈刻以奇異。珍寶飾之。

城東南不遠有水火村。東一里許有阿耆波沴水。週二十步。早澇湛然不流常沸。家火投之遍池火起。煙焰數尺。以水灑火火更增熾。碎土以投。亦即燃盡。無問投者併成灰燼。架釜水上煮食立熟云。此水中先有金櫃有國王將人取之。柜已出泥人像挽之不動。夜神告曰。此是慈氏佛冠。下生擬著

【現代漢語翻譯】現代漢語譯本：本生。過去曾在這裡作為大天輪王存在。

在國都城池東南十五里處有一座大塔。這裡是七百位賢聖重新結集佛法的地方。再往南一百里左右，有一座大寺，樓臺重重疊疊地建起。僧人們在這裡學習大乘佛法，以及四佛（指過去七佛中的四位，通常指拘留孫佛、拘那含牟尼佛、迦葉佛和釋迦牟尼佛）的行、住、坐、臥的遺蹟。旁邊還有一座塔，是佛陀向南前往摩揭陀國，向北回顧吠舍厘城時休息的地方。寺廟以東三十里，殑伽河（Ganges River，即恒河）南北兩岸各有一座塔，是阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）分身舍利給兩個國家的地方。從北岸向東北方向走五百多里，到達。

弗栗恃國（Vriji，北印度的一個國家，人們稱之為三伐恃）。周圍四千多里，東西狹長。寺廟有十多座，僧人不到一千人，大小乘佛法都學習。天神廟有幾十座，外道眾多。舊王宮城中有三千戶人家。殑伽河東北岸的塔高二丈多，向南可以望見長長的河流，這裡是佛陀度化五百漁人的地方。因為他們捕到了十八條大魚，每條魚都有兩隻眼睛。再往東北一百多里，在舊城的西邊，有一座塔高一百多尺，佛陀曾經在六月在這裡說法度人。再往北一百五十里，有佛發爪塔。再往西北一千五百里，進入山谷，到達。

尼波羅國（Nepal，北印度），周圍四千多里，位於雪山之中。都城周圍二十多里。各種寺廟和天神廟非常多。僧人有兩千多人，大小乘佛法都學習，國王非常信奉佛教。城內有一座閣樓，高二百多尺，周圍八十步，上面可以容納一萬人。每個面都有三層，每層有七間房。迴廊四周環繞，雕刻著奇異的圖案，用珍寶裝飾。

在城東南不遠的地方，有一個水火村。往東一里左右，有一條阿耆波沴水（Aghri-vaitarani River）。周圍二十步，無論旱澇，水總是滿滿的，不流動而且常年沸騰。人們把家裡的火投進去，整個池子都會燃燒起來，煙焰高達數尺。用水潑火，火勢反而更加猛烈。把碎土投進去，也會立刻燃燒殆盡。無論誰投進去都會變成灰燼。在水上架起鍋煮東西，立刻就能煮熟。據說，這條水中先前有一個金櫃，有國王派人去取。櫃子已經出來了，但是泥人像拉不動它。夜神告訴他們說，這是慈氏佛（Maitreya，即彌勒佛）的佛冠，是為下生時準備戴的。

【English Translation】 English version: Jataka. Once, he was the Great Heavenly Wheel-Turning King here.

Fifteen li southeast of the capital city is a large stupa. This is where seven hundred virtuous sages re-compiled the Dharma. About one hundred li further south, there is a large monastery with layered terraces rebuilt. Monks study Mahayana Buddhism here, as well as the traces of the four Buddhas (referring to four of the past seven Buddhas, usually meaning Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, and Shakyamuni Buddha) in their walking, dwelling, sitting, and lying. Next to it is another stupa, which is where the Buddha rested when he went south to Magadha and looked back north to the city of Vaishali. Thirty li east of the monastery, on the north and south banks of the Ganges River (Ganga), there is a stupa on each side, which is where Ananda (one of the Buddha's ten great disciples, known for his extraordinary memory) divided his relics to two countries. Traveling more than five hundred li northeast from the north bank, one arrives at

the country of Vriji (northern India, people call it Samvastu). It is more than four thousand li in circumference, long from east to west. There are more than ten monasteries, with fewer than a thousand monks, studying both Mahayana and Hinayana Buddhism. There are dozens of temples to heavenly deities, and many heretics. There are three thousand households in the old palace city. The stupa on the northeast bank of the Ganges River is more than two zhang high, and one can see the long river flowing south. This is where the Buddha converted five hundred fishermen because they caught eighteen large fish, each with two eyes. More than one hundred li further northeast, west of the old city, there is a stupa more than one hundred chi high, where the Buddha once preached and converted people in the sixth month. One hundred and fifty li further north, there is the Buddha's hair and nail stupa. One thousand five hundred li further northwest, entering the mountain valley, one arrives at

the country of Nepal (northern India), more than four thousand li in circumference, located in the snowy mountains. The capital city is more than twenty li in circumference. There are many various temples and heavenly deity temples. There are more than two thousand monks, studying both Mahayana and Hinayana Buddhism, and the king is a devout Buddhist. Inside the city, there is a pavilion more than two hundred chi high, eighty paces in circumference, which can accommodate ten thousand people on top. Each face has three tiers, and each tier has seven rooms. Corridors surround the four sides, carved with strange patterns and decorated with treasures.

Not far southeast of the city, there is a water and fire village. About one li to the east, there is the Aghri-vaitarani River. Twenty paces in circumference, whether in drought or flood, the water is always full, unmoving, and constantly boiling. People throw household fire into it, and the entire pool will burn, with flames rising several chi high. Pouring water on the fire only makes it more intense. Throwing crushed soil into it will also immediately burn to ashes. Whoever throws anything into it will be reduced to ashes. Setting up a pot on the water to cook food will cook it instantly. It is said that there was previously a golden cabinet in this water, and a king sent people to retrieve it. The cabinet had already come out, but the mud elephant could not pull it. A night deity told them, 'This is the crown of Maitreya Buddha, intended to be worn when he is born.'

不可得也。火龍所護。城南十餘里孤山特秀。寺居重疊狀若雲霞。松竹魚龍隨人馴附。就人取食犯者滅門。比者國命並從此國而往還矣。今屬吐蕃又從吠舍。南百五十里渡殑伽河至摩揭陀國。即常所謂摩竭提王舍城也。◎

釋迦方誌捲上大正藏第 51 冊 No. 2088 釋迦方誌

釋迦方誌卷下

終南太一山釋氏遺蹟篇之餘游履篇通局篇時住篇教相篇

釋迦方誌遺蹟篇第四之餘

◎摩揭陀國(中印度也古者訛耳)週五千餘里。城少人居邑落極多。寺五十餘。僧徒出萬多大乘學。天祠數十異道甚多。故城在王舍城山北。倚東二百四十里北臨殑伽河。周七十餘里人壽多歲。時號拘蘇摩補羅城。言香茅華宮也。

人壽數千歲時。更因波吒厘樹名波吒厘子城。古名巴連弗者訛也。故宮北石柱高數丈。無憂王作地獄處。佛涅槃后第一百年。有阿輸迦王(言無憂也)即頻毗娑羅王之曾孫。自王舍城遷都此城。重筑外郭。出異種稻。粒大而美光色奇異。名供大人米也。宮北臨殑伽河小城千餘家見存其獄石柱。南大塔寶飾覆缽石作欄檻。即八萬四千之一也。安佛舍利一升。時有光瑞即無憂遇近護羅漢。役使鬼神所營。其側精舍中有大石。是佛欲涅槃。北趣拘尸南顧摩揭。故蹈石上之

【現代漢語翻譯】現代漢語譯本：『不可得也。』（指寶物）有火龍守護。城南十餘里處，有一座孤山特別秀麗。寺廟重重疊疊，形狀如同雲霞。松樹、竹子、魚和龍都非常馴服，跟隨人，向人乞食，冒犯它們的人會被滅門。過去，國家的命運都由此國而往還。現在屬於吐蕃，又從屬於吠舍。向南一百五十里，渡過殑伽河（Ganges River），到達摩揭陀國（Magadha），也就是常說的摩竭提王舍城。

《釋迦方誌》捲上大正藏第 51 冊 No. 2088 《釋迦方誌》

《釋迦方誌》卷下

終南太一山釋氏遺蹟篇之餘游履篇通局篇時住篇教相篇

《釋迦方誌》遺蹟篇第四之餘

摩揭陀國（中印度，古時候的訛稱）周長五千餘裡。城內少有人居住，村落極多。有寺廟五十餘座，僧侶超過一萬，大多學習大乘佛法。天神祠廟數十座，其他教派也很多。舊城在王舍城山北面。靠近東面二百四十里，北面瀕臨殑伽河。周長七十餘里，人們壽命很長。當時被稱為拘蘇摩補羅城，意思是香茅華宮。

人們壽命數千歲時，又因為波吒厘樹而得名波吒厘子城。古名巴連弗，是訛傳。舊宮殿北面的石柱高數丈。是阿輸迦王（Ashoka，意為無憂）建造地獄的地方。佛陀涅槃后第一百年，有阿輸迦王，是頻毗娑羅王（Bimbisara）的曾孫。他從王舍城遷都到這座城市，重新修築外城。出產一種奇異的稻米，顆粒大而美，光澤顏色奇異，名叫供大人米。宮殿北面瀕臨殑伽河，有一千餘戶人家的小城仍然存在，能看到那裡的監獄石柱。南面有一座大塔，用寶物裝飾覆缽，用石頭做欄桿，是八萬四千塔之一。裡面安放著一升佛舍利。當時有光瑞出現，這是阿輸迦王遇到近護羅漢，役使鬼神所建造的。旁邊有一座精舍，裡面有一塊大石頭，是佛陀將要涅槃時，北行前往拘尸那迦（Kushinagar），南顧摩揭陀（Magadha），因此踩在這塊石頭上。

【English Translation】 English version: 'Unobtainable.' (referring to the treasure) Protected by fire dragons. More than ten li south of the city, there is a particularly beautiful solitary mountain. The temples are layered upon each other, shaped like clouds and mist. Pine trees, bamboo, fish, and dragons are all very tame, following people and begging for food from them; those who offend them will have their families exterminated. In the past, the fate of the country went back and forth through this country. Now it belongs to Tubo (Tibet), and also belongs to Vesali. 150 li to the south, crossing the Ganges River (Ganga), one arrives at the kingdom of Magadha, which is commonly known as Rajagriha.

Shijia Fangzhi, Volume 1 Taisho Tripitaka, Volume 51, No. 2088, Shijia Fangzhi

Shijia Fangzhi, Volume 2

Remaining Traces of Shakya on Mount Zhongnan Taiyi - Remaining Travels, General Situation, Temporary Residence, and Teachings

Shijia Fangzhi, Remaining Traces, Chapter 4

The kingdom of Magadha (Central India, a corrupted name in ancient times) is over 5,000 li in circumference. Few people live in the city, but there are many villages. There are more than fifty temples, and over ten thousand monks, mostly studying Mahayana Buddhism. There are dozens of temples to heavenly deities, and many other religions. The old city is located north of Mount Rajagriha. It is close to the east for 240 li, and borders the Ganges River to the north. It is over 70 li in circumference, and people live long lives. At that time, it was called Kusumapura, meaning 'Fragrant茅茅Flower Palace'.

When people lived for thousands of years, it was also named Pataliputra after the Patali tree. The ancient name 巴連弗 is a corruption. The stone pillars north of the old palace are several zhang high. This is where King Ashoka (meaning 'without sorrow') built the hell. One hundred years after the Buddha's Nirvana, there was King Ashoka, the great-grandson of King Bimbisara. He moved the capital from Rajagriha to this city and rebuilt the outer walls. A strange kind of rice is produced, with large and beautiful grains, and strange luster and color, called 'rice for offering to great people'. North of the palace, bordering the Ganges River, a small city of over a thousand households still exists, and the prison stone pillars can be seen there. To the south is a large stupa, decorated with jewels, with an inverted bowl shape and stone railings, one of the eighty-four thousand stupas. One sheng of Buddha's relics is enshrined inside. At that time, there was auspicious light, which was built by King Ashoka, who encountered the Arhat who was close to him, and employed ghosts and gods. Next to it is a monastery with a large stone, which the Buddha stepped on when he was about to enter Nirvana, heading north to Kushinagar and looking south to Magadha.

雙跡也。長尺八廣六寸。輪相華文十指各異。近為羯羅拏蘇伐刺那言金耳國。設償迦王言月也。毀壞佛跡鑿已還平文采如故。乃捐殑河中尋複本處。次側有四佛行坐塔。

故宮北大石室。即育王為弟所造。次有大水槽育王飯僧者。宮西南小石山。周巖澗谷數十石室。育王為近護羅漢役鬼所為。傍有石池俗名聖水。飲者病癒。山西南五塔面各數百步。育王建八萬四千塔已。尚餘五升舍利更造此塔。靈異間起。有王將此作難陀王五藏興軍掘之。地震山傾塔中大呼。士卒僵仆。故城東南屈屈吒阿濫摩寺(言雞園也)昔有論議屈于外道。十二年來不擊犍捶。有南印度那伽閼剌樹那菩薩(此言龍猛或雲龍樹)來至伏諸外道始擊犍捶。故塔名擊犍捶也。

次北有鬼辯塔馬鳴事。

城西南隅二百餘里。古寺塔中四佛行坐跡。又寺西南百餘里。大寺僧徒千數並學大乘。合有四院。觀閣三層崇基重戶。中間三精舍金銅隱起。中有立像高三丈。左多羅菩薩右觀自在。並鍮石鑄成。三所各有舍利一升光相時起。寺西南百里。大山上石塔高一丈餘。佛于大盤石上入定。經宿諸天雨光以感慕。故起寶塔高一丈許。今變為石。惟遙望見煙霞。止居靈聖龍蛇窟穴鷙鳥猛獸。古今無人達者。山東崗塔佛於此立觀摩揭國處。山西北三十

【現代漢語翻譯】現代漢語譯本：雙足跡，長一尺八寸，寬六寸。輪相和華麗的紋飾在十個腳趾上各不相同。靠近羯羅拏蘇伐刺那（Karana Suvarnna，言金耳國）的地方。設償迦王（Sasanka）意為『月』。他毀壞了佛跡，鑿平后，紋飾卻依舊如故。於是將佛跡丟入殑河（Ganges River）中，佛跡卻又回到原來的地方。旁邊有四座佛陀行、坐的塔。故宮北面有一石室，是育王（Ashoka）為他的弟弟建造的。旁邊有一個大水槽，是育王用來供養僧人的。宮殿西南方有一座小石山，周圍是巖石和山澗，有幾十個石室，是育王為近護羅漢役使鬼神建造的。旁邊有一個石池，俗稱聖水，飲用后可以治病。山西南面有五座塔，相距數百步。育王建造了八萬四千座塔后，還剩下五升舍利，於是又建造了這些塔，靈異之事時常發生。有國王想用這些塔作為難陀王（Nanda）的五藏來興兵，挖掘它們。結果發生地震，山體傾斜，塔中發出巨大的呼喊聲，士兵們僵硬倒地。故城東南有屈屈吒阿濫摩寺（Kukkutarama Monastery，言雞園），過去這裡有論議，屈服於外道。十二年來沒有敲擊犍捶（ghanta，鐘）。有南印度的那伽閼剌樹那菩薩（Nagarjuna，此言龍猛或雲龍樹）來到這裡，降伏了所有外道，才開始敲擊犍捶。所以這座塔被稱為擊犍捶塔。再往北有鬼辯塔，與馬鳴（Asvaghosa）的事蹟有關。從城西南角往外走二百多里，古寺塔中有四尊佛陀行、坐的足跡。另外，從寺廟往西南方向走一百多里，有一座大寺廟，僧侶有一千多人，都學習大乘佛法。總共有四個院落。觀閣有三層，地基高聳，門窗厚重。中間有三座精舍，用金銅裝飾，顯得隱約而突出。其中有一尊立像，高三丈。左邊是多羅菩薩（Tara），右邊是觀自在菩薩（Avalokitesvara），都是用鍮石鑄造的。這三處地方各有一升舍利，光芒時常出現。寺廟西南一百里處，大山上有一座石塔，高一丈多。佛陀在一塊大盤石上入定，經過一夜，諸天降下光明以表達感慕之情。因此建造了一座寶塔，高約一丈。現在已經變成了石頭。只能遠遠地望見煙霞。這裡居住著靈聖、龍蛇，以及各種兇猛的鳥獸。自古以來沒有人能夠到達那裡。山東崗塔，佛陀曾在此處站立，觀看摩揭陀國（Magadha）。山西北三十

【English Translation】 English version: These are double footprints, one foot and eight inches long, and six inches wide. The wheel marks and ornate patterns are different on each of the ten toes. It is near Karana Suvarnna (meaning 'Golden Ear Country'). King Sasanka (meaning 'Moon') destroyed the Buddha's footprints, and after they were chiseled flat, the patterns remained as before. So he threw the footprints into the Ganges River (Ganges River), but the footprints returned to their original place. Next to it are four stupas where the Buddha walked and sat. North of the old palace is a stone chamber built by King Ashoka (Ashoka) for his younger brother. Next to it is a large water trough that King Ashoka used to feed the monks. Southwest of the palace is a small rocky mountain, surrounded by rocks and ravines, with dozens of stone chambers built by King Ashoka for the near-guarding Arhats to employ ghosts. Next to it is a stone pool, commonly known as Holy Water, which can cure diseases when drunk. To the southwest of the mountain are five pagodas, each several hundred steps apart. After King Ashoka built 84,000 pagodas, there were still five sheng (a unit of volume) of relics left, so he built these pagodas. Miraculous events often occur. A king wanted to use these pagodas as King Nanda's (Nanda) five treasures to raise an army and dig them up. As a result, an earthquake occurred, the mountain collapsed, and a huge cry came from the pagoda, and the soldiers fell stiffly to the ground. Southeast of the old city is the Kukkutarama Monastery (meaning 'Chicken Garden'), where there used to be debates that succumbed to external paths. For twelve years, the ghanta (bell) was not struck. Nagarjuna Bodhisattva (Nagarjuna, also known as Long Meng or Long Shu) from South India came here, subdued all the external paths, and then began to strike the ghanta. Therefore, this pagoda is called the Striking Ghanta Pagoda. Further north is the Ghost Debate Pagoda, related to the story of Asvaghosa (Asvaghosa). More than two hundred li (a unit of distance) southwest of the city corner, in the ancient temple pagoda, are the footprints of four Buddhas walking and sitting. In addition, more than one hundred li southwest of the temple, there is a large temple with more than a thousand monks, all studying Mahayana Buddhism. There are a total of four courtyards. The viewing pavilion has three floors, with towering foundations and heavy doors and windows. In the middle are three exquisite houses, decorated with gold and copper, appearing faintly and prominently. Among them is a standing statue, three zhang (a unit of length) high. On the left is Tara Bodhisattva (Tara), and on the right is Avalokitesvara Bodhisattva (Avalokitesvara), both cast in brass. Each of these three places has one sheng of relics, and the light often appears. One hundred li southwest of the temple, on a large mountain, is a stone pagoda more than one zhang high. The Buddha entered samadhi on a large flat rock, and after a night, the heavens rained down light to express their admiration. Therefore, a pagoda was built, about one zhang high. Now it has turned into stone. One can only see the smoke and clouds from a distance. It is inhabited by spiritual saints, dragons, snakes, and various fierce birds and beasts. No one has been able to reach it since ancient times. On the mountain ridge east of the mountain, the Buddha stood here and watched Magadha (Magadha). Thirty northwest of the mountain

餘裡。山寺負嶺疏崖置閣。大乘學瞿摩末底菩薩。唐言德慧。伏外道處。今有僧五十餘人。

又西南二十餘里孤山寺。有論師尸羅跋陀羅。唐言戒賢。今見在初伏外道得邑舍而造之。其處竦一危峰。如浮圖形置佛舍利。

又西南五十許里。度尼連禪河有伽耶城。少人物婆羅門千餘家住。仙人之胤也。王所不臣眾咸加敬。城北三十餘里清泉。俗傳聖水。飲濯之者罪消也。

城西南六里許。伽耶山也。溪谷杳冥世謂靈岳。自古君王登封告成也。頂有石塔高百餘尺。時放奇光。佛於此說寶云等經。

山東南尼連河減二里許。至缽羅笈菩提山。言前正覺也。佛將證先登因名也。

佛自東北崗上頂。欲入金剛定振地投山神懼告。佛又至西南半崖中面澗坐石。地山又震。凈居天告曰。此西南十五里近苦行處。畢缽羅樹下金剛座處。是菩提座三世諸佛咸此成覺。佛方就之。仍為石室龍留影也。今或有見者。及無憂興世。于諸靈蹟皆表浮圖。雨諸天華。每竟安居。法俗同往登山供菩提樹。其菩提樹周垣磚疊以崇固之。東西闊周可五百四十步。奇樹名華連陰列植。正門東開對尼連禪那河。南門接大華池西厄險固。北門通大寺。其壖院內聖蹟諸塔精舍星張相布。樹垣正中金剛座者。賢劫初成與大地俱。大千

【現代漢語翻譯】現代漢語譯本餘裡處，山寺依傍山嶺，在疏朗的懸崖上建有樓閣。這裡有學習大乘佛法的瞿摩末底菩薩（Gomati，意為德慧）。此處曾降伏外道。現在有僧侶五十餘人。

又向西南二十餘里，有一座孤山寺。寺內有論師尸羅跋陀羅（Śīlabhadra，意為戒賢）。他現在還在，當初降伏外道后得到邑舍而建造了這座寺廟。寺廟所在之處聳立著一座險峻的山峰，如同漂浮的圖形，其中安放著佛舍利。

又向西南五十餘里，渡過尼連禪河（Nirañjanā River），到達伽耶城（Gayā）。城中人煙稀少，住著一千餘戶婆羅門。他們是仙人的後裔，國王不將他們視為臣民，人們都對他們加以尊敬。城北三十餘里處有一處清泉，民間傳說這是聖水，飲用或沐浴可以消除罪孽。

城西南六里左右，是伽耶山（Gayā Mountain）。溪谷幽深，世人稱之為靈岳。自古以來，君王都在此地舉行封禪大典，宣告功成。山頂有一座石塔，高一百餘尺，時常放出奇異的光芒。佛陀曾在此宣說《寶云經》等經典。

從伽耶山東南方向，沿著尼連禪河逆流而上二里左右，到達缽羅笈菩提山（Prāgbodhi Mountain），意為『前正覺』。佛陀將要證悟時，先登上此山，因此得名。

佛陀從東北面的山崗登上山頂，想要進入金剛定（Vajrasana Samadhi），大地震動，山神感到恐懼並告知佛陀。佛陀又來到西南面半山腰，面向山澗坐在一塊石頭上，大地和山又一次震動。凈居天（Śuddhāvāsa）神告訴佛陀說：『從這裡向西南十五里，靠近苦行之處，畢缽羅樹（Pippala tree）下的金剛座（Vajrasana）處，就是菩提座（Bodhimanda），過去、現在、未來三世諸佛都是在此處成道的。』佛陀這才前往那裡。那裡還有一個石室，龍曾在此留下身影，現在有時還能看到。阿育王（Aśoka）興盛之時，在這些靈蹟之處都建造了浮圖（stupa）。天空中降下各種天花。每當安居結束，僧侶和信徒一同前往登山，供養菩提樹。菩提樹周圍用磚頭砌成圍墻，非常堅固。東西方向寬闊，周長約五百四十步。奇異的樹木和名貴的鮮花連綿成蔭，排列種植。正門向東開，正對著尼連禪那河。南門連線著大華池，西面地勢險峻。北門通往大寺。在寺院的範圍內，聖蹟、佛塔、精舍如同星辰般分佈。樹木圍墻的正中央就是金剛座，它在賢劫（Bhadrakalpa）之初就與大地一同存在。大千

【English Translation】 English version About one 'li' further, a mountain monastery is situated against the ridges and sparse cliffs, with pavilions built there. The Mahayana scholar Gomati Bodhisattva (Gomati, meaning Virtue and Wisdom) resided here. This was the place where external paths were subdued. Currently, there are over fifty monks.

About twenty 'li' southwest, there is the Isolated Mountain Monastery. The 'ācārya' (teacher) Śīlabhadra (Śīlabhadra, meaning Morality and Wisdom) is present there. He subdued the external paths and obtained a village to build it. The place has a towering, precarious peak, like a floating figure, where Buddha relics are placed.

About fifty 'li' southwest, crossing the Nirañjanā River (Nirañjanā River), is the city of Gayā (Gayā). The city has few people, with over a thousand Brahmin families residing there. They are descendants of hermits. The king does not treat them as subjects, and everyone respects them. About thirty 'li' north of the city is a clear spring, popularly known as holy water. Drinking or bathing in it is said to eliminate sins.

About six 'li' southwest of the city is Gayā Mountain (Gayā Mountain). The valleys are deep and secluded, and the world calls it a sacred peak. Since ancient times, kings have ascended it to perform 'feng' and 'shan' sacrifices, announcing their accomplishments. At the top is a stone pagoda over a hundred 'chi' tall, which sometimes emits strange light. The Buddha preached the 'Ratnamegha Sutra' and other scriptures here.

About two 'li' southeast of Gayā Mountain, going upstream along the Nirañjanā River, is Prāgbodhi Mountain (Prāgbodhi Mountain), meaning 'Former Enlightenment'. The Buddha ascended this mountain before his enlightenment, hence the name.

The Buddha ascended to the summit from the northeast ridge, intending to enter the Vajrasana Samadhi (Vajrasana Samadhi), causing the earth to shake and the mountain gods to fear and inform him. The Buddha then went to the middle of the cliff on the southwest side, facing the stream and sitting on a rock. The earth and mountain shook again. The Śuddhāvāsa (Śuddhāvāsa) gods told the Buddha, 'Fifteen 'li' southwest from here, near the place of ascetic practice, under the Pippala tree (Pippala tree) at the Vajrasana (Vajrasana), is the Bodhimanda (Bodhimanda). The Buddhas of the past, present, and future all attain enlightenment here.' Only then did the Buddha go there. There is also a stone chamber where a dragon left its shadow, which can sometimes be seen. When King Aśoka (Aśoka) flourished, he built stupas (stupa) at all these sacred sites. Heavenly flowers rained down. Every time the 'an居' (rain retreat) ends, monks and laypeople go together to climb the mountain and make offerings to the Bodhi tree. The Bodhi tree is surrounded by a brick wall, which is very strong. It is wide from east to west, with a circumference of about five hundred and forty paces. Strange trees and famous flowers are planted in rows, forming a continuous shade. The main gate opens to the east, facing the Nirañjanā River. The south gate connects to the Great Flower Pond, and the west side is dangerously steep. The north gate leads to the Great Monastery. Within the monastery grounds, sacred sites, pagodas, and monasteries are scattered like stars. In the very center of the tree-lined enclosure is the Vajrasana, which existed with the earth from the beginning of the Bhadrakalpa (Bhadrakalpa). The Great Chiliocosm

界中。下極金輪上至地際。金剛所成周百餘步。千佛同坐入金剛定。故因號焉。即證道之所也。又曰。道場大地震時獨無搖也。佛證覺后自入末法。沙土彌覆不見本質。傳佛說耳。遂以兩軀觀自在菩薩。南北標界面南而坐。記云。此像身沒佛法當滅。南隅象者今沒胸臆。

佛在世時。菩提樹高數百尺。枝黃葉青冬夏不改。佛涅槃至葉凋尋復。后為無憂王伐截。于西數十步聚而燒之。用以祠天。煙焰未止忽生兩樹。猛火之中茂葉同榮。因謂灰菩提樹。王睹信生以香乳灌余根者。至旦樹生如本。王妃忿之又夜重伐。王重所請以乳灌之不日還生。壘石周垣其高丈餘。近為金耳國月王又伐此樹。掘至泉水不盡根抵。乃縱火焚之。又以甘蔗澆之。令焦爛絕其本也。數月之後為補刺拏伐摩王。此言滿胄。即無憂王之玄孫也。聞樹被誅舉身投地。請僧七日經行繞樹。大坑以數千牛乳灌之。經六日夜樹生丈餘。恐后剪伐。周峙石垣高二丈四尺。樹今出於石壁上二丈餘。圍可三尺。

樹東青磚精舍高百六十餘尺。基廣二十餘步。上有石鉤欄繞之高一丈。層龕皆有金像四壁。四壁鏤諸天仙。上頂金銅阿摩勒迦果。即此所謂寶瓶及寶臺也。

東南接為重閣三層檐宇特異並金銀飾鏤。三重門外龕中。左觀自在右慈氏像。並鑄

【現代漢語翻譯】現代漢語譯本：界中。下至金輪，上至地際。金剛所成，周圍百餘步。千佛一同入金剛定坐於此處，因此得名。這裡也是佛陀證道的場所。又說，道場發生大地震時，唯獨此處沒有搖晃。佛陀證悟之後，進入末法時期，沙土覆蓋，無法看見其本質，只是口耳相傳。於是用兩尊觀自在菩薩像，南北標定界面，面朝南方而坐。記載說，此像身體沒入土中，佛法就將滅亡。南邊的菩薩像現在已經沒到胸口。

佛陀在世時，菩提樹高數百尺，枝條為黃色，葉子為青色，冬夏不變。佛陀涅槃后，樹葉凋零隨即又恢復。後來被阿育王（Asoka-raja）砍伐，在西邊幾十步的地方堆積起來焚燒，用來祭祀天神。煙焰未熄滅時，忽然生出兩棵樹，猛火之中茂盛的葉子一同繁榮。因此被稱為灰菩提樹。阿育王看到后深信不疑，用香乳澆灌剩餘的樹根，到早晨樹木生長如初。王妃對此忿恨，又在夜裡再次砍伐。阿育王再次請求用乳汁澆灌，沒過幾天就恢復生長。堆砌石頭作為圍墻，高一丈多。最近被金耳國的月王再次砍伐這棵樹，挖掘到泉水，無法窮盡樹根，於是縱火焚燒，又用甘蔗汁澆灌，使其焦爛，斷絕其根本。幾個月之後，補刺拏伐摩王（Purnavarman-raja）（意為滿胄，即阿育王的玄孫）聽說樹木被砍伐，全身投地。請僧侶七天繞樹經行，在大坑中用數千牛乳澆灌。經過六天夜晚，樹木生長到一丈多。恐怕以後再被砍伐，周圍築起石墻，高二丈四尺。樹木現在從石壁上長出二丈多，周長可達三尺。

樹的東邊是青磚精舍，高一百六十多尺，地基寬二十多步，上面有石製鉤欄環繞，高一丈。每層佛龕都有金像，四壁雕刻著諸天仙人。頂部是金銅阿摩勒迦果（Amalaka），就是這裡所說的寶瓶和寶臺。

東南邊連線的是重閣，有三層，屋檐樣式奇特，用金銀裝飾雕刻。三重門外的佛龕中，左邊是觀自在菩薩（Avalokitesvara），右邊是慈氏菩薩（Maitreya），都是鑄造的。

【English Translation】 English version: Within the boundary. Below extends to the golden wheels, above reaches the edge of the earth. Formed of Vajra, it is over a hundred paces around. A thousand Buddhas sit together in Vajra Samadhi here, hence the name. It is also the place where the Buddha attained enlightenment. It is also said that when a great earthquake occurred at the Bodhimanda (Bodhimanda - place of enlightenment), this place alone did not shake. After the Buddha attained enlightenment and entered the Dharma Ending Age, sand and soil covered it, and its essence could not be seen, only passed down by word of mouth. Therefore, two images of Avalokitesvara (Avalokitesvara - the Bodhisattva of compassion) were used to mark the boundary, facing south. It is recorded that when the body of this image is submerged, the Buddha's Dharma will perish. The southern image is now submerged to the chest.

When the Buddha was alive, the Bodhi tree was several hundred feet tall, with yellow branches and green leaves that did not change in winter or summer. After the Buddha's Nirvana (Nirvana - the state of enlightenment), the leaves withered and then recovered. Later, it was cut down by King Asoka (Asoka-raja), piled up and burned several dozen steps to the west, to sacrifice to the gods. Before the smoke and flames stopped, two trees suddenly grew, and the lush leaves flourished together in the raging fire. Therefore, it was called the Ash Bodhi Tree. When the king saw this, he was deeply convinced and poured fragrant milk on the remaining roots, and by morning the tree grew as before. The queen was furious and cut it down again at night. The king pleaded again and poured milk on it, and it grew back in a few days. Stones were piled up as a surrounding wall, more than ten feet high. Recently, the Moon King of the Golden Ear Country cut down this tree again, digging down to the spring water, unable to exhaust the roots, so he set it on fire and poured sugarcane juice on it, causing it to be scorched and rotten, cutting off its roots. Several months later, King Purnavarman (Purnavarman-raja) (meaning 'full lineage', i.e., the great-grandson of King Asoka) heard that the tree had been cut down and threw himself on the ground. He invited monks to circumambulate the tree for seven days, pouring thousands of gallons of milk into the large pit. After six days and nights, the tree grew to more than ten feet. Fearing that it would be cut down again in the future, a stone wall was built around it, twenty-four feet high. The tree now grows out of the stone wall for more than twenty feet, with a circumference of about three feet.

To the east of the tree is a green brick monastery, more than one hundred and sixty feet high, with a foundation more than twenty paces wide, surrounded by stone railings, ten feet high. Each layer of niches has golden statues, and the four walls are carved with celestial beings. The top is a golden bronze Amalaka (Amalaka - a type of fruit), which is what is referred to here as the treasure vase and treasure platform.

To the southeast is a connected double pavilion, with three stories, with unique eaves decorated with gold and silver carvings. Outside the triple gate, in the niches, on the left is Avalokitesvara (Avalokitesvara - the Bodhisattva of compassion), and on the right is Maitreya (Maitreya - the future Buddha), both cast.

銀成高一丈許。無憂王造也。精舍初小后因廣之。內建成道像。有婆羅門應募造之。惟須香泥及一燈內精舍中。六月閉戶作之乃成。尚餘四日僧咸怪之。因開觀覓見像儼然。東面加坐右足加上。左手斂右手垂。不見作者。坐高四尺二寸。廣一丈二尺五寸。像高一丈一尺五寸。兩膝相去八尺八寸。兩肩六尺二寸。相好具足。惟右乳上圖飾未周。更填眾寶遙看其相。終似不滿。有僧夢匠者云。我是慈氏。恐工拙思故自寫之。言垂手者。像佛語魔指地為證。近被月王伐樹。令臣毀像王自東返。臣本信心乃于像前橫施磚障。心愧闇故置燈于內。外畫自在天像。功成報命。月王聞懼舉身生皰。肌膚皆裂。尋即喪沒。大臣馳返即除壁障。往還多日燈猶不滅。今在深室晨持鏡照乃睹其相。見者悲戀敬仰忘返。佛以唐國三月八日成道。上座部云。當此三月十五日成道。時年三十者。或云。三十五者。斯之差互彼自不同。由用歷前後故有此異。猶神州曆元各各不同。三代定正延縮不等。何足怪也。且據一相取悟便止。

佛成覺已七日寂定。至於樹北七日經行。南北往來十餘步許。異華隨跡有十八文。後人磚壘為基高三尺餘。俗云。聖蹟基也。表人命之修短者。先發誠愿以繩度之。隨壽短長增減有驗。此北道左磐石上大精舍。作佛上

【現代漢語翻譯】現代漢語譯本：銀像高約一丈多。是阿育王（無憂王，Aśoka）建造的。精舍最初很小，後來逐漸擴大。裡面供奉著成道像。有一位婆羅門應徵來建造佛像，只需要香泥和一盞燈放在精舍中。他閉門製作了六個月才完成。還剩下四天時，僧人們都感到奇怪。於是打開門觀看，發現佛像已經莊嚴地完成了，面朝東方，結跏趺坐，右腿放在上面，左手收攏，右手下垂。卻不見工匠。佛像的坐高四尺二寸，寬一丈二尺五寸。佛像高一丈一尺五寸，兩膝相距八尺八寸，兩肩寬六尺二寸。佛像的相好具足，只是右乳上的圖案裝飾尚未完成。人們又用各種珍寶來填充，但從遠處看，總覺得不夠完美。有一位僧人夢見工匠說：『我是彌勒（慈氏，Maitreya），恐怕工匠技藝不精，所以親自畫的。』他說下垂的手，是佛陀用手指地，向魔證明。最近月亮王砍伐樹木，命令他的臣子毀壞佛像，國王自己從東方返回。這位臣子本來就信仰佛教，於是在佛像前橫著砌了一道磚墻作為遮擋。因為心中慚愧，害怕黑暗，所以在裡面放了一盞燈。外面畫了自在天（Maheśvara）的畫像。工程完成後，他回去報告。月亮王聽後感到恐懼，全身長滿了水皰，面板都裂開了，不久就死了。大臣飛奔回去，立即拆除了墻壁。往返多日，燈仍然沒有熄滅。現在燈在深深的房間里，早上拿著鏡子照才能看到佛像的相貌。見到的人都悲傷留戀，敬仰得忘記了回去。佛陀在唐國三月八日成道。上座部說，佛陀在三月十五日成道。當時佛陀的年齡，有人說是三十歲，也有人說是三十五歲。這些差異是因為他們所用的歷法不同。就像中國的歷法，各個朝代都不同。夏商周三代確定曆法時，有延長的，有縮短的，這有什麼奇怪的呢？只要根據一個相狀來領悟佛法就可以了。佛陀成道后，七天都在寂靜中入定。之後在菩提樹北邊，七天都在經行。南北往返十多步的樣子。奇異的花朵隨著佛陀的足跡，形成了十八種紋路。後來人們用磚壘成基座，高三尺多。當地人稱之為『聖蹟基』。據說可以用來表示人的壽命長短，先發誠心願，用繩子來測量，隨著壽命的長短，增減都有應驗。這北邊道路左邊的磐石上，有一座大精舍，裡面供奉著佛像。

【English Translation】 English version: The silver statue was about ten feet tall. It was built by King Ashoka (Aśoka). The monastery was initially small but later expanded. Inside, there is an image of the Buddha attaining enlightenment. A Brahmin volunteered to create it, requiring only fragrant mud and a lamp inside the monastery. He closed the door and worked for six months to complete it. With four days remaining, the monks were surprised. They opened the door to observe and found the statue solemnly completed, facing east, seated in the lotus position, with the right leg on top, the left hand collected, and the right hand lowered. However, the craftsman was nowhere to be seen. The statue's seat was four feet and two inches high, and twelve feet and five inches wide. The statue was eleven feet and five inches tall, with a distance of eight feet and eight inches between the knees, and six feet and two inches between the shoulders. The statue had all the auspicious marks, except that the pattern decoration on the right breast was not yet complete. People then filled it with various treasures, but from a distance, it still seemed imperfect. A monk dreamed that the craftsman said, 'I am Maitreya (慈氏, Maitreya), fearing that the craftsman's skills were not refined enough, so I painted it myself.' He said that the lowered hand represents the Buddha pointing to the earth to prove to Mara. Recently, the Moon King cut down trees and ordered his ministers to destroy the statue, while the king himself returned from the east. This minister, who originally believed in Buddhism, built a brick wall in front of the statue as a barrier. Because he felt ashamed and feared the darkness, he placed a lamp inside. Outside, he painted an image of Maheśvara (自在天, Maheśvara). After the project was completed, he went back to report. The Moon King felt fear upon hearing this, and his whole body was covered with blisters, and his skin cracked, and he soon died. The minister rushed back and immediately removed the wall. After many days of going back and forth, the lamp was still not extinguished. Now the lamp is in a deep room, and one must use a mirror in the morning to see the statue's appearance. Those who see it are filled with sorrow and longing, and forget to return in reverence. The Buddha attained enlightenment on the eighth day of the third month in the Tang Dynasty. The Theravada school says that the Buddha attained enlightenment on the fifteenth day of the third month. As for the Buddha's age at that time, some say it was thirty, while others say it was thirty-five. These differences are due to the different calendars they used. Just like the calendars in China, each dynasty was different. When the Xia, Shang, and Zhou dynasties determined the calendar, some were lengthened, and some were shortened, so what is so strange about this? Just focus on understanding the Dharma based on one aspect. After the Buddha attained enlightenment, he remained in samadhi in silence for seven days. After that, he spent seven days walking back and forth north of the Bodhi tree. He walked back and forth about ten steps north and south. Strange flowers followed the Buddha's footsteps, forming eighteen patterns. Later, people built a base with bricks, more than three feet high. Locals call it the 'Holy Site Base'. It is said that it can be used to indicate the length of a person's life. First, make a sincere vow and use a rope to measure it. Depending on the length of life, the increase or decrease will be verified. To the left of the road to the north, on a boulder, there is a large monastery, where the Buddha statue is enshrined.

望仰觀樹相。為報恩像。當時七日目不暫舍。樹西大精舍鍮石像。東面立飾奇珍。前有青石奇文異彩。初成道日梵王起七寶堂。帝釋起七寶座。佛據上七日思惟放光照樹。今寶為石。樹南浮圖高百餘尺初佛于河沐已將坐念草。帝釋化人以姑尸草(言吉祥也)以奉佛處。育王造塔表之　次東北塔。是證果時。青雀來繞群鹿呈祥處。

樹東大路左右各一塔。是魔王嬈佛衰退處　樹西北精舍中。迦葉波佛時放光明。俗云。至誠七繞生得宿命智。又垣西北塔。鬱金香泥高四丈餘。樹垣東南隅。尼拘盧樹側有塔。精舍中有座。佛初證果時。大梵王請轉法輪處　垣內四隅皆有塔。初佛受草趣樹。先至西南地動。又向西北又東北。又東南並地為震。即西北至樹下。東面坐金剛座上。地方安靜故立塔記。垣外西南二牧牛女宅處其側煮糜處。又側佛受糜處。皆立表塔。樹南門外大池。周七百餘步清澄魚龍所宅。次南池者帝釋所造。為佛濯衣。

池西大石。天帝雪山將來。為佛曬衣。側塔是佛納故衣處。

次南林中塔。佛受貧母施故衣處。化池東林龍池清黑味甘。岸西小精舍中像。佛初成道此坐七日入定。龍王繞佛七匝。化多頭蓋佛處。龍池東林精舍作佛羸瘦像。側有經行跡七十餘步。南北各有卑缽羅樹。往來攀而後起

【現代漢語翻譯】現代漢語譯本：抬頭仰望菩提樹的形態，是爲了報答菩提樹的恩德而觀像。當時七日內眼睛不曾片刻離開菩提樹。菩提樹西邊有大精舍，內有金色的佛像，面向東方，裝飾著奇異的珍寶。佛像前有青石，上面刻有奇特的文字和異樣的色彩。當初釋迦牟尼佛成道之日，梵天王建造了七寶堂，帝釋天建造了七寶座。佛坐在七寶座上七日思惟，放出光明照耀菩提樹。現在（七寶堂和七寶座）變成了石頭。菩提樹南邊有浮屠（塔），高一百多尺，是佛陀在河中沐浴后，將要坐下時，心中想著吉祥草。帝釋天化作人，將吉祥草獻給佛陀的地方。阿育王建造塔來標記這個地方。接下來是東北方的塔，是佛陀證果的時候，青雀飛來環繞，群鹿呈現祥瑞的地方。

菩提樹東邊的大路左右各有一座塔，是魔王擾亂佛陀，最終衰退的地方。菩提樹西北邊的精舍中，是迦葉波佛（Kāśyapa Buddha）時期放出光明的地方。民間傳說，至誠地繞塔七圈，就能獲得宿命智。精舍圍墻西北邊還有一座塔，用鬱金香泥建造，高四丈多。菩提樹圍墻東南角，尼拘盧樹（榕樹）旁邊有一座塔。精舍中有一座座位，是佛陀初次證果時，大梵天王（Mahābrahmā）請求佛陀轉法輪的地方。圍墻內的四個角落都有塔。當初佛陀接受吉祥草走向菩提樹時，先到達西南方，大地震動。又走向西北方，又走向東北方，又走向東南方，這些地方都發生了地震。然後從西北方到達菩提樹下，面向東方坐在金剛座上，因為這個地方安靜，所以立塔來紀念。圍墻外西南方是兩個牧牛女的住所，旁邊是她們煮乳糜的地方，再旁邊是佛陀接受乳糜的地方，都立了表記塔。菩提樹南門外有一個大池塘，周圍七百多步，清澈見底，是魚和龍居住的地方。再往南的池塘是帝釋天（Indra）建造的，用來給佛陀洗衣服。

池塘西邊有一塊大石頭，是天帝從雪山拿來的，用來給佛陀晾曬衣服。旁邊的塔是佛陀收納舊衣服的地方。

再往南的樹林中有一座塔，是佛陀接受貧窮母親佈施的舊衣服的地方。化池東邊的樹林是龍池，水清澈、黑色且味道甘甜。岸西邊的小精舍中有佛像，是佛陀初次成道后，在這裡坐了七天入定。龍王（Nāga）繞佛七圈，化現出許多頭來遮蓋佛陀的地方。龍池東邊的樹林精舍中，塑造了佛陀瘦弱的形象。旁邊有佛陀經行的足跡，大約七十多步。南北兩邊各有卑缽羅樹（Pipal tree），人們往來攀爬樹枝然後起身。

【English Translation】 English version: Looking up and contemplating the form of the Bodhi tree is to observe its image in order to repay its kindness. At that time, for seven days, the eyes did not leave the tree for a moment. To the west of the Bodhi tree is a large monastery with a golden statue of the Buddha, facing east and adorned with extraordinary treasures. In front of the statue is a blue stone with strange writings and unusual colors. On the day when Śākyamuni Buddha attained enlightenment, Brahmā (Brahmā) built a seven-jeweled hall, and Indra (Indra) built a seven-jeweled seat. The Buddha sat on the seven-jeweled seat for seven days, contemplating and emitting light that illuminated the Bodhi tree. Now (the seven-jeweled hall and seat) have become stones. To the south of the Bodhi tree is a stupa (tower) over a hundred feet tall, marking the place where the Buddha, after bathing in the river, was about to sit down and thought of auspicious grass. Indra transformed himself into a man and offered the auspicious grass (kuśa grass, meaning auspicious) to the Buddha. King Ashoka (Aśoka) built a tower to mark this place. Next is the tower to the northeast, which marks the place where, at the time of the Buddha's enlightenment, blue magpies came to encircle the tree and a herd of deer presented auspicious signs.

On either side of the main road east of the Bodhi tree are towers, marking the place where the Māra (Māra) disturbed the Buddha and eventually declined. In the monastery northwest of the Bodhi tree is the place where, during the time of Kāśyapa Buddha (Kāśyapa Buddha), light was emitted. Popular tradition says that sincerely circumambulating the tower seven times will grant one the wisdom of past lives. Northwest of the monastery wall is another tower, built with turmeric mud and over forty feet tall. In the southeast corner of the Bodhi tree wall, next to the banyan tree (Nigrodha tree), is a tower. In the monastery is a seat, marking the place where, when the Buddha first attained enlightenment, Mahābrahmā (Mahābrahmā) requested the Buddha to turn the wheel of Dharma. There are towers in all four corners inside the wall. When the Buddha first received the auspicious grass and approached the Bodhi tree, he first arrived at the southwest, and the earth shook. Then he went to the northwest, then to the northeast, and then to the southeast, and these places all experienced earthquakes. Then, from the northwest, he arrived under the Bodhi tree and sat facing east on the Vajra seat. Because this place was peaceful, a tower was erected to commemorate it. Outside the wall, to the southwest, are the residences of two cowherd girls, next to the place where they cooked milk porridge, and next to that is the place where the Buddha received the milk porridge. All these places have commemorative towers. Outside the south gate of the Bodhi tree is a large pond, over seven hundred paces in circumference, clear and inhabited by fish and dragons. Further south is the pond built by Indra (Indra) for the Buddha to wash his clothes.

West of the pond is a large stone, brought by the heavenly emperor from the Himalayas, for the Buddha to dry his clothes. The tower next to it is the place where the Buddha received old clothes.

Further south in the forest is a tower, marking the place where the Buddha received old clothes donated by a poor mother. The forest east of the Transformation Pond is the Dragon Pond, with clear, black, and sweet-tasting water. In the small monastery west of the bank is a statue of the Buddha, marking the place where the Buddha sat in meditation for seven days after first attaining enlightenment. The Dragon King (Nāga) encircled the Buddha seven times, transforming into many heads to cover the Buddha. In the forest monastery east of the Dragon Pond, an emaciated image of the Buddha is sculpted. Next to it are the footprints of the Buddha's walking meditation, about seventy paces long. On the north and south sides are Pipal trees (Pipal tree). People come and go, climbing the branches and then rising up.

。即苦行六年日食一麻麥處。今有疾者香油涂象多愈　又有五人住處塔　又東南塔。佛入尼連河浴處。次近河佛食乳糜處。于道樹下受解脫也。其側二塔。長者獻蜜麨處。樹東南塔。是四天王四方來。各持金缽及諸寶缽。佛皆不受。乃各持石缽。紺青映徹方總受之。按為一缽外現四際　其側有塔。成道后為母說法處。現神變處　度優婁迦葉千人處。又西北伏火龍處　五百獨覺入滅處。目真龍池南。迦葉謂佛溺水處。魔怖佛處。皆立表塔記之。樹垣北門外。即摩訶菩提寺。庭宇六院觀閣三重。周垣高五丈許。佛像鑄金銀。莊嚴工巧極世華美。塔又高廣有佛舍利。大如指節。光澤鮮白通徹內外。內舍利者。大如青珠。形帶紅色。每年至佛大神變月。出以示人(即印度十二月三十日。于唐正月十五日也)於此時也放光雨華。大起深信。其寺常僧減一千人。習大乘上座部。法儀清肅。是南海僧伽羅國王。請中印度大吉祥王立之。經今四百年矣故寺多師子國人。又菩提樹面十餘里。聖蹟相鄰差難備舉。每年比丘解安居訖。四方諸俗百千萬眾。七日七夜香華伎樂。遍林供養禮拜奉慶。印度諸僧。以唐五月十六日入雨安居。以唐八月十五日解夏。斯亦隨終一變不可約之。如雪山北有國。坐春坐秋者。意以一年之內多濕熱處。制三月住

【現代漢語翻譯】現代漢語譯本：也就是苦行六年，每天只吃一麻一麥的地方。現在有病人用香油塗抹大象，大多都能痊癒。還有五個人居住的地方有塔，又在東南方有塔。佛陀進入尼連河沐浴的地方。靠近河邊是佛陀食用乳糜的地方。在菩提樹下獲得解脫。旁邊有兩座塔，是長者獻蜜麨的地方。樹的東南方有塔，是四大天王從四方來，各自拿著金缽和各種寶缽，佛陀都不接受。於是他們各自拿著石缽，紺青色映照透徹，佛陀才全部接受。按理說應該是一個缽，外面顯現出四際。旁邊有塔，是佛陀成道后為母親說法的地方，顯現神變的地方，度化優樓迦葉一千人的地方。又在西北方有降伏火龍的地方，五百位獨覺入滅的地方。目真鄰陀龍池的南邊，是迦葉認為佛陀溺水的地方，魔王恐嚇佛陀的地方，都立碑建塔來記錄這些事蹟。菩提樹圍墻的北門外，就是摩訶菩提寺。寺院的庭院有六個，觀閣有三重，周圍的圍墻高約五丈。佛像用金銀鑄造，裝飾得非常精美華麗。塔又高又大，裡面有佛舍利，大如指節，光澤鮮亮潔白，內外通透。裡面的舍利，大如青色的珠子，形狀帶著紅色。每年到了佛陀顯現大神變的月份，就拿出來給人們觀看（也就是印度的十二月三十日，相當於唐朝的正月十五日）。在這個時候，會放出光芒，降下花雨，人們因此大起深信。這座寺廟常住的僧人減少到一千人，學習大乘上座部的教義，法儀清凈嚴肅。這是南海僧伽羅國（Sri Lanka）的國王，請求中印度的大吉祥王建立的。到現在已經四百年了，所以寺廟裡有很多師子國（Sri Lanka）的人。菩提樹周圍十餘里，聖蹟相鄰，難以全部列舉。每年比丘們結束安居之後，四方各地的俗人成百上千萬人，用七天七夜的時間，用香花伎樂，遍佈樹林進行供養、禮拜和慶祝。印度的僧人，在唐朝的五月十六日進入雨季安居，在唐朝的八月十五日結束夏安居。這也隨著當地的情況而變化，不能一概而論。比如雪山以北的國家，有坐春坐秋的習俗，意思是說一年之內多濕熱的地方，制定三個月的安居。

【English Translation】 English version: That is, the place where he practiced asceticism for six years, eating only one sesame seed and one grain of wheat each day. Now, many who are ill are healed by applying fragrant oil to elephants. There is also a stupa where five people lived, and another stupa to the southeast. The place where the Buddha entered the Nairanjana River to bathe. Near the river is the place where the Buddha ate milk porridge. He attained liberation under the Bodhi tree. Beside it are two stupas, the place where the elders offered honey cakes. To the southeast of the tree is a stupa, where the Four Heavenly Kings came from the four directions, each holding a golden bowl and various jeweled bowls, but the Buddha did not accept any of them. Then they each held a stone bowl, which was a clear, dark blue color, and the Buddha accepted all of them. It is said to be one bowl, outwardly manifesting the four boundaries. Beside it is a stupa, the place where the Buddha preached to his mother after attaining enlightenment, the place where he manifested miraculous transformations, the place where he converted the thousand followers of Uruvilva-Kashyapa. Also to the northwest is the place where he subdued the fire dragon, the place where five hundred Pratyekabuddhas entered Nirvana. South of the Muchalinda Dragon Lake, is the place where Kashyapa thought the Buddha was drowning, the place where Mara frightened the Buddha. All these places are marked with pillars and stupas to record these events. Outside the north gate of the Bodhi tree enclosure is the Mahabodhi Temple. The temple has six courtyards and three levels of viewing pavilions. The surrounding walls are about five zhang (approximately 16.7 meters) high. The Buddha images are cast in gold and silver, and the decorations are extremely elaborate and beautiful. The stupa is tall and wide, and inside it are Buddha relics, as large as a finger joint, with a bright, white luster, transparent inside and out. The relics inside are as large as blue pearls, with a reddish hue. Every year, during the month of the Buddha's great miraculous transformation, they are brought out for people to see (that is, the thirtieth day of the twelfth month in India, which is equivalent to the fifteenth day of the first month in the Tang Dynasty). At this time, light is emitted and flower rain falls, causing people to have deep faith. The temple usually has fewer than a thousand resident monks, who study the teachings of the Theravada school of Mahayana Buddhism, and the rituals are pure and solemn. It was established by the king of Sri Lanka (Seng伽羅國), at the request of the great auspicious king of Central India. It has been four hundred years since then, so there are many people from Sri Lanka (師子國) in the temple. The sacred sites around the Bodhi tree, within a radius of more than ten li, are adjacent to each other and difficult to list completely. Every year, after the monks complete their rainy season retreat, hundreds of thousands of laypeople from all directions spend seven days and seven nights offering incense, flowers, music, and performing arts, throughout the forest, paying homage, and celebrating. The monks in India enter the rainy season retreat on the sixteenth day of the fifth month of the Tang Dynasty, and end the summer retreat on the fifteenth day of the eighth month of the Tang Dynasty. This also varies according to local conditions and cannot be generalized. For example, the countries north of the Himalayas have the custom of 'sitting in spring' and 'sitting in autumn', meaning that in places with more humidity and heat within a year, a three-month retreat is prescribed.

。就中前後一月延促不定。若據修道何時不安。故三時遊行通制有罪。必有緣務亦開兼濟。不執也。菩提樹院東渡尼連河。大林中塔北池者。佛昔為香象子。侍盲象母處。前建石柱。昔迦葉波佛於此宴坐。側有四佛行坐跡。林中小石柱。是郁頭藍髮惡愿處。又東度莫訶東大林野行百餘里。至屈屈吒播陀山(言雞足也)亦謂窶盧播陀山(言尊足也)直上三峰狀如雞足。峭絕孤起迥然空表。半下茂林半上蔓草。尊者大迦葉波。于中寂定故因名焉。初佛以姨母織成金縷袈裟。傳付慈氏佛。令度遺法四部弟子。迦葉承旨佛涅槃后第二十年。捧衣入山以待慈氏。上有一塔。靜夜望之明炬自照。雞足山東北百餘里。至佛陀伐那山。北崖大石室。佛止數年旁有磐石。帝釋摩檀涂佛今猶芬烈。從空谷東出三十餘里。申瑟知林(言杖林也)滿山谷。昔有人以丈六竹杖量佛。而恒出杖表。因投杖而去。遂生根而被山焉。中有一塔。佛曾七日說法處。林中有勝軍居士。以香末為泥作五六寸塔。上書經文名法舍利也。三十年間晝夜無怠。凡作七億每一億小塔。作一大塔盛之。請僧法會稱慶其事皆放光明。杖林西南十餘里。大山陽二溫泉甚熱。佛化浴焉。遠近沐者沉痾皆愈。側有佛經行像塔。林東南七里許。大山嶺上石塔。佛於此兩三月為天人說

【現代漢語翻譯】至於其中前後一個月，時間長短不定。如果按照修道的角度來說，何時都可以安心修行。因此，早中晚三個時段都普遍禁止犯罪。但如果確實有特殊事務，也可以靈活處理，不固執己見。菩提樹院向東渡過尼連河（Niranjana River）。大林中的塔，位於北邊的池塘旁，是佛陀過去作為香象子（fragrant elephant son）時，侍奉失明象母的地方。前面建有石柱，過去迦葉波佛（Kasyapa Buddha）曾在此宴坐。旁邊有四佛的行走和坐臥的遺蹟。林中的小石柱，是郁頭藍弗（Uddaka Ramaputta）發惡愿的地方。再向東渡過莫訶東大林，在野外行走一百多里，到達屈屈吒播陀山（Kukkutapada Mountain，意為雞足山），也稱為窶盧播陀山（Gurupada Mountain，意為尊足山）。山峰直上，三個峰頂形狀像雞足。山勢陡峭，孤立聳起，顯得格外空曠。山腰以下樹林茂密，山腰以上蔓草叢生。尊者摩訶迦葉（Mahakasyapa）在此入定，因此得名。當初佛陀用姨母編織的金縷袈裟，傳給彌勒佛（Maitreya Buddha），讓他度化遺法四部弟子。迦葉尊者遵從佛的旨意，在佛陀涅槃后第二十年，捧著袈裟進入山中，等待彌勒佛的到來。山頂有一座塔，在寂靜的夜晚望去，能看到明亮的火炬自己照亮。雞足山的東北方向一百多里，到達佛陀伐那山（Buddhavana Mountain）。北邊的懸崖上有一個大石室，佛陀曾在此居住數年，旁邊有一塊磐石。帝釋天（Indra）用摩檀涂香（mattakuta）塗抹佛像，至今仍然芬芳濃烈。從空曠的山谷向東走三十多里，到達申瑟知林（Sinsapa Forest，意為杖林）。山谷里到處都是樹木。過去有人用一丈六尺長的竹杖測量佛陀的身高，但總是超出竹杖的長度，於是就把竹杖扔掉離開了，竹杖因此生根發芽，覆蓋了整座山。林中有一座塔，是佛陀曾經七天說法的地方。林中有一位勝軍居士（Shengjun Layman），用香末和泥土製作了五六寸高的小塔，在上面書寫經文，稱為法舍利（Dharma-sarira）。三十年間，晝夜不停地製作，總共製作了七億座小塔，然後用一座大塔盛放這些小塔。他請僧人舉行法會，慶祝此事，所有的小塔都放出光明。杖林的西南方向十多里，大山南面有兩個溫泉，水溫非常高。佛陀曾在此沐浴，遠近的人來這裡沐浴，各種疾病都痊癒了。旁邊有佛陀經行像塔。杖林的東南方向七里左右，大山嶺上有一座石塔，佛陀曾在此兩三個月為天人和阿修羅說法。。

【English Translation】 Regarding the period of one month before and after, the duration is uncertain. If based on the perspective of cultivating the path, there is no time when one cannot be at peace. Therefore, the three periods of morning, noon, and evening universally prohibit offenses. However, if there are indeed special affairs, flexibility is allowed, and one should not be rigid. The Bodhi Tree Monastery is east of the Niranjana River (Niranjana River). The stupa in the Great Forest, located by the pond to the north, is where the Buddha, in his past life as the fragrant elephant son (fragrant elephant son), served his blind elephant mother. A stone pillar was erected in front, where Kasyapa Buddha (Kasyapa Buddha) used to sit in meditation. Beside it are the traces of the four Buddhas walking and sitting. The small stone pillar in the forest is where Uddaka Ramaputta (Uddaka Ramaputta) made his evil vows. Further east, crossing the Maha-Eastern Great Forest, traveling over a hundred li in the wilderness, one arrives at Kukkutapada Mountain (Kukkutapada Mountain, meaning 'chicken foot mountain'), also called Gurupada Mountain (Gurupada Mountain, meaning 'venerable foot mountain'). The peaks rise straight up, with three peaks shaped like chicken feet. The mountain is steep, isolated, and appears exceptionally vast. Below the mountainside, the forest is dense, and above the mountainside, vines grow profusely. The Venerable Mahakasyapa (Mahakasyapa) entered samadhi here, hence the name. Initially, the Buddha used a golden-threaded kasaya woven by his aunt, which he passed on to Maitreya Buddha (Maitreya Buddha), instructing him to liberate the fourfold disciples of the remaining Dharma. Venerable Kasyapa, following the Buddha's decree, twenty years after the Buddha's Nirvana, carried the kasaya into the mountain, awaiting the arrival of Maitreya Buddha. There is a stupa on the summit, and on quiet nights, one can see a bright torch illuminating itself. About a hundred li northeast of Kukkutapada Mountain is Buddhavana Mountain (Buddhavana Mountain). On the northern cliff is a large stone chamber where the Buddha resided for several years, and beside it is a flat rock. Indra (Indra) applied mattakuta fragrance to the Buddha image, which still remains fragrant and intense. Emerging from the empty valley and traveling thirty li to the east, one arrives at Sinsapa Forest (Sinsapa Forest, meaning 'staff forest'). The valley is filled with trees. In the past, someone used a sixteen-foot bamboo staff to measure the Buddha's height, but it always exceeded the staff's length, so they threw the staff away and left. The staff then took root and covered the entire mountain. In the forest is a stupa, the place where the Buddha once preached for seven days. In the forest, there is a Shengjun Layman (Shengjun Layman) who used fragrant powder and mud to make small stupas five or six inches high, writing scriptures on them, called Dharma-sariras (Dharma-sarira). For thirty years, he worked tirelessly day and night, making a total of seven hundred million small stupas, and then used a large stupa to hold these small stupas. He invited monks to hold a Dharma assembly to celebrate this event, and all the small stupas emitted light. More than ten li southwest of Staff Forest, on the southern side of the large mountain, are two hot springs with very high temperatures. The Buddha once bathed here, and people from far and near came here to bathe, and all kinds of diseases were cured. Beside it is a stupa with an image of the Buddha walking. About seven li southeast of Staff Forest, on the ridge of the large mountain, is a stone stupa where the Buddha preached to devas and asuras for two or three months. .

法。頻毗娑羅王疊石為道。廣二十餘步長四里許。大山東北四里許。至孤山仙人室也。又東北五里小孤山壁石室可坐千人。佛於此三月說法。室上磐石梵釋於此摩檀涂佛。今猶郁烈。

室西南隅巖岫。即阿素落宮。石室側頻毗王往佛所棧道。斷石通路長五里許作階也。又東行六十餘里。至矩奢揭羅補羅城(此云茅城)上茅宮城即摩竭陀之正中也。多出香茅國中最勝。古來諸王都其山。城門闕在焉。因香為名。崇山四周以為外郭。西通狹徑北辟山門。東西長週迴一百五十里。樹華含茂皆作金色。內城週三十餘里。城內荒涼都絕人物　北門外塔。佛舒手現五師子。伏提婆醉象處。又東北塔。是舍利子聞馬勝比丘說法證道處。

塔北大深坑旁塔。是室利鞠多(言勝蜜也)設火坑以害佛處。坑東北山城之曲有塔。是縛迦醫王宅。為佛建說法堂。周垣華果檗株尚在。佛多止中。宮城東北十五里許。至姞栗陀羅炬吒山(言鷲峰亦鷲臺。古耆阇崛也)接北山陽。孤起頂上東西長臨崖。西陲磚室廣高奇制。其戶東開。佛住世五十年。多居斯室說法。今作等佛身像。昔影堅王為聽法故。自山至峰跨谷陵巖。編石為道階。凡六里廣十餘步。從杖林石室至此。三階即猶存焉。階側二小塔。一令王下。一簡凡人　其上精舍東長石。

【現代漢語翻譯】現代漢語譯本：法。頻毗娑羅王（Bimbisara-raja，國王名）疊石為道，寬二十餘步，長約四里。大山東北四里左右，到達孤山仙人的住所。再往東北五里，是小孤山壁石室，可容納千人坐。佛陀曾在此說法三個月。石室上的磐石，梵天和帝釋天曾在此處摩擦摩檀涂佛（Matamtu Buddha），至今仍有濃烈的香氣。石室西南角的巖岫，就是阿素落宮（Asura palace）。石室側面是頻毗娑羅王前往佛陀住所的棧道，斷石通路長約五里，用作階梯。再往東走六十餘里，到達矩奢揭羅補羅城（Kushagarapura，此云茅城），上茅宮城就是摩揭陀國（Magadha）的正中心。這裡盛產香茅，是全國最好的。古代的各位國王都以此山為都城，城門闕依然存在。因香茅而得名。崇山四周作為外郭城。西邊通向狹窄的小路，北邊開闢山門。東西長，周長一百五十里。樹木花朵繁茂，都呈現金色。內城周長三十餘里。城內荒涼，幾乎沒有人煙。北門外的塔，是佛陀伸出手顯現五師子，降伏提婆達多（Devadatta）醉象的地方。再往東北的塔，是舍利子（Sariputra）聽馬勝比丘（Asvajit）說法證道的地方。塔的北面有一個深坑，旁邊有塔，是室利鞠多（Srigupta，言勝蜜也）設定火坑想要加害佛陀的地方。深坑東北面的山城拐角處有一座塔，那是縛迦醫王（Vakula）的住所。他為佛陀建造說法堂，周圍的圍墻、花果樹木依然存在。佛陀多次在此居住。宮城東北十五里左右，到達姞栗陀羅炬吒山（Grdhrakuta，言鷲峰，亦鷲臺，古耆阇崛也）。連線北山南面，孤立的山頂東西向臨近懸崖。西邊的磚室寬廣高大，建造奇特。它的門朝東開。佛陀在世五十年，大多居住在這個石室說法。現在這裡塑有等身佛像。過去影堅王（Bimbisara）爲了聽法，從山腳到山峰，跨越山谷陵巖，用石頭鋪設道路臺階，總共六里，寬十餘步。從杖林石室到這裡，三級臺階依然存在。臺階旁邊有兩座小塔，一座是讓國王下車的，一座是區分普通人的。山頂上的精舍東邊有一塊長長的石頭。

【English Translation】 English version: The Dharma. King Bimbisara (Bimbisara-raja) piled stones to make a road, more than twenty paces wide and about four li long. It is about four li northeast of the Great Eastern Mountain, reaching the abode of the recluse on Lonely Mountain. Another five li to the northeast is the Small Lonely Mountain's stone chamber, which can seat a thousand people. The Buddha preached here for three months. On the rock above the chamber, Brahma and Indra rubbed the Matamtu Buddha, and the fragrance is still strong today. The rocky cave in the southwest corner of the stone chamber is the Asura palace. Beside the stone chamber is the plank road that King Bimbisara used to go to the Buddha's place. The road, cut through stone, is about five li long and serves as steps. Another sixty li to the east is the city of Kushagarapura (meaning 'thatched city'), and the Upper Thatched Palace City is the very center of Magadha. It produces a lot of lemongrass, the best in the country. In ancient times, the kings all made this mountain their capital, and the city gate tower is still there. It is named after the lemongrass. High mountains surround it as the outer city wall. A narrow path leads to the west, and a mountain gate opens to the north. It is long from east to west, with a circumference of one hundred and fifty li. The trees and flowers are lush and all golden in color. The inner city has a circumference of thirty li. The city is desolate and almost uninhabited. Outside the north gate is a pagoda, where the Buddha stretched out his hand and manifested five lions to subdue Devadatta's drunken elephant. Further northeast is a pagoda, where Sariputra heard the preaching of the Bhikkhu Asvajit and attained enlightenment. North of the pagoda is a deep pit, next to which is a pagoda, where Srigupta (meaning 'victorious honey') set up a fire pit to harm the Buddha. In the northeast corner of the mountain city, there is a pagoda, which is the residence of the physician Vakula. He built a preaching hall for the Buddha, and the surrounding walls, flowers, fruit trees, and cork trees are still there. The Buddha often stayed here. About fifteen li northeast of the palace city is Grdhrakuta Mountain (meaning 'Vulture Peak,' also 'Vulture Terrace,' ancient Gijjhakuta). It connects to the south side of the northern mountain, and the isolated summit faces the cliff from east to west. The brick chamber on the west side is wide and tall, with a unique structure. Its door opens to the east. The Buddha lived in the world for fifty years, mostly residing in this stone chamber to preach. Now there is a life-size Buddha statue here. In the past, King Bimbisara, in order to listen to the Dharma, built a road of stone steps from the foot of the mountain to the peak, crossing valleys and ridges, a total of six li, more than ten paces wide. From the Jeta Grove stone chamber to here, the three levels of steps still exist. Next to the steps are two small pagodas, one for the king to dismount, and one to distinguish ordinary people. On the top of the mountain, to the east of the monastery, there is a long stone.

佛曾經行履之　旁有大石高丈四五。廣三十餘步。是提婆所擲佛者　其南崖下塔。佛此說法華經處。

精舍南山崖大石室。佛於此入定。阿難別室魔怖之。佛以手通石摩頂。見有通穴。精舍東北大石澗大磐石。佛曬衣處。文今明徹。旁有佛跡輪文入石。北山頂塔。佛望摩揭城。七日說法處。山城北門西有毗布羅山。西南崖陰昔有五百溫泉。今猶數十尚兼冷暖。源發雪山無熱惱池潛流出此。猶清且美味同本池。並雕石為師子之首。石以周流下乃編石為池。浴者病差。諸有僧寺多取飲之。以水沐發終身常凈。使人王玄策曾以沐首。經今五載發常潤凈不可思議　泉左右塔及精舍故基羅列。並四佛行坐跡。此中山林相兼隱者見處。泉西卑缽羅石室佛昔恒居。後壁洞穴是阿素洛宮。此毗布羅山上塔。是佛說法處。今露形外道居之　山城北門左南崖陰。東行三里許大石室。調達入定處　室東有班血磐石。上古有比丘修定不證。自刺頸便證羅漢。升空化火自焚處　崖上石塔。習定者投崖證果處。北門外一里餘。至迦蘭竹園精舍。石基磚室東開。佛多止中。室尚存矣。今有等佛身像　竹園東大塔。是阿阇多設咄路(云未生怨)即阇王也。得舍利分所建。后無憂王開之別建諸塔。余在者時放光焉。側有佛經行處。東有阿難半身塔。

【現代漢語翻譯】現代漢語譯本：佛陀曾經在此行走，旁邊有一塊巨大的石頭，高約四五丈，寬三十多步。這塊石頭是提婆達多用來投擲佛陀的。石頭南邊的山崖下有一座塔，那是佛陀講說《法華經》的地方。

精舍南邊的山崖上有一個大石室，佛陀曾在此入定。阿難在另一個房間，感到魔的恐怖。佛陀用手穿過石頭，摩阿難的頭頂。人們看到石頭上有個孔洞。精舍東北方的大石澗里有一塊巨大的磐石，那是佛陀晾曬衣服的地方，上面的紋路現在還清晰可見。旁邊有佛陀的腳印，腳底的輪紋印入石頭。北山頂上有一座塔，那是佛陀眺望摩揭陀城，連續七天說法的地方。山城北門西邊有毗布羅山（Vipula Mountain）。西南山崖的陰面，過去有五百個溫泉，現在還有幾十個，有的冷有的暖。泉水的源頭來自雪山的無熱惱池（Anavatapta），潛流到這裡涌出。泉水清澈美味，和無熱惱池的水一樣。人們雕刻石頭做成獅子的頭，泉水從獅子口中流出，下面用石頭砌成水池。洗浴的人病就好了。許多僧寺都取用這裡的泉水飲用。用這裡的泉水洗頭髮，終身都保持乾淨。使者王玄策曾經用這裡的泉水洗頭，過了五年，頭髮仍然潤澤乾淨，不可思議。溫泉左右有塔和精舍的遺址羅列。還有四尊佛陀行走和坐過的痕跡。這座山中山林相間，是隱士們居住的地方。溫泉西邊的卑缽羅石室（Pippala Cave）是佛陀過去常住的地方。石室後壁的洞穴是阿修羅（Asura）的宮殿。毗布羅山上的塔，是佛陀說法的地方，現在被露形外道佔據。

山城北門左邊的南面山崖陰影處，向東走三里左右有一個大石室，那是調達（Devadatta）入定的地方。石室東邊有一塊帶有血跡的磐石。上古時代有一位比丘修習禪定沒有證悟，就自刺頸項，隨即證得羅漢果位，升到空中化為火焰自焚。山崖上的石塔，是修習禪定的人跳崖證得果位的地方。北門外一里多路，到達迦蘭竹園精舍（Kalandaka Venuvana）。石頭的地基，磚砌的房屋朝東開門。佛陀經常住在這裡。房屋現在還存在。現在這裡有等身的佛像。竹園東邊的大塔，是阿阇多設睹路（Ajatasattu）（云未生怨）即阿阇世王（Ajatashatru）得到舍利后建造的。後來阿育王（Ashoka）打開它，另外建造了許多塔。剩餘的舍利有時會放光。旁邊有佛陀經行的地方。東邊有阿難（Ananda）半身塔。

【English Translation】 English version: The Buddha once walked here, beside which was a large stone, about forty to fifty feet high and more than thirty paces wide. This stone was thrown at the Buddha by Devadatta (a cousin of the Buddha who tried to kill him). Below the cliff on the south side of the stone is a stupa, the place where the Buddha preached the Lotus Sutra.

South of the monastery, on the mountain cliff, is a large stone chamber where the Buddha entered into Samadhi (deep meditative state). Ananda (the Buddha's primary disciple) was in another room, feeling the fear of Mara (demon). The Buddha reached through the stone with his hand and stroked Ananda's head. People saw a hole in the stone. Northeast of the monastery, in the large stone ravine, is a large flat rock where the Buddha dried his clothes. The patterns on it are still clearly visible today. Beside it are the Buddha's footprints, with the wheel patterns on the soles of his feet imprinted in the stone. On the top of the north mountain is a stupa, the place where the Buddha looked out at the city of Magadha (ancient Indian kingdom) and preached for seven consecutive days. West of the north gate of the mountain city is Vipula Mountain (Vipula Mountain). On the shaded side of the southwest cliff, there used to be five hundred hot springs, and now there are still dozens, some cold and some warm. The source of the springs comes from Anavatapta (a mythical lake in the Himalayas), flowing underground and emerging here. The water is clear and delicious, just like the water from Anavatapta. People carved stone into the shape of lion heads, and the spring water flows out of the lion's mouths, with stone forming a pool below. Those who bathe in it are cured of their illnesses. Many monasteries take the water from here for drinking. Washing one's hair with this water keeps it clean for life. The envoy Wang Xuanze (Tang Dynasty envoy) once washed his head with this water, and after five years, his hair was still moist and clean, which is incredible. To the left and right of the hot springs are rows of stupas and monastery ruins. There are also traces of the four Buddhas walking and sitting. This mountain, with its interspersed forests, is where hermits live. West of the hot springs, the Pippala Cave (Pippala Cave) is where the Buddha used to reside. The cave in the back wall of the stone chamber is the palace of the Asuras (a type of supernatural being). The stupa on Vipula Mountain is where the Buddha preached, now occupied by naked ascetics.

To the left of the north gate of the mountain city, on the shaded south side of the cliff, about three li (Chinese mile) to the east, is a large stone chamber where Devadatta (a cousin of the Buddha who tried to kill him) entered into Samadhi (deep meditative state). East of the chamber is a flat rock with blood stains. In ancient times, there was a Bhikkhu (Buddhist monk) who practiced meditation but did not attain enlightenment, so he stabbed his neck and immediately attained the state of Arhat (one who has attained Nirvana), ascended into the sky, transformed into flames, and self-immolated. The stone stupa on the cliff is where those who practiced meditation jumped off the cliff and attained enlightenment. About one li (Chinese mile) outside the north gate is the Kalandaka Venuvana (bamboo grove). The stone foundation and brick rooms face east. The Buddha often stayed here. The rooms still exist today. Now there is a life-size Buddha statue here. The large stupa east of the bamboo grove was built by Ajatashatru (Ajatasattu) (meaning 'unborn enemy'), who obtained the relics. Later, Ashoka (Mauryan Emperor) opened it and built many other stupas. The remaining relics sometimes emit light. Beside it is the place where the Buddha walked. To the east is a half-body stupa of Ananda (the Buddha's primary disciple).

竹園西南六里許。南山陰大竹林中大石室。是大迦葉波與千羅漢。於此集三藏處。僧中上座即號上座部焉。室西北塔是阿難受責證果處。名證果塔也。

西行二十餘里塔者。是諸學無學大眾法集五藏處。因謂大眾部焉　竹園北二百餘步迦蘭池。佛多說法今枯涸也　池西北三里許塔。育王立高六十尺。石柱五十餘尺。上刻立塔事。柱東北不遠至曷羅阇姞利呬城(即新王舍城。本寒林地。阇王移都所筑。當茅城東北四里)外郭已壞。內城週二十餘里。面有一門。無憂王更都香華城。將此施婆羅門。今住者減千家　宮城西南二小寺。佛昔說法處。諸國客僧多來投止　次西北塔。殊底迦長者故里(即樹提伽也此言星曆)王城南門外道左塔者。佛說法度羅怙羅處。

又北三十餘里至。

那爛陀寺(言施無厭)本南庵沒羅園也。昔有五百商人買以施佛。于中三月說法。前後五王之所合造。一鑠迦羅阿迭多王。此言帝日。創造此寺。二佛陀鞠多王。此云覺護。次南造寺。三咀陀揭多王。此言如來。次東造寺。四婆羅阿迭多王。此言幻日。次東造寺。五伐阇羅王。此言金剛。次北造寺。周垣峻峙高五丈許。總有七院。院別三層同爲一門。歷代興建窮壯極麗。寺立嚴制。立寺已來女人不至。知事十人每夕巡檢。未具受

【現代漢語翻譯】現代漢語譯本：竹園西南六里左右，南山陰面的大竹林中有一大石室。這裡是大迦葉波（Mahākāśyapa，佛教重要弟子，以頭陀行著稱）與一千羅漢集結三藏的地方。僧團中資歷高的長老就被稱為上座部。石室西北方的塔是阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）受到責備后證得果位的地方，名叫證果塔。西行二十多里有一座塔，是所有有學和無學的大眾集結法藏五藏的地方，因此被稱為大眾部。竹園北面二百多步是迦蘭池，佛陀過去經常在這裡說法，現在已經乾涸了。池塘西北三里左右有一座塔，是阿育王（Aśoka，印度孔雀王朝的國王，以推廣佛教而聞名）建立的，高六十尺，石柱高五十多尺，上面刻著建立塔的經過。石柱東北不遠就是曷羅阇姞利呬城（Rājagṛha，即新王舍城，原本是寒林地，阿阇世王（Ajātaśatru）遷都時建造的，在茅城東北四里處），外城的城墻已經毀壞，內城周長二十多里，只有一面有城門。阿育王遷都到香華城后，將這裡施捨給了婆羅門，現在居住的人家減少到不到一千戶。宮城的西南方有兩座小寺廟，是佛陀過去說法的地方，各國的僧人大多來這裡投宿。再往西北方有一座塔，是殊底迦長者（Śūdraka，即樹提伽，意為星曆）的故里。王城南門外道路左邊的塔，是佛陀說法度化羅怙羅（Rāhula，佛陀的兒子）的地方。再往北三十多里就到了那爛陀寺（Nālandā，意為施無厭），原本是南庵沒羅園。過去有五百個商人買下它來供養佛陀，佛陀在這裡說法三個月。先後有五位國王共同建造了這座寺廟。第一位是鑠迦羅阿迭多王（Śakrāditya，意為帝日），他建立了這座寺廟。第二位是佛陀鞠多王（Buddhagupta，意為覺護），他在南面建造了寺廟。第三位是咀陀揭多王（Tathāgatagupta，意為如來），他在東面建造了寺廟。第四位是婆羅阿迭多王（Bālāditya，意為幻日），他在東面建造了寺廟。第五位是伐阇羅王（Vajra，意為金剛），他在北面建造了寺廟。四周的圍墻高聳，大約有五丈高，總共有七個院落，每個院落都有三層，共同用一個門。歷代不斷興建，窮盡壯麗。寺廟建立了嚴格的制度，自從建立寺廟以來，女人不得進入。知事僧十人每晚巡邏檢查，沒有完全受戒的...

【English Translation】 English version: About six li southwest of the Bamboo Grove, in a large stone chamber within the great bamboo forest on the shady side of the Southern Mountain, is where Mahākāśyapa (a prominent disciple of the Buddha known for his ascetic practices) and a thousand Arhats convened to compile the Tripiṭaka. The senior monks in the Sangha were then called the Sthavira school. The stupa northwest of the chamber is where Ānanda (one of the Buddha's ten principal disciples, known for his exceptional memory) attained enlightenment after being reprimanded, and it is called the 'Attainment of Fruition Stupa'. Traveling twenty-odd li to the west is a stupa where all the learners and non-learners of the great assembly gathered the Dharma and the five divisions of the canon, hence it is called the Mahāsāṃghika school. About two hundred paces north of the Bamboo Grove is the Kālaṇḍaka pond, where the Buddha often preached, but it is now dried up. About three li northwest of the pond is a stupa erected by King Aśoka (an Indian emperor of the Maurya Dynasty, known for promoting Buddhism), sixty feet high, with a stone pillar over fifty feet high, on which is inscribed the history of the stupa's construction. Not far northeast of the pillar is the city of Rājagṛha (the new Rājagṛha, originally a charnel ground, built when King Ajātaśatru moved the capital, located four li northeast of Mao City), the outer walls of which are already destroyed. The inner city is over twenty li in circumference, with a gate on one side. After King Aśoka moved the capital to Pāṭaliputra, he donated this place to Brahmins, and now the number of households residing there has decreased to less than a thousand. Southwest of the palace city are two small monasteries, where the Buddha used to preach, and many foreign monks come to stay. Further northwest is a stupa, the former village of the elder Śūdraka (also known as Tishyaka, meaning 'astrologer'). The stupa to the left of the road outside the south gate of the royal city is where the Buddha preached and converted Rāhula (the Buddha's son). Traveling thirty-odd li further north brings one to Nālandā Monastery (meaning 'insatiable in giving'), originally the Amra grove of the Southern Hermitage. In the past, five hundred merchants bought it and offered it to the Buddha, who preached there for three months. Five kings successively joined in building this monastery. The first was King Śakrāditya (meaning 'Sun of Indra'), who founded this monastery. The second was King Buddagupta (meaning 'Protected by the Buddha'), who built a monastery to the south. The third was King Tathāgatagupta (meaning 'Protected by the Tathāgata'), who built a monastery to the east. The fourth was King Bālāditya (meaning 'Young Sun'), who built a monastery to the east. The fifth was King Vajra (meaning 'Diamond'), who built a monastery to the north. The surrounding walls are towering, about five zhang high, with a total of seven courtyards, each with three stories and sharing a single gate. Successive generations have built and expanded it, exhausting its splendor. The monastery has established strict rules; since its establishment, women have not been allowed to enter. Ten stewards patrol and inspect every night, and those who have not fully received...

者齒敘為次。僧徒數千。遊學名僧通數將萬。多是俊才通學。聲馳異域者。其人數百。故印度諸僧皆仰則焉。其有不談藏旨者。形骸自愧。故殊方來議守門者詰問多屈而返。或客遊後進詳論藝能。其退飛者固十有七八矣。所以高才博達強識多能。明德引人聯暉接物。至如護法護月指績芳塵。德惠德堅流譽物表。光支清論勝友高談。智月風鑑戒賢志業。皆純粹于當時。並昭彰于遂古。既學冠舊儀述作論釋。各數十部盛世流佈。故寺聖蹟略而可敘。寺西精舍佛曾三月說法。次南百步小塔。遠方僧見佛處。又南有觀自在菩薩立像。或見執香爐繞精舍右旋者　次南一塔。佛曾三月住剃剪處。疾繞多愈。

西垣外池側塔。是外道執雀問佛處。東南垣內五十餘步。有奇樹高八九尺。其干兩披。佛昔嚼棄生而如此。

次東大精舍高二十餘丈。佛曾四月說法處　次北百餘步精舍觀自在像。見感不同。或立門側或出檐前。故國法俗咸別供養。

次北大精舍高三十餘丈。戒日王造莊嚴度量。及中佛像同菩提樹下精舍也。次東北塔。佛曾七日說法處　西北即四佛坐處。

次南鍮石精舍高八十尺。戒日王造今猶未了。

又東二百餘步垣外有銅立像。高八十餘尺。六層閣盛滿曹王所造。此北三里磚精舍中多羅菩薩

【現代漢語翻譯】現代漢語譯本：按照輩分順序排列。僧侶數千人，在外遊學且有名的僧人總數將近一萬。他們大多是才華橫溢、學識淵博的人，名聲遠揚海外。這樣的人有數百位，所以印度各地的僧人都仰慕他們。那些不精通佛經要義的人，會因為自己的不足而感到慚愧。因此，從其他地方前來辯論的人，經常因為被問得理屈詞窮而返回。或者有外地來的後輩，詳細討論學術技能，那些被比下去的人，大概佔了十分之七八。所以，這裡高才博學、記憶力強、多才多藝的人很多，他們的美德吸引著人們，光輝相連，接納萬物。至於護法（Dharmapala）、護月（Dharmachandra），他們的功績如同芬芳的塵土；德惠（Gunamati）、德堅（Sthiramati）的美名流傳於世；光支（Devagupta）的清正言論，勝友（Jinagupta）的高談闊論，智月（Jnanachandra）的風采鑑識，戒賢（Silabhadra）的遠大志向，都在當時純粹美好，並且在過去的歷史中彰顯。他們學識超越前人，著作論述和註釋，各有數十部，在盛世廣泛流傳。所以，寺廟的聖蹟可以簡略地敘述。寺廟西邊的精舍，佛陀曾經在那裡說法三個月。再往南走一百步，有一座小塔，是遠方的僧人見到佛陀的地方。再往南，有一尊觀自在菩薩（Avalokiteśvara）的立像，有人看到他拿著香爐繞著精舍右旋。再往南有一座塔，佛陀曾經在那裡住了三個月並剃度，快速繞行可以治癒多種疾病。西墻外池塘邊的塔，是外道拿著雀鳥向佛陀提問的地方。東南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，是佛陀過去嚼過的東西吐出來後生長成這樣的。再往東，有一座大精舍，高二十多丈，是佛陀曾經說法四個月的地方。再往北一百多步的精舍里，有一尊觀自在菩薩像，人們看到的感應不同，有的看到他站在門邊，有的看到他出現在屋檐前，所以各地的風俗習慣不同，供養的方式也不同。再往北，有一座大精舍，高三十多丈，是戒日王（Śīlāditya）建造的，裝飾的規格和菩提樹下（Bodhi tree）的精舍一樣。再往東北有一座塔，佛陀曾經在那裡說法七天。西北邊就是四佛（Four Buddhas）的座位。再往南，有一座鍮石（brass）精舍，高八十尺，是戒日王建造的，現在還沒有完成。再往東二百多步，墻外有一尊銅立像，高八十多尺，六層樓閣里盛滿了曹王（Ts'ao Wang）所造的物品。這裡往北三里路的磚砌精舍里，供奉著多羅菩薩（Tārā）。

【English Translation】 English version: They are arranged in order of seniority. There are thousands of monks, and the total number of famous monks studying abroad is nearly ten thousand. Most of them are talented and knowledgeable people, whose reputation spreads far overseas. There are hundreds of such people, so the monks from all over India admire them. Those who are not proficient in the essence of the Buddhist scriptures will feel ashamed of their shortcomings. Therefore, those who come from other places to debate often return because they are questioned and unable to answer. Or if a junior from another place discusses academic skills in detail, those who are surpassed account for about seven or eight out of ten. Therefore, there are many people here who are highly talented, erudite, have strong memory, and are versatile. Their virtues attract people, their brilliance is connected, and they embrace all things. As for Dharmapala, Dharmachandra, their achievements are like fragrant dust; the good names of Gunamati and Sthiramati are spread throughout the world; Devagupta's pure discussions, Jinagupta's lofty talks, Jnanachandra's discernment, and Silabhadra's great aspirations were all pure and beautiful at that time, and are manifested in past history. Their knowledge surpasses their predecessors, and their writings, treatises, and commentaries each number in the dozens, and are widely circulated in prosperous times. Therefore, the sacred sites of the temple can be briefly described. To the west of the temple is a vihara (monastery), where the Buddha once preached for three months. A hundred paces further south is a small stupa (tower), where monks from afar saw the Buddha. Further south is a standing statue of Avalokiteśvara (the Bodhisattva of Compassion), and some have seen him holding an incense burner and circumambulating the vihara to the right. Further south is a stupa where the Buddha once stayed for three months and tonsured (shaved his head); rapid circumambulation can cure many diseases. The stupa by the pond outside the west wall is where a heretic questioned the Buddha while holding a sparrow. Fifty or so paces inside the southeast wall is a peculiar tree, eight or nine feet tall, with a trunk split in two. It grew from something the Buddha chewed and spat out in the past. Further east is a large vihara, more than twenty zhang (丈, a unit of length) high, where the Buddha once preached for four months. More than a hundred paces further north in the vihara is an image of Avalokiteśvara. People have different perceptions of it; some see him standing by the door, others see him appearing in front of the eaves. Therefore, customs and habits vary from place to place, and the ways of making offerings are also different. Further north is a large vihara, more than thirty zhang high, built by Śīlāditya (King Harsha), with decorations and dimensions like those of the vihara under the Bodhi tree. Further northeast is a stupa where the Buddha once preached for seven days. To the northwest is the seat of the Four Buddhas. Further south is a brass vihara, eighty feet high, built by Śīlāditya, which is still unfinished. More than two hundred paces further east, outside the wall, is a standing bronze statue, more than eighty feet high. The six-story pavilion is filled with objects made by Ts'ao Wang. Three li (里, a unit of distance) north of here, in a brick vihara, is enshrined Tārā (the Bodhisattva of Compassion).

像量高靈異。歲之元日盛興供養。諸國王臣寶樂俱奏七日乃止。

寺垣門內大井。佛為商侶熱渴。指地曰此可得水。因以車軸筑之。泉涌飲之悟聖也。

寺西南九里許。沒特伽羅故里。育王造塔記目連也　又東四里許。是頻毗王此雲影堅迎佛處　又東南二十餘里。舍利子故里育王建塔。旁有尊者遺身塔及井在矣。

又東南五里塔。迦葉波佛時有三億大羅漢。同此入滅處　又東三十餘里帝釋窟也。巖谷危險華林竦茂。兩峰特起西巖南面石室。佛曾止住。釋以四十二疑畫石請問。其跡向存。今像擬昔。入禮肅然。嶺上四佛行坐跡。東峰有寺。僧夜西望見石室前有燈炬然。帝釋峰寺前有雁塔其緣如經。帝山東北百六十里許。至迦佈德寺(云鴿也)僧有二百人。寺東有塔。佛為大眾一宿說法。往昔佛作鴿投火與羅者食事。東有育王塔。塔南三里孤山甚高峻。多塔廟上觀自在像軀小威大。手執蓮華頂戴佛像。斷食七日乃至一月。便見真儀從像中出。即僧伽羅王所造精舍也。又東南行四十里。寺僧五十人小乘學。大塔多靈。佛為梵王等七日說法處。側有四佛行坐跡　寺東北七十餘里殑河南。天祠東大塔。佛曾一宿說法處　又東入山林百餘里。大寺育王塔。佛曾三月說法處　北三里大池。週三十餘里。四色蓮華四

【現代漢語翻譯】現代漢語譯本：像量高靈異（地名，形容此地靈驗）。歲首元日，人們盛大地舉行供養儀式。各國王侯大臣奏樂慶祝，持續七日才停止。

寺廟圍墻門內有一口大井。佛陀爲了解除商人們的炎熱和口渴，指著地面說：『這裡可以得到水。』於是用車輛的軸來挖掘，泉水涌出，商人們飲用后領悟了聖道。

寺廟西南九里左右，是沒特伽羅（Maudgalyayana，目犍連）的故鄉。阿育王在這裡建造了塔，以紀念目犍連。再往東四里左右，是頻毗王（Bimbisara，頻婆娑羅王，意為影像堅固）迎接佛陀的地方。再往東南二十餘里，是舍利子（Sariputra，舍利弗）的故鄉，阿育王也在這裡建造了塔。旁邊還有尊者的遺身塔和水井。

再往東南五里有一座塔，迦葉波佛（Kasyapa Buddha，過去七佛之一）時期有三億大阿羅漢在此地入滅。再往東三十餘里是帝釋窟（Indrasala Guha，帝釋天居住的石窟）。巖石山谷險峻，華美的樹林高聳茂盛。兩座山峰特別突出，西邊的巖石朝南有一個石室，佛陀曾經在此居住。帝釋天用四十二個疑問畫在石頭上請教佛陀，這些痕跡至今還存在。現在的佛像模仿著當年的情景，進入禮拜時讓人肅然起敬。山嶺上有四佛的行走和坐臥的足跡。東邊的山峰上有一座寺廟，僧人們夜晚向西望去，能看到石室前有燈火燃燒。帝釋峰寺廟前有一座雁塔，其緣起如同佛經所記載。帝釋山東北一百六十里左右，到達迦佈德寺（Kapota，意為鴿子），寺中有二百名僧人。寺廟東邊有一座塔，佛陀曾為大眾在此停留一宿說法。過去世佛陀曾化作鴿子，投入火中供養獵人食用。東邊有一座阿育王塔。塔南三里有一座非常高峻的孤山，上面有很多塔廟，其中觀自在菩薩（Avalokitesvara，觀世音菩薩）的像身軀雖小但威嚴很大，手中拿著蓮花，頭頂戴著佛像。斷食七天乃至一個月，就能見到觀自在菩薩從像中顯現真身。這是僧伽羅王（Simhala，獅子國國王）所建造的精舍。再往東南走四十里，有一座寺廟，有五十名僧人學習小乘佛法。大塔非常靈驗，這裡是佛陀為梵天王（Brahma，大梵天）等說法七天的地方。旁邊有四佛行走和坐臥的足跡。寺廟東北七十餘里是殑伽河（Ganges，恒河）。天祠東邊有一座大塔，佛陀曾經在此停留一宿說法。再往東進入山林一百餘里，有一座大寺和阿育王塔，佛陀曾經在此說法三個月。北邊三里有一個大池塘，周圍三十餘里，有四種顏色的蓮花。

【English Translation】 English version: Xiangliang is highly spiritual and miraculous (place name, describing the place as efficacious). On the first day of the year, grand offerings are made. Kings, ministers, and officials play precious music for seven days before stopping.

Inside the temple wall gate is a large well. The Buddha, to relieve the heat and thirst of merchants, pointed to the ground and said, 'Water can be obtained here.' So they dug with a vehicle axle, and a spring gushed forth. The merchants drank and awakened to the holy path.

About nine li southwest of the temple is the hometown of Maudgalyayana (Maudgalyayana, meaning 'of the lotus root'). King Ashoka built a stupa here to commemorate Maudgalyayana. About four li further east is where King Bimbisara (Bimbisara, meaning 'firm image') welcomed the Buddha. More than twenty li southeast is the hometown of Sariputra (Sariputra). King Ashoka also built a stupa here. Beside it are the stupa containing the relics of the Venerable One and a well.

Five li southeast is a stupa where three hundred million great Arhats entered Nirvana during the time of Kasyapa Buddha (Kasyapa Buddha, one of the Seven Buddhas of the Past). More than thirty li east is Indrasala Guha (Indrasala Cave, the dwelling of Indra). The rocky valleys are precipitous, and the beautiful forests are tall and lush. Two peaks stand out, and the western rock faces south with a stone chamber where the Buddha once stayed. Indra drew forty-two questions on the stone to ask the Buddha, and these traces still remain. The current image imitates the past scene, and entering to pay homage inspires reverence. On the ridge are the walking and sitting traces of the Four Buddhas. On the eastern peak is a temple. Monks looking west at night can see a lamp burning in front of the stone chamber. In front of the Indrakila Temple is a Goose Stupa, the origin of which is as recorded in the scriptures. About one hundred and sixty li northeast of Indrakila Mountain is Kapota Monastery (Kapota, meaning 'pigeon'), with two hundred monks. East of the monastery is a stupa where the Buddha stayed one night to preach to the assembly. In a past life, the Buddha transformed into a pigeon and threw himself into the fire to provide food for a hunter. To the east is a stupa of King Ashoka. Three li south of the stupa is a very high and steep solitary mountain with many stupas and temples. The image of Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion) there is small in stature but great in majesty, holding a lotus flower in hand and wearing a Buddha image on the head. By fasting for seven days to a month, one can see Avalokitesvara manifest his true form from the image. This is the monastery built by King Simhala (Simhala, King of the Lion Country). Forty li southeast is a monastery with fifty monks studying Hinayana Buddhism. The great stupa is very efficacious. This is where the Buddha preached to Brahma (Brahma, the Great Brahma) and others for seven days. Beside it are the walking and sitting traces of the Four Buddhas. Seventy li northeast of the monastery is the Ganges River (Ganges). East of the heavenly shrine is a large stupa where the Buddha once stayed one night to preach. More than one hundred li east into the mountains and forests is a large monastery and a stupa of King Ashoka, where the Buddha once preached for three months. Three li north is a large pond, about thirty li in circumference, with lotus flowers of four colors.

時間發。又東入山林二百里。至。

伊爛拏缽伐多國(中印度)週三千餘里。都城北臨殑河週二十里。寺十所僧四千餘人。多小乘正量部。天祠二十餘異道雜住。城中二寺各減千僧。並小乘學。城北河側伊爛拏山。古來五通仙常居。今有天祠。佛於此三月說法。城南塔佛曾三月說法。傍有三佛行坐跡。國西界殑河南岸。孤山長一里餘。佛曾三月安居。降薄句羅鬼藥叉處　山東南崖下大石上。佛坐跡入石寸餘。長五尺二寸廣二尺一寸。上有塔蓋。次南石上佛捃稚迦(即澡罐也)底深寸餘八出華　又坐跡東南藥叉跡。長尺六寸廣八寸深二寸。山頂有藥叉故室。北有立佛跡長尺八闊六寸餘深半寸。上塔覆西有溫泉六七極熱。國南大林多野像極大。從此順殑河南岸。東行三百里至。

瞻波國(中印度也)週四千餘里。都城北臨殑河。週四十餘里。寺數十僧二百餘人小乘學也。天祠二十餘所異道雜居。城以磚壘高數丈。卻敵崇峻。劫初人物伊始野居穴處。後有天女降人中。游殑河濯流自媚。感靈有娠生四子。分贍部洲分疆建邑。此則一子之都城。即贍部之始主也。地溫熱宜象耳。城東百五十里殑河南水環孤洲。中山崖上天祠多靈。其國界野象群游。又東四百餘里。至。

羯朱嗢祗羅國(中印度)週二千餘里。

【現代漢語翻譯】現代漢語譯本：時間流逝。又向東進入山林二百里，到達。

伊爛拏缽伐多國（Ilanaparvata，中印度的一個國家）周圍三千餘里。都城北面瀕臨殑河（Ganges River，即恒河），周圍二十里。有寺廟十所，僧侶四千餘人，大多信奉小乘正量部。有天祠二十餘所，各種外道雜居。城中有兩所寺廟，每所寺廟的僧侶都不到一千人，都學習小乘佛法。城北恒河邊有伊爛拏山，古代有五通仙人常住於此，現在有天祠。佛陀曾在此說法三個月。城南的塔是佛陀曾經說法三個月的地方。旁邊有三處佛陀行走、坐臥的遺蹟。國家西邊的殑河南岸，有一座孤山，長一里多。佛陀曾在此安居三個月，降伏薄句羅鬼藥叉（Bakula Yaksha，藥叉的名字）的地方。山東南的懸崖下的大石頭上，有佛陀的坐跡，陷入石頭一寸多，長五尺二寸，寬二尺一寸，上面有塔覆蓋。再往南的石頭上，有佛捃稚迦（Kundika，即澡罐）的痕跡，底部深一寸多，有八個花瓣。又有坐跡東南方向的藥叉的足跡，長一尺六寸，寬八寸，深二寸。山頂有藥叉以前居住的房間。北面有站立的佛陀的足跡，長一尺八寸，寬六寸多，深半寸。上面有塔覆蓋。西面有六七個溫泉，水溫極高。國家南部的大森林裡有很多野象，體型巨大。從這裡沿著殑河南岸，向東走三百里，到達。

瞻波國（Champa，中印度的一個國家）周圍四千餘裡。都城北面瀕臨殑河，周圍四十餘里。有寺廟數十所，僧侶二百餘人，學習小乘佛法。有天祠二十餘所，各種外道雜居。城墻用磚壘砌，高數丈，有防禦工事。世界開始的時候，人們最初居住在野外，住在洞穴里。後來有天女降臨人間，在殑河中沐浴，自我欣賞。因為感應而懷孕，生了四個兒子，他們劃分贍部洲（Jambudvipa，古印度）的疆域，建立城邑。這裡是其中一個兒子的都城，也是贍部洲最早的統治者。這裡氣候溫暖潮濕，適合大象生長。城東一百五十里，殑河南面的水環繞著一座孤立的洲渚。中山崖上有許多靈驗的天祠。這個國家的邊界上，野象成群遊蕩。再向東四百餘里，到達。

羯朱嗢祗羅國（Kajughira，中印度的一個國家）周圍二千餘里。

【English Translation】 English version: Time passed. Traveling east into the mountains and forests for two hundred li, one arrives at:

The country of Ilanaparvata (a country in Central India) is over three thousand li in circumference. The capital city borders the Ganges River (Ganga River) to the north and is twenty li in circumference. There are ten monasteries with over four thousand monks, mostly adhering to the Hinayana Sammatīya school. There are over twenty deva temples where various heterodox sects reside. Within the city, there are two monasteries, each with fewer than a thousand monks, both studying Hinayana Buddhism. On the bank of the Ganges River north of the city is Mount Ilanaparvata, where five kinds of immortals with supernatural powers have historically resided. Now there is a deva temple. The Buddha once preached here for three months. The stupa south of the city is where the Buddha once preached for three months. Beside it are three traces of the Buddha walking, sitting, and lying down. On the south bank of the Ganges River, on the western border of the country, there is an isolated mountain more than one li long. The Buddha once stayed here for three months in retreat, subduing the Yaksha Bakula (Bakula Yaksha). On a large rock under the southeastern cliff of the mountain, there is a footprint of the Buddha, sunken more than an inch into the stone, five chi and two cun long, and two chi and one cun wide, covered by a stupa. Further south on the rock, there is a trace of the Buddha's Kundika (Kundika, a water vessel), more than one cun deep, with eight lotus petals. To the southeast of the sitting trace is the footprint of a Yaksha, one chi and six cun long, eight cun wide, and two cun deep. At the summit of the mountain is the Yaksha's former dwelling. To the north is a standing footprint of the Buddha, one chi and eight cun long, more than six cun wide, and half a cun deep, covered by a stupa. To the west are six or seven hot springs with extremely hot water. In the large forest south of the country, there are many wild elephants of enormous size. From here, traveling east along the south bank of the Ganges River for three hundred li, one arrives at:

The country of Champa (a country in Central India) is over four thousand li in circumference. The capital city borders the Ganges River to the north and is forty li in circumference. There are dozens of monasteries with over two hundred monks, studying Hinayana Buddhism. There are over twenty deva temples where various heterodox sects reside. The city walls are built of brick, several zhang high, with defensive fortifications. At the beginning of the world, people initially lived in the wilderness, dwelling in caves. Later, a deva maiden descended among humans, bathing in the Ganges River, admiring herself in the flowing water. She conceived through spiritual influence and gave birth to four sons, who divided the territory of Jambudvipa (Jambudvipa, ancient India) and established cities. This is the capital city of one of the sons, and also the earliest ruler of Jambudvipa. The climate here is warm and humid, suitable for elephants to thrive. One hundred and fifty li east of the city, the water of the Ganges River surrounds an isolated island. On the cliffs of the central mountain, there are many efficacious deva temples. On the borders of this country, herds of wild elephants roam. Traveling east for another four hundred li, one arrives at:

The country of Kajughira (a country in Central India) is over two thousand li in circumference.

寺七所僧三百餘人。天祠十所異學雜居。地多泉濕。城北殑河岸有大高臺以磚為之。四面鏤佛天等像。南境多野象耳戒日王遊巡東天於此筑行宮。又東度殑伽河六百餘里。至。

奔那伐彈那國(中印度)週四千餘里。都城週四十餘里人盛滿。寺二十餘僧三千餘人大小兼學。天祠百所異道雜居露形偏多。城西二十餘大寺。僧七百餘人並大乘學。東印度境名僧出此。有育王塔。佛曾三月於此說法。齋日放光。側有四佛行坐跡　次精舍中作觀自在像。神降非一。人多絕粒祈者必感。土地卑濕。出般耶婆果。既多且貴。大如鶴卵。或在樹枝及根中。如茯苓也。又東九百餘里渡大河。至。

迦摩縷波國(東印度也)周萬餘里。都城週三十餘里。至今未有佛法。自事天神。天祠數百。異道數萬人。有摩羅王(言童子也)據之。相承千餘世矣。土泉溫郁人物昌盛。其國東境接唐西南。有諸蠻獠于彼朝貢云。可兩月行。便入蜀之西界。其國東南又饒野象。其王聞沙門玄奘名略遠來中天。迎請東達。既見傾仰奄若舊交。生信釋門光開佛教。奘又論議伏諸外道。授以歸戒更廣揚化。是則東天佛教由奘弘之。聲唱遐塞戒日王知。又延西返重加禮敬。事在別傳。從此南行千三百里。至。

三摩呾吒國(東印度)週三千餘里。

【現代漢語翻譯】現代漢語譯本：寺廟有七所，僧侶三百多人。天神祠堂有十所，各種不同的學派雜居於此。土地多為泉水濕地。城北殑伽河（Ganges River）岸邊有一座用磚建造的高大平臺，四面都雕刻著佛、天等神像。南邊地區有很多野象，戒日王（Harshavardhana）巡遊東印度時，曾在此處建造行宮。再往東渡過殑伽河六百多里，到達奔那伐彈那國（Pundravardhana，中印度）。奔那伐彈那國（Pundravardhana，中印度）周圍四千多里，都城周圍四十多里，人口興盛稠密。寺廟有二十多所，僧侶三千多人，大小乘佛法兼學。天神祠堂有一百多所，各種外道雜居，以裸形外道居多。城西有二十多所大寺廟，僧侶七百多人，都學習大乘佛法。東印度有名的僧侶多從此地而出。這裡有阿育王塔（Ashoka Stupa）。佛陀曾在此說法三個月，齋戒之日會放出光芒。旁邊有四尊佛像的行走和坐臥的遺蹟。其次，在精舍中塑造了觀自在菩薩像（Avalokiteśvara），神蹟顯現不止一次。人們多有斷食祈禱的，必定能得到感應。土地低窪潮濕，出產般耶婆果（Banyan fruit），既多又珍貴，大如鶴卵，有的長在樹枝或根部，像茯苓一樣。再往東九百多里，渡過大河，到達迦摩縷波國（Kamarupa，東印度）。迦摩縷波國（Kamarupa，東印度）周圍一萬多里，都城周圍三十多里。至今還沒有佛法，人們信奉天神。天神祠堂有數百座，外道有數萬人。有摩羅王（Kumara，意為童子）統治此地，世代相傳已有一千多年。土地濕潤肥沃，物產豐富，人民生活富足。這個國家的東部與唐朝西南接壤，有一些蠻族部落在那裡朝貢，據說要走兩個月才能進入蜀地的西界。這個國家的東南部又盛產野象。國王聽說沙門玄奘（Xuanzang）的名聲，不遠萬里從中土而來，便迎接邀請他到東部。見面之後，國王非常傾慕敬仰玄奘，如同老朋友一般。他對佛門產生了信心，開始弘揚佛教。玄奘又與各種外道辯論，使他們折服，並授予他們皈依戒律，更加廣泛地傳播佛法。因此，東印度的佛教是由玄奘弘揚開來的。他的名聲傳遍遙遠的地方，戒日王（Harshavardhana）得知后，又邀請玄奘西返，並給予他極高的禮遇和尊敬，具體事蹟在其他傳記中有記載。從此向南行走一千三百里，到達三摩呾吒國（Samata，東印度）。三摩呾吒國（Samata，東印度）周圍三千多里。

【English Translation】 English version: There are seven monasteries with over three hundred monks. There are ten Deva temples where various heterodox schools reside. The land is mostly wet with springs. On the bank of the Ganges (Ganga River) north of the city, there is a high platform made of bricks, with images of Buddha, Devas, and other deities carved on all four sides. In the southern region, there are many wild elephants, and King Harshavardhana, during his tour of East India, built a temporary palace here. Further east, after crossing the Ganges River for more than six hundred li, one arrives at Pundravardhana (Central India). Pundravardhana (Central India) is over four thousand li in circumference. The capital city is over forty li in circumference, and the population is prosperous and dense. There are over twenty monasteries with over three thousand monks, studying both Hinayana and Mahayana Buddhism. There are over one hundred Deva temples where various heterodox paths reside, with naked ascetics being particularly numerous. To the west of the city, there are over twenty large monasteries with over seven hundred monks, all studying Mahayana Buddhism. Famous monks from East India often come from this place. There is an Ashoka Stupa here. The Buddha once preached here for three months, and on fasting days, it emits light. Next to it are the traces of the Four Buddhas walking and sitting. Furthermore, an image of Avalokiteśvara is made in the vihara, and divine manifestations occur frequently. Many people fast and pray, and they are sure to receive a response. The land is low and humid, producing Banyan fruit, which is abundant and precious, as large as a crane's egg, and sometimes grows on branches or in the roots, like Tuckahoe. Further east for more than nine hundred li, after crossing a large river, one arrives at Kamarupa (East India). Kamarupa (East India) is over ten thousand li in circumference. The capital city is over thirty li in circumference. To this day, there is no Buddhism, and people worship Devas. There are hundreds of Deva temples and tens of thousands of heterodox followers. It is ruled by King Kumara (meaning 'youth'), who has reigned for over a thousand generations. The land is moist and fertile, and the people are prosperous. The eastern border of this country adjoins the southwest of the Tang Dynasty, and some barbarian tribes pay tribute there, saying that it takes two months to enter the western border of Shu. The southeast of this country is also rich in wild elephants. The king heard of the fame of the Shramana Xuanzang, who had come from afar from Central India, and welcomed and invited him to the east. Upon meeting him, the king greatly admired and respected Xuanzang, as if he were an old friend. He developed faith in Buddhism and began to promote it. Xuanzang also debated with various heterodox schools, causing them to submit, and he conferred upon them the precepts of refuge, further spreading the Dharma. Therefore, Buddhism in East India was propagated by Xuanzang. His fame spread far and wide, and King Harshavardhana, upon learning of it, invited Xuanzang back to the west and bestowed upon him great courtesy and respect, the details of which are recorded in other biographies. From there, traveling south for thirteen hundred li, one arrives at Samata (East India). Samata (East India) is over three thousand li in circumference.

近海卑濕。都城週二十餘里。寺三十餘僧二千餘人。上座部也。天祠百餘異道露形甚盛。城側育王塔。佛曾七日說法處。旁有四佛行坐跡。側寺中青玉像高八尺。相具盛嚴　自此東北大海濱山谷中。有室利差呾羅國。次東南海隅有迦摩浪迦國　次東有墮羅缽底國。次東有賞那補羅國　次東有摩訶瞻波國。即林邑也　次西南有閻摩那洲國。凡此六國道阻不行。又從三摩呾吒國西行九百里。至。

耽摩栗底國(東印度)周千五百里。都城周十餘里。濱海卑濕。寺十所僧千餘人。天祠五十異道雜居。育王立塔四佛行坐跡　又西北行七百餘里至。◎

◎羯羅拏蘇伐刺那國(東印度金耳國也)週四千五百里。都城週二十餘里。人物殷盛邪正兼半。寺十餘僧二千餘人。小乘正量部。天祠五十餘異道甚多。別有三寺不食乳酪調達部也。

城外寺塔育王所造。佛嘗七日於此說法。側有精舍四佛行坐跡。又西南七百餘里。至。

烏荼國(東印度也)周七千餘裡。都城週二十餘里。信佛法寺百餘僧萬餘人並大乘學。天祠五十異道雜居。塔有十餘並佛曾說法處。西南境大山中。大寺石塔多瑞齋日放光。承露盤下覆缽勢上。以華蓋笴置之便住。如磁石吸針也。自此西北山寺。塔異寺同前。二塔神鬼所造　東境臨大海。

【現代漢語翻譯】現代漢語譯本：靠近海洋的低窪潮濕地區。都城周長二十餘里。有寺廟三十所，僧侶二千餘人，信奉上座部佛教。天神祠堂一百多座，其他外道裸形修行之風非常盛行。城邊有阿育王塔（Aśoka Stūpa），是佛陀曾經在此說法七日的地方。旁邊有四佛（Four Buddhas）行走和坐臥的遺蹟。側面的寺廟中有一尊青玉佛像，高八尺，相貌莊嚴。從這裡向東北，在大海邊的山谷中，有室利差呾羅國（Śrīkṣetra）。再往東南海邊，有迦摩浪迦國（Kāmarūpa）。再往東，有墮羅缽底國（Dvāravatī）。再往東，有賞那補羅國（Śānapura）。再往東，有摩訶瞻波國（Mahācampā），也就是林邑。再往西南，有閻摩那洲國（Yamana-dvīpa）。這六個國家因為道路阻隔，無法通行。又從三摩呾吒國（Samataṭa）向西走九百里，到達。耽摩栗底國（Tāmralipti，東印度），周長一千五百里。都城周長十餘里。靠近海洋，地勢低窪潮濕。有寺廟十所，僧侶一千餘人。天神祠堂五十座，其他外道雜居。有阿育王（Aśoka）建立的塔，以及四佛（Four Buddhas）行走和坐臥的遺蹟。再向西北走七百餘里，到達。羯羅拏蘇伐刺那國（Karṇasuvarṇa，東印度的金耳國），周長四千五百里。都城周長二十餘里。人口眾多，善惡兼具。有寺廟十餘所，僧侶二千餘人，信奉小乘正量部。天神祠堂五十餘座，其他外道非常多。另有三座寺廟不食用乳酪，是提婆達多部（Devadatta）的寺廟。城外的寺廟和佛塔是阿育王（Aśoka）所建造。佛陀曾經在此說法七日。旁邊有精舍，以及四佛（Four Buddhas）行走和坐臥的遺蹟。再向西南走七百餘里，到達。烏荼國（Oḍra，東印度），周長七千餘裡。都城周長二十餘里。信奉佛法，有寺廟一百多所，僧侶一萬餘人，都學習大乘佛法。天神祠堂五十座，其他外道雜居。有佛塔十餘座，都是佛陀曾經說法的地方。西南邊境的大山中，有一座大寺廟，石塔經常顯現祥瑞，在齋戒日會放出光芒。承露盤下有覆缽式的建築，上面放置華蓋的傘柄，就可以固定住，就像磁石吸住鐵針一樣。從這裡向西北的山寺，佛塔和寺廟的情況與之前相同。這兩座塔是神和鬼建造的。東邊靠近大海。

【English Translation】 English version: Near the sea, it is low-lying and damp. The capital city is over twenty li in circumference. There are thirty monasteries with over two thousand monks, belonging to the Sthavira school. There are over a hundred deva temples, and the practice of naked asceticism by other heterodox sects is very prevalent. Beside the city is the Aśoka Stūpa (Aśoka Stūpa), where the Buddha once preached for seven days. Nearby are the traces of the Four Buddhas (Four Buddhas) walking and sitting. In the monastery on the side is a jade statue of the Buddha, eight feet tall, with magnificent and solemn features. From here, northeast, in the mountains and valleys by the sea, is the country of Śrīkṣetra (Śrīkṣetra). Next, southeast by the sea, is the country of Kāmarūpa (Kāmarūpa). Next, to the east, is the country of Dvāravatī (Dvāravatī). Next, to the east, is the country of Śānapura (Śānapura). Next, to the east, is the country of Mahācampā (Mahācampā), which is also known as Lin-yi. Next, to the southwest, is the country of Yamana-dvīpa (Yamana-dvīpa). These six countries are inaccessible due to obstructed roads. Also, traveling nine hundred li west from the country of Samataṭa (Samataṭa), one arrives at: Tāmralipti (Tāmralipti, East India), which is fifteen hundred li in circumference. The capital city is over ten li in circumference. It is low-lying and damp near the sea. There are ten monasteries with over a thousand monks. There are fifty deva temples, and other heterodox sects live there in mixed communities. There is a stupa erected by Aśoka (Aśoka), and traces of the Four Buddhas (Four Buddhas) walking and sitting. Also, traveling over seven hundred li northwest, one arrives at: Karṇasuvarṇa (Karṇasuvarṇa, also known as the Golden Ear Country of East India), which is four thousand five hundred li in circumference. The capital city is over twenty li in circumference. The people are prosperous, and good and evil are mixed. There are over ten monasteries with over two thousand monks, belonging to the Hīnayāna Sammatīya school. There are over fifty deva temples, and other heterodox sects are very numerous. There are three separate monasteries that do not consume milk and cheese, belonging to the Devadatta (Devadatta) school. The monasteries and stupas outside the city were built by Aśoka (Aśoka). The Buddha once preached here for seven days. Nearby is a vihara, and traces of the Four Buddhas (Four Buddhas) walking and sitting. Also, traveling over seven hundred li southwest, one arrives at: Oḍra (Oḍra, East India), which is over seven thousand li in circumference. The capital city is over twenty li in circumference. They believe in the Buddha's Dharma, and there are over a hundred monasteries with over ten thousand monks, all studying Mahāyāna Buddhism. There are fifty deva temples, and other heterodox sects live there in mixed communities. There are over ten stupas, all places where the Buddha once preached. In the great mountains on the southwestern border, there is a large monastery, and the stone stupa often manifests auspicious signs, emitting light on fasting days. Beneath the dew-receiving plate is an inverted bowl-shaped structure, on top of which a canopy pole is placed, allowing it to be fixed in place, just like a magnet attracting a needle. From here, the mountain monasteries to the northwest, the stupas and monasteries are the same as before. These two stupas were built by gods and spirits. The eastern border is near the great sea.

折利呾啰城(言發行者)週二十餘里。入海商人止路次。城外五寺臺閣崇高尊儀巧異。南去海中僧伽羅國二萬餘里。靜夜望彼佛牙精舍。數百尺表上缽曇摩羅伽寶(寶大如升即琥珀也)珠光挺照懸燭此城。又西南大林千二百餘里。至。

恭御陀國(東印度)周千餘里。城都週二十餘里濱海。土熱濕。多有奇寶螺貝真珠大青象等。其俗信外道。天祠百所。異道萬餘人。境內小城數十據山海住。又西南大荒林。行千五百里許。至。

羯𩜁伽國(南印度)週五千餘里。都城週二十餘里。少信佛法。寺十餘僧徒五百餘人。大乘上座部。天祠百餘異道甚多。城南育王塔高百餘尺。四佛坐處。境北乘大山嶺上塔高百餘尺。劫初人壽無量時。獨覺入滅處。國中深林數百里出香象。鄰國所重。昔五通仙巖棲人觸通退。便以惡咒殺此國人。今猶少也。又此西北山林中。行一千八百餘里。至。

憍薩羅國(中印度)週六千餘里。山嶺周境林藪連線。城週四十餘里邑里相望。大信佛法。寺百餘僧減萬數並學大乘。天祠七十異道雜居。城南故寺塔。佛曾現通伏外道處。後龍猛菩薩止此寺中　又西南三百餘里。有跋邏末羅耆厘山(云黑蜂也)岌然特上峰峭斗絕。既無崖谷宛如全石。其國昔有引正王。為菩薩鑿山造寺。去山數十

【現代漢語翻譯】現代漢語譯本折利呾啰城（言發行者）周圍二十餘里。來往于海上的商人在此停留。城外有五座寺廟，臺閣高聳，莊嚴的儀容精巧別緻。向南去僧伽羅國（斯里蘭卡）有二萬餘里。在寂靜的夜晚，可以望見那裡的佛牙精舍，數百尺高的建築上，缽曇摩羅伽寶（寶大如升，即琥珀）的珠光挺拔照耀，如同懸掛的蠟燭照亮這座城市。又向西南方向穿過一千二百餘里的大森林，到達。

恭御陀國（東印度）周圍一千餘里。都城周圍二十餘里，瀕臨海邊。土地炎熱潮濕，盛產奇珍異寶，如螺貝、珍珠、大青象等。當地的風俗信仰外道，有天祠一百多所，異道修行者一萬餘人。境內有數十座小城，依山傍海而建。又向西南方向穿過一片廣闊的荒林，行程一千五百里左右，到達。

羯𩜁伽國（南印度）周圍五千餘裡。都城周圍二十餘里。較少信仰佛法。有寺廟十餘座，僧侶五百餘人。信奉大乘上座部。有天祠一百餘所，異道修行者很多。城南有阿育王塔，高一百餘尺，是四佛坐過的地方。國境北部，在乘大山的山嶺上，有一座塔高一百餘尺，是劫初時人類壽命無量時，獨覺入滅的地方。國內有數百里深的森林，出產香象，鄰國非常看重。過去有五通仙人在此巖洞隱居，因為神通退失，便用惡咒殺害這個國家的人，現在這種情況仍然很少見。又從這裡向西北方向的山林中，行走一千八百餘里，到達。

憍薩羅國（中印度）周圍六千餘里。山嶺環繞國境，林木茂盛連線。城池周圍四十餘里，村落相望。非常信仰佛法。有一百多座寺廟，僧侶近萬人，都學習大乘佛法。有天祠七十多所，各種異道雜居。城南有一座古老的寺廟和佛塔，是佛陀曾經顯現神通降伏外道的地方。後來龍猛菩薩曾在此寺中居住。又向西南方向三百餘里，有跋邏末羅耆厘山（意為黑蜂），山峰高聳挺拔，陡峭險峻。既沒有山崖峽谷，宛如一塊完整的石頭。這個國家過去有一位引正王，爲了菩薩而開鑿山石建造寺廟，距離山有數十里。

【English Translation】 English version Zhe Li Da Luo City (meaning 'the city of issuing') has a circumference of over twenty li. Merchants traveling by sea stop here. Outside the city are five temples with towering pavilions, their solemn appearances skillfully crafted and unique. To the south, it is over twenty thousand li to Sengqieluo Kingdom (Sri Lanka). On quiet nights, one can see the Sharira hall of the Buddha's tooth there. On top of the several hundred-foot-tall structure, the light of the Bo Tan Mo Luo Qie treasure (the treasure is as large as a sheng, which is amber) shines brightly, illuminating this city like a suspended candle. Further southwest, through a large forest of over one thousand two hundred li, one arrives at.

Gong Yu Tuo Kingdom (East India) has a circumference of over one thousand li. The capital city has a circumference of over twenty li and is located by the sea. The land is hot and humid, and it abounds in rare treasures such as conch shells, pearls, and large blue elephants. The local customs believe in non-Buddhist paths, with over a hundred heavenly shrines and over ten thousand practitioners of different paths. There are dozens of small cities within the territory, built against the mountains and by the sea. Further southwest, through a vast wilderness forest, traveling about one thousand five hundred li, one arrives at.

Jie Qia Kingdom (South India) has a circumference of over five thousand li. The capital city has a circumference of over twenty li. Few believe in the Buddha's teachings. There are over ten temples with over five hundred monks. They adhere to the Mahayana Sthavira school. There are over a hundred heavenly shrines and many practitioners of different paths. To the south of the city is Ashoka's stupa, over one hundred feet tall, where the four Buddhas sat. To the north of the territory, on the ridge of Chengda Mountain, is a stupa over one hundred feet tall, the place where a Pratyekabuddha entered Nirvana when humans had immeasurable lifespans at the beginning of the kalpa. Within the country, there is a deep forest of several hundred li that produces fragrant elephants, which are highly valued by neighboring countries. In the past, a five-penetration immortal lived in this cave, but because his supernatural powers declined, he used evil curses to kill the people of this country. This situation is still rare today. Further northwest from here, through the mountains and forests, traveling one thousand eight hundred li, one arrives at.

Qiao Sa Luo Kingdom (Central India) has a circumference of over six thousand li. Mountain ranges surround the territory, and forests are lush and connected. The city has a circumference of over forty li, with villages and towns in sight of each other. They greatly believe in the Buddha's teachings. There are over a hundred temples with nearly ten thousand monks, all studying Mahayana Buddhism. There are over seventy heavenly shrines, and various non-Buddhist paths coexist. To the south of the city is an old temple and stupa, the place where the Buddha once manifested supernatural powers to subdue non-Buddhists. Later, Nagarjuna Bodhisattva resided in this temple. Further southwest, over three hundred li, is Ba Luo Mo Luo Qi Li Mountain (meaning 'black bee'), with towering and steep peaks. There are no cliffs or valleys, resembling a complete stone. In the past, this country had a Yin Zheng King, who carved mountains to build temples for the Bodhisattva, dozens of li away from the mountain.

里鑿開孔道。當山下仰穿疏石。長廊步檐崇臺重閣。閣有五層層有四院。並有精舍妙窮工巧。從山頂上飛泉流注重疊交通。疏竅引明其內通朗。人力既竭府藏又盡。其功未半王甚憂之。龍猛密以神藥。滴諸大石並變為金。王見喜勇遂營得就於五層中各鑄四大金像量等佛身。余尚積庫。因僧有諍工人用費並散傾久。今惟凈人守護其數極多。彌密其穴不可輒見。又結法藏后。一切諸經並此山中不許持出。近有引醫方者。入中療病後蒙面而出。故罕有達者。從南林行九百餘里。至。

案達羅國(南印度)週三千餘里。都城二十餘里寺二十僧三千餘人。天祠三千餘外道極多。城側大寺重閣奇巧。佛像亦異前。有石塔高數百尺。並阿折羅(言所行也)阿羅漢所造。近寺西南二十餘里。孤山嶺上石塔。即陳那菩薩造因明論處　又西南一塔。佛曾於此說法。從此林野南行千餘里。至。

馱那羯磔迦國(南印度)週六千餘里。都城週四十餘里。寺多毀壞存者二十餘。僧千餘人。大眾部也。天祠百餘異道甚多。城東西據山間。各有大寺。昔王為佛造奠山疏石。制極華博賢聖游息。佛滅未久有千凡僧。安居罷日皆證無學。凌虛飛去今寂無人。有婆毗吠伽論師(此云明辯)即波若燈論主也。于觀自在前。絕粒而飲水三年。待見慈

【現代漢語翻譯】現代漢語譯本：在山裡鑿開孔道。從山下向上穿鑿疏鬆的石頭，建造長長的走廊、帶屋檐的步道、高聳的臺榭和重疊的樓閣。樓閣有五層，每層有四個院落，還有精巧的房舍，窮盡工匠的技藝。從山頂上引來飛流的泉水，注入重疊的池子，使其相互連通。疏通孔竅，使內部明亮通透。人力已經耗盡，府庫也空了，工程還未完成一半，國王非常憂慮。龍猛（Nagarjuna）秘密地用神藥滴在巨大的石頭上，石頭都變成了黃金。國王見了非常高興，於是完成了工程，在五層樓閣中各鑄造了四大金像，大小和佛身相等。剩餘的黃金還堆積在倉庫里。因為僧人之間發生爭執，工人的費用也被揮霍殆盡，時間長了，黃金也散失了。現在只有凈人守護著，數量極多，嚴密地隱藏著洞穴，不能輕易讓人看見。又封閉了法藏之後，一切經典都藏在這座山中，不允許帶出去。最近有人以尋找醫方為名，進入其中治療疾病，然後蒙著面出來，所以很少有人到達那裡。從南林行走九百多里，到達。

案達羅國（Andhra，南印度的一個國家），周長三千多里。都城周長二十多里，寺廟二十座，僧侶三千多人。天祠三千多座，外道非常多。城邊的大寺廟，重樓疊閣，非常奇巧。佛像也和以前的不同。有一座石塔高數百尺，是阿折羅（Achala，意為所行）阿羅漢建造的。靠近寺廟西南二十多里，孤山嶺上的石塔，是陳那菩薩（Dignaga）建造因明論的地方。又西南方有一座塔，佛陀曾經在這裡說法。從這片林野向南行走一千多里，到達。

馱那羯磔迦國（Dhanakataka，南印度的一個國家），周長六千多里。都城周長四十多里。寺廟大多被毀壞，現存二十多座，僧侶一千多人，屬於大眾部。天祠一百多座，異教徒非常多。城市東西兩面依山而建，各有大寺廟。過去國王爲了佛建造寺廟，在山上開鑿石頭，建築極其華麗，賢聖之人在這裡遊玩休息。佛陀涅槃后不久，有一千個凡夫僧人，在安居結束后都證得了無學果位，凌空飛去，現在寂靜無人。有婆毗吠伽論師（Bhavaviveka，意為明辨），也就是般若燈論的作者，在觀自在（Avalokiteshvara）菩薩像前，斷絕食物只喝水三年，等待見到慈氏（Maitreya）菩薩。

【English Translation】 English version: They鑿開孔道 in the mountain. From the foot of the mountain, they tunneled upwards through the loose stone, building long corridors, walkways with eaves, towering platforms, and multi-storied pavilions. The pavilions had five levels, each with four courtyards, and exquisite chambers, exhausting the skills of the artisans. From the mountaintop, flowing springs were channeled, pouring into cascading pools, interconnected with each other. Passages were cleared, illuminating the interior. Human labor was exhausted, and the treasuries were depleted. The project was not even half finished, and the king was deeply worried. Nagarjuna secretly used a divine elixir, dripping it on the large stones, and they all turned into gold. The king was overjoyed and completed the project, casting four large golden statues in each of the five levels, equal in size to the Buddha's body. The remaining gold was still piled up in the treasury. Because of disputes among the monks, the workers' expenses were squandered, and over time, the gold was scattered. Now only laypeople guard it, in great numbers, closely concealing the caves, which cannot be easily seen. After sealing the Dharma treasury, all the scriptures are stored in this mountain and are not allowed to be taken out. Recently, someone, under the guise of seeking medical formulas, entered to treat an illness and then left with his face covered, so few have reached there. Traveling over nine hundred li from Nanlin, one arrives at:

Andhra (a country in South India), with a circumference of over three thousand li. The capital city has a circumference of over twenty li, with twenty monasteries and over three thousand monks. There are over three thousand deva temples, and many heretics. The large monastery beside the city has multi-storied pavilions, very ingenious. The Buddha statues are also different from before. There is a stone stupa several hundred feet high, built by Achala (meaning 'one who practices'), an Arhat. Near the monastery, twenty-odd li to the southwest, on a solitary mountain ridge, is a stone stupa, the place where Dignaga composed the Hetu-vidya (science of reasoning) treatise. Further southwest is a stupa where the Buddha once preached. Traveling over a thousand li south from this forest, one arrives at:

Dhanakataka (a country in South India), with a circumference of over six thousand li. The capital city has a circumference of over forty li. Most of the monasteries are destroyed, with only twenty-odd remaining, and over a thousand monks, belonging to the Mahasanghika school. There are over a hundred deva temples, and many heretics. The city is built against the mountains on the east and west, each with a large monastery. In the past, the king built monasteries for the Buddha, carving stones on the mountain, with extremely ornate architecture, where sages came to visit and rest. Not long after the Buddha's Nirvana, there were a thousand ordinary monks who, after the summer retreat, all attained the state of no-more-learning, and flew into the sky, now deserted and uninhabited. There was the Acharya Bhavaviveka (meaning 'clear discernment'), the author of the Prajna-pradipa, who, in front of the Avalokiteshvara statue, abstained from food and drank only water for three years, waiting to see Maitreya.

氏。觀自在乃為現色身。令在此城南大山巖執金剛神所誦金剛咒。三年神授方云。此巖石內有阿素洛宮。如法行請。石壁當開可即入中。待慈氏出我當相報。又經三年然咒芥子。擊于石壁豁即洞開。時百千眾觀睹驚歎。論師跨門再三顧命。惟有六人從入。餘者謂毒蛇窟也。當即石門還合如壁。自此西南千餘里。至。

珠利耶國(南印度)週二千五百里。都城周十餘里。人物少僧寺粗有。天祠數十多露形外道。城東育王塔。佛於此度人伏外道處　城西故寺提婆菩薩詰問溫呾羅羅漢(此云上也)七轉已羅漢杜口不答。私運通力往慈氏所。告曰提婆者賢劫之佛非爾能酬。如彈指頃還復談對。菩薩知之謂曰。此慈氏大聖之所釋也。南林野行千六百里。至。

達羅毗荼國(南印度)週六千餘里。都城週三十餘里。寺百餘僧萬餘人。皆上座部。天祠八十餘。多露形外道。

有育王塔。佛數游此說法度人。城南大寺塔高百餘尺。佛曾說法伏外道處。又有四佛行坐跡。自此南行三千餘里。至。

秣羅矩吒國(南印度)週五千餘里。都城週四十里許。僧少。天祠數百外道甚多露形者。其土舄鹵不滋茂也。

城東有育王弟寺。又育王立塔。佛曾說法祈願皆遂。國南近海有襪刺耶山。有白檀香樹。又羯布羅香

【現代漢語翻譯】現代漢語譯本：氏。觀自在菩薩於是顯現色身，令（玄奘）在此城南大山巖石處，找到執金剛神所誦的金剛咒。三年後，神靈傳授方法說：『此巖石內有阿素洛宮（阿修羅的宮殿）。如法行事祈請，石壁應當開啟，即可進入其中。等待慈氏菩薩（彌勒菩薩）出世，我當相報。』又經過三年，（玄奘）用咒過的芥子，擊打在石壁上，豁然洞開。當時百千大眾觀看，驚歎不已。論師（玄奘）跨過門檻，再三囑咐，只有六人跟隨進入。其餘的人認為那是毒蛇窟穴。隨即石門還像原來一樣閉合如壁。從此向西南走一千餘里，到達。

珠利耶國（南印度），周長二千五百里，都城周長十餘里。人口稀少，僧寺勉強有一些。天祠數十座，多數是裸形外道。城東有阿育王塔。佛陀曾在此地度化眾人，降伏外道。城西的故寺中，提婆菩薩詰問溫呾羅羅漢（意為『上也』）七次，羅漢閉口不答。私下運用神通前往慈氏菩薩處，稟告說：『提婆是賢劫之佛，不是你能應對的。』如彈指頃刻，又回來繼續談論對答。菩薩知道后說：『這是慈氏大聖（彌勒菩薩）所解釋的。』向南穿過林野行走一千六百里，到達。

達羅毗荼國（南印度），周長六千餘里，都城周長三十餘里。寺廟一百餘座，僧侶一萬餘人，都屬於上座部。天祠八十餘座，多數是裸形外道。

有阿育王塔。佛陀多次遊歷此地，說法度人。城南的大寺塔高百餘尺，佛陀曾在此說法，降伏外道。又有四佛的行、坐足跡。從此向南行走三千餘里，到達。

秣羅矩吒國（南印度），周長五千餘裡，都城周長四十里左右。僧侶稀少。天祠數百座，外道很多，多數是裸形者。這裡的土地鹽堿化，不適宜植物生長。

城東有阿育王弟弟所建的寺廟。又有阿育王所立的塔。佛陀曾在此說法，祈願都能實現。國境南部靠近海邊有襪刺耶山，有白檀香樹，還有羯布羅香。

【English Translation】 English version: Shi. Avalokiteshvara (Guān Zìzài Púsà) then manifested a physical form, instructing (Xuanzang) to find the Vajra mantra recited by the Vajra-wielding spirit at the great mountain rock south of this city. After three years, the spirit imparted a method, saying: 'Within this rock is the palace of the Asuras (Āsūluó gōng - palace of the Asuras). If you perform the rituals and pray accordingly, the stone wall should open, allowing you to enter. Wait for Maitreya Bodhisattva (Císhì Púsà - Maitreya Bodhisattva) to appear, and I will repay you.' After another three years, (Xuanzang) used mustard seeds empowered by a mantra to strike the stone wall, and it suddenly opened. At that time, hundreds of thousands of people watched in amazement. The master (Xuanzang) stepped across the threshold, repeatedly instructing, and only six people followed him inside. The rest thought it was a den of poisonous snakes. Immediately, the stone door closed again as if it were a wall. From there, traveling over a thousand li to the southwest, they arrived at:

Zhūlìyé Kingdom (South India), with a circumference of two thousand five hundred li, and a capital city with a circumference of over ten li. The population was sparse, and there were barely any monasteries. There were dozens of temples to the gods, mostly naked heretics. To the east of the city was an Ashoka (Āyùwáng) stupa. The Buddha had once converted people and subdued heretics here. In the old temple to the west of the city, Deva Bodhisattva (Típó Púsà) questioned Uttara Arhat (Wēntèlúó Luóhàn - meaning 'also above') seven times, and the Arhat remained silent. He secretly used his supernatural powers to go to Maitreya Bodhisattva, reporting: 'Deva is a Buddha of the Bhadrakalpa (Xiánjié - virtuous kalpa), you cannot contend with him.' In the time it takes to snap one's fingers, he returned to continue the discussion and debate. The Bodhisattva, knowing this, said: 'This is explained by the great sage Maitreya (Císhì dàshèng - great sage Maitreya).' Traveling south through the wilderness for one thousand six hundred li, they arrived at:

Dravida Kingdom (South India), with a circumference of over six thousand li, and a capital city with a circumference of over thirty li. There were over one hundred monasteries, with over ten thousand monks, all belonging to the Sthavira school (Shàngzuò bù - Theravada school). There were over eighty temples to the gods, mostly naked heretics.

There is an Ashoka stupa. The Buddha frequently traveled here, preaching the Dharma and converting people. The great temple south of the city has a stupa over one hundred feet tall. The Buddha once preached here, subduing heretics. There are also footprints of the four Buddhas walking and sitting. From there, traveling south for three thousand li, they arrived at:

Malakuta Kingdom (South India), with a circumference of over five thousand li, and a capital city with a circumference of about forty li. There were few monks. There were hundreds of temples to the gods, and many heretics, mostly naked ones. The land here is saline and alkaline, unsuitable for plant growth.

To the east of the city is a temple built by Ashoka's brother. There is also a stupa erected by Ashoka. The Buddha once preached here, and all prayers were fulfilled. To the south of the country, near the sea, is Mount Valaya (Wàcìyé Shān), which has white sandalwood trees, as well as Karpura incense (Jiébùluó xiāng).

樹松身異葉。香如冰雪。即龍腦香也。

山東有布咀落迦山。頂有池流下出大河。繞山三十匝而入南海。側池天宮即觀自在游舍處也。祈者見為自在天像。山東北海畔城古僧伽羅國今入海三千餘里。至。

僧伽羅國(非印度攝即執師子也)周七千餘裡。都城週四十餘里人戶大盛。寺有數百僧二萬餘人。上座部也　宮側有佛牙精舍。高廣如前。宮中日建萬八千僧食。十數年來國亂方廢。佛牙側小精舍中。金銅坐像肉髻上安奇寶。昔人因禮見寶起貪。夜盜不及像首。乃曰。佛昔輕命為生今何吝寶乃爾。像乃俯首與之。后王知而不罪。王贖其寶還安像頂。至今低首。

國東南隅數千里那羅稽羅洲。人長三尺鳥喙惟食椰子　國洲東南隅有䮚迦山鬼神所游。佛於此說經。洲西浮海數千里。孤島東崖石佛高百餘尺。東面坐以月愛珠為肉髻。月將回照。水即懸注人食之矣。洲西浮海又數千里有大寶洲。無人居止往無達者。又于達羅毗國北林行二千餘里。至。

恭達那補羅國(南印度)週五千餘里。都城週三十餘里。寺百餘僧萬餘人。兼學大小。天祠數百異道雜居。宮城側大寺精舍高十餘丈。僧三百餘人。中有一切義成太子寶冠。減二尺許。齋日放光。即菩薩時也　大城側大寺中精舍高五丈餘。二百億羅漢(

【現代漢語翻譯】現代漢語譯本樹木的松脂和其它樹木不同，它的香味如同冰雪一般清冽，這就是龍腦香（一種名貴的香料）。在山東有一個叫做布咀落迦山的地方，山頂有一個水池，池水流下形成一條大河，環繞山三十圈后流入南海。水池旁邊有天宮，是觀自在（Avalokiteśvara，即觀世音菩薩）遊歷居住的地方。祈禱者能看見觀自在天（Avalokiteśvara）的形象。山東北海邊上的城是古僧伽羅國（Siṃhaladvīpa，即獅子國，斯里蘭卡古稱），現在已經沉入海中三千多里了，到達了。僧伽羅國（Siṃhaladvīpa，即獅子國，斯里蘭卡古稱，不屬於印度）周長七千餘裡，都城周長四十餘里，人口非常興盛。寺廟有數百座，僧侶有兩萬多人，屬於上座部（Theravāda，佛教的一個派別）。王宮旁邊有佛牙精舍，高大寬廣如前所述。王宮中每天供養一萬八千僧侶的食物。近十幾年來國家動亂，這項供養也停止了。佛牙旁邊的精舍中，有一尊金銅坐像，肉髻（Uṣṇīṣa，佛像頭頂的突起）上安放著奇異的寶物。過去有人因為禮拜時看見寶物而起了貪心，晚上去偷盜，但無法取下佛像的頭。於是他說：『佛陀過去爲了眾生不惜生命，現在為什麼吝惜寶物呢？』佛像就低下頭把寶物給了他。後來的國王知道了這件事，並沒有責怪他，而是贖回了寶物，重新安放在佛像的頭頂。至今佛像仍然低著頭。在僧伽羅國（Siṃhaladvīpa）東南角數千里之外，有一個叫做那羅稽羅洲的地方，那裡的人身高只有三尺，長著鳥一樣的喙，只吃椰子。在僧伽羅國（Siṃhaladvīpa）的東南角有一個叫做䮚迦山的地方，是鬼神遊玩的地方，佛陀曾經在這裡說法。從這個洲向西漂浮在海上數千里，有一個孤島，島的東邊懸崖上有一尊石佛，高一百多尺，面朝東坐著，用月愛珠作為肉髻（Uṣṇīṣa）。月亮將要照耀的時候，水就會懸掛下來，人們就可以食用它了。從這個洲向西漂浮在海上又數千里，有一個大寶洲，沒有人居住，也沒有人能夠到達。又從達羅毗國（Draviḍa，南印度地區）向北行走兩千餘裡，到達了。恭達那補羅國（Kuṇḍanapura，南印度）周長五千餘裡，都城周長三十餘里。寺廟有一百多座，僧侶有一萬多人，兼學大乘和小乘。天祠有數百座，各種不同的外道雜居。王宮旁邊的大寺精舍高十餘丈，有僧侶三百多人。其中有一頂一切義成太子（Sarvārthasiddha，釋迦牟尼佛的本名）的寶冠，大約短兩尺，齋戒日會放出光芒，這就是菩薩（Bodhisattva）時的寶冠。大城旁邊的大寺中，精舍高五丈多，供奉著二百億羅漢（Arhat，阿羅漢的另一種音譯）……

【English Translation】 English version The resin of this tree is different from other trees, its fragrance is as clear and cold as ice and snow. This is Camphor tree (a precious fragrance). In Shandong, there is a place called Mount Butala. At the top of the mountain, there is a pond, and the water flowing down from the pond forms a large river that circles the mountain thirty times before flowing into the South Sea. Next to the pond is a heavenly palace, which is the dwelling place of Avalokiteśvara (the Bodhisattva of Compassion). Those who pray can see the image of Avalokiteśvara. The city on the coast of the North Sea in Shandong is the ancient Siṃhaladvīpa (Lion Country, the ancient name of Sri Lanka), which is now submerged more than three thousand miles into the sea, and has arrived. Siṃhaladvīpa (Lion Country, not part of India) is over seven thousand li in circumference, and the capital city is over forty li in circumference, with a very prosperous population. There are hundreds of temples and more than twenty thousand monks, belonging to the Theravāda (a school of Buddhism). Next to the palace is a shrine of the Buddha's tooth, as tall and wide as described earlier. The palace provides food for eighteen thousand monks every day. In the past ten years or so, the country has been in turmoil, and this offering has ceased. In the small shrine next to the Buddha's tooth, there is a golden bronze seated statue with a strange treasure placed on the Uṣṇīṣa (the protuberance on the top of the Buddha's head). In the past, someone saw the treasure during worship and became greedy, and went to steal it at night, but could not remove the head of the statue. So he said: 'The Buddha used to give up his life for sentient beings, why is he stingy with treasure now?' The statue lowered its head and gave him the treasure. The later king knew about this and did not blame him, but redeemed the treasure and reattached it to the top of the statue. To this day, the statue still has its head lowered. Several thousand li southeast of Siṃhaladvīpa, there is a place called Narikela Island, where the people are only three feet tall, have bird-like beaks, and only eat coconuts. In the southeast corner of Siṃhaladvīpa, there is a place called Mount Bhairava, where ghosts and spirits roam. The Buddha once preached here. Drifting west across the sea for several thousand li from this island, there is a solitary island with a stone Buddha on the eastern cliff, over a hundred feet tall, sitting facing east, with a moon-loving pearl as the Uṣṇīṣa. When the moon is about to shine, water will hang down, and people can eat it. Drifting west across the sea for another several thousand li from this island, there is a great treasure island, uninhabited and unreachable. Traveling north from the Draviḍa country (South India) for more than two thousand li, one arrives at: Kuṇḍanapura (South India) is over five thousand li in circumference, and the capital city is over thirty li in circumference. There are more than a hundred temples and more than ten thousand monks, studying both Mahayana and Hinayana. There are hundreds of heavenly shrines, and various heretics live together. The great temple next to the palace is more than ten zhang tall, with more than three hundred monks. Among them is a crown of Prince Sarvārthasiddha (the original name of Shakyamuni Buddha), about two feet short, which emits light on fasting days. This is the crown from when he was a Bodhisattva. In the great temple next to the great city, the shrine is more than five zhang tall, enshrining two hundred billion Arhats (another transliteration of Arhat)...

是一人名)造檀慈氏像。高一丈餘齋日放光。城北近多羅林周三十餘里。葉廣長色光潤。諸國同采以供書也。林中塔四佛行坐跡。二百億舍利塔。亦此林中城東。塔高三丈有舍利齋日放光。佛曾游此說法。又西北林中猛獸所居。二千五百里許。至摩訶刺侘國(南印度)週六千餘里。都城臨大河週三十餘里。其俗有恩必報有怨必復。強梁跋扈不賓戒日王也。寺有百餘僧徒五千餘人大小兼學。天祠百數異道眾矣。大城內外五塔四佛行坐跡。育王表之。城南故寺有觀自在石像。愿求多果。東境大山寺羅漢造也。大精舍高百餘尺。石像高七十餘尺。上有石蓋七重。虛懸空中相去各三尺。傳云羅漢願力所持。或威神力或藥術力。諸說不一。精舍四面。雕作佛因地及證果入寂相具矣。寺門外南北。各一石像。傳云象吼地則震矣　自此西行千餘里度耐末陀河。至跋祿羯呫婆國(南印度)週二千五百里。都城週二十餘里。邪正兼信。寺十餘僧三百餘人。習大乘上座部。天祠十所異道雜居。土地鹵惡草木希薄。從此西北二千餘里。至。

摩臘婆國(南印度)週六千餘里。都城週三十餘里據莫訶河。東南即五印度之重學土也。人性善順諸國所無。同摩揭陀南洲。敬教二國而已。邪正兩信。寺數百僧二萬餘。小乘正量部。天祠數百。異

【現代漢語翻譯】現代漢語譯本：有一人名叫某某（未提供人名）建造了一尊檀香木的慈氏菩薩像（Maitreya，彌勒菩薩），高一丈多，在齋戒日會放出光芒。城北附近有多羅樹林，周圍三十餘里，樹葉寬大而長，顏色光亮潤澤，各國都一同採摘樹葉用來書寫。樹林中有四座佛陀行、坐遺蹟的塔，還有二百億舍利塔。這些塔也在這個樹林中。城東有一座塔，高三丈，有舍利，齋戒日會放出光芒。佛陀曾經在這裡遊歷說法。又向西北方向的樹林中，是猛獸居住的地方，距離這裡大約二千五百里，到達摩訶刺侘國（Maharastra，南印度的一個國家），周圍六千餘里。都城臨近一條大河，周圍三十餘里。當地的風俗是有恩必報，有怨必復。民風強悍，不服從戒日王（Harshavardhana）的統治。這裡有寺廟一百多座，僧徒五千餘人，大小乘佛法兼學。天神廟宇有數百座，是其他宗教的信徒。大城內外有五座塔，是四尊佛陀行、坐遺蹟的所在，由阿育王（Ashoka）所表彰。城南的舊寺廟裡有一尊觀自在菩薩（Avalokiteśvara，觀音菩薩）的石像，人們祈願能獲得很多果報。東邊山裡的大寺廟是羅漢建造的。大精舍高一百餘尺，石像高七十餘尺，上面有七重石蓋，懸在空中，彼此相隔三尺。傳說這是羅漢的願力所支撐，或者說是威神之力，或者說是藥物法術的力量，各種說法不一。精舍的四面，雕刻著佛陀在因地修行以及證果入滅的景象。寺廟門外南北兩側，各有一尊石像，傳說石像吼叫時，大地都會震動。從這裡向西走一千餘里，渡過耐末陀河（Narmada River），到達跋祿羯呫婆國（Bharukaccha，南印度的一個國家），周圍二千五百里。都城周圍二十餘里。當地人邪正兼信。這裡有寺廟十餘座，僧人三百餘人，修習大乘上座部佛教。天神廟宇有十座，各種不同的宗教信仰者雜居。土地貧瘠，草木稀少。從這裡向西北方向走二千餘里，到達摩臘婆國（Malwa，南印度的一個國家），周圍六千餘里。都城周圍三十餘里，依傍著莫訶河（Mahi River）。東南方是五印度重要的學術中心。這裡的人性情善良溫順，是其他國家所沒有的。和摩揭陀國（Magadha）一樣，是南贍部洲（Jambudvipa）上尊敬佛教的兩個國家。邪教和正教都被信仰。這裡有寺廟數百座，僧人二萬餘人，信奉小乘正量部佛教。天神廟宇有數百座，是其他宗教的信徒。

【English Translation】 English version: A person named so-and-so (name not provided) built an image of Maitreya (the future Buddha) made of sandalwood. It is over one zhang (approximately 10 feet) tall and emits light on fasting days. Near the north of the city is the Tala forest, which is about thirty li (approximately 10 miles) in circumference. The leaves are broad and long, with a glossy and lustrous color. Various countries gather these leaves to use for writing. Within the forest are four stupas marking the sites where the Buddha walked and sat, as well as two hundred million stupas containing relics. These stupas are also located in this forest. To the east of the city is a stupa, three zhang (approximately 30 feet) tall, containing relics that emit light on fasting days. The Buddha once traveled and taught here. Further northwest in the forest is where wild animals dwell, about two thousand five hundred li (approximately 833 miles) away, reaching the Maharastra country (in South India), which is over six thousand li (approximately 2000 miles) in circumference. The capital city is located near a large river and is about thirty li (approximately 10 miles) in circumference. The local custom is to repay kindness and avenge grievances. The people are fierce and unruly, not submitting to the rule of King Harshavardhana. There are over a hundred monasteries here, with over five thousand monks, studying both Mahayana and Hinayana Buddhism. There are hundreds of temples dedicated to various deities, belonging to other religions. Within and outside the great city are five stupas marking the sites where four Buddhas walked and sat, commemorated by King Ashoka. In an old temple south of the city is a stone image of Avalokiteśvara (the Bodhisattva of Compassion), where people pray for abundant blessings. The large monastery in the mountains to the east was built by arhats (enlightened disciples). The great monastery is over a hundred chi (approximately 100 feet) tall, and the stone image is over seventy chi (approximately 70 feet) tall. Above it are seven layers of stone covers, suspended in the air, each separated by three chi (approximately 3 feet). It is said that this is supported by the power of the arhats' vows, or by divine power, or by the power of medicinal arts. Various explanations exist. On all four sides of the monastery are carvings depicting the Buddha's practices in his past lives and his attainment of enlightenment and entry into nirvana. Outside the monastery gate, to the north and south, are stone elephants. It is said that when the elephants roar, the earth trembles. From here, traveling west for over a thousand li (approximately 333 miles), crossing the Narmada River, one reaches the Bharukaccha country (in South India), which is two thousand five hundred li (approximately 833 miles) in circumference. The capital city is about twenty li (approximately 6.6 miles) in circumference. The local people believe in both orthodox and heterodox teachings. There are over ten monasteries here, with over three hundred monks, practicing Mahayana Theravada Buddhism. There are ten temples dedicated to various deities, inhabited by followers of different religions. The land is barren, and vegetation is sparse. From here, traveling northwest for two thousand li (approximately 666 miles), one reaches the Malwa country (in South India), which is six thousand li (approximately 2000 miles) in circumference. The capital city is about thirty li (approximately 10 miles) in circumference, situated along the Mahi River. The southeast is an important academic center of the five Indias. The people here are kind and gentle, which is unique among the countries. Like Magadha, it is one of the two countries in Jambudvipa (the southern continent) that respect Buddhism. Both orthodox and heterodox teachings are believed in. There are hundreds of monasteries here, with over twenty thousand monks, practicing Hinayana Sammitiya Buddhism. There are hundreds of temples dedicated to various deities, belonging to other religions.

道涂灰其侶眾矣。城西北二十里。有大婆羅門邑。側大陷坑水流無滿。昔大慢婆羅門。謗大乘生陷入地獄處。自此西南入海道矣。又西北行二千五百餘里。至。

阿吒厘國(南印度)週六千餘里。都城週二十餘里。人盛滿家事天神。祠十餘所異道雜居。土地沙鹵。出胡椒樹如蜀椒樹。又出熏陸香。樹葉如棠也。又從摩臘國西北三日行(彼百里為一日行)。

至契吒國(南印度)週三千餘里。都城週二十餘里人滿住。寺十餘僧千餘人。大小通學。天祠數十外道特多。又北千餘里。至。

伐臘毗國(南印度即北羅羅之別也)週六千餘里。都城週三十餘里。人住盛多。財百億者有數百家。寺百餘僧六千餘人。多小乘正量部天祠數百外道亦多。佛數游此國。育王多樹塔。有三佛行坐跡　又于西北行七百餘里。至。

阿難陀補羅國(西印度)週二千餘里。都城週二十餘里。人戶滿。寺十餘僧減千。小乘正量部。天祠數十外道雜居。從伐臘西五百餘里。至。

蘇剌吒國(西印度)週四千餘里都城週三十餘里。西據莫醯河。人住滿屬伐臘。兼信邪正。寺五十餘僧三千餘人。上座部也。天祠百餘外道雜住。地鹵斥華果少。國當西海路口不遠。城西山頂有寺。大宏敞華美仙賢游止。又伐臘北千八百餘里。

至。

瞿折羅國(西印度)週五千餘里。都城週三十餘里。人咸少信。佛寺一所僧百人。小乘學。天祠數十異道多矣。又東南二千八百餘里。至。

鄔阇衍那國(南印度)週六千餘里。都城週三十餘里。人盛滿。寺在者五所。僧三百人。大小兼學。天祠數十異道雜居。地咸果少。城側塔者。無憂造生地獄處。又東千餘里。至。

擲枳陀國(南印度)週四千餘里。都城十五里許。寺數十僧少耳。天祠十所外道千餘人。又北九百餘里。至。

摩醯濕伐羅補羅國(中印度)週三千里。都城週二十餘里。不信佛法。天祠數十。涂灰外道也。從瞿折羅北野。磧行二千里許。渡信度河至。

信度國(西印度)周七千餘裡。都城三十餘里。土出金銀鍮石。一峰馲駝極卑小。出赤白黑鹽。信佛法寺數百僧萬餘人。並小乘正量部。而多怠行。天祠三十異道雜居。佛屢游此育王建塔數十焉　有烏河側千餘里陂澤間數百千戶。牧牛為業惟殺是務。無貴賤男女道俗之別。而剃頭髮服袈裟。形同比丘樂行鄙俗。又懷小見排斥大乘。昔有羅漢乘空往化。授三歸已剃染行法。后還服本風俗故爾。自東九百餘里。越信度東岸。至。

茂羅三部盧國(西印度)週四千里。都城週三十餘里。人咸屬磔迦國。寺十餘僧極

【現代漢語翻譯】現代漢語譯本：至。瞿折羅國（Gurjara，西印度）周長五千餘裡。都城周長三十餘里。這裡的人大多不講信用。有一座佛寺，僧人約一百人，學習小乘佛法。天神廟有幾十座，其他外道很多。再往東南走二千八百餘里，到達。鄔阇衍那國（Ujjain，南印度）周長六千餘里。都城周長三十餘里。人口稠密。有五座佛寺，僧人約三百人，大小乘佛法兼學。天神廟有幾十座，各種外道混雜居住。土地貧瘠，水果稀少。城邊有一座塔，是阿育王建造的，是以前建造地獄的地方。再往東走一千餘里，到達。擲枳陀國（Jejakabhukti，南印度）周長四千餘裡。都城周長十五里左右。寺廟有幾十座，但僧人很少。天神廟有十座，外道有一千多人。再往北走九百餘里，到達。摩醯濕伐羅補羅國（Maheshwarapura，中印度）周長三千里。都城周長二十餘里。這裡的人不相信佛法。天神廟有幾十座，都是涂灰外道。從瞿折羅國往北，在沙漠中行走二千里左右，渡過信度河（Indus River），到達。信度國（Sindh，西印度）周長七千餘裡。都城周長三十餘里。這裡出產金銀鍮石。單峰駱駝非常矮小。出產紅、白、黑鹽。信奉佛法，寺廟有數百座，僧人有一萬多人，都屬於小乘正量部。但大多懈怠修行。天神廟有三十座，各種外道混雜居住。佛陀曾多次遊歷此地，阿育王建造了數十座塔。在烏河（烏支河）邊，有一千餘里寬的沼澤地，住著數百千戶人家，以放牧牛為業，只知殺戮。沒有貴賤男女道俗之分，但都剃著頭髮，穿著袈裟，外形像比丘，卻喜歡做鄙俗的事情。而且心胸狹隘，排斥大乘佛法。以前有羅漢乘空前來教化，為他們授三皈依，剃度染衣，教他們修行佛法。後來又恢復了原來的風俗習慣，所以才變成這樣。從東邊走九百餘里，越過信度河東岸，到達。茂羅三部盧國（Multan，西印度）周長四千里。都城周長三十餘里。這裡的人都屬於磔迦國（Takkas）。寺廟有十餘座，僧人極少。

【English Translation】 English version: To. The country of Gurjara (West India) has a circumference of over 5,000 li. The capital city has a circumference of over 30 li. The people here are generally untrustworthy. There is one Buddhist monastery with about 100 monks, who study Hinayana Buddhism. There are dozens of temples to deities, and many other heterodox paths. Traveling another 2,800 li or so to the southeast, one arrives at. The country of Ujjain (South India) has a circumference of over 6,000 li. The capital city has a circumference of over 30 li. The population is dense. There are five Buddhist monasteries, with about 300 monks, who study both Hinayana and Mahayana Buddhism. There are dozens of temples to deities, and various heterodox paths coexist. The land is barren, and fruit is scarce. Beside the city is a stupa built by King Ashoka, which is the site where hell was formerly constructed. Traveling another 1,000 li or so to the east, one arrives at. The country of Jejakabhukti (South India) has a circumference of over 4,000 li. The capital city has a circumference of about 15 li. There are dozens of monasteries, but few monks. There are ten temples to deities, and over 1,000 followers of heterodox paths. Traveling another 900 li or so to the north, one arrives at. The country of Maheshwarapura (Central India) has a circumference of 3,000 li. The capital city has a circumference of over 20 li. The people here do not believe in Buddhism. There are dozens of temples to deities, all belonging to ash-smeared heretics. Traveling north from Gurjara for about 2,000 li through the desert, crossing the Indus River, one arrives at. The country of Sindh (West India) has a circumference of over 7,000 li. The capital city has a circumference of over 30 li. This land produces gold, silver, brass, and stone. The Bactrian camels are extremely small. It produces red, white, and black salt. The people believe in Buddhism, and there are hundreds of monasteries with over 10,000 monks, all belonging to the Sammitiya school of Hinayana. However, most are lax in their practice. There are thirty temples to deities, and various heterodox paths coexist. The Buddha frequently traveled here, and King Ashoka built dozens of stupas. Beside the River U (Uzh River), there is a marshland over 1,000 li wide, inhabited by hundreds of thousands of households, who make their living by herding cattle and are only concerned with killing. There is no distinction between noble and base, male and female, religious and secular, but they all shave their heads and wear robes, resembling monks in appearance, but delight in vulgar customs. Moreover, they are narrow-minded and reject Mahayana Buddhism. In the past, an Arhat came by air to teach them, giving them the Three Refuges, ordaining them, and teaching them to practice the Dharma. Later, they reverted to their original customs, hence their current state. Traveling 900 li or so to the east, crossing the east bank of the Indus River, one arrives at. The country of Multan (West India) has a circumference of 4,000 li. The capital city has a circumference of over 30 li. The people here all belong to the Takkas. There are over ten monasteries, with very few monks.

少。特信天神其祠八所。外道甚多。城側有日天祠。莊嚴甚麗鑄金為天形。飾以奇珍女樂迭奏。四周華池林木茂美。五竺諸王於此立福舍。舍物給貧病者。又東北七百餘里。至。

缽伐多國(北印度)屬磔迦也。週五千餘里都城週二十餘里。人咸雜信。寺十餘僧千餘人。小大兼學。有育王塔。天祠二十。城側大寺僧百餘人。並大乘學。近天火燒之。土多旱稻。從信度西南千六百里。至。

阿點婆翅羅國(西印度)週五千里。都城週三十餘里。僻在西境地卑下。臨信度河濱大海。重佛法寺八十餘僧五千餘人。多小乘正量部。天祠十所涂灰外道也。佛曾游此育王立六塔。又城西減二千里。至。

狼揭羅國(西印度)廣從各數千里。都城週三十餘里人盛滿。近西海入西女國。路口屬波斯。寺有百餘僧六千餘人大小兼學。天祠數百涂灰道盛。土潤洽滋茂百卉。自此西北即至。

波刺斯國(非印度攝)週數萬里。都城週四十餘里人物甚盛。寺有三所僧數百人。天祠甚多。土出金銀鍮石頗胝水精。死多棄屍。佛缽在王宮中。東境有鶴秣城郭。週六十餘里。人眾盛。西北接拂懔國(非印度)出伯狗子。本赤頭鴨生於穴中。案梁貢職圖云。去波斯北一萬里。西南海島有西女國(非印度)拂懔年別送男夫配焉。

【現代漢語翻譯】現代漢語譯本：少。特別信奉天神，有八處神祠。外道非常多。城邊有日天祠，裝飾得非常華麗，用金鑄成天神像，用奇異的珍寶裝飾，女樂輪番演奏。四周有華麗的池塘，林木茂盛美麗。五印度諸王在這裡設立福舍，施捨財物給貧窮和生病的人。又向東北七百多里，到達。缽伐多國（北印度）隸屬於磔迦。周圍五千多里，都城周圍二十多里。人們信仰混雜。有寺廟十座，僧侶一千多人，大小乘佛法兼學。有阿育王塔。天神祠二十座。城邊有大寺，僧侶一百多人，都學習大乘佛法。最近被天火燒燬。土地多旱稻。從信度向西南一千六百里，到達。阿點婆翅羅國（西印度）周圍五千里。都城周圍三十多里。地處偏僻的西部邊境，地勢低窪。靠近信度河和大海。重視佛法，有寺廟八十多座，僧侶五千多人。多數人學習小乘正量部。有天神祠十座，是涂灰外道。佛陀曾經遊歷此地，阿育王建立了六座塔。又從城西減少二千里，到達。狼揭羅國（西印度）東西南北各有數千里。都城周圍三十多里，人口興盛。靠近西海，可以到達西女國。路口屬於波斯。有寺廟一百多座，僧侶六千多人，大小乘佛法兼學。有天神祠數百座，涂灰外道盛行。土地濕潤，草木茂盛。從這裡向西北就到達。波刺斯國（非印度範圍）周圍數萬里。都城周圍四十多里，人口和物產都很興盛。有寺廟三座，僧侶數百人。天神祠非常多。土地出產金銀、鍮石、頗胝迦（水晶）。死後大多拋棄屍體。佛缽在王宮中。東部邊境有鶴秣城郭，周圍六十多里，人口眾多。西北與拂懔國（非印度）接壤，出產伯狗子。本赤頭鴨生於穴中。根據梁貢職圖記載，距離波斯北部一萬里。西南海島有西女國（非印度），拂懔每年送男子供其婚配。

【English Translation】 English version: Few. They especially believe in the heavenly gods, having eight shrines dedicated to them. There are many heretics. Beside the city is a shrine to the Sun God, adorned very splendidly, with a golden statue of the god, decorated with rare jewels, and female musicians playing in shifts. Around it are magnificent ponds and lush, beautiful forests. The kings of the five Indias have established alms-houses here, giving to the poor and sick. Further, seven hundred li (Chinese mile) or so to the northeast, one arrives at Po-fa-to Country (缽伐多國) (North India) belongs to Cheh-ka (磔迦). It is about five thousand li in circumference, and the capital city is about twenty li in circumference. The people have mixed beliefs. There are ten monasteries with over a thousand monks, studying both Hinayana and Mahayana Buddhism. There is an Ashoka Stupa. There are twenty deva (天神) temples. Beside the city is a large monastery with over a hundred monks, all studying Mahayana Buddhism. It was recently burned by heavenly fire. The land mostly produces dry rice. From Sindhu (信度) southwest for sixteen hundred li, one arrives at A-tien-po-chih-lo Country (阿點婆翅羅國) (West India) is five thousand li in circumference. The capital city is about thirty li in circumference. It is remotely located in the western border, with low-lying land. It is near the Sindhu River and the great sea. They value Buddhism, having over eighty monasteries with over five thousand monks. Most of them study the Sammatīya (正量部) school of Hinayana Buddhism. There are ten deva temples, belonging to the ash-covered heretics. The Buddha once traveled here, and Ashoka built six stupas. Further, two thousand li less to the west of the city, one arrives at Lang-chieh-lo Country (狼揭羅國) (West India) is several thousand li in each direction. The capital city is about thirty li in circumference, and the population is thriving. It is near the Western Sea, from which one can reach the Western Women's Country. The route belongs to Persia. There are over a hundred monasteries with over six thousand monks, studying both Hinayana and Mahayana Buddhism. There are hundreds of deva temples, and the ash-covered heretics are prevalent. The land is moist and fertile, with lush vegetation. From here, one arrives to the northwest at Po-la-ssu Country (波刺斯國) (not within India) is several ten thousand li in circumference. The capital city is about forty li in circumference, and the population and products are very prosperous. There are three monasteries with several hundred monks. There are many deva temples. The land produces gold, silver, brass, precious stones, and crystal. The dead are mostly abandoned. The Buddha's alms bowl is in the royal palace. In the eastern border is the city of Ho-mo (鶴秣), with a circumference of over sixty li, and a large population. To the northwest, it borders Fu-lin Country (拂懔國) (not within India), which produces 'Bo' puppies. The original red-headed ducks are born in caves. According to the Liang Tribute Records, it is ten thousand li north of Persia. In the southwestern sea islands is the Western Women's Country (西女國) (not within India), to which Fu-lin sends men annually for marriage.

彼圖又云。波羅斯西一萬里極。婆羅門國南一萬里。又是婆羅門以今往度疑太遼遠。從阿點北七百餘里至臂多勢羅國(西印度)週三千餘里。都城週二十餘里。人盛。屬信度國。寺五十餘僧三千餘人。小乘正量部。天祠二十餘。涂灰道也。

城北十六里大林。四佛行坐處。育王建塔高數百尺。中有舍利放光。佛曾作忍仙。被此王害處。東有故寺。又東北三百餘里至軬茶(西印度)國週二千五百里。都城週二十餘里。國無君長屬信度。寺二十所僧二千餘人。小乘正量部。天祠五所涂灰道也。地多華果。城東大竹林古寺。是佛開諸比丘。著互縛屣(此言靴也)處也。旁塔高百餘尺。側有精舍青石立佛。齋日放光　此南八百步。林中浮圖育王所立。佛止於此以寒故三衣重覆。又開復納衣。林中有佛經行處。又四佛坐處。別塔表之。又發爪塔齋日放光。又東北九百餘里。至。

伐刺孥國(西印度)週四千餘里。都城週二十餘里。人住滿。屬迦畢試。寺數十僧三百人。大小兼學。天祠五所涂灰道也。地多山林。城南故寺佛曾游此。側塔是四佛行坐跡。俗云此國西接量那國居大山中。復此西北又逾大山二千餘里。出西印度境。入胡俗境漕矩吒國。又東北千六百里入迦畢試界。方合北道及中道也。略舉突厥已南三海所內

【現代漢語翻譯】現代漢語譯本：彼圖又說：『波羅斯西（名稱）往西一萬里的極遠之處，婆羅門國（名稱）往南一萬里。』又是婆羅門人以現在的路程去推測，懷疑太遼遠了。從阿點（名稱）往北七百多里到達臂多勢羅國（西印度），周圍三千多里，都城周圍二十多里，人口眾多，隸屬於信度國（名稱）。有寺廟五十座，僧侶三千多人，屬於小乘正量部。有天祠二十多座，是涂灰外道修行的地方。城北十六里處有大林，是過去四佛（過去四位佛陀）行走和坐臥的地方。阿育王（Ashoka）建造的佛塔高數百尺，其中有舍利放出光芒。佛陀曾在此地作為忍辱仙人，被此地的國王所殺害。東邊有一座古老的寺廟。又往東北三百多里到達軬茶國（西印度），周圍二千五百里，都城周圍二十多里。這個國家沒有君主，隸屬於信度國。有寺廟二十座，僧侶二千多人，屬於小乘正量部。有天祠五座，是涂灰外道修行的地方。這裡土地上有很多花和水果。城東有大竹林古寺，是佛陀允許眾比丘穿互縛屣（即靴子）的地方。旁邊有一座高一百多尺的塔。旁邊有精舍，裡面有青石雕刻的佛像，在齋戒日會放出光芒。這裡往南八百步，林中有一座阿育王建造的浮圖。佛陀曾在此地停留，因為寒冷而用三件衣服重重覆蓋身體，又允許穿納衣。林中有佛陀經行的地方，又有四佛坐過的地方，分別建塔來標記。還有頭髮和指甲的塔，在齋戒日會放出光芒。又往東北九百多里，到達伐刺孥國（西印度），周圍四千多里，都城周圍二十多里，人口居住密集，隸屬於迦畢試（名稱）。有寺廟數十座，僧侶三百人，大小乘佛法兼學。有天祠五座，是涂灰外道修行的地方。這裡土地上有很多山林。城南有一座古老的寺廟，佛陀曾在此遊歷。旁邊的塔是過去四佛行走和坐臥的遺蹟。當地人說這個國家西邊連線量那國（名稱），位於大山之中。再往西北翻越大山二千多里，就出了西印度境，進入胡人的地界漕矩吒國（名稱）。又往東北一千六百里進入迦畢試的範圍，才與北道和中道匯合。以上簡略地介紹了突厥以南三海之內的情況。

【English Translation】 English version: Pi-tu also said: 'The extreme west of Po-lo-si (name) is 10,000 li away, and the south of the Brahman country (name) is 10,000 li away.' Furthermore, the Brahmins, based on the current route, suspect it is too far. From A-dian (name), it is more than 700 li north to Bi-duo-shi-luo country (Western India), with a circumference of more than 3,000 li. The capital city has a circumference of more than 20 li, and the population is large, belonging to the Xin-du country (name). There are fifty temples, with more than 3,000 monks, belonging to the Sarvastivada school of Hinayana. There are more than twenty deva temples, which are places for the ash-smeared heretics to practice. Sixteen li north of the city is a large forest, which is where the four past Buddhas (the four past Buddhas) walked and sat. King Ashoka (Ashoka) built a pagoda hundreds of feet high, in which relics emit light. The Buddha once practiced as a Kshanti Immortal (patience ascetic) here and was killed by the king of this place. There is an old temple to the east. More than 300 li northeast is Fan-cha country (Western India), with a circumference of 2,500 li. The capital city has a circumference of more than 20 li. This country has no ruler and belongs to Xin-du country. There are twenty temples, with more than 2,000 monks, belonging to the Sarvastivada school of Hinayana. There are five deva temples, which are places for the ash-smeared heretics to practice. The land has many flowers and fruits. East of the city is the ancient temple of the Great Bamboo Grove, where the Buddha allowed the monks to wear Hu-fu-xi (meaning boots). Next to it is a pagoda more than 100 feet high. Beside it is a vihara with a blue stone Buddha statue, which emits light on fast days. 800 steps south of here, in the forest, is a stupa built by King Ashoka. The Buddha stayed here, and because of the cold, he heavily covered his body with three robes and allowed the wearing of patched robes. In the forest is where the Buddha walked, and there are also places where the four Buddhas sat, marked by separate pagodas. There is also a pagoda for hair and nails, which emits light on fast days. More than 900 li northeast is Fa-la-nu country (Western India), with a circumference of more than 4,000 li. The capital city has a circumference of more than 20 li, and the population is densely populated, belonging to Jia-pi-shi (name). There are dozens of temples, with 300 monks, studying both Mahayana and Hinayana Buddhism. There are five deva temples, which are places for the ash-smeared heretics to practice. The land has many mountains and forests. South of the city is an old temple where the Buddha once traveled. The pagoda next to it is the trace of the four past Buddhas walking and sitting. Locals say that this country is connected to Liang-na country (name) to the west, located in the great mountains. Further northwest, crossing the great mountains for more than 2,000 li, one leaves the territory of Western India and enters the territory of the Hu people, Cao-ju-zha country (name). More than 1,600 li northeast enters the territory of Jia-pi-shi, and then merges with the northern and middle routes. The above briefly introduces the situation within the three seas south of the Turks.

。合一百五十國。非印度所攝者七十一國(突厥以北至於北海。而游履無聞。故無可紀也)。

釋迦方誌游履篇第五

自文字之興庖犧為始。暨至唐運歷代可紀而聞矣。秦周已前。人尚純素情不逮遠。故使通𨉯止約神州。漢魏以後文字廣行。能事郁興博見彌遠。故象胥載庇藁街斯立。逾空桑而歷昆丘。度雞田而跨鳥穴。龍文污血之驥。雖絕域而可追。明珠翠羽之珍。乃天涯而必舉。窮兵黷武。誠大宛之勞師。擁節泥海。信王命之遐弊。及顯宗之感瑞也創開仁化之源。奉信懷道自斯漸盛。或慨生邊壤投命西天。或通法揚化振策東宇。或躬開教跡不遠尋經。或靈相舊規親往詳閱。斯之多舉並歸釋宗。故總別之用開神略始於前漢。至我大唐。前後通數使之往返將二十許。且張騫尋河本惟凡俗。然創開佛名則釋化之漸也。故亦通敘求法之例。今蒐括傳記條序使途。列其前後顯然有據。

一謂。前漢武帝。遣博望侯張騫。尋黃河之源。從北道入大宛至大夏。見筇竹杖蜀布。國人云之身毒。身毒即天竺之訛語也。後漢書云。其國殷平和氣。靈智所降賢懿挺生。神蹟詭怪理絕人區。感驗明顯事出天外。而騫起無聞者。豈其道閉往運數開叔葉乎。

二謂。後漢顯宗孝明皇帝。永平三年夜夢金人。身長丈餘項佩

【現代漢語翻譯】現代漢語譯本：總共一百五十個國家。其中不屬於印度管轄的有七十一個國家（突厥以北直到北海，因為沒有遊歷的記載，所以無法記錄）。

《釋迦方誌·游履篇》第五

自從文字產生，從庖犧氏開始，到唐朝，歷代的記載都可以考證了。秦朝和周朝以前，人們崇尚純樸，情感不遠及，所以使者的足跡只侷限在中原地區。漢朝和魏朝以後，文字廣泛流行，才能得到充分發揮，見識也更加廣博深遠。因此，翻譯官得到重用，市場得以建立。跨越空桑山，經過崑崙山，越過雞田，跨過鳥穴。龍紋染血的駿馬，即使在遙遠的邊疆也可以追尋到；明珠和翠羽這樣的珍寶，即使在天涯海角也一定要得到。發動戰爭，確實是大宛的勞師之舉；擁著符節到達泥海，確實是王命的遙遠弊端。等到漢顯宗感應到祥瑞，開始開創仁政教化的源頭，奉行信仰，心懷正道，從此逐漸興盛。有人慨嘆自己生在邊遠地區，決心前往西天求法；有人傳播佛法，弘揚教化，策馬奔向東方；有人親自開創教化的足跡，不遠萬里去尋找佛經；有人按照靈異的影象和舊有的規制，親自前往詳細考察。這些舉動大多歸於釋迦牟尼的教義。所以，總括和分別運用，開啟神妙策略，始於前漢。到我們大唐，前後總計派遣使者往返將近二十次。而且張騫尋找黃河的源頭，本來只是一個普通人，然而他開創了佛法的名聲，也是佛法教化逐漸興起的開端。所以也一併敘述他求法的例子。現在蒐集傳記，按條目敘述使者的行程，列出他們前後順序，都有明確的依據。

第一次是前漢武帝派遣博望侯張騫去尋找黃河的源頭，從北道進入大宛，到達大夏，在那裡看到了筇竹杖和蜀布。當地人說這些是從身毒來的。身毒就是天竺的訛語。後漢書上說，那個國家安定平和，靈智降臨，賢德之人出生，神蹟奇異，道理超出人類的認知範圍，感應和驗證非常明顯，事情超出常理。而張騫開始時默默無聞，難道是因為之前的道路封閉，而運數開啟於後世嗎？

第二次是後漢顯宗孝明皇帝永平三年，夜裡夢見金人，身高一丈多，脖子上佩戴著...

【English Translation】 English version: In total, there were one hundred and fifty countries. Among them, seventy-one countries were not under the jurisdiction of India (the area north of the Turks up to the North Sea, but because there are no travel records, it is impossible to record).

Chapter Five of 'Shijia Fangzhi: Travel Records'

Since the creation of writing, starting with Paoxi, up to the Tang Dynasty, the records of past dynasties can be verified. Before the Qin and Zhou dynasties, people admired simplicity, and their emotions did not reach far, so the footsteps of envoys were limited to the Central Plains. After the Han and Wei dynasties, writing became widespread, talents were fully developed, and knowledge became more extensive and profound. Therefore, translators were valued, and markets were established. Crossing Mount Kongsang, passing through Mount Kunlun, crossing Jitiana, and straddling Bird's Nest. A dragon-patterned horse stained with blood, even in a remote frontier, can be pursued; treasures such as pearls and kingfisher feathers, even at the ends of the earth, must be obtained. Launching wars was indeed a costly endeavor for Dayuan; embracing the symbols of authority to reach the Mud Sea was indeed a distant drawback of the royal command. When Emperor Xian of the Han Dynasty sensed auspicious omens, he began to create the source of benevolent governance and education, adhering to faith and cherishing the right path, which gradually flourished from then on. Some lamented that they were born in remote areas and were determined to go to the Western Regions to seek the Dharma; some spread the Dharma, promoted education, and galloped eastward; some personally pioneered the footsteps of education, traveling thousands of miles to find Buddhist scriptures; some personally went to examine in detail according to the spiritual images and old regulations. Most of these actions belong to the teachings of Sakyamuni. Therefore, the use of generalization and differentiation, the opening of miraculous strategies, began in the Former Han Dynasty. By our Great Tang Dynasty, the total number of envoys sent back and forth was nearly twenty times. Moreover, Zhang Qian's search for the source of the Yellow River was originally just an ordinary person, but he created the name of Buddhism, which was also the beginning of the gradual rise of Buddhist education. Therefore, his example of seeking the Dharma is also narrated. Now, collecting biographies and narrating the envoys' journeys item by item, listing their order, there is clear evidence.

The first was when Emperor Wu of the Former Han Dynasty sent Marquis Zhang Qian of Bowang to find the source of the Yellow River, entering Dayuan from the northern route and arriving at Daxia, where he saw Qiong bamboo canes and Shu cloth. The locals said that these came from Shendu. Shendu is a corruption of Tianzhu (India). The Book of the Later Han Dynasty says that the country was peaceful and harmonious, spiritual wisdom descended, and virtuous people were born. Divine traces were strange, and the principles were beyond human comprehension. The senses and verifications were very obvious, and things were beyond common sense. And Zhang Qian was unknown at the beginning, could it be because the previous roads were closed, and the fortunes opened in later generations?

The second was in the third year of Yongping during the reign of Emperor Xiaoming of the Later Han Dynasty, when he dreamed of a golden man at night, more than a zhang (unit of measurement) tall, wearing...

日月光。飛行殿前。帝問群臣。通人傅毅曰。臣聞西域有神其名曰佛。

陛下所夢將必是乎。帝乃遣郎中蔡愔博士秦景等。從雪山南頭懸度道。入到天竺。圖其形像尋訪佛法。將沙門迦葉摩騰竺法蘭等還。尋舊路而屆雒陽。

三謂。後漢獻帝建元十年。秦州刺史遣成光子。從鳥鼠山度鐵橋而入。窮於達嚫旋歸之日。還踐前途。自出別傳。

四謂。晉武世。燉煌沙門竺法護。西遊三十六國。大赍胡經沿路譯出。至長安青門外立寺。結眾千餘。教相廣流東夏者。法護深有殊功。故釋道安云。若親得此公。筆自綱領。必正斯至言也。

五謂。東晉隆安初。涼州沙門釋寶云。與釋法顯釋智嚴等。前後相從俱入天竺。而云通曆大夏諸國。解諸音義。后還長安及以江表。詳譯諸經。即當今盛行莫非云出。而樂棲幽靜終於六合山。游西有傳。

六謂。東晉後秦姚興弘始年。京兆沙門釋智猛。與同志十五人。西自涼州鄯鄯諸國至罽賓。見五百羅漢問顯方俗。經二十年至甲子歲。與伴一人還東。達涼入蜀。宋元嘉末卒成都。游西有傳。大有明據。題云沙門智猛遊行外國傳。曾於蜀部見之。

七謂。後燕建興末。沙門曇猛者。從大秦路入達王舍城。及返之日。從陀歷道而還東夏。

八謂。後秦

【現代漢語翻譯】現代漢語譯本日月的光芒照耀著飛行殿前。皇帝詢問群臣。通曉事理的傅毅說：『臣聽說西域有神，他的名字叫做佛（Buddha）。』『陛下所夢見的，大概就是他吧？』於是皇帝派遣郎中蔡愔、博士秦景等人，從雪山的南邊，沿著懸度道，進入到天竺（India）。繪製佛的形像，尋訪佛法。並帶回了沙門（Shramana，出家人）迦葉摩騰（Kāśyapa Mātanga）、竺法蘭（Dharmaratna）等人回來。沿著舊路到達雒陽（Luoyang）。第三種說法是，後漢獻帝建安十年，秦州刺史派遣成光子，從鳥鼠山渡過鐵橋而進入西域。窮盡所能到達嚫（Dakshina，供養）的地方，返回的時候，仍然沿著之前的道路。出自其他傳記。第四種說法是，晉武帝時期，敦煌的沙門竺法護（Dharmaraksa），西遊三十六國。大量攜帶胡經（foreign sutras），沿路翻譯出來。到達長安青門外建立寺廟，聚集了一千多人。教義廣泛流傳到東夏（China），竺法護功勞很大。所以釋道安（Shi Dao'an）說：『如果能親自得到這個人，他的筆就是綱領，必定能匡正這些言論。』第五種說法是，東晉隆安初年，涼州的沙門釋寶云（Shi Baoyun），與釋法顯（Shi Faxian）、釋智嚴（Shi Zhiyan）等人，前後相繼一起進入天竺。而寶云通曉大夏（Tokharistan）各國的語言，理解各種音義。後來回到長安以及江表（Southern China），詳細翻譯各種經典。現在盛行的經典，沒有不是出自寶云的。他喜歡隱居，最終在六合山去世。西遊有傳記。第六種說法是，東晉後秦姚興弘始年間，京兆的沙門釋智猛（Shi Zhimeng），與同志十五人，從涼州經過鄯鄯（Shanshan）等國到達罽賓（Kashmir）。拜見了五百羅漢，詢問當地的風俗。經過二十年，到甲子年，與一位同伴返回東方，到達涼州進入蜀地。宋元嘉末年卒于成都。西遊有傳記，有明確的記載。題目是沙門智猛《外國傳》，曾經在蜀地見過。第七種說法是，後燕建興末年，沙門曇猛（Tan Meng）從大秦（Roman Empire）的道路進入，到達王舍城（Rajagriha）。返回的時候，從陀歷道回到東夏。第八種說法是，後秦

【English Translation】 English version The light of the sun and moon shines before the Flying Palace. The Emperor asked his ministers. Fu Yi, a man of understanding, said, 'I have heard that in the Western Regions there is a god named Buddha (Buddha).' 'Could it be him that Your Majesty dreamed of?' Thereupon, the Emperor dispatched the courtier Cai Yin and the scholar Qin Jing, among others, to enter India (India) from the south of the Snow Mountains, along the Suspended Road. They were to draw his image and seek out the Buddhist Dharma. They also brought back the Shramanas (Shramana, renunciates) Kāśyapa Mātanga (Kāśyapa Mātanga) and Dharmaratna (Dharmaratna). They returned to Luoyang (Luoyang) along the old road. The third account states that in the tenth year of the Jian'an era of Emperor Xian of the Later Han Dynasty, the governor of Qin Province sent Cheng Guangzi to cross the Iron Bridge from Bird and Mouse Mountain and enter the Western Regions. Exhausting his resources to reach the place of Dakshina (Dakshina, offering), he returned along the same route. This comes from another biography. The fourth account states that during the reign of Emperor Wu of the Jin Dynasty, the Shramana Dharmaraksa (Dharmaraksa) of Dunhuang traveled to thirty-six countries in the Western Regions. He carried a large number of foreign sutras (foreign sutras) and translated them along the way. He established a temple outside the Qingmen Gate in Chang'an, gathering more than a thousand people. His teachings spread widely to the Eastern Xia (China), and Dharmaraksa made great contributions. Therefore, Shi Dao'an (Shi Dao'an) said, 'If we could personally obtain this man, his pen would be the guiding principle, and he would surely correct these words.' The fifth account states that in the early years of the Long'an era of the Eastern Jin Dynasty, the Shramana Shi Baoyun (Shi Baoyun) of Liang Province, along with Shi Faxian (Shi Faxian) and Shi Zhiyan (Shi Zhiyan), among others, entered India one after another. Baoyun was fluent in the languages of various countries in Tokharistan (Tokharistan) and understood various phonetic meanings. Later, he returned to Chang'an and the Jiangbiao region (Southern China), translating various scriptures in detail. The scriptures that are popular today are all derived from Baoyun. He loved seclusion and eventually died on Mount Liuhe. There is a biography of his travels to the West. The sixth account states that during the Hongshi era of Yao Xing of the Later Qin Dynasty of the Eastern Jin Dynasty, the Shramana Shi Zhimeng (Shi Zhimeng) of Jingzhao, along with fifteen like-minded companions, traveled from Liang Province through countries such as Shanshan (Shanshan) to Kashmir (Kashmir). He met five hundred Arhats and inquired about local customs. After twenty years, in the year of Jiazi, he returned east with one companion, reaching Liang Province and entering Shu. He died in Chengdu at the end of the Yuanjia era of the Song Dynasty. There is a biography of his travels to the West, with clear records. The title is Shramana Zhimeng's 'Foreign Biography,' which I once saw in the Shu region. The seventh account states that at the end of the Jianxing era of the Later Yan Dynasty, the Shramana Tan Meng (Tan Meng) entered from the road of the Roman Empire (Roman Empire) and reached Rajagriha (Rajagriha). On his return, he returned to the Eastern Xia from the Tuolidao road. The eighth account states that during the Later Qin Dynasty

弘始二年。沙門法顯。與同學慧景等。發自常安。歷于填道。凡經三十餘國。獨身達南海師子國。乃泛海將經。像還。至青州牢山。登晉地。往楊荊等州出經。所行出傳。

九謂。朱初涼州沙門智嚴游西域。至罽賓受禪法還長安南至楊州宋都。廣譯諸經。然以受戒有疑。重往天竺。羅漢不決。為上天咨彌勒。告之得戒。於是返至罽賓而卒。遣弟子智羽等報徴西返。

十謂。宋永初六年。黃龍沙彌釋法勇操志雄遠。思慕聖蹟招集同志。沙門僧猛曇朗等二十五人。發跡雍部西入雪山。乘索橋並傳弋度石壁。及至平地已喪十二人。余伴相攜進達罽賓南歷天竺。后泛海東還廣州。所行有傳。

十一謂。宋元嘉中。涼州沙門道泰西遊諸國。獲大毗婆沙還。于涼都沮渠氏集眾譯出。

十二謂。宋元嘉中冀州沙門慧睿。游蜀之西界至南天竺。曉方俗音義為還廬山。又入關又返江南。

十三謂。後魏太武末年。沙門道藥從疏勒道入經懸度到僧伽施國。及返還尋故道。著傳一卷。

十四謂。宋世高昌沙門道普經游大夏。四塔道樹靈蹟通謁。別有大傳。又高昌法盛者。亦經往佛國。著傳四卷。

十五謂。後魏神龜元年。燉煌人宋云及沙門道生等。從赤嶺山傍鐵橋。至乾陀衛國雀離浮圖所。及返

【現代漢語翻譯】現代漢語譯本弘始二年（公元399年），沙門（佛教出家人）法顯與同學慧景等人，從常安（長安，今西安）出發，經過填道（險峻的道路），總共經歷了三十多個國家。他獨自一人到達南海的師子國（斯里蘭卡）。於是乘船準備將佛像帶回。到達青州（今山東）的牢山（嶗山），登上晉朝的土地，前往楊州（今江蘇揚州）、荊州（今湖北江陵）等地翻譯佛經。他的行程事蹟被記錄下來並流傳。

九、據說，朱初（具體時間不詳）涼州（今甘肅武威）的沙門智嚴遊歷西域，到達罽賓（克什米爾地區）接受禪法后返回長安，南至楊州宋都（今江蘇南京）。他廣泛翻譯各種佛經，但因為對受戒的合法性有所懷疑，再次前往天竺（印度）。他向羅漢（阿羅漢，已證果的聖者）請教，但羅漢也無法決斷，於是為他向上天諮詢彌勒（彌勒菩薩）。彌勒菩薩告訴他已經得戒。於是他返回罽賓，在那裡去世。他的弟子智羽等人奉命向征西（官職名）報告了他的去世。

十、據說，宋永初六年（公元425年），黃龍（具體地點不詳）的沙彌（未受具足戒的出家人）釋法勇志向遠大，思慕佛教聖蹟，招集志同道合的人。沙門僧猛、曇朗等二十五人，從雍部（今陜西關中一帶）出發，向西進入雪山。他們乘坐索橋，攀援石壁。到達平地時，已經喪失了十二人。其餘的人互相扶持，到達罽賓，向南到達天竺。後來乘船向東返回廣州。他們的行程事蹟也被記錄下來並流傳。

十一、據說，宋元嘉年間（公元424-453年），涼州的沙門道泰西遊各國，獲得了《大毗婆沙論》（佛教論書）並帶回。在涼都（今甘肅武威），他在沮渠氏（北涼統治者）的支援下，召集眾人翻譯出來。

十二、據說，宋元嘉年間，冀州（今河北一帶）的沙門慧睿，遊歷蜀地（今四川）的西界，到達南天竺。他精通當地的語言和風俗，之後返回廬山（今江西九江）。又進入關中（今陜西一帶），又返回江南（今長江以南地區）。

十三、據說，後魏太武帝末年（公元452年左右），沙門道藥從疏勒（今新疆喀什）的道路進入，經過懸度（危險的道路），到達僧伽施國（具體地點不詳）。返回時沿著原來的道路。他寫了一卷遊記。

十四、據說，宋朝時期，高昌（今新疆吐魯番）的沙門道普遊歷大夏（中亞地區），朝拜了四塔（佛塔）和道樹（菩提樹）等佛教聖蹟。另有詳細的傳記。另外，高昌的法盛也曾前往佛國，寫了四卷遊記。

十五、據說，後魏神龜元年（公元518年），敦煌人宋云及沙門道生等人，從赤嶺山（祁連山）旁邊的鐵橋出發，到達乾陀衛國（犍陀羅）的雀離浮圖（佛塔）所在地。之後返回。

【English Translation】 English version In the second year of Hongshi (399 AD), the Shramana (Buddhist monk) Faxian, along with his fellow students Huijing and others, set out from Changan (present-day Xi'an), passing through dangerous roads, traversing over thirty countries in total. He alone reached the Lion Kingdom (Sri Lanka) in the Southern Sea. Thereupon, he boarded a ship, intending to bring back Buddhist images. Arriving at Laoshan (Mount Lao) in Qingzhou (present-day Shandong), he landed on the territory of the Jin Dynasty and went to Yangzhou (present-day Yangzhou, Jiangsu), Jingzhou (present-day Jiangling, Hubei), and other places to translate Buddhist scriptures. His travels and deeds were recorded and circulated.

It is said that Zhuchu (specific time unknown), the Shramana Zhiyan of Liangzhou (present-day Wuwei, Gansu), traveled to the Western Regions, reached Jibin (Kashmir region), received Chan (Zen) teachings, and returned to Changan, going south to Yangzhou Songdu (present-day Nanjing, Jiangsu). He extensively translated various Buddhist scriptures, but because he had doubts about the legitimacy of his ordination, he went to Tianzhu (India) again. He consulted the Arhats (enlightened saints), but the Arhats could not decide either, so they consulted Maitreya (Maitreya Bodhisattva) in heaven for him. Maitreya Bodhisattva told him that he had received the ordination. Thereupon, he returned to Jibin, where he passed away. His disciples Zhiyu and others were ordered to report his death to Zhengxi (title of an official).
It is said that in the sixth year of Yongchu of the Song Dynasty (425 AD), the Shramanera (novice monk) Shi Fayong of Huanglong (specific location unknown) had great aspirations and longed for Buddhist sacred sites, gathering like-minded people. The Shramanas Sengmeng, Tanlang, and twenty-three others set out from Yongbu (present-day Guanzhong area, Shaanxi), entering the snowy mountains to the west. They crossed suspension bridges and climbed stone walls. By the time they reached the plains, twelve people had perished. The remaining companions supported each other, reaching Jibin and traveling south to Tianzhu. Later, they sailed east back to Guangzhou. Their travels and deeds were also recorded and circulated.
It is said that during the Yuanjia period of the Song Dynasty (424-453 AD), the Shramana Daotai of Liangzhou traveled to various countries in the west, obtained the Mahavibhasa (Buddhist treatise), and brought it back. In Liangdu (present-day Wuwei, Gansu), with the support of Juqu (ruler of Northern Liang), he gathered people to translate it.
It is said that during the Yuanjia period of the Song Dynasty, the Shramana Huirui of Jizhou (present-day Hebei area) traveled to the western border of Shu (present-day Sichuan), reaching Southern Tianzhu. He was proficient in the local languages and customs, and later returned to Lushan (present-day Jiujiang, Jiangxi). He also entered Guanzhong (present-day Shaanxi area) and returned to Jiangnan (present-day area south of the Yangtze River).
It is said that at the end of the reign of Emperor Taiwu of the Later Wei Dynasty (around 452 AD), the Shramana Daoyao entered from the road of Shule (present-day Kashgar, Xinjiang), passed through dangerous roads, and reached the country of Sanghasena (specific location unknown). When returning, he followed the original road. He wrote a travelogue in one volume.
It is said that during the Song Dynasty, the Shramana Daopu of Gaochang (present-day Turpan, Xinjiang) traveled to Daxia (Central Asia), paying homage to Buddhist sacred sites such as the Four Stupas (pagodas) and the Bodhi Tree. There is another detailed biography. In addition, Fasheng of Gaochang also went to the Buddhist countries and wrote four volumes of travelogues.
It is said that in the first year of Shengui of the Later Wei Dynasty (518 AD), Song Yun of Dunhuang and the Shramana Daosheng and others set out from the iron bridge beside Mount Chiling (Qilian Mountains) and reached the location of the Que Li Stupa (pagoda) in the country of Gandhara. Afterwards, they returned.

尋于本路。

十六謂。大唐京師大莊嚴寺沙門玄奘。以貞觀三年自吊形影西尋教跡。從初京邑西達沙州。獨陟險塞伊吾高昌。備經危險。時高昌王麹氏。為給貨賂傳送突厥葉護牙所。又被將送雪山以北諸蕃胡國。具觀佛化。又東南出大雪山。達諸印度經由十年。后返從蔥嶺南雪山北。歷諸山國東歸。經于闐婁蘭等。凡一百五十國。貞觀十九年安達京師。奉詔譯經。乃著西域傳一十二卷。余歷尋僧傳並博聽聞。所游佛國備之前矣。然記傳所見時互出沒。取其光顯者方為敘之。至如法維法表之徒。標名無記者。其計難緝。又隋代往還唐運來往。咸纘履歷具程油素。諸如此例何可具焉。

釋迦方誌通局篇第六

法王利見未隔中邊。適化無方豈專形教。致使聞同解異說一悟殊。登位地而上征。結封迷而下降。全身碎身之相。聚塔散塔之義。神光燭而邪計摧。靈蹟鋌而深信結。斯徒眾矣。具列前篇。自法水東流道光西照。聲榮之盛騰實東川。育王表塔創啟隆周。釋父影形郁興炎漢。自斯歷代世積彌繁。景匪西天獨揚神化。故經云。正法后被先於北方。次及東南至中方滅。此之震旦南望華胥。滅度之儀回身北首。即其事矣。所以依錄編次。以為通局篇云。

案周書異記。周昭王即位二十四年。甲寅歲四月

【現代漢語翻譯】現代漢語譯本：追尋佛法的根本道路。

十六、玄奘法師傳。唐朝京師大莊嚴寺的沙門玄奘，在貞觀三年，爲了追尋佛陀的教化足跡，不顧自身安危，獨自一人向西行進。從京城出發，一路向西到達沙州，獨自攀登險峻的沙漠要塞伊吾和高昌，經歷了各種危險。當時高昌王麹氏，為他提供財物，並把他送到突厥葉護牙所。又被護送至雪山以北的各個胡人國家，親眼見證了佛教的教化。之後又從東南方向走出大雪山，到達印度各國，歷經十年。後來返回時，從蔥嶺南面的雪山北面，經過各個山國向東返回。經過於闐（Khotan），婁蘭（Krorän）等地，總共一百五十個國家。貞觀十九年抵達京師長安，奉皇帝的詔令翻譯佛經。於是撰寫了《大唐西域記》一十二卷。其餘尋訪僧人的傳記，以及廣泛聽聞的見聞，所遊歷的佛國，都已詳細地記載在之前了。然而，記錄和傳聞中所見到的內容，時常互相出入。只選取其中最為顯著的內容來敘述。至於像法維（Dharmawe）法表（Dharmapriya）這樣，只有名字而沒有其他記載的人，就難以收集他們的事蹟了。另外，隋朝時期往來，以及唐朝時期來往的人，都詳細地記錄了他們的經歷。像這樣的例子，怎麼能全部都記載下來呢？

《釋迦方誌》通局篇第六

佛法的弘揚，不分地域和國界。教化的施行，沒有固定的形式和方法。因此，即使聽到的是相同的道理，理解卻可能不同；即使說的是同一種教義，領悟也可能各異。有的人通過修行而提升境界，有的人因為執迷而墮落。全身舍利和碎身舍利的示現，建塔供養和散塔的意義，佛的神光能夠照亮並摧毀邪惡的思想，佛的靈蹟能夠顯現並堅定人們的信仰。這些都是佛陀的教化。都已經詳細地列在前文中了。自從佛法傳入中國，佛的光芒照耀西方，佛教的聲望和榮耀在東方興盛。阿育王（Asoka）建造佛塔，開啟了隆周的盛世。釋迦牟尼佛（Sakyamuni Buddha）的影像顯現，在炎漢時期興盛。自此之後，歷經各個朝代，積累了無數的功德。佛法的景象不僅僅在西天（India）弘揚，也在其他地方顯現神聖的教化。所以經書上說：『正法在後來會先在北方弘揚，然後是東南方，最後在中方滅亡。』這裡所說的震旦（China），南望華胥（mythical place），佛陀涅槃時頭朝北方的儀式，就是這件事了。所以依據記錄進行編排，作為通局篇的內容。

根據《周書異記》記載，周昭王即位二十四年，甲寅年四月

【English Translation】 English version: Seeking the fundamental path.

Sixteen: Biography of the Monk Xuanzang. The śrāmaṇa Xuanzang of the Great Zhuangyan Temple in the Tang Dynasty capital, Chang'an, in the third year of the Zhenguan era, disregarding his own safety, traveled westward alone to seek the traces of the Buddha's teachings. Starting from the capital, he traveled west to Shazhou, and alone climbed the dangerous desert fortresses of Yiwu and Gaochang, experiencing various dangers. At that time, King Qu of Gaochang provided him with goods and sent him to the Yabghu of the Turks. He was also escorted to various Hu (non-Chinese) countries north of the Snow Mountains, personally witnessing the Buddha's teachings. Afterwards, he traveled southeast out of the Great Snow Mountains, reaching various countries in India, spending ten years. Later, when he returned, he traveled east through the countries south of the Pamir Mountains and north of the Snow Mountains. Passing through Khotan (于闐) and Krorän (婁蘭), among other places, a total of one hundred and fifty countries. In the nineteenth year of the Zhenguan era, he arrived in the capital Chang'an, and translated Buddhist scriptures by imperial decree. Thus, he wrote the twelve-volume Records of the Western Regions (大唐西域記). The biographies of other monks he sought out, as well as the extensive knowledge he heard, and the Buddhist countries he traveled to, have all been recorded in detail previously. However, the content seen in records and rumors often differs. Only the most prominent content is selected for narration. As for people like Dharmawe (法維) and Dharmapriya (法表), who only have names and no other records, it is difficult to collect their deeds. In addition, the people who traveled back and forth during the Sui Dynasty, and those who came and went during the Tang Dynasty, all recorded their experiences in detail. How can all such examples be recorded?

Śākyamuni's (釋迦) Record: Comprehensive Overview, Chapter Six

The propagation of the Dharma does not distinguish between regions and countries. The implementation of teachings has no fixed forms or methods. Therefore, even if the same principles are heard, understanding may differ; even if the same doctrine is spoken, comprehension may vary. Some people ascend to higher realms through practice, while others fall due to delusion. The manifestations of whole-body relics and fragmented-body relics, the meaning of building stupas and scattering stupas, the Buddha's divine light can illuminate and destroy evil thoughts, and the Buddha's spiritual traces can manifest and strengthen people's faith. These are all the Buddha's teachings. They have already been listed in detail in the previous chapters. Since the Dharma flowed eastward into China and the light of the Buddha shone westward, the reputation and glory of Buddhism flourished in the East. King Asoka (阿育王) built stupas, initiating the prosperous era of the Long Zhou. The image of Śākyamuni Buddha (釋迦牟尼佛) appeared and flourished during the Yan Han period. Since then, through various dynasties, countless merits have been accumulated. The scene of the Dharma is not only promoted in the Western Heaven (India), but also manifests divine teachings in other places. Therefore, the scriptures say: 'The Proper Dharma will later be propagated first in the North, then in the Southeast, and finally perish in the Central region.' The China (震旦) mentioned here, looking south to Huaxu (華胥), the ritual of the Buddha's Parinirvana (涅槃) with his head facing north, is precisely this matter. Therefore, the content is compiled according to the records, as the content of the Comprehensive Overview chapter.

According to the Records of the Zhou Dynasty, in the twenty-fourth year of King Zhao of Zhou, in the fourth month of the year Jia-yin

八日。江河泉池忽然泛漲。井水溢出山川震動。有五色光入貫太微。遍於西方盡作青虹色。太史蘇由曰。有大聖人生於西方。一千年外聲教及此。昭王即敕鐫石記之。埋于南郊天祠前。此即佛生之時也。

周穆王即位三十二年。數見西方光氣。蘇由先說聖人處世。即與相國呂侯。乘驊騮八駿西行。求佛因以攘之。周穆王五十三年。壬申歲二月十五日。平旦暴風忽起。損舍折木地動天陰。西方白虹十二道。太史扈多曰。西方聖人滅矣。此即涅槃之相也。有說云。佛生周莊魯莊之世者。今取多文為錄。

史錄曰。商太宰嚭問孔子曰。孰為聖人。孔子曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。老子西升經云。吾師化游天竺。善入泥洹。

前漢孝武帝元狩中。霍去病討兇奴。至皋蘭過居延山獲昆耶休屠王等。又獲金人率長丈餘。列之於甘泉宮。帝以為大神燒香禮拜。及開西域遣張騫使大夏還云。有身毒國。身毒國一名天竺。始聞浮圖之教。此即佛之形教相顯之漸也。

哀帝元壽年。使景憲往大月氏國。因誦浮圖經還漢。當時稍行浮圖齋戒。成帝時都水使者光祿大夫劉向傳云。向博觀史籍。往往見有佛經。及著列仙傳云。吾搜檢藏書。太史創撰列仙圖。黃帝以

【現代漢語翻譯】現代漢語譯本：八日，江河泉池忽然泛漲，井水溢出，山川震動。有五色光芒貫穿太微星，遍佈西方，都呈現出青虹的顏色。太史蘇由說：『有大聖人出生在西方，一千年后他的聲教將傳到這裡。』昭王於是下令把這件事鐫刻在石頭上，埋在南郊天祠前。這就是佛陀誕生的時候。周穆王即位三十二年，多次見到西方出現光氣。蘇由預先說了聖人將要出現於世，於是與相國呂侯一同乘坐驊騮八駿向西行進，尋求佛陀以求攘除災禍。周穆王五十三年，壬申年二月十五日，清晨忽然颳起暴風，損壞房屋，折斷樹木，地動天陰。西方出現十二道白虹。太史扈多說：『西方的聖人已經滅度了。』這就是涅槃的象徵。有人說，佛陀出生在周莊王、魯莊公的時代，現在選取多種說法記錄下來。史書記錄說，商朝太宰嚭問孔子說：『誰是聖人？』孔子說：『西方之人有聖者，不用治理而能不亂，不用言語而能使人自信，不用教化而能自行。浩蕩啊，民眾無法形容他。』老子《西升經》說：『我的老師化身遊歷天竺（India），善於進入泥洹（Nirvana）。』前漢孝武帝元狩年間，霍去病討伐匈奴，到達皋蘭，經過居延山，俘獲昆耶王、休屠王等，又獲得金人，高一丈多。陳列在甘泉宮，孝武帝認為是大神，燒香禮拜。等到開通西域，派遣張騫出使大夏（Bactria）回來后說，有身毒國（India）。身毒國又名天竺（India）。開始聽聞浮圖（Buddha）的教義。這就是佛的形象和教義逐漸顯現的開端。哀帝元壽年間，派遣景憲前往大月氏國（Yuezhi）。因此誦讀浮圖經書後返回漢朝。當時稍微流行浮圖的齋戒。成帝時都水使者、光祿大夫劉向傳言說，劉向廣泛閱讀史籍，常常見到有佛經。以及撰寫《列仙傳》時說，我搜檢藏書，太史創作繪製列仙圖，黃帝以

【English Translation】 English version: On the eighth day, rivers, springs, and pools suddenly overflowed, well water gushed out, and mountains and rivers shook. Five-colored light penetrated Taiwei (a constellation), spreading across the west, all appearing as cyan rainbows. The Grand Historian Su You said, 'A great sage is born in the west; after a thousand years, his teachings will reach here.' King Zhao then ordered this event to be engraved on stone and buried in front of the ancestral temple in the southern suburbs. This was the time of Buddha's birth. In the thirty-second year of King Mu of Zhou's reign, he frequently saw auspicious light in the west. Su You had previously predicted the sage's appearance in the world, so he and Chancellor Lu Hou rode the eight Jun horses westward to seek the Buddha and avert calamities. In the fifty-third year of King Mu of Zhou, on the fifteenth day of the second month of the Ren Shen year, a sudden violent wind arose at dawn, damaging houses, breaking trees, causing earthquakes and a dark sky. Twelve white rainbows appeared in the west. The Grand Historian Hu Duo said, 'The sage of the west has passed away.' This is the sign of Nirvana (Nirvana). Some say that the Buddha was born during the reigns of King Zhuang of Zhou and Duke Zhuang of Lu; now, various accounts are recorded. Historical records state that the Grand Tutor Pi of Shang asked Confucius, 'Who is a sage?' Confucius said, 'There is a sage among the people of the west, who brings order without governing, inspires trust without speaking, and transforms without teaching. Vast and boundless, the people cannot describe him.' The Laozi Xisheng Jing (Scripture of Laozi's Western Ascension) says, 'My teacher transformed and traveled to Tianzhu (India), skillfully entering Nirvana (Nirvana).' During the Yuanshou era of Emperor Wu of the Former Han Dynasty, Huo Qubing campaigned against the Xiongnu, reaching Gaolan and passing through Juyan Mountain, capturing King Kunye, King Xiutu, and others. He also obtained a golden statue, over ten feet tall. It was displayed in Ganquan Palace, and Emperor Wu considered it a great deity, burning incense and paying homage. Later, when the Western Regions were opened, Zhang Qian was sent as an envoy to Daxia (Bactria) and reported upon his return that there was a country called Shendu (India), also known as Tianzhu (India). They had begun to hear of the teachings of Futu (Buddha). This was the beginning of the gradual manifestation of the Buddha's image and teachings. During the Yuanshou era of Emperor Ai, Jing Xian was sent to the country of Dayuezhi (Yuezhi). Consequently, he recited the Futu scriptures and returned to the Han Dynasty. At that time, the Futu fasts and precepts were slightly practiced. During the reign of Emperor Cheng, Liu Xiang, the Director of Waterways and Grand Master of Palace Attendance, transmitted that he had extensively read historical records and often saw Buddhist scriptures. And when writing the 'Biographies of Immortals,' he said, 'I searched the collection of books, and the Grand Historian created and drew the 'Illustrations of Immortals.' The Yellow Emperor used'

下迄至於今。定檢實錄一百四十六人。其七十四人已見佛經矣。據此而明。秦周已前早有佛法流行震旦。何以取知今案所列。

故佛傳云。佛滅度后一百一十六年。東天竺國有鐵輪王統閻浮提。收佛靈骨役使鬼神。一億人家為起一塔。四海之內合起八萬四千。故此九州之地並有遺塔云。是育王所造當此周厲王之時。故塔興周世經二十餘王。至秦始皇三十四年焚燒典籍。育王諸塔由此淪亡。佛經流世莫知所在。又釋道安朱士行等經錄。自云始皇之時有外國沙門釋利防等。一十八賢者。赍持佛經來化始皇。始皇弗從遂囚禁之。夜有金剛丈六人來破獄出之。始皇驚怖稽首謝焉。準此而言。則知秦漢以前已有佛法。尋道安所載十二賢者。亦在七十之數。今列仙傳見有七十二人。案文殊泥洹經。佛滅度后四百五十年。文殊至雪山中。為五百仙人說法。又案地理志西域傳云。雪山者即蔥嶺也。其下三十六國先來奉漢。其蔥嶺連亙東至終南。文殊來化仙人即斯地也。詳而驗之劉向所論可為證矣。後漢郊祀志曰。佛者漢言覺也。將以覺悟群生也。統其教以修善慈心為主。不殺生類專務清凈。其精者為沙門。漢言息心。剃髮毀容去家出俗。絕情洗欲而歸於無為也。又以人死精神不滅。隨復受形。所行善惡後生皆有報應。所貴行善修

【現代漢語翻譯】現代漢語譯本：從那時到現在，經過覈實記錄在案的有146人，其中74人的事蹟已經出現在佛經中。由此可以明白，在秦朝和周朝之前，佛教就已經在中國傳播。那麼，根據什麼來了解現在記錄在案的這些事蹟呢？

因此，《佛傳》中說，佛陀涅槃后一百一十六年，東天竺（India）有一個鐵輪王統治閻浮提（Jambudvipa，指我們所居住的這個世界）。他收集佛陀的舍利，役使鬼神，讓每一億戶人家建造一座佛塔，整個閻浮提總共建造了八萬四千座佛塔。因此，中國的九州之地也有遺留下來的佛塔，據說這些塔是阿育王（Ashoka）所建造，時間相當於中國的周厲王時期。這些佛塔在周朝經歷了二十多位君王。到了秦始皇三十四年，焚燒典籍，阿育王建造的佛塔也因此衰敗淪落，佛經流傳於世，卻沒有人知道它們在哪裡。另外，根據釋道安、朱士行等人的經錄記載，秦始皇時期有外國沙門（Shramana，佛教出家人的通稱）釋利防等人，共有十八位賢者，帶著佛經來教化秦始皇，秦始皇不聽從，於是將他們囚禁起來。晚上有金剛（Vajra，佛教護法神）出現，身高一丈六尺，打破監獄救他們出來。秦始皇感到驚恐，叩頭謝罪。根據這些記載，可以知道在秦漢以前就已經有佛法了。尋找道安所記載的十二位賢者，也在七十位之數中。現在《列仙傳》中記載有七十二人。根據《文殊泥洹經》（Manjushri Nirvana Sutra）記載，佛陀涅槃后四百五十年，文殊菩薩（Manjushri）到雪山中，為五百位仙人說法。又根據《地理志·西域傳》記載，雪山就是蔥嶺（Pamir Mountains）。蔥嶺以南的三十六國 पहले來歸附漢朝。蔥嶺連綿不斷，向東延伸到終南山。文殊菩薩教化仙人的地方就是這裡。詳細考察驗證，劉向的論述可以作為佐證。後漢的《郊祀志》中說：『佛』，用漢語來說就是『覺』，意思是用來覺悟眾生的。佛教的教義以修善和慈悲為主要內容，不殺害生命，專心致力於清凈。其中精進修行的人稱為沙門，用漢語來說就是『息心』，他們剃掉頭髮，改變容貌，離開家庭，脫離世俗，斷絕情感，洗滌慾望，歸於無為。佛教還認為人死後精神不會消滅，會再次受生，所做的善事和惡事在來世都會有報應，所以最重要的是行善修行。

【English Translation】 English version: From that time until now, a total of 146 people have been verified and recorded, among whom the deeds of 74 people have already appeared in the Buddhist scriptures. From this, it can be understood that Buddhism was already circulating in China before the Qin and Zhou dynasties. Then, according to what can we understand the deeds that are now recorded?

Therefore, the Buddha Biography says that 116 years after the Nirvana (death) of the Buddha, there was an Iron Wheel King in East India (Eastern Tianzhu) who ruled Jambudvipa (the world we live in). He collected the Buddha's relics and employed ghosts and gods, ordering one stupa (pagoda) to be built for every 100 million households, for a total of 84,000 stupas throughout Jambudvipa. Therefore, there are also remaining stupas in the nine provinces of China, which are said to have been built by King Ashoka, during the time of King Li of the Zhou dynasty in China. These stupas went through more than twenty kings in the Zhou dynasty. In the thirty-fourth year of Qin Shi Huang, books were burned, and the stupas built by King Ashoka also declined and fell into ruin as a result. Buddhist scriptures circulated in the world, but no one knew where they were. In addition, according to the records of sutras by Shi Dao'an, Zhu Shixing, and others, during the time of Qin Shi Huang, there were foreign Shramanas (Buddhist renunciates), such as Shi Lifang and others, a total of eighteen sages, who came to teach Qin Shi Huang with Buddhist scriptures. Qin Shi Huang did not listen, so he imprisoned them. At night, Vajras (Buddhist guardian deities) appeared, sixteen feet tall, broke the prison and rescued them. Qin Shi Huang was frightened and kowtowed to apologize. According to these records, it can be known that Buddhism already existed before the Qin and Han dynasties. Searching for the twelve sages recorded by Dao'an, they are also among the seventy. The Biographies of Immortals now records seventy-two people. According to the Manjushri Nirvana Sutra, 450 years after the Nirvana of the Buddha, Manjushri Bodhisattva went to the Snow Mountains to preach to five hundred immortals. Also, according to the Geography Records: Western Regions, the Snow Mountains are the Pamir Mountains (Congling). The thirty-six countries south of the Pamir Mountains first came to submit to the Han Dynasty. The Pamir Mountains stretch continuously, extending eastward to the Zhongnan Mountains. The place where Manjushri Bodhisattva taught the immortals is here. After detailed investigation and verification, Liu Xiang's discussion can be used as corroboration. The Suburban Sacrifice Records of the Later Han Dynasty says: 'Buddha', in Chinese, means 'awakening', which means to awaken all living beings. The teachings of Buddhism mainly focus on cultivating goodness and compassion, not killing living beings, and focusing on purity. Those who practice diligently are called Shramanas, which in Chinese means 'cessation of mind'. They shave their hair, change their appearance, leave their families, renounce the world, sever emotions, wash away desires, and return to non-action. Buddhism also believes that the spirit does not perish after death, but will be reborn again, and the good and bad deeds done in this life will have retribution in the next life, so the most important thing is to do good deeds and cultivate oneself.

道以練其精神。練而不已以至無生。而得為佛也。身長丈六尺黃金色。項中佩日月光。變化無常無所不入。故能化通萬物而大濟群生也。有經書數千卷。以虛無為宗。包羅精粗無所不統。善為宏闊勝大之言。所求在於一體之內。所明在於視聽之表。歸於玄微深遠難得而側。故王公大人觀生死報應之際。莫不懅然自失也(余如漢法本內傳)魏書云蔡愔得佛經四十二章。及釋迦立像。明帝令畫工圖寫。置於清涼臺。及顯節陵上經文。緘于蘭臺石室。愔之還也以白馬負經而至漢。因立白馬寺于洛陽雍門西。其經旨大抵言生生之類。皆因行業而起。有過去當今未來三世也。其修道階次心行等級非一。皆緣淺以至深。藉微以爲著。率在於積仁順蠲嗜慾。習虛靜而成通照也。其始修心。則依佛法僧受三歸也。三歸如君子之三畏。又有五戒。斷殺盜淫妄語飲酒。大意與仁義禮信智同。云奉持之則生人天勝處。離鬼畜諸苦。言善惡之處凡有六道。在於防心正身口。總謂十善也。能具此者。近獲天報遠得菩提。佛以四月八日夜。從母右脅而生。超相異者。三十有二。既去世后弟子等。以香木焚身靈骨分碎。大小如粒其色紅白。擊之不壞焚之不燋。每有光明神驗。及后阿育王者。以神力分佛舍利。使諸鬼神造八萬四千寶塔。今洛陽彭城扶風

【現代漢語翻譯】現代漢語譯本：用『道』來磨練人的精神，不斷磨練以達到無生之境，從而成就佛陀。佛身長一丈六尺，呈黃金色，頸中佩戴日月光芒，變化莫測，無所不入，因此能夠化育萬物，廣濟眾生。佛有經書數千卷，以虛無為宗旨，包羅精細，無所不統。善於闡述宏大深遠的道理，所求在於一體之內，所明在於視聽之外。最終歸於玄妙深遠，難以捉摸的境界。因此，王公大臣在觀察生死報應之際，無不驚懼失措。（其餘內容如《漢法本內傳》所載）《魏書》記載，蔡愔（Cai Yin，人名）獲得佛經四十二章，以及釋迦（Śākyamuni，佛陀）立像。明帝（Emperor Ming，皇帝名）命令畫工描繪，安置於清涼臺和顯節陵上。經文被封存於蘭臺石室。蔡愔回國時，用白馬馱經來到漢朝，因此在洛陽雍門西建立了白馬寺。其經文主旨大致是說，一切有生命的事物，都是因為業力而產生。有過去、現在、未來三世。修道的階次、心行的等級不止一種，都是從淺到深，從小到大，主要在於積累仁德，順應自然，去除嗜慾，學習虛靜，從而達到通達明照的境界。最初修心，就要依佛、法、僧接受三歸依。三歸依就像君子的三畏。又有五戒，斷絕殺生、偷盜、邪淫、妄語、飲酒。大意與仁、義、禮、信、智相同。說奉行這些戒律，就能生於人天勝妙之處，遠離鬼畜等各種苦難。說到善惡之處，凡有六道。在於防守內心，端正身口，總稱為十善。能夠具備這些，近則獲得天報，遠則證得菩提。佛陀在四月八日夜晚，從母親的右脅出生，超越常人的相貌有三十二種。去世后，弟子們用香木焚燒佛身，靈骨破碎成粒狀，大小如米粒，顏色紅白。敲擊不壞，焚燒不焦，常有光明神異的現象。後來阿育王（King Ashoka，國王名）用神力分佛舍利，使諸鬼神建造八萬四千座寶塔。現在洛陽、彭城、扶風等地都有。

【English Translation】 English version: Use the 'Dao' to refine one's spirit, continuously refining until reaching the state of non-birth, thereby attaining Buddhahood. The Buddha's body is sixteen feet tall, golden in color, adorned with the light of the sun and moon around the neck, unpredictable in transformation, and all-pervading. Therefore, it can nurture all things and greatly benefit all living beings. The Buddha has thousands of volumes of scriptures, with emptiness as its principle, encompassing the refined and the coarse, unifying everything. It excels in expounding grand and profound principles, seeking within the unity of the self, clarifying beyond the realm of sight and hearing. Ultimately, it returns to a mysterious and profound realm, difficult to grasp. Therefore, when kings and ministers observe the cycle of birth, death, and retribution, they are all terrified and lose themselves. (The rest is as recorded in the 'Inner Biography of the Han Dharma') The 'Book of Wei' records that Cai Yin (Cai Yin, a personal name) obtained forty-two chapters of Buddhist scriptures, as well as a standing statue of Śākyamuni (Śākyamuni, the Buddha). Emperor Ming (Emperor Ming, an emperor's name) ordered painters to depict them and place them on the Qingliang Terrace and the Xianjie Mausoleum. The scriptures were sealed in the stone chamber of the Lantai. When Cai Yin returned to his country, he carried the scriptures on a white horse to the Han Dynasty, and therefore established the White Horse Temple west of Yongmen in Luoyang. The main theme of the scriptures is that all living beings arise from karma. There are three lifetimes: past, present, and future. The stages of cultivation and the levels of mental practice are not just one kind, but all progress from shallow to deep, from small to large, mainly focusing on accumulating benevolence, conforming to nature, eliminating desires, and learning emptiness and stillness, thereby achieving a state of thorough understanding and illumination. Initially, to cultivate the mind, one must take refuge in the Three Jewels: Buddha, Dharma, and Sangha. Taking refuge in the Three Jewels is like the three things a gentleman reveres. There are also the Five Precepts: abstaining from killing, stealing, sexual misconduct, lying, and drinking alcohol. The general meaning is the same as benevolence, righteousness, propriety, wisdom, and trustworthiness. It is said that observing these precepts will lead to rebirth in the superior realms of humans and gods, and away from the various sufferings of ghosts and animals. Speaking of the realms of good and evil, there are six paths. It lies in guarding the mind, rectifying the body and speech, collectively called the Ten Virtues. Those who possess these virtues will receive heavenly rewards in the near future and attain Bodhi in the distant future. The Buddha was born from his mother's right side on the night of April 8th, with thirty-two extraordinary marks that surpassed ordinary people. After his passing, his disciples burned his body with fragrant wood, and the spiritual bones were broken into grain-like pieces, the size of rice grains, red and white in color. They could not be broken when struck, nor burned when ignited, and often exhibited light and miraculous phenomena. Later, King Ashoka (King Ashoka, a king's name) used his divine power to distribute the Buddha's relics, causing the gods and spirits to build eighty-four thousand pagodas. Today, Luoyang, Pengcheng, Fufeng, and other places have them.

蜀郡姑臧臨淄等。皆有塔焉。並神異矣　吳書曰。赤烏四年。有康居國沙門康僧會者。行化道也。初達吳地。營立茅茨設像行道。吳人初見謂為妖異。有司奏聞。

吳主孫權問曰。佛有何靈驗耶。會曰。佛晦靈蹟出余千載。遺骨舍利應見無方。權曰。若得舍利當爲起塔。經三七日遂獲舍利。五色曜天剖之逾堅。燒之不然。光明出火。作大蓮華照曜宮殿。吳主嘆異信心乃發。為造建初寺度人出家。權問尚書令都鄉侯闞澤曰。漢明已來凡有幾年。佛教入漢既久。何緣始至江東。澤曰。從永平十年。至今赤烏四年合一百七十年。然以永平十四年五嶽道士與摩膝捔力之時。道士不如。南嶽褚善信費叔才等。在會自感而死。門徒子弟歸葬南嶽。不預出家無人流佈。后遭漢政陵遲兵戈不息。經今多載始得興行。吳主曰。孔丘老子得與佛比對不。澤曰。臣尋魯孔丘者。英才誕秀聖德不群。世號素王。製作經典。訓獎周道教化來葉。師儒之風澤潤今古。亦有逸民。如許成子原陽子莊子老子等。百家子書。皆修身自玩。放暢山谷縱大其心。學歸澹泊。事乖人倫長幼之節。亦非安世化民之風。至漢景帝以黃子老子義體尤深。改子為經始立道學。敕令朝野悉諷誦焉。若將孔老二家。遠方佛法遠則遠矣。所以然者。孔老設教。法天制用不

【現代漢語翻譯】現代漢語譯本：蜀郡、姑臧（今甘肅武威）、臨淄（今山東淄博）等地，都有佛塔，並且都顯現出神異的現象。《吳書》記載，赤烏四年（公元241年），有康居國（中亞古國）的沙門（出家修行的僧人）康僧會（人名），前來弘揚佛法。他最初到達吳地時，搭建茅屋，供奉佛像，修行佛道。吳地的人們最初見到，認為他是妖異。有關部門上奏稟告了吳主孫權。

吳主孫權問道：『佛有什麼靈驗呢？』康僧會回答說：『佛陀示寂已經一千多年了，佛的遺骨舍利應該在各地顯現。』孫權說：『如果能得到舍利，我當爲他建造佛塔。』經過三七二十一天，終於獲得了舍利。舍利五色光芒照耀天空，剖開它更加堅硬，用火焚燒卻不能燃燒，光明從火焰中發出，形成巨大的蓮花，照亮了宮殿。吳主孫權驚歎奇異，信心由此而生，於是建造了建初寺，允許人們出家。孫權問尚書令都鄉侯闞澤（人名）說：『從漢明帝到現在有多少年了？佛教傳入漢地已經很久了，為什麼現在才傳到江東呢？』闞澤回答說：『從永平十年（公元67年）到現在的赤烏四年，總共一百七十年。然而在永平十四年（公元71年），五嶽的道士與摩騰、竺法蘭（最早來華的兩位印度僧人）較量法力的時候，道士不如他們。南嶽的褚善信、費叔才等人，在法會上自覺慚愧而死。他們的門徒子弟將他們歸葬于南嶽，沒有人出家弘揚佛法。後來遭遇漢朝政局衰敗，戰亂不止，經過多年，佛教才得以興盛。』吳主說：『孔丘（孔子）、老子可以和佛相比嗎？』闞澤說：『我考察魯國的孔丘，是英才傑出，聖德超群，世人稱他為素王（沒有王位的王）。他製作經典，訓導獎掖周朝的禮儀，教化後世。師儒的風範澤被古今。也有一些隱士，如許成子、原陽子、莊子、老子等人，他們的著作都是修身自娛，放縱于山谷之間，放縱自己的心志，學問歸於淡泊，行為不合人倫長幼的禮節，也不是安定社會教化百姓的風範。到了漢景帝，認為黃帝、老子的義理非常深刻，將「子」改為「經」，開始設立道學，命令朝廷內外都誦讀。如果將孔子、老子二家與佛法相比，那就相差太遠了。之所以這樣說，是因為孔子、老子設教，傚法天道制定規章制度，不』

【English Translation】 English version: In Shu Prefecture, Guzang (now Wuwei, Gansu), Linzi (now Zibo, Shandong), and other places, there were pagodas, all displaying miraculous phenomena. The Wu Shu (Book of Wu) records that in the fourth year of the Chiwu era (241 AD), the shramana (monk) Kang Senghui (name) from the country of Kangju (an ancient Central Asian kingdom) came to propagate the Dharma. When he first arrived in the Wu territory, he built a thatched hut, enshrined Buddha images, and practiced the Dharma. The people of Wu initially saw him as a strange and demonic figure. The authorities reported this to the ruler of Wu, Sun Quan.

The Wu ruler Sun Quan asked: 'What miraculous powers does the Buddha possess?' Kang Senghui replied: 'The Buddha passed away more than a thousand years ago, but the relics of the Buddha should appear in various places.' Sun Quan said: 'If I can obtain a sharira (relic), I will build a pagoda for it.' After three weeks (twenty-one days), he finally obtained a sharira. The sharira radiated five colors, and when split open, it was even harder. It could not be burned by fire, and light emanated from the flames, forming a large lotus flower that illuminated the palace. The Wu ruler Sun Quan was amazed by this miracle, and his faith arose. He then built the Jianchu Monastery and allowed people to become monks. Sun Quan asked the Minister of the Interior, Marquis Kan Ze (name): 'How many years have passed since Emperor Ming of the Han Dynasty? Buddhism has been introduced into the Han territory for a long time, why has it only now reached Jiangdong?' Kan Ze replied: 'From the tenth year of the Yongping era (67 AD) to the present fourth year of the Chiwu era, a total of one hundred and seventy years have passed. However, in the fourteenth year of the Yongping era (71 AD), when the Taoist priests of the Five Sacred Mountains competed with Matanga and Dharmaratna (the first two Indian monks to come to China) in magical powers, the Taoist priests were inferior to them. Chu Shanxin, Fei Shucai, and others from the Southern Mountain felt ashamed and died at the assembly. Their disciples and followers buried them in the Southern Mountain, but no one became a monk to propagate the Dharma. Later, the Han Dynasty suffered political decline and incessant warfare. After many years, Buddhism was able to flourish.' The Wu ruler said: 'Can Confucius and Laozi be compared to the Buddha?' Kan Ze said: 'I have examined Confucius of Lu, who was a brilliant talent, a sage of outstanding virtue, and was known as the Uncrowned King. He created the classics, instructed and encouraged the Zhou Dynasty's rites, and educated later generations. The style of teachers and scholars has benefited both ancient and modern times. There were also some hermits, such as Xu Chengzi, Yuanyangzi, Zhuangzi, Laozi, and others. Their writings were all for self-cultivation and self-entertainment, indulging in the mountains and valleys, indulging their minds, and their learning was devoted to simplicity. Their behavior did not conform to human relations and the etiquette of elders and juniors, and it was not the style of stabilizing society and educating the people. When Emperor Jing of the Han Dynasty believed that the doctrines of the Yellow Emperor and Laozi were very profound, he changed "Zi" (Master) to "Jing" (Classic) and began to establish Taoist studies, ordering the court and the public to recite them. If we compare Confucius and Laozi with the Buddha's Dharma, then they are far apart. The reason for this is that Confucius and Laozi established their teachings by imitating the Way of Heaven and creating rules and regulations, not'

敢違天。諸佛設教。天法奉行不敢違佛。以此言之。實非比對明矣。吳主大悅。以澤為太子太傅。魏書。明帝曾欲壞宮西浮圖。外國沙門乃金盤盛水置於殿前。以舍利投水。仍有五色光起。帝加嘆異。乃于道東作周閭百間以為精舍。吳後主孫皓虐政廢棄淫祀。佛寺相從亦同廢。限諸臣僉曰。康會感瑞太皇創寺。若遂除毀恐貽後悔。後宮內掘地得金像。皓乃穢之陰處尤痛。聲叫難忍。太卜曰。犯大神所為。於是廣祈名山大川罔不畢至而痛苦彌甚。有請祈佛者。皓曰。佛為大神耶。試可求之。一請便愈。乃以馬車迎會。為陳報應。皓見本業百二十愿。皆為眾生深加敬重。仍于會所從受五戒。準此掘地獲像。明知秦周有佛教驗矣。西晉愍帝建興元年。有二石像浮於吳松江。漁者疑為海神。延巫祝以迎之風濤更盛。奉黃老者謂是天師。復往迎接風浪如初。奉佛居士朱膺者吳縣人素有誠信。共東靈寺帛尼並信者數人。至滬瀆口延之風潮忽靜。遙見二人至乃石像立。高七尺波中捧。上置通玄寺。銘其背一名惟衛。二名迦葉。莫測帝代而字跡分明。

東晉孝武寧康三年二月八日。沙門釋道安盛德昭彰擅名宇內。于襄陽郭西。鑄丈六無量壽像。明年季冬嚴飾成就。像乃西行上于萬山。於時鄉邑驚嗟迎歸本寺。仍以其夕出住寺門。

【現代漢語翻譯】現代漢語譯本：敢於違背天意。諸佛設立教法，天的法則也奉行，不敢違背佛陀。由此說來，實在無法相比，非常明顯。吳主（三國時期吳國的君主）非常高興，任命澤為太子太傅（輔佐太子的官職）。

《魏書》記載，魏明帝（三國時期魏國的君主）曾想拆毀宮殿西邊的浮圖（佛塔）。外國沙門（出家的和尚）用金盤盛水，將舍利（佛教聖物，佛陀火化后的遺物）投入水中，立刻有五色光芒升起。明帝更加讚歎奇異，於是在道路東邊建造了一百多間房屋作為精舍（僧人居住的場所）。

吳後主孫皓（三國時期吳國的末代君主）實行暴政，廢棄淫祀（不正當的祭祀），佛寺也跟著一起被廢棄。限制各位大臣說：『康僧會（西域僧人）感應祥瑞，太皇（吳國太后）建立寺廟，如果輕易拆毀，恐怕會留下後悔。』

孫皓的後宮內挖地得到金像。孫皓用污穢之物玷污金像的隱秘之處，隨即感到劇痛，叫聲難以忍受。太卜（占卜官）說：『這是觸犯大神所致。』於是廣泛地向名山大川祈禱，沒有不到的，但痛苦更加嚴重。有人請求向佛祈禱，孫皓說：『佛是大神嗎？』試試看能不能求得。一祈禱就痊癒了。於是用馬車迎接康僧會，為他陳述報應之事。孫皓看到康僧會的本業百二十愿，都是爲了眾生，深深地加以敬重。還在康僧會處受了五戒（佛教的基本戒律）。

根據這件事，挖地獲得佛像，可以明白秦朝和周朝就已經有佛教了，可以驗證。

西晉愍帝建興元年，有兩尊石像漂浮在吳淞江上。漁民懷疑是海神，請來巫祝迎接，風浪更加猛烈。信奉黃老之術的人認為是天師（道教神仙），再次前去迎接，風浪依舊。信奉佛教的居士朱膺，是吳縣人，一向有誠信。與東靈寺的帛尼（比丘尼，出家的女尼）以及其他信徒幾人，到滬瀆口迎接石像，風浪忽然平靜。遠遠看見兩個人到來，原來是石像站立在波浪中，高七尺，波浪捧著石像。在石像上建造通玄寺，石像背後刻著名字，一個叫惟衛，一個叫迦葉。無法考證是哪個朝代的，但字跡清晰。

東晉孝武帝寧康三年二月八日，沙門釋道安（佛教高僧）盛德昭彰，名聲響徹天下。在襄陽郭西，鑄造了一丈六尺高的無量壽像（阿彌陀佛像）。第二年冬天裝飾完畢。佛像向西移動到萬山之上。當時鄉里的人們驚歎，迎接佛像回到本寺。當天晚上，佛像出現在寺門外。

【English Translation】 English version: Daring to defy Heaven. All Buddhas establish teachings, and the laws of Heaven are also followed, daring not to defy the Buddhas. Speaking in this way, it is truly incomparable and very clear. Wu Zhu (the ruler of the Wu Kingdom during the Three Kingdoms period) was very pleased and appointed Ze as the Grand Tutor of the Crown Prince (an official assisting the Crown Prince).

The 'Book of Wei' records that Emperor Ming of Wei (the ruler of the Wei Kingdom during the Three Kingdoms period) once wanted to demolish the pagoda (Buddhist tower) west of the palace. A foreign Shramana (ordained monk) placed water in a golden plate and threw a Sharira (Buddhist relic, remains after the Buddha's cremation) into the water, and immediately five-colored lights arose. Emperor Ming was even more amazed and built more than a hundred rooms east of the road as a Vihara (residence for monks).

Sun Hao, the last ruler of Wu (the last ruler of the Wu Kingdom during the Three Kingdoms period), implemented tyrannical policies, abolished improper sacrifices, and Buddhist temples were also abolished along with them. He restricted the ministers, saying: 'Kang Senghui (a monk from the Western Regions) sensed auspicious signs, and the Grand Empress Dowager (the Empress Dowager of the Wu Kingdom) built the temple. If we easily demolish it, I am afraid we will leave regrets.'

A golden statue was found in the ground within Sun Hao's harem. Sun Hao defiled the statue's private parts with filth, and immediately felt severe pain, crying out unbearably. The Grand Diviner (divination official) said: 'This is caused by offending the great deity.' Therefore, he prayed widely to famous mountains and great rivers, without missing any, but the pain became even more severe. Someone requested to pray to the Buddha, and Sun Hao said: 'Is the Buddha a great deity?' Let's try to seek help. After one prayer, he recovered. Therefore, he welcomed Kang Senghui with a horse-drawn carriage and explained the events of karmic retribution to him. Sun Hao saw Kang Senghui's original vows, all for the sake of sentient beings, and deeply respected them. He also received the Five Precepts (basic Buddhist precepts) from Kang Senghui.

Based on this event, obtaining the Buddha statue from the ground, it can be understood that Buddhism already existed in the Qin and Zhou dynasties, which can be verified.

In the first year of Jianxing during the reign of Emperor Min of the Western Jin Dynasty, two stone statues floated on the Wusong River. The fishermen suspected they were sea gods and invited shamans to welcome them, but the wind and waves became even more violent. Those who believed in Huang-Lao (Taoist deities) thought they were Celestial Masters (Taoist immortals) and went to welcome them again, but the wind and waves remained the same. The Buddhist layman Zhu Ying, a native of Wu County, had always been trustworthy. Together with Bhiksuni (ordained nun) Bo Ni of Dongling Temple and several other believers, they went to the mouth of the Hudou River to welcome the statues, and the wind and waves suddenly calmed down. From afar, they saw two people arriving, and it turned out to be the stone statues standing in the waves, seven feet tall, with the waves holding them up. Tongxuan Temple was built on top of the statues, and their names were engraved on the back of the statues, one named Weiwei and the other named Kasyapa. It is impossible to determine which dynasty they belonged to, but the handwriting was clear.

On the eighth day of the second month of the third year of Ningkang during the reign of Emperor Xiaowu of the Eastern Jin Dynasty, Shramana Shi Dao'an (a prominent Buddhist monk) was renowned for his great virtue and his fame resounded throughout the world. In the west of Xiangyang Guo, he cast a twelve-foot-tall Amitabha statue (statue of Amitabha Buddha). The following winter, the statue was decorated. The statue moved westward to Wanshan. At that time, the people of the village were amazed and welcomed the statue back to the temple. That night, the statue appeared outside the temple gate.

刺史郗恢乃改名金像寺。梁武普通三年。帝于建興苑鑄大金銅華趺高六尺廣一丈許。敕劉孝儀為文立碑贊德。及周武之滅法也。建德三年。有太原公王康為荊州刺史。副將長孫哲不信佛法。先欲壞之遣百餘人。以繩系項挽全不動。哲謂不用力。杖之令牽如故不動。又加三百乃至五百。牽之乃倒聲振地動。即令毀之揚聲自快。乃馳馬欲報刺史。裁可百步堛然落地失音直視。尋爾而卒。道俗唱快。當毀像時于腋下倒垂衣內著。銘云。晉太元十九年歲次甲午。比丘道安於襄陽西郭。造丈八金像一驅。此像更三週甲午百八十年當滅。計勘年月悉符同焉。信知印手聖人誠不虛矣。然以事推。安以太元三年戊寅之歲。則符堅建元十五年也。與朱序習郁被俘秦土。太元十年在關便化。化后十年歲方甲午。一往橫望年紀參差。預睹未然三經甲午。取其大運之極數。又顯印手之通聖云。

晉太元中沙門曇翼者。于荊州造長沙寺。寺成而未有佛像。翼曰。大聖遺蹟遍閻浮提。豈我無感而不降耶。乃潔齋祈仰。以二月八日夜現於城北。形儀嚴肅高於七尺光相沖天。諸處迎接初不能起。翼曰。將非通感所致降我長沙乎。乃與二人捧之。颯然輕舉迎入寺中。昔經夜行人。謂怪異以刀擊之。槍然作聲視乃金像。刀所擊胸文見於外。后罽賓僧云

【現代漢語翻譯】現代漢語譯本：刺史郗恢於是將寺廟改名為金像寺。梁武帝普通三年，皇帝在建興苑鑄造了一個巨大的金銅蓮花座，高六尺，寬一丈左右。敕令劉孝儀撰寫文章，立碑讚頌功德。到了北周武帝滅佛的時候，建德三年，有太原公王康擔任荊州刺史，他的副將長孫哲不信佛法，想要毀壞佛像，派遣一百多人用繩子繫住佛像的脖子拉拽，佛像完全不動。長孫哲認為他們沒有用力，用棍子責打他們，命令他們像之前一樣拉拽，佛像仍然不動。又增加到三百人乃至五百人，拉拽佛像，佛像才倒下，聲音震動，地也隨之震動。長孫哲立即下令毀壞佛像，大聲宣揚，感到非常痛快。於是騎馬想要向刺史報告，才跑了一百步就突然摔倒在地，失語，眼睛直直地看著前方。不久就死了。僧人和俗人都拍手稱快。當毀壞佛像的時候，在佛像的腋下倒垂的衣服里，發現有銘文寫道：『晉太元十九年，歲次甲午，比丘道安在襄陽西郭，建造了一尊丈八高的金像。這尊佛像經歷三個甲午年，一百八十年後應當被毀滅。』計算年月，完全符合。相信印手聖人的預言確實不虛假啊。然而用事情來推算，道安在太元三年戊寅年，也就是符堅建元十五年，與朱序、習郁被俘虜到秦國。太元十年在關中圓寂，圓寂后十年才是甲午年。這樣看來，時間上有些差異。預先看到未來，經歷了三個甲午年，取其大運的極數。又顯現了印手聖人的神通啊。晉朝太元年間，有一位沙門名叫曇翼，在荊州建造了長沙寺。寺廟建成后還沒有佛像。曇翼說：『大聖的遺蹟遍佈閻浮提（Jambudvipa，指我們所居住的這個世界），難道我沒有感應，佛像就不降臨嗎？』於是齋戒沐浴，虔誠祈禱。在二月八日夜晚，佛像顯現在城北，形貌莊嚴，高於七尺，光芒照亮天空。眾人前去迎接，起初無法抬起佛像。曇翼說：『莫非是通感所致，佛像降臨到我的長沙寺嗎？』於是與兩個人一起捧起佛像，佛像突然變得輕盈，被迎入寺中。過去有夜間行走的人，認為佛像是妖怪，用刀砍擊佛像。發出鏘鏘的聲音，仔細一看，原來是金像。刀砍擊的胸部，紋路顯現在外面。後來有罽賓（Kashmir）僧人說。

【English Translation】 English version: The governor Xi Hui then renamed the temple Jinxiang Temple (Golden Image Temple). In the third year of the Putong era of Emperor Wu of Liang, the emperor cast a large golden bronze lotus pedestal in Jianxing Garden, about six chi (a unit of length, approximately one-third of a meter) high and one zhang (a unit of length, approximately 3.33 meters) wide. He ordered Liu Xiaoyi to write an inscription and erect a stele to praise its virtues. When Emperor Wu of the Northern Zhou Dynasty suppressed Buddhism, in the third year of the Jiande era, Wang Kang, the Duke of Taiyuan, served as the governor of Jingzhou. His deputy general, Changsun Zhe, did not believe in Buddhism and wanted to destroy the Buddha image. He sent more than a hundred people to tie ropes around the image's neck and pull it, but the image did not move at all. Zhe thought they were not using enough force and beat them with sticks, ordering them to pull as before, but the image still did not move. He then increased the number to three hundred, and even five hundred, and when they pulled, the image finally fell, the sound shaking the earth. Zhe immediately ordered the image to be destroyed, proclaiming it loudly and feeling very pleased. He then rode his horse to report to the governor, but after only a hundred steps, he suddenly fell to the ground, lost his voice, and stared straight ahead. He died soon after. Monks and laypeople alike rejoiced. When the image was being destroyed, a piece of clothing was found hanging down from its armpit, with an inscription that read: 'In the nineteenth year of the Taiyuan era of the Jin Dynasty, the year being Jiawu, the Bhikkhu Dao'an (a famous Buddhist monk) built an eighteen-chi-tall golden image in the western suburbs of Xiangyang. This image will be destroyed after three Jiawu cycles, one hundred and eighty years.' Calculating the years, they matched perfectly. It is believed that the prediction of the 'imprinted hand' saint is indeed not false. However, based on the events, Dao'an was in the year Wuyin of the third year of the Taiyuan era, which was the fifteenth year of Jianyuan of Fu Jian. He was captured by the Qin along with Zhu Xu and Xi Yu. He passed away in Guanzhong in the tenth year of the Taiyuan era, and ten years after his passing was the year Jiawu. Thus, there is some discrepancy in the timing. Foreseeing the future, it went through three Jiawu cycles, taking the extreme number of the great cycle. It also reveals the supernatural powers of the 'imprinted hand' saint. During the Taiyuan era of the Jin Dynasty, there was a Shramana (Buddhist monk) named Tan Yi, who built Changsha Temple in Jingzhou. After the temple was completed, there was no Buddha image. Yi said, 'The relics of the Great Sage are all over Jambudvipa (the world we inhabit). How can it be that I have no response and the Buddha image will not descend?' So he fasted and prayed sincerely. On the night of the eighth day of the second month, a Buddha image appeared in the north of the city, its form solemn, taller than seven chi, its light illuminating the sky. People went to welcome it, but at first could not lift the image. Yi said, 'Could it be that it is due to a mutual response that the Buddha image has descended to my Changsha Temple?' So he and two others lifted the image, and it suddenly became light and was welcomed into the temple. In the past, a person walking at night thought the image was a monster and struck it with a knife. A clang was heard, and upon closer inspection, it was a golden image. The mark where the knife struck the chest was visible on the outside. Later, a monk from Kashmir said.

。是育王像也。光上有字時大重之。梁武聞之屢迎。東下雖加事力終無以致。后竭丹款鄭重慇勤方乃下。船去都十八里帝自出迎。尋路放光相續不絕。道俗稱慶。后在太極殿重興供養。晚出大通門。入同泰寺又加供養。及寺火燒堂剎並盡。唯像居殿巋然獨存。晚還荊州本寺。夜出繞塔降靈非一。及元帝崩諸有兇事。輒流汗在地。近大宗晏駕。亦如前流汗。其瑞極多。晉咸和中。丹陽尹高悝見張侯橋浦有異光。使人尋之。得一金像無有光趺。載至長干巷口。牛住不行乃任所之。徑輒長干寺。后數年臨海漁人張繫世。于海口見銅蓮華趺浮水上。乃以表之敕送。像足宛然符合。後有天竺五僧詣悝云。昔于本國得阿育王像。至鄴遭亂藏於河岸。近感夢雲。吾已出江南為高悝所得。乃引至寺僧見流涕。像為放光照于內外。僧曰。此像乃育王第四女所造。文在華趺上因檢同焉。又云。本有圓光計應尋至。後晉咸安元年交州合浦採珠人。董宗之見海底光浮出水上。尋得佛光以事奏聞。簡文敕施像背孔穴懸。同光色無改。四十餘年江海隔絕。一朝方具人百懷嗟。自晉及陳。五代君王莫不親敬。每有亢旱請像乘輦。入宮祈懇無不畢雨。陳氏禎明中。其像自然轉身面西。雖正還爾。具以奏聞。帝延處太極設齋行道。像乃脫七寶冠掛手。帝燒

【現代漢語翻譯】現代漢語譯本這是阿育王（Ashoka，印度孔雀王朝的國王，以弘揚佛教而聞名）的佛像。佛像的光環上有字，當時人們非常重視它。梁武帝（Emperor Wu of Liang，南朝梁的開國皇帝，篤信佛教）聽說了這件事，多次派人迎請佛像。但佛像東下時，即使增加了人力物力，最終也無法成功迎請。後來，梁武帝竭盡誠意，鄭重慇勤地請求，佛像才終於起運。船隻離開都城十八里時，梁武帝親自出城迎接。一路上佛像不斷放出光芒，光芒相續不絕。僧人和百姓都歡欣慶賀。後來，佛像被安置在太極殿（Taiji Hall，皇宮正殿）重新供養。晚上，佛像被移出大通門（Datong Gate），進入同泰寺（Tongtai Temple）繼續供養。等到同泰寺發生火災，殿堂和佛塔全部被燒燬，只有佛像所在的殿宇巍然屹立，獨自存在。晚上，佛像又回到荊州（Jingzhou）的本寺。夜裡佛像顯靈繞塔，不止一次。等到元帝（Emperor Yuan，南朝梁的皇帝）駕崩，凡是有兇事發生，佛像就會流汗在地。最近大宗（Emperor Daizong，唐朝皇帝）駕崩，佛像也像之前一樣流汗。這些瑞兆非常多。晉朝咸和年間（Xianhe period，東晉年號），丹陽尹（Danyang Yin，官名）高悝（Gao Kui）看見張侯橋浦（Zhanghou Bridge Pu）有奇異的光芒。他派人去尋找，得到一尊金像，但沒有光環和底座。人們將金像運到長干巷口（Changgan Alley），牛停住不走，於是就任由牛自己選擇去處。牛徑直走向長干寺（Changgan Temple）。幾年后，臨海（Linhai）的漁民張繫世（Zhang Xishi）在海口看見一個銅蓮花底座漂浮在水面上。他將此事上報，朝廷下令將底座送到寺廟。底座與佛像的足部完全吻合。後來，有五位來自天竺（Tianzhú，古代對印度的稱呼）的僧人拜訪高悝，說：『我們以前在本國得到一尊阿育王像，在鄴城（Ye City）遭遇戰亂，將佛像藏在河岸邊。最近我們夢見佛像說：『我已經到了江南，被高悝得到了。』於是他們被帶到寺廟，僧人們見到佛像都流下了眼淚。佛像放出光芒，照亮了寺廟內外。僧人們說：『這尊佛像是阿育王的第四個女兒建造的，文字就在蓮花底座上。』於是人們檢查底座，發現確實如此。僧人們又說：『原本還有一個圓光，應該可以找到。』後來，晉朝咸安元年（Xian'an 1st year，東晉年號），交州（Jiaozhou）合浦（Hepu）的採珠人董宗之（Dong Zongzhi）看見海底有光芒浮出水面。他找到佛光，並將此事上奏朝廷。簡文帝（Emperor Jianwen，東晉皇帝）下令將佛光懸掛在佛像背後的孔穴中，光芒和顏色沒有改變。四十多年來，江海阻隔，一旦圓光和佛像合在一起，人們都百感交集。從晉朝到陳朝（Chen Dynasty），五代君王沒有不親自敬奉佛像的。每當遇到旱災，人們就請出佛像，用輦車抬入宮中祈求，沒有不降雨的。陳朝禎明（Zhenming，陳朝年號）年間，佛像自然轉身面向西方，即使擺正也會再次轉過去。人們將此事詳細地奏報朝廷。皇帝將佛像迎到太極殿，設定齋飯，舉行法事。佛像竟然脫下了七寶冠，掛在手上。皇帝焚香。

【English Translation】 English version This is an image of King Ashoka (Ashoka, an Indian Maurya Dynasty king known for promoting Buddhism). There were words on the halo of the image, which were greatly valued at the time. Emperor Wu of Liang (Emperor Wu of Liang, the founding emperor of the Southern Dynasty Liang, a devout Buddhist) heard of this and repeatedly sent people to welcome the image. However, when the image was being transported east, even with increased manpower and resources, it ultimately could not be successfully brought. Later, Emperor Wu of Liang exhausted his sincerity and earnestly requested, and the image was finally transported. When the ship was eighteen miles away from the capital, Emperor Wu personally went out to welcome it. Along the way, the image continuously emitted light, with the rays following one after another. Monks and common people all rejoiced and celebrated. Later, the image was placed in the Taiji Hall (Taiji Hall, the main hall of the imperial palace) for re-enshrinement. In the evening, the image was moved out of the Datong Gate (Datong Gate) and entered Tongtai Temple (Tongtai Temple) for continued enshrinement. When Tongtai Temple caught fire, the halls and pagodas were all burned down, but only the hall where the image was located stood tall and alone. In the evening, the image returned to its original temple in Jingzhou (Jingzhou). At night, the image manifested its spirit by circling the pagoda, more than once. When Emperor Yuan (Emperor Yuan, an emperor of the Southern Dynasty Liang) passed away, whenever there were ominous events, the image would sweat on the ground. Recently, when Emperor Daizong (Emperor Daizong, an emperor of the Tang Dynasty) passed away, the image also sweated as before. These auspicious signs were numerous. During the Xianhe period (Xianhe period, an era name of the Eastern Jin Dynasty) of the Jin Dynasty, Gao Kui (Gao Kui), the Yin of Danyang (Danyang Yin, an official title), saw strange light at Zhanghou Bridge Pu (Zhanghou Bridge Pu). He sent people to search for it and obtained a golden image, but without a halo or base. People transported the image to the entrance of Changgan Alley (Changgan Alley), but the ox stopped and would not move, so they let the ox choose its own destination. The ox went straight to Changgan Temple (Changgan Temple). Several years later, Zhang Xishi (Zhang Xishi), a fisherman from Linhai (Linhai), saw a copper lotus base floating on the water at the sea entrance. He reported this matter, and the court ordered the base to be sent to the temple. The base perfectly matched the feet of the image. Later, five monks from Tianzhu (Tianzhú, the ancient name for India) visited Gao Kui and said, 'We previously obtained an image of King Ashoka in our country. We encountered war in Ye City (Ye City) and hid the image on the riverbank. Recently, we dreamed that the image said, 'I have already arrived in Jiangnan and have been obtained by Gao Kui.'' So they were brought to the temple, and the monks shed tears upon seeing the image. The image emitted light, illuminating the temple inside and out. The monks said, 'This image was built by the fourth daughter of King Ashoka, and the inscription is on the lotus base.' So people checked the base and found that it was indeed so. The monks also said, 'There was originally a halo, which should be found.' Later, in the first year of Xian'an (Xian'an 1st year, an era name of the Eastern Jin Dynasty) of the Jin Dynasty, Dong Zongzhi (Dong Zongzhi), a pearl diver from Hepu (Hepu) in Jiaozhou (Jiaozhou), saw light floating out of the water at the bottom of the sea. He found the halo and reported this matter to the court. Emperor Jianwen (Emperor Jianwen, an emperor of the Eastern Jin Dynasty) ordered the halo to be hung in the hole behind the image, and the light and color did not change. For more than forty years, the rivers and seas were separated, and once the halo and the image were combined, people were filled with mixed emotions. From the Jin Dynasty to the Chen Dynasty (Chen Dynasty), the kings of the five dynasties all personally revered the image. Whenever there was a drought, people would bring out the image and carry it into the palace on a palanquin to pray, and it never failed to rain. During the Zhenming (Zhenming, an era name of the Chen Dynasty) period of the Chen Dynasty, the image naturally turned to face west, and even if it was straightened, it would turn again. People reported this matter in detail to the court. The emperor welcomed the image to the Taiji Hall, set up vegetarian meals, and held religious services. The image actually took off its seven-treasure crown and hung it on its hand. The emperor burned incense.

香誓曰。若國不祥愿重現相。仍以冠首至明還脫。君臣失色。及隋滅陳朝佐露首面縛入京。文帝知之。延至宮內常侍供養。後下敕曰。朕老不能久立可作座。育王進內其本像于興善。供養寺見形小置於北面。及明乃見在南。相從內愧。今見在殿圖寫殷矣(及仁壽立塔一百餘州皆有光瑞如感應傳)。

元魏太武大延元年。有沙門劉薩何者。家于離石南高平原。今慈州也。昔行至涼州西番禾郡。東北望御谷而遙禮曰。此山當有像現靈。相備者世樂時平。如其有闕世亂民苦。后經八十七歲。至魏正光元年。因大風雨雷震山巖挺出。像身一丈八尺。形好端嚴惟無其首。登即選石命工。安訖還落。魏道陵遲其言驗矣。至周元年始治涼州。城東七里澗。忽見佛首石彩光明。乃往安之恰然符合。神儀雕缺。四十餘年身首異處。二百餘里一朝圓具。眾咸嗟嘆。時有燈光流照鐘聲飛響。莫知來處。建德初年像首頻落。大蒙宰及齊王躬往看之。乃令安處夜落如故。經于數十更換餘頭。終墜如故。后滅佛法僅得四年。四喪滅嗣斯言又驗。故模寫其狀畢量有差。今為感通寺焉。何遂死於酒泉城西七里澗中。骨如葵子人拾穿之。如彼寺碑。余以貞觀初年曆游關表。故謁何之本廟。在慈州寺中。形影端峙日有隆敬。自石隰慈嵐延丹綏銀等州。

【現代漢語翻譯】現代漢語譯本：香誓說：『如果國家有不祥之兆，我願意再次顯現瑞相。』於是再次以頭冠示現，直至光明圓滿才脫落。君臣都為之失色。等到隋朝滅亡陳朝時，陳後主赤裸上身，雙手反綁，進入京城。隋文帝知道后，將他接到宮內，以常侍之禮供養。後來下敕令說：『朕年老體衰，不能久站，可以為他設定座位。』育王將（阿育王寺）進獻的本像安置在興善寺供養，（人們）發現佛像很小，便安置在北面。等到天亮，卻發現佛像在南面。寺內僧人為此感到慚愧。如今佛像還在殿內，描摹的畫像已經很多了（仁壽年間建立佛塔一百餘州，都有光芒和祥瑞，如同《感應傳》所記載）。元魏太武帝大延元年，有位名叫劉薩何的沙門（出家人），家住在離石縣南面的高平原，也就是現在的慈州。過去他走到涼州西番禾郡，向東北方向遙望御谷山，遙拜說：『這座山應當有佛像顯現靈瑞。如果佛像完整，那麼世道安樂，時局太平；如果佛像有所殘缺，那麼世道混亂，百姓困苦。』過了八十七年，到了魏孝明帝正光元年，因為一場大風雨和雷震，山巖崩裂，顯現出佛像的身軀，高一丈八尺，形貌美好端莊，只是沒有頭部。於是立即挑選石頭，命令工匠安裝，但安裝好后又掉了下來。魏朝的國運衰落，劉薩何的話應驗了。到了北周元年，開始治理涼州，在城東七里澗，忽然出現佛首，石質且色彩光明。於是前往安裝，竟然完全吻合。佛像的神態莊嚴，只是雕刻有所殘缺。四十多年來，身首異處，相隔二百多里，一朝圓滿具足，眾人都感嘆不已。當時有燈光流動照耀，鐘聲飛揚鳴響，不知道從哪裡傳來。建德初年，佛像的頭部頻繁掉落。大蒙宰和齊王親自前往察看，於是命令安放，但晚上還是會掉落，像這樣更換了很多個頭部，最終還是會墜落。後來北周滅佛，僅僅過了四年，北周的後代就滅亡了，劉薩何的話再次應驗。所以即使臨摹佛像，尺寸和比例也會有所差異。現在這裡是感通寺。劉薩何最終死在酒泉城西七里澗中，骨頭像葵花籽一樣，人們拾起來穿成串。這些都記載在那座寺廟的碑文中。我在貞觀初年遊歷關中一帶，所以去拜謁了劉薩何的本廟，就在慈州寺中。他的形像端正聳立，每天都有隆重的敬奉。從石州、隰州、慈州、嵐州、延州、丹州、綏州、銀州等地。

【English Translation】 English version: Xiang Shi vowed, 'If the country faces misfortune, I am willing to reappear with auspicious signs.' Then he manifested again with a crown, and it only fell off when the light was complete. The emperor and his ministers were dismayed. When the Sui Dynasty destroyed the Chen Dynasty, the last emperor of Chen entered the capital bare-chested and with his hands tied behind his back. Emperor Wen of Sui, upon learning of this, summoned him to the palace and treated him with the respect due to a court attendant. Later, he issued an edict saying, 'I am old and cannot stand for long; a seat may be prepared for him.' King Yu presented the original statue (from Ashoka Temple) to Xingshan Temple for worship. People found the statue small and placed it on the north side. When dawn came, however, the statue was found on the south side. The monks in the temple were ashamed of this. Now the statue is still in the hall, and many copies of its image have been made (During the Renshou era, pagodas were built in over a hundred prefectures, and there were auspicious lights and omens, as recorded in the 'Records of Miraculous Responses'). During the first year of the Dayen era of Emperor Taiwu of the Northern Wei Dynasty, there was a Shramana (Buddhist monk) named Liu Sahe, whose home was in Gaoping Plain, south of Lishi County, which is now Cizhou. Once, he traveled to Xifanhe County in Liangzhou, and facing northeast towards Yugu Mountain, he bowed and said, 'This mountain should have a Buddha statue manifesting its spiritual power. If the statue is complete, the world will be peaceful and the times will be prosperous; if the statue is incomplete, the world will be chaotic and the people will suffer.' Eighty-seven years later, in the first year of the ZhengGuang era of Emperor Xiaoming of the Wei Dynasty, due to a great wind, rain, and thunder, the mountain rocks split open, revealing the body of a Buddha statue, eighteen feet tall, with a beautiful and dignified appearance, but without a head. So they immediately selected stone and ordered craftsmen to install a head, but after it was installed, it fell off. The fate of the Wei Dynasty declined, and Liu Sahe's words were fulfilled. In the first year of the Zhou Dynasty, they began to govern Liangzhou, and in Qilijian, east of the city, a Buddha head suddenly appeared, made of stone and with bright colors. So they went to install it, and it fit perfectly. The statue's expression was solemn, but the carving was somewhat incomplete. For more than forty years, the body and head were separated, more than two hundred li apart, and one day they were completely reunited, to the amazement of all. At that time, there were lights flowing and shining, and the sound of bells flying and ringing, but no one knew where they came from. In the early years of the JianDe era, the head of the statue frequently fell off. Da Mengzai and King Qi personally went to inspect it, and ordered it to be placed back, but it would still fall off at night. Many heads were replaced in this way, but they would eventually fall off. Later, the Northern Zhou Dynasty persecuted Buddhism, and only four years later, the descendants of the Northern Zhou Dynasty were destroyed, and Liu Sahe's words were fulfilled again. Therefore, even if the statue is copied, the dimensions and proportions will be different. Now this place is Gantong Temple. Liu Sahe eventually died in Qilijian, west of Jiuquan City, and his bones were like sunflower seeds, which people picked up and strung together. These things are all recorded in the temple's inscription. In the early years of the Zhenguan era, I traveled around Guanzhong, so I went to visit Liu Sahe's original temple, which is in Cizhou Temple. His image stands upright and is revered every day. From Shizhou, Xizhou, Cizhou, Lanzhou, Yanzhou, Danzhou, Suizhou, and Yinzhou.

併圖形崇養。號為劉師佛焉。元魏天平年中。定州募士孫敬德造觀音像。自加禮敬。后為劫賊所引不勝拷楚。妄承其死將加斬決。夢一沙門。令誦救生觀世音經千遍得脫。有司執縛向市。且行且誦臨刑滿千。刀斫自折以為三段。皮肉不傷三換其刀。終折如故。視像項上。有刀三跡。以狀奏聞。承相高歡表請免死。敕寫其經廣佈於世。今謂高王觀世音焉。自晉宋梁陳魏燕秦趙。國分十六時經四百。觀音地藏彌勒彌陀稱名唸誦。獲其將救者不可勝紀。具諸傳錄故不備載。

梁高天鑒年于本第造光宅寺。鑄金銅丈八像。將就。冶鑄疑銅不足。始欲上請便有傳詔。領銅十五車至云。奉敕送寺即就融寫。一鑄便成惟覺高大。試量乃二丈二尺。以狀奏聞。敕云。初不送銅斯為通感。遂鐫于華趺以為靈志。於今存焉。

陳武帝崩。兄子茜嗣業。造辒辌車。乃取梁武重云殿中珠珩以飾。送終人力既豐四面齊至。但見雲氣擁結流繞佛殿。自余方左開朗日耀。須臾大雨洪注。雷電震吼。煙張殿表火烈雲中。流光布焰高下相屬。並見重云殿影。金銀二像八部神王。並及帳座一時騰舉。煙火挾之歘然遠滅。觀者傾國及晴之後。覆看故所惟礎存焉。至月餘日。有從東州來者云。於是日見殿影像乘空飛于海上。有望海者有時見之。

【現代漢語翻譯】現代漢語譯本還用圖畫和雕塑來崇拜供養他，人們稱他為劉師佛（劉姓的師佛）。北魏天平年間，定州的士兵孫敬德塑造了觀音像，並親自禮敬。後來他被強盜牽連，經受不住拷打，被迫承認自己犯了死罪，即將被處決。夢中一位沙門（出家的和尚）告訴他，誦讀《救生觀世音經》一千遍就能脫險。當官的把他捆綁著押往刑場，他邊走邊誦經，臨刑時正好滿一千遍。刀砍下去竟然斷為三截，他的皮肉卻沒有受傷。換了三次刀，結果都一樣。檢視觀音像的頸部，有三道刀痕。孫敬德將情況上報，丞相高歡上表請求免了他的死罪，皇帝下令抄寫這部經書廣泛流傳於世，這就是現在所說的《高王觀世音經》。從晉朝、宋朝、梁朝、陳朝、北魏、燕國、秦國、趙國，國家分裂為十六國時期，經歷了四百多年，人們稱念觀音（觀世音菩薩）、地藏（地藏菩薩）、彌勒（彌勒菩薩）、彌陀（阿彌陀佛）的名號，祈求救助，獲得救助的人數不勝數。這些事蹟都記載在各種傳記中，所以這裡就不一一詳述了。

梁朝高天鑒年間，他在自己的府邸建造了光宅寺，並鑄造了一尊金銅丈八（約合兩丈四尺，古代長度單位）高的佛像。快要完成的時候，負責冶鑄的人懷疑銅不夠用，正要上報請示，就有人傳達詔令，運來了十五車銅，說是奉皇帝的命令送到寺廟，讓他們直接熔化使用。結果一次鑄造就成功了，只是覺得佛像非常高大。測量后發現竟然有二丈二尺（約合七米多）。他將情況上報，皇帝下詔說：『朕當初並沒有送銅，這實在是佛菩薩的感應啊。』於是將這件事鐫刻在蓮花座上，作為靈異的標誌，至今還存在。

陳武帝駕崩后，他的侄子陳茜繼承皇位。他製造了辒辌車（一種喪葬用車），並取用了梁武帝重云殿中的珠珩（裝飾品）來裝飾。送葬的人力非常充足，四面八方的人都來了。但人們只看到雲氣聚集環繞在佛殿周圍，其他地方則晴朗開闊，陽光明媚。不久之後，下起了傾盆大雨，雷電轟鳴，煙霧籠罩在佛殿上方，火焰在雲中燃燒，光芒上下相連。人們還看到重云殿的影子，金銀二像，八部神王，以及帳篷和座位，一時間都騰空而起，被煙火挾帶著，突然消失在遠方。觀看的人們舉國震驚。雨過天晴之後，人們回去檢視原來的地方，只剩下地基還在。過了一個多月，有從東州來的人說，在那一天，他們看到殿宇的影像乘空飛向海上，有在海邊眺望的人，有時也能看到。

【English Translation】 English version They also worshipped and made offerings to him through paintings and sculptures, calling him Master Liu Buddha (Shifu Liu). During the Tianping era of the Northern Wei Dynasty, Sun Jingde, a soldier from Dingzhou, created a Guanyin (Avalokiteśvara) statue and personally paid homage to it. Later, he was implicated by robbers and, unable to withstand torture, falsely confessed to a capital crime and was about to be executed. In a dream, a Shramana (Buddhist monk) told him that he could escape if he recited the 'Lifesaving Guanshiyin Sutra' a thousand times. The officials bound him and escorted him to the execution ground. He recited the sutra as he walked, and by the time he reached the execution ground, he had completed a thousand recitations. When the knife struck, it broke into three pieces, but his skin and flesh were unharmed. They changed the knife three times, but it broke in the same way each time. Upon examining the neck of the Guanyin statue, there were three knife marks. Sun Jingde reported the situation, and Chancellor Gao Huan submitted a memorial requesting that his death sentence be commuted. The emperor ordered that the sutra be copied and widely disseminated, which is now known as the 'Gao Wang Guanshiyin Sutra'. From the Jin Dynasty, Song Dynasty, Liang Dynasty, Chen Dynasty, Northern Wei Dynasty, Yan State, Qin State, and Zhao State, during the Sixteen Kingdoms period, spanning over four hundred years, countless people who recited the names of Guanyin (Avalokiteśvara Bodhisattva), Dizang (Kṣitigarbha Bodhisattva), Maitreya (Maitreya Bodhisattva), and Amituo (Amitābha Buddha), seeking help, were saved. These events are recorded in various biographies, so they will not be detailed here.

During the Gaotianjian era of the Liang Dynasty, he built the Guangzhai Temple in his residence and cast a golden bronze statue of Buddha that was one zhang eight chi (approximately 24 feet, an ancient unit of length) tall. When it was about to be completed, the person in charge of casting suspected that there was not enough copper and was about to report it when someone conveyed an imperial decree, delivering fifteen carts of copper, saying that it was sent to the temple by the emperor's order for them to melt and use directly. As a result, the casting was successful in one attempt, but the statue was found to be very tall. After measuring, it was found to be two zhang two chi (approximately 7 meters). He reported the situation, and the emperor issued an edict saying: 'I did not send copper initially; this is truly a response from the Buddhas and Bodhisattvas.' Therefore, this event was engraved on the lotus pedestal as a sign of miraculousness, and it still exists today.

After the death of Emperor Wu of the Chen Dynasty, his nephew Chen Qian succeeded to the throne. He made a wengliang chariot (a type of funeral vehicle) and used the pearl heng (ornaments) from the Chongyun Palace of Emperor Wu of the Liang Dynasty to decorate it. The manpower for the funeral was very abundant, and people came from all directions. But people only saw clouds gathering and surrounding the Buddha hall, while other places were clear and open, with bright sunshine. Soon after, a torrential rain began, with thunder and lightning roaring, and smoke shrouded the Buddha hall, with flames burning in the clouds, and light connecting up and down. People also saw the shadow of the Chongyun Palace, the two golden and silver statues, the Eight Guardian Deities, as well as the tents and seats, all rising into the air at once, carried by the smoke and fire, and suddenly disappearing into the distance. The viewers were shocked nationwide. After the rain cleared, people went back to check the original place, only to find that only the foundation remained. More than a month later, someone from Dongzhou said that on that day, they saw the image of the palace flying into the sea in the air, and those who looked out to sea could sometimes see it.

魏氏洛京明帝胡后。造永寧浮圖。去地千尺。閻浮一洲無勝斯塔。后為天震緣略同前。有人東海亦見其相。又魏氏北臺恒安石窟。三十里內連次而列。高二十餘丈內受千人終劫不朽。震旦海曲神州諸山。往往聖寺感見非一。且述三兩用為實錄。昔晉太元初。有燉煌沙門竺曇猷。乞食坐禪強志勤業。游會稽剡縣石城山。群虎來前猷為說法。一虎獨睡。乃以如意打頭。有十圍蛇繞之。初無怖色。又山神舍宅與之。又往赤城山宴坐。此山與天臺瀑布四明連屬。父老云。天臺山有聖寺。猷往尋之。石橋跨谷青滑難渡。橫石斷路無由得達。夕宿橋首聞彼行道唱薩聲。便潔齋自勵。忽見橫石洞開。猷便前度具睹精舍。神僧燒香中食畢。謂曰。卻後十年自當來此。又有齋鄴下大莊嚴寺。沙門圓通者。感一神僧夏中聽講。自恣訖辭云。在竹林寺邀通過寺。通具問道經明年尋至。在鼓山東鄴之西北。神僧迎接具見門闕。房宇華敞林竹切天。經宿周流意言道合。便有終焉之思。神僧為咨大和上乃不許之。及還返路。三里之外返望莫睹。后之往者不知其處。近鄧州沙門道勤者。于州北倚立山。追訪仙寺如言具見。周循歷覽實為佳寺。眾具皆備但不見人。卻下重尋便失歸路。乃于道次築室擬尋。又汾州東界山抱福巖者。山居之僧。數見沙門

【現代漢語翻譯】現代漢語譯本：魏的洛陽明帝胡皇后，建造了永寧浮圖（佛塔）。高出地面千尺，整個閻浮提（世界）沒有比這座塔更壯觀的。後來因為地震，情況和之前略有相似。有人在東海也看到了它的景象。還有魏的北臺恒安石窟，三十里內連續排列，高二十多丈，內部可容納千人，終劫（漫長的時間）也不會朽壞。震旦（中國）沿海地區神州（中國）的許多山中，常常有聖寺顯現，不止一處。這裡只講述三兩處作為真實記錄。從前晉太元初年，有敦煌的沙門（出家人）竺曇猷（人名），托缽乞食，坐禪修行，意志堅定，勤奮努力。他遊歷到會稽剡縣的石城山，一群老虎來到他面前，竺曇猷為它們說法。一隻老虎獨自睡覺，他就用如意（法器）敲打它的頭。有一條十圍粗的蛇纏繞著他，他一點也沒有害怕的樣子。又有山神把住宅讓給他。他又前往赤城山宴坐（靜坐）。這座山與天臺、瀑布、四明山相連。父老們說，天臺山有聖寺。竺曇猷前往尋找，石橋橫跨山谷，青苔濕滑難以渡過，橫著的石頭阻斷了道路，無法到達。晚上在橋頭住宿，聽到那裡傳來行道唱薩的聲音，於是他便潔身自好，自我勉勵。忽然看見橫著的石頭洞開。竺曇猷便向前走去，看到了精舍（寺廟）的全貌。神僧燒香，用齋完畢，對他說：『十年之後你自然會來到這裡。』又有在鄴下大莊嚴寺用齋的沙門圓通（人名），感應到一位神僧在夏天來聽他講經。自恣（佛教儀式）完畢，神僧告辭說：『我在竹林寺邀請你。』圓通詳細詢問了道路，第二年尋找到那裡。在鼓山東鄴的西北，神僧迎接他，看到了門闕（宮門），房屋寬敞華麗，林竹高聳入雲。住了一夜，四處遊覽，心想自己與這裡的道義相合，便有了終老於此的想法。神僧為他請示了大和尚，大和尚不允許。等到他返回的路上，離開三里之外回頭望去，什麼也看不到了。後來前往的人也不知道那個地方在哪裡。最近鄧州的沙門道勤（人名），在州北的倚立山，追尋仙寺，正如所說的那樣，看到了仙寺的全貌。四處巡視遊覽，確實是座好寺廟。各種器具都很完備，只是不見人。回去重新尋找，便迷失了歸路。於是在路邊建造房屋，打算繼續尋找。又有汾州東界山抱福巖，山居的僧人，多次見到沙門。

【English Translation】 English version: Empress Hu of Emperor Ming of Wei in Luoyang built the Yongning Pagoda (eternal peace pagoda). It rose a thousand feet above the ground, and no pagoda in the entire Jambudvipa (world) could surpass it. Later, due to an earthquake, the situation was somewhat similar to before. Some people also saw its image in the East Sea. Furthermore, the Heng'an Grottoes of the Northern Terrace of Wei, were lined up continuously within thirty li (Chinese mile), over twenty zhang (Chinese unit of measurement) in height, capable of accommodating a thousand people inside, and would not decay for kalpas (eons). In the coastal areas of Zhendan (China), in the divine land (China), in many mountains, sacred temples were often seen, not just one. Here, I will narrate three or two as factual records. In the early years of the Taiyuan era of the Jin Dynasty, there was the śrāmaṇa (Buddhist monk) Zhu Tan You (personal name) from Dunhuang, who begged for food, practiced meditation, with a strong will and diligent effort. He traveled to Stone City Mountain in Shanyin County, Kuaiji. A group of tigers came before him, and Zhu Tan You preached the Dharma to them. One tiger fell asleep, so he tapped its head with his ruyi (scepter). A snake ten spans thick coiled around him, but he showed no fear. Furthermore, a mountain deity gave him his dwelling. He also went to Mount Chicheng to sit in meditation. This mountain is connected to Mount Tiantai, the Waterfalls, and Siming Mountain. The elders said that there was a sacred temple on Mount Tiantai. Zhu Tan You went to search for it. A stone bridge spanned the valley, green and slippery, difficult to cross, and a horizontal stone blocked the road, making it impossible to reach. He stayed overnight at the head of the bridge and heard the sound of chanting 'sat' from the practice of the Way. So he purified himself and encouraged himself. Suddenly, he saw the horizontal stone open up. Zhu Tan You went forward and saw the entire appearance of the vihara (monastery). A divine monk burned incense, finished his meal, and said to him, 'After ten years, you will naturally come here.' There was also the śrāmaṇa Yuan Tong (personal name), who took a meal at the Dazhuangyan Temple in Yexia, and sensed a divine monk coming to listen to his lectures in the summer. After the Pravāraṇa (self-admonishment ceremony), the divine monk bid farewell, saying, 'I invite you to the Zhulin Temple.' Yuan Tong inquired about the road in detail, and the following year he searched for it and arrived. Northwest of Gushan Dongye, the divine monk greeted him, and he saw the palace gates, the houses were spacious and magnificent, and the bamboo forest reached the sky. He stayed overnight, traveled around, and thought that his path was in harmony with this place, so he had the thought of ending his days here. The divine monk consulted the abbot for him, but the abbot did not allow it. When he returned, after leaving three li (Chinese mile), he looked back and could see nothing. Later those who went did not know where that place was. Recently, the śrāmaṇa Dao Qin (personal name) of Dengzhou, at Yili Mountain north of the prefecture, sought out the immortal temple, and as it was said, he saw the entire appearance of the immortal temple. He toured around and saw that it was indeed a good temple. All the implements were complete, but no one was seen. He went back to search again and lost his way home. So he built a house by the roadside, intending to continue searching. Furthermore, at Baofu Rock on the eastern border of Fenzhou, the monks living in the mountains often saw śrāmaṇas.

乘空來往。

又益州東三學山。常有神燈空中照耀。齋日倍多。又涼州南洪崖窟。沮渠蒙遜所造碑。寺見存有素聖僧常自行道。人來便止人去尋行。故其傍側足跡納衲爾斯徒眾矣。不可具云。余聞入大乘論尊者。賓頭盧羅睺羅等。十六大阿羅漢住世通法。又有九億無學。亦此洲中未入涅槃。準此而詳。今諸山居多聞磬聲。或尋遇寺。豈非諸聖之所處乎。

今約通局諸門以分。一約往世。二約賢劫。三約釋迦一佛為候。初約往劫用辯通塞者。如上所列往劫行事。薩埵捨身流血尚在。達拏舍子杖捶遺血。布發掩泥之所。捨身求偈之地。月光斬首尸毗飼鷹。斯等遺蹤並惟古劫。計數災蕩如何尚在。印度名僧亦決斯致理。如所問無宜獨留。而往事往生彌綸於五印者。有人云。此乃如來神力菩薩至行。雖有三災不可除滅。后成世界依而集之。有人言。三災之化無往不除。但欲使後代可師仰故。世界初成依古遺蹤。相似而現。並佛之化跡神感所為。故五不思議中一為佛力也。所以往劫生事依依列之。二約同劫以明。且如一缽千佛共同故。傳云。釋迦受食四王奉缽。滅后流行至毗舍離。若千百年又至乾陀衛。又至月支于闐龜茲。當達振旦返師子國。還來天竺上升兜率天。彌勒見曰。釋迦佛缽今來至此。七日供養還下龍宮

【現代漢語翻譯】現代漢語譯本乘空來往。

又益州東三學山，常有神燈在空中照耀，齋日尤其多見。還有涼州南面的洪崖窟，那裡有沮渠蒙遜建造的石碑。寺廟現在還存在，有素食的聖僧經常在那裡行走修行，人來的時候就停止，人離開后又繼續行走。因此，它的旁邊有很多足跡，都是修行者的。這樣的例子數不勝數。我聽說《入大乘論》的尊者賓頭盧（Pindola，即賓頭盧尊者，佛陀十六大弟子之一）、羅睺羅（Rāhula，佛陀之子）等十六大阿羅漢住在世間，傳授佛法。還有九億無學之人，也在這世間沒有進入涅槃。根據這些來詳細推斷，現在很多山裡居住的人聽到磬的聲音，或者尋找到寺廟，難道不是這些聖賢居住的地方嗎？

現在大約從普遍和區域性的各個方面來分析。一是關於過去世，二是關於賢劫，三是以釋迦牟尼佛為標準。首先，關於過去劫來辨別通達和閉塞的，就像上面所列舉的過去劫所做的事情，薩埵（Sattva，勇猛）捨身喂虎，流出的血跡還在；達拏（Dana，佈施）佈施兒子，用杖捶打留下的血跡；布發掩蓋泥土的地方，捨身求取佛偈的地方，月光王斬首，尸毗王（Śibi，尸毗王）割肉喂鷹。這些遺蹟都是古代劫的事情。計算起來經過了很多次災難，為什麼還在呢？印度的名僧也這樣解釋這個道理。就像你所問的，不應該只有一處保留下來，而過去的事情和往生的事情遍佈於五印（古代印度）。有人說，這是如來的神力和菩薩的修行所致，即使有三災（火災、水災、風災）也不能消除，以後世界形成的時候就依據這些聚集起來。有人說，三災的變化沒有什麼是不能消除的，只是想要讓後代可以學習效仿，所以世界剛形成的時候就依據古代的遺蹟，相似地顯現出來。這些都是佛的化跡和神力感應所為，所以五種不可思議中有一種是佛力。所以過去劫發生的事情一件件地列舉出來。二是關於同一個劫來說明。比如一個缽千佛共同使用，傳說釋迦牟尼佛接受食物的時候，四大天王奉獻缽，佛滅度后缽流傳到毗舍離（Vaiśālī），過了一千多年又到了乾陀衛（Gandhara），又到了月支（Yuezhi）、于闐（Khotan）、龜茲（Kucha），將要到達振旦（中國），然後返回師子國（斯里蘭卡），再回到天竺（印度），上升到兜率天（Tushita Heaven）。彌勒菩薩（Maitreya）看見后說：『釋迦牟尼佛的缽現在來到這裡了。』供養七天後又回到龍宮。

【English Translation】 English version Traveling through the air.

Also, on the Eastern Three Learning Mountains of Yizhou, divine lamps often shine in the sky, especially on fasting days. Furthermore, in the Southern Hongya Cave of Liangzhou, there is a stele erected by Juqu Mengxun. The temple still exists, and a vegetarian holy monk often walks and practices there. He stops when people come and resumes walking when they leave. Therefore, there are many footprints of mendicants and followers beside it. Such examples are too numerous to mention. I have heard that the venerable Pindola (Pindola, one of the sixteen great disciples of the Buddha), Rāhula (Rāhula, the son of the Buddha), and other sixteen great Arhats mentioned in the 'Entry into the Mahayana Treatise' reside in the world, transmitting the Dharma. There are also nine hundred million non-learners who have not yet entered Nirvana in this world. Based on these details, when many mountain dwellers hear the sound of a chime or find a temple, isn't it where these sages reside?

Now, let's analyze it from various aspects, both universal and specific. First, regarding past lives; second, regarding the Bhadrakalpa (the current fortunate eon); third, taking Shakyamuni Buddha as the standard. Firstly, regarding past kalpas to distinguish between accessibility and obstruction, like the past deeds listed above, Sattva (Sattva, courageous) sacrificing his body to feed the tiger, the bloodstains still remain; Dana (Dana, giving) giving away his son, the bloodstains left by the beating with a staff; the place where hair was spread to cover the mud, the place where verses were sought by sacrificing the body, King Moonlight beheading himself, King Śibi (Śibi, King Śibi) cutting flesh to feed the hawk. These relics are all from ancient kalpas. Counting the many disasters that have passed, why do they still exist? Famous Indian monks also explain this principle in this way. As you asked, it shouldn't be that only one place is preserved, but past events and rebirths are spread throughout the Five Indias (ancient India). Some say that this is due to the divine power of the Tathagata and the practice of the Bodhisattvas, even the three disasters (fire, water, wind) cannot eliminate them, and when the world is formed later, it gathers based on these. Some say that the changes of the three disasters cannot eliminate anything, but it is only to allow future generations to learn and emulate, so when the world is first formed, it appears similarly based on ancient relics. These are all the transformations of the Buddha and the responses of divine power, so one of the five inconceivable things is the power of the Buddha. Therefore, the events that happened in past kalpas are listed one by one. Secondly, regarding the same kalpa to explain. For example, one bowl is used by a thousand Buddhas together. It is said that when Shakyamuni Buddha received food, the Four Heavenly Kings offered the bowl. After the Buddha's Nirvana, the bowl spread to Vaishali (Vaiśālī), and after more than a thousand years, it went to Gandhara, then to Yuezhi, Khotan (Khotan), Kucha (Kucha), and will reach Zhen Dan (China), then return to the Lion Country (Sri Lanka), and then return to Tianzhu (India), ascending to Tushita Heaven (Tushita Heaven). Maitreya Bodhisattva (Maitreya) saw it and said: 'Shakyamuni Buddha's bowl has now come here.' After offering it for seven days, it returned to the Dragon Palace.

。彌勒道成四王還獻。二者龍宮佛影千佛同留。三者方石說諸千佛同坐。即建陀卑缽樹下者。四者石塔感衰千佛同候。上傳之中多明四佛行坐之跡。準此未來抑亦可見。三明釋迦一代通局不等。如天道寶階滅無遺緒。吒王大塔七化已。三道樹滅而更生。佛跡毀而還現。楊枝摧而重出。舍利試而逾靈。諸如此例。故應不通后佛。至如雞足迦葉留化。慈尊山宮明辯持身待聖。沮渠滅定之侶。摩支應供之徒。事局未來神遊絕域。皆為明道開顯塵蒙。慈導有情澄神諸有故也。

釋迦方誌時住篇第七

案索訶世界一大劫中千佛出世。尋夫劫波之號不可以時數推之。假以方石芥城準為一期之候。中含四大中劫謂成住壞空也。

如從十歲增至八萬。復從八萬至於十歲。經二十返為一小劫。二十小劫為一成劫。以年算之。則經八千萬萬億。百千八百萬八萬歲也。止為一小劫耳。今成劫已過。入住劫來經九小劫。釋迦如來住劫第四。尚餘九百九十六佛。次續興焉。

依摩耶經。如來滅后正法五百年。像法一千年。又依善見毗婆沙云。如來滅后正法千年。像法亦爾。以度女人故。正法滅五百年。若諸女人能遵八敬。如法行道正法住世還得千年。又云。佛法住世一萬年。初五千年修道出家。得三達靈智。后五千年出

【現代漢語翻譯】現代漢語譯本：彌勒菩薩證道時，四大天王前來獻供。第二，龍宮中佛陀的身影與千佛一同留存。第三，在方石上顯現諸千佛一同坐禪的景象，即建陀卑缽樹下的景象。第四，石塔顯現衰敗之感，千佛一同前來守護。以上所記載的，多是闡明過去諸佛行跡的描述。以此推斷，未來的景象也應可以預見。三明（指過去、現在、未來三世）所見的釋迦牟尼佛一代的通局並不相同。例如，天道的寶階毀滅，沒有留下任何痕跡；吒王大塔經歷了七次變化；三道樹毀滅后又重新生長；佛陀的足跡被毀壞后又重新顯現；楊枝被摧毀后又重新生長出來；舍利子經過試驗后更加靈驗。諸如此類的例子，說明不應認為後來的佛陀與釋迦牟尼佛完全相同。至於雞足山的迦葉尊者留形住世，慈尊彌勒菩薩在山宮中明辨是非，保持身形等待未來的聖者。還有沮渠蒙遜滅盡定的同伴，摩支應供的弟子，他們的事蹟侷限於未來，神遊于絕域，都是爲了闡明佛道，開啓蒙昧，慈悲引導有情眾生，澄凈心神，普度一切眾生。

釋迦方誌·時住篇第七

根據記載，在索訶世界的一個大劫中，會有千佛出世。探尋劫波（kalpa，梵語，意為「劫」）的稱號，不能用時間來推算。可以借用方石芥子城（比喻極小的事物）來作為一期的象徵。其中包含四大中劫，即成、住、壞、空。

例如，從十歲增長到八萬歲，又從八萬歲減少到十歲，經歷二十個來回為一個一小劫。二十個小劫為一個成劫。如果用年份來計算，則經過八千萬萬億百千八百萬八萬歲才是一個小劫。現在成劫已經過去，進入住劫，已經經歷了九個小劫。釋迦如來處於住劫的第四劫，還剩下九百九十六尊佛將陸續出現。

根據《摩耶經》記載，如來滅度后，正法住世五百年，像法住世一千年。又根據《善見毗婆沙》記載，如來滅度后，正法住世一千年，像法也是如此。因為度化女人的緣故，正法滅后五百年。如果各位女效能夠遵守八敬法，如法修行，正法住世還可以延續一千年。還有記載說，佛法住世一萬年，最初五千年修行佛道，出家，證得三達靈智，后五千年出現...

【English Translation】 English version: When Maitreya (the future Buddha) attained enlightenment, the Four Heavenly Kings offered their gifts. Secondly, the Buddha's image in the Dragon Palace remains with the thousand Buddhas. Thirdly, the appearance of the thousand Buddhas meditating together on the square stone, which is the scene under the Jian Tuo Bi Bo tree. Fourthly, the stone pagoda shows signs of decay, and the thousand Buddhas come to protect it together. The above records mostly clarify the descriptions of the past Buddhas' actions. Judging from this, the future scenes should also be foreseeable. The three insights (referring to the past, present, and future) of Shakyamuni Buddha's generation are not the same. For example, the precious steps of the heavenly path are destroyed, leaving no trace; the Great Pagoda of King Zha has undergone seven changes; the three Bodhi trees are destroyed and then reborn; the Buddha's footprints are destroyed and then reappear; the willow branch is broken and then grows again; the relics become more miraculous after testing. Examples like these illustrate that later Buddhas should not be considered exactly the same as Shakyamuni Buddha. As for Kashyapa (one of the principal disciples of the Buddha) of Chicken Foot Mountain remaining in the world, and Maitreya, the Compassionate One, discerning right from wrong in the mountain palace, maintaining his form and waiting for the future sage. There are also the companions of Juqu Mengxun (a king of Northern Liang) who have attained cessation of perception, and the disciples of Mozhi who receive offerings. Their deeds are limited to the future, and their spirits travel to remote regions, all for the purpose of clarifying the Buddha's path, opening up ignorance, compassionately guiding sentient beings, purifying their minds, and universally saving all beings.

Shakya Fangzhi, Chapter 7: Time and Abode

According to records, a thousand Buddhas will appear in one great kalpa (aeon) in the Saha world. Exploring the title of kalpa (Sanskrit, meaning 'aeon'), it cannot be calculated by time. The square stone and mustard seed city (a metaphor for extremely small things) can be used as a symbol of one period. It contains the four intermediate kalpas, namely formation, dwelling, decay, and emptiness.

For example, from the age of ten increasing to eighty thousand, and then decreasing from eighty thousand to ten, going back and forth twenty times is one small kalpa. Twenty small kalpas are one formation kalpa. If calculated in years, it takes eighty million trillion hundred thousand eight million eighty thousand years to be one small kalpa. Now the formation kalpa has passed, and entering the dwelling kalpa, nine small kalpas have already passed. Shakyamuni Buddha is in the fourth kalpa of the dwelling kalpa, and there are still nine hundred and ninety-six Buddhas who will appear successively.

According to the Maya Sutra, after the Tathagata's (another name for Buddha) extinction, the Dharma (teachings of the Buddha) will remain in the world for five hundred years in its true form, and one thousand years in its semblance form. According to the Shan Jian Vibhasha, after the Tathagata's extinction, the Dharma will remain in the world for one thousand years in its true form, and so will its semblance form. Because of saving women, five hundred years after the extinction of the true Dharma. If all women can abide by the Eight Respects and practice the Dharma accordingly, the Dharma can remain in the world for another thousand years. There are also records saying that the Buddha's Dharma will remain in the world for ten thousand years, the first five thousand years practicing the Buddha's path, renouncing the world, and attaining the three kinds of spiritual wisdom, and the next five thousand years...

家修道。不得三達靈智。過此已后經歸龍宮像自頹壞。諸比丘等同於俗流。惟有剃髮袈裟而已(佛法之垂振旦。三被誅焚。初赫連勃勃號為夏國。初破長安遇僧皆殺。二魏太武用崔皓言。夷滅三寶。後悔皓加五刑。三週武帝但令還俗。皆不得其死。如傳所詳也)。

釋迦方誌教相篇第八

自釋教之來振旦。開濟極焉。發悟疏通廓清塵染。其中瑞應具篇前聞。且述數條用程無惑。昔士行尋教意在大乘。將發西域乃有留難。遂將經投火。經身不灰火為之滅。東達此土即放光經是也。又曇無讖獲涅槃經。至於涼土盜者夜竊。舉而不起稽首謝焉。周武之凌法也。像毀經焚咸見藏經。相從騰上奄入空際。如斯眾矣。不可具書。然弘教在人有國為本。度人立寺影象譯經。世約相求。故敘由來昌明佛教。而漢魏以往固無得而聞。晉宋迄今輒略銓序。

晉世祖武皇帝(大弘佛事。廣樹伽藍)。

晉惠帝(洛下造興聖寺供常百僧)。

晉敏帝(于長安造通虛白馬二寺)。

右西晉二京。合寺一百八十所。譯經一十三人。七十三部(僧尼三千七百人)。

晉中宗元帝(江左造瓦官龍宮二寺。度丹陽千僧)。

晉肅宗明帝(造明興道場二寺。集義學百僧)。

晉顯宗成帝(造中興鹿

【現代漢語翻譯】現代漢語譯本：如果在家修行，就不能獲得三達（宿命通、天眼通、漏盡通）的靈智。過了這個時候，佛經就會被收歸龍宮，佛像也會自行頹壞。眾比丘等同於世俗之人，只有剃髮和穿著袈裟而已（佛法傳入中國，曾三次遭受誅滅焚燬。第一次是赫連勃勃，他建立的夏國，初破長安時遇到僧人就殺。第二次是北魏太武帝聽信崔皓的讒言，要滅絕佛法僧三寶，後來後悔，對崔皓處以五刑。第三次是北周武帝只是命令僧人還俗，這些人都沒有得到好下場，詳情記載在史書中）。《釋迦方誌·教相篇》第八自從佛教傳入中國，對社會的貢獻極大，啓發智慧，疏通事理，廓清塵世的污染。其中的瑞應事蹟都記載在前面的篇章中。這裡再敘述幾條，用來消除疑惑。過去，士行尋求佛法，意在大乘，將要前往西域取經，卻遇到阻礙。於是將經書投入火中，經書沒有被燒燬，火也因此熄滅。他到達中國后，翻譯了《放光經》就是這個例子。又有曇無讖獲得了《涅槃經》，到達涼州后，被盜賊夜裡偷走，盜賊舉起經書卻拿不起來，於是稽首謝罪。周武帝凌辱佛法時，佛像被毀壞，經書被焚燒，人們都看見藏經騰空而起，消失在空中。這樣的例子很多，不能一一列舉。然而，弘揚佛法在於人，有國家作為根本。度化百姓，建立寺廟，繪製佛像，翻譯經書，世世代代互相約定。所以敘述佛教的由來，來昌明佛教。而漢魏以前的情況，已經無從得知。晉宋以來的情況，就簡略地敘述一下。晉世祖武皇帝（大力弘揚佛法，廣泛建造寺廟）。晉惠帝（在洛陽建造興聖寺，供養常住僧人一百名）。晉愍帝（在長安建造通虛寺和白馬寺）。以上是西晉兩個都城的情況，共有寺廟一百八十所，翻譯經書的人有十三人，翻譯的經書有七十三部（僧尼有三千七百人）。晉中宗元帝（在江左建造瓦官寺和龍宮寺，度化丹陽一千名僧人）。晉肅宗明帝（建造明興寺和道場寺，聚集義學僧人一百名）。晉顯宗成帝（建造中興寺和鹿苑寺）。

【English Translation】 English version: If one practices the Dao at home, one cannot attain the spiritual wisdom of the Three Vidyas (Trini Vidyas: knowledge of past lives, divine eye, and extinction of outflows). After this time, the scriptures will be returned to the Dragon Palace, and the Buddha images will decay on their own. The Bhikkhus will be the same as ordinary people, only with shaved heads and wearing Kasayas (robes). (The Dharma's transmission to China was thrice subjected to destruction and burning. First, Helian Bobo, whose Xia kingdom, upon initially capturing Chang'an, killed all monks encountered. Second, Emperor Taiwu of the Northern Wei, heeding Cui Hao's words, sought to eradicate the Three Jewels (Buddha, Dharma, Sangha), later regretting it and inflicting the Five Punishments upon Cui Hao. Third, Emperor Wu of the Northern Zhou merely ordered monks to return to lay life; none of these met a good end, as detailed in historical accounts). Shijia Fangzhi (Records of Shakya's Lands), Chapter 8 on Teachings Since the introduction of Buddhism to China, its contributions have been immense, enlightening wisdom, clarifying principles, and purifying the defilements of the world. The auspicious events therein are recorded in previous chapters. Here, a few more are recounted to dispel doubts. In the past, Shi Xing sought the Dharma, with his intention set on the Mahayana, and was about to travel to the Western Regions to obtain scriptures, but encountered obstacles. Thereupon, he cast the scriptures into the fire; the scriptures were not burned, and the fire was extinguished. Upon reaching China, he translated the 'Fangguang Jing' (Sutra of the Emission of Light), which is this example. Furthermore, Tanwuchen obtained the 'Nirvana Sutra', and upon arriving in Liangzhou, it was stolen by thieves at night; the thieves lifted the sutra but could not raise it, and thus bowed their heads in repentance. When Emperor Wu of the Northern Zhou humiliated the Dharma, the Buddha images were destroyed, and the scriptures were burned; people saw the Tripitaka (collection of Buddhist texts) rise into the air and vanish into the sky. Such examples are numerous and cannot be fully listed. However, the propagation of the Dharma depends on people, with the country as its foundation. Converting people, establishing temples, painting images, and translating scriptures are mutually agreed upon by generations. Therefore, the origins of Buddhism are narrated to promote Buddhism. The situation before the Han and Wei dynasties is no longer known. The situation since the Jin and Song dynasties is briefly described. Emperor Wudi of the Jin Dynasty (greatly promoted Buddhism and widely built monasteries). Emperor Huidi of the Jin Dynasty (built Xingsheng Temple in Luoyang, providing for one hundred resident monks). Emperor Min of the Jin Dynasty (built Tongxu Temple and Baima Temple in Chang'an). The above is the situation in the two capitals of the Western Jin Dynasty, with a total of one hundred and eighty temples, thirteen translators of scriptures, and seventy-three translated scriptures (three thousand seven hundred monks and nuns). Emperor Yuandi of the Jin Dynasty (built Waguan Temple and Longgong Temple in Jiangzuo, ordaining one thousand monks in Danyang). Emperor Mingdi of the Jin Dynasty (built Mingxing Temple and Daocheng Temple, gathering one hundred monks for the study of righteousness). Emperor Chengdi of the Jin Dynasty (built Zhongxing Temple and Luyuan Temple).

野二寺。義學千僧)。

晉太宗簡文帝(造像度僧立寺。長幹起木塔)。

晉烈宗武帝(造皇泰寺本弟。立本起寺)。

晉安帝(于育王塔立大石寺)。

右東晉一百四載。立寺一千七百六十八。譯經二十七人。二百六十三部(僧尼二萬四千人)。

宋高祖武帝(口誦梵本手寫戒經。造靈根法王四寺。供養千僧)。

宋太宗明帝(造丈八金像。齋感舍利。造弘普中寺。召諸名僧)。

宋太祖文帝(奉齋不殺。造禪靈寺。常供千僧)。

右宋世合寺一千九百一十三。譯經二百一十部(僧尼三萬六千人)。

齊太祖高帝(手寫法華口誦般若。四月八日常傳金像。七月半白普寺送盆供僧三百。造陟屺正觀二寺)。

齊世祖武帝(造招玄游賢二寺。三百名僧三教格量。四年考定)。

齊高宗明帝(寫一切經造千金像。口誦般若常轉法華。造歸依寺。召集禪僧常持六齋)。

右齊世合寺二千一十五寺。譯經七十二部(僧尼三萬二千五百人)。

梁高祖武帝(制五時論轉四方等。造光宅同泰五寺。常供千僧。國內普持六齋八戒)。

梁太宗簡文帝(建資敬報恩二寺。刺血自書般若十部。太后忌日不食而齋。撰法集記二百餘卷。法寶聯壁亦

【現代漢語翻譯】現代漢語譯本野二寺（Yee Er Si，寺廟名）。義學千僧（Yi Xue Qian Seng，指有義學的寺廟，供養千名僧人）。

晉太宗簡文帝（Jin Taizong Jianwendi）（造像度僧立寺，即建造佛像，度化僧人，建立寺廟。長幹起木塔（Changgan Qi Muta），在長干建造木塔）。

晉烈宗武帝（Jin Liezong Wudi）（造皇泰寺本弟（Huangtai Si Bendi），建造皇泰寺。立本起寺（Liben Qi Si），由立本建造寺廟）。

晉安帝（Jin Andi）（于育王塔立大石寺（Yu Wangta Li Dashi Si），在育王塔處建立大石寺）。

右東晉一百四載，立寺一千七百六十八。譯經二十七人，二百六十三部（僧尼二萬四千人）。

宋高祖武帝（Song Gaozu Wudi）（口誦梵本手寫戒經，口中誦讀梵文經典，親手抄寫戒律經典。造靈根法王四寺（Linggen Fawang Si Si），建造靈根、法王等四座寺廟。供養千僧）。

宋太宗明帝（Song Taizong Mingdi）（造丈八金像，建造丈八高的金像。齋感舍利，齋戒感應到舍利。造弘普中寺（Hongpu Zhong Si），建造弘普中寺。召諸名僧，召集各位名僧）。

宋太祖文帝（Song Taizu Wendi）（奉齋不殺，遵守齋戒不殺生。造禪靈寺（Chanling Si），建造禪靈寺。常供千僧，經常供養千名僧人）。

右宋世合寺一千九百一十三。譯經二百一十部（僧尼三萬六千人）。

齊太祖高帝（Qi Taizu Gaodi）（手寫法華口誦般若，親手抄寫《法華經》，口中誦讀《般若經》。四月八日常傳金像，四月初八經常傳遞金像。七月半白普寺送盆供僧三百，七月十五在白普寺用盆供養三百名僧人。造陟屺正觀二寺（Zhiqi Zhengguan Er Si），建造陟屺、正觀兩座寺廟）。

齊世祖武帝（Qi Shizu Wudi）（造招玄游賢二寺（Zhaoxuan Youxian Er Si），建造招玄、游賢兩座寺廟。三百名僧三教格量，三百名僧人對儒釋道三教進行比較衡量。四年考定，歷時四年進行考證評定）。

齊高宗明帝（Qi Gaozong Mingdi）（寫一切經造千金像，抄寫一切經典，建造千金佛像。口誦般若常轉法華，口中誦讀《般若經》，經常轉讀《法華經》。造歸依寺（Guiyi Si），建造歸依寺。召集禪僧常持六齋，召集禪僧經常持守六齋）。

右齊世合寺二千一十五寺。譯經七十二部（僧尼三萬二千五百人）。

梁高祖武帝（Liang Gaozu Wudi）（制五時論轉四方等，制定五時教論，傳轉《四方等經》。造光宅同泰五寺（Guangzhai Tongtai Wu Si），建造光宅、同泰等五座寺廟。常供千僧，經常供養千名僧人。國內普持六齋八戒，國內普遍持守六齋八戒）。

梁太宗簡文帝（Liang Taizong Jianwendi）（建資敬報恩二寺（Zijing Baoen Er Si），建造資敬、報恩兩座寺廟。刺血自書般若十部，刺破手指用血書寫《般若經》十部。太后忌日不食而齋，在太后忌日不進食而齋戒。撰法集記二百餘卷，撰寫法集記錄二百多卷。法寶聯壁亦

【English Translation】 English version Yee Er Si (temple name). Yi Xue Qian Seng (referring to temples with schools, supporting a thousand monks).

Emperor Jianwen of Jin Taizong (Jin Taizong Jianwendi) (built statues, ordained monks, and established temples. Changgan Qi Muta, built a wooden pagoda in Changgan).

Emperor Wu of Jin Liezong (Jin Liezong Wudi) (built Huangtai Si Bendi, built Huangtai Temple. Liben Qi Si, Liben built the temple).

Emperor An of Jin (Jin Andi) (established Dashi Temple at the Yu Wang Pagoda (Yu Wangta Li Dashi Si)).

During the 104 years of the Eastern Jin Dynasty, 1,768 temples were built. 27 translators translated 263 scriptures (24,000 monks and nuns).

Emperor Wu of Song Gaozu (Song Gaozu Wudi) (recited Sanskrit texts and hand-copied precepts, built Linggen, Fawang, and four other temples (Linggen Fawang Si Si), and supported a thousand monks).

Emperor Ming of Song Taizong (Song Taizong Mingdi) (built a golden statue of Zhangba (丈八，approximately 1.8 meters), fasted and sensed relics, built Hongpu Zhong Temple (Hongpu Zhong Si), and summoned famous monks).

Emperor Wen of Song Taizu (Song Taizu Wendi) (observed fasting and abstained from killing, built Chanling Temple (Chanling Si), and regularly supported a thousand monks).

A total of 1,913 temples were built during the Song Dynasty. 210 scriptures were translated (36,000 monks and nuns).

Emperor Gao of Qi Taizu (Qi Taizu Gaodi) (hand-copied the 'Lotus Sutra' and recited the 'Prajna Sutra'. Golden statues were often paraded on April 8th. On July 15th, Baipu Temple sent basins to offer to 300 monks. Built Zhiqi and Zhengguan Temples (Zhiqi Zhengguan Er Si)).

Emperor Wu of Qi Shizu (Qi Shizu Wudi) (built Zhaoxuan and Youxian Temples (Zhaoxuan Youxian Er Si). Three hundred monks compared and measured the three teachings (Confucianism, Buddhism, and Taoism). The assessment took four years).

Emperor Ming of Qi Gaozong (Qi Gaozong Mingdi) (copied all the scriptures and built a thousand gold statues, recited the 'Prajna Sutra' and often recited the 'Lotus Sutra'. Built Guiyi Temple (Guiyi Si). Summoned Chan monks to regularly observe the six fast days).

A total of 2,015 temples were built during the Qi Dynasty. 72 scriptures were translated (32,500 monks and nuns).

Emperor Wu of Liang Gaozu (Liang Gaozu Wudi) (established the Five Periods Theory and propagated the 'Vaipulya Sutra'. Built Guangzhai, Tongtai, and five other temples (Guangzhai Tongtai Wu Si). Regularly supported a thousand monks. Universally observed the six fast days and eight precepts within the country).

Emperor Jianwen of Liang Taizong (Liang Taizong Jianwendi) (built Zijing and Baoen Temples (Zijing Baoen Er Si). Wrote ten copies of the 'Prajna Sutra' in his own blood. Fasted on the Empress Dowager's death anniversary. Compiled over two hundred volumes of Dharma collections. The 'Law Treasure Linked Walls' also

二百餘卷)。

梁中宗元帝(造天居天宮二寺。供有千僧。自講法華成實論)。

右梁世合寺二千八百四十六。譯經二百四十八部(僧尼八萬二千七百人)。

梁宣帝　梁明帝　等

右二主中興社稷。于荊州造天皇陟屺大明等諸寺。治在江陵一州佛寺一百八所(僧尼三千二百人)。

陳高祖武帝(楊州造東安興聖天居四寺。寫一切經一十二藏。造金銅像一百萬軀。度僧七千人。治故寺三十二所)。

陳世祖文帝(寫五十藏經。度僧尼二千人。治故寺六十所)。

陳高宗宣帝(楊州禁中造太皇寺。七級木塔。又造崇皇寺。剎高十五丈。安佛爪造金像二萬餘軀。治故寺五十所。故像一百三十萬軀。寫十二藏經。度一萬僧)。

右陳世五主三十四年。寺有一千二百三十二。國家新寺一千七百。官造者六十八。郭內大寺三百餘。僧尼三萬二千人。譯經十一部。與地圖云。梁帝都下舊有七百餘寺。屬侯景作亂焚燒蕩盡。有陳既統國及下民備皆修葺。表塔相望星羅揭輦。經像之富不可殫言。

魏(元民)太祖道武帝(于虞地造十五級塔。又云。開泰定國二寺。寫一切經。造千金像。三百名僧每月法集)。

魏高宗文成帝(重複佛教更開釋門。凡度僧尼三萬許人)。

【現代漢語翻譯】（二百餘卷）。

梁中宗元帝（在天居天宮二寺建造寺廟，供養千名僧人，親自講授《法華經》和《成實論》）。

右梁朝總計有寺廟二千八百四十六座，翻譯佛經二百四十八部（僧尼八萬二千七百人）。

梁宣帝、梁明帝等

右二位君主中興國家，在荊州建造天皇寺、陟屺寺、大明寺等諸多寺廟。管轄江陵一州時，有佛寺一百零八所（僧尼三千二百人）。

陳高祖武帝（在揚州建造東安寺、興聖寺、天居寺四座寺廟，抄寫一切經一十二藏，建造金銅佛像一百萬軀，度僧七千人，修繕舊寺三十二所）。

陳世祖文帝（抄寫五十藏經，度僧尼二千人，修繕舊寺六十所）。

陳高宗宣帝（在揚州禁中建造太皇寺，七級木塔，又建造崇皇寺，塔剎高十五丈，安置佛爪，建造金像二萬餘軀，修繕舊寺五十所，舊佛像一百三十萬軀，抄寫十二藏經，度僧一萬）。

右陳朝五位君主共三十四年，寺廟有一千二百三十二座，國家新建寺廟一千七百座，官府建造的有六十八座，城內大寺三百餘座，僧尼三萬二千人，翻譯佛經十一部。據地圖記載，梁朝帝都舊有七百餘座寺廟，侯景作亂時被焚燒殆盡。陳朝統一國家后，百姓們紛紛修繕寺廟，高塔林立，如同星辰般遍佈各地。佛經和佛像的豐富程度難以言表。

魏（元魏）太祖道武帝（在虞地建造十五級塔，又說，開泰寺和定國寺，抄寫一切經，建造千金佛像，每月有三百名僧人舉行法會）。

魏高宗文成帝（重新振興佛教，再次開啟出家之門，總共度僧尼三萬餘人）。

【English Translation】 (Over two hundred volumes).

Emperor Yuan of Liang (Zhongzong) (Built Tianju Temple and Tiangong Temple. Supported a thousand monks. Personally lectured on the Lotus Sutra (Fahua Jing) and the Satya-siddhi-sastra (Chengshi Lun)).

In total, the Liang dynasty had 2,846 temples and translated 248 scriptures (with 82,700 monks and nuns).

Emperor Xuan of Liang, Emperor Ming of Liang, etc.

These two rulers revived the state and built temples such as Tianhuang Temple, Zhiqi Temple, and Daming Temple in Jingzhou. While governing Jiangling Prefecture, there were 108 Buddhist temples (with 3,200 monks and nuns).

Emperor Wu of Chen (Gaozu) (Built four temples in Yangzhou: Dongan Temple, Xingsheng Temple, Tianju Temple, and Si Temple. Copied twelve collections of the Tripitaka. Created one million gold and bronze statues. Ordained 7,000 monks. Restored 32 old temples).

Emperor Wen of Chen (Shizu) (Copied fifty collections of scriptures. Ordained 2,000 monks and nuns. Restored 60 old temples).

Emperor Xuan of Chen (Gaozong) (Built Taihuang Temple in the palace in Yangzhou, with a seven-story wooden pagoda. Also built Chonghuang Temple, with a finial 15 zhang high. Enshrined the Buddha's nail and created over 20,000 gold statues. Restored 50 old temples, possessing 1.3 million old statues. Copied twelve collections of scriptures. Ordained 10,000 monks).

During the 34 years of the five emperors of the Chen dynasty, there were 1,232 temples, with 1,700 newly built by the state, 68 built by the government, over 300 large temples within the city, and 32,000 monks and nuns. Eleven scriptures were translated. According to maps, the Liang dynasty's capital originally had over 700 temples, which were burned down during Hou Jing's rebellion. After the Chen dynasty unified the country, the people repaired the temples, and the pagodas stood tall like stars in the sky. The abundance of scriptures and statues was beyond description.

Emperor Daowu of Wei (Yuan Wei) (Built a fifteen-story pagoda in Yu. It is also said that Kaitai Temple and Dingguo Temple were built, the entire Tripitaka was copied, thousand-gold statues were made, and 300 monks gathered monthly for Dharma assemblies).

Emperor Wencheng of Wei (Gaozong) (Revived Buddhism and reopened the gate of ordination, ordaining over 30,000 monks and nuns).

魏顯祖獻文帝(造招隱寺。召坐禪僧)。

魏高祖孝文帝(于鄴造安養寺。召四方僧。六宮侍女皆持年三月六齋有慕道者放令出家。手不釋卷頃便為講為。先皇再治大覺大行供施。度僧尼一萬四千人)。

魏世宗宣武帝(于式干殿。自講維摩經。造普通大定四寺常供千僧)。

魏肅宗孝明帝(于鄴下造大覺寺)。

魏敬宗孝莊帝(造五精舍一萬石像)。

西魏武帝(長安造陟屺寺供二百僧)。

魏文帝(造般若寺。用給貧老。口誦法華身持佛戒)。

右元魏君臨一十七帝。一百七十年。國家大寺四十七所。北臺恒安鐫石置龕。連三十里。王公等寺八百三十九所。百姓所造寺者三萬余所。總度僧尼二百餘萬。譯經四十九部。佛教東流此焉為盛。惟太武世。信用司徒崔皓佞說。凌廢正教。潛隱七年。後知詐妄戮誅崔氏。還復佛教光闡於前。

齊高祖文宣皇帝(登祚受禪于僧稠禪師受菩薩戒。斷肉禁酒放鷹除網。又斷天下屠。年三月六勸民齋戒。公私葷辛亦除滅之度人八千)。

齊肅宗孝昭帝(為先皇寫經一十二藏。合三萬八千四十七卷。度三千許僧)。

齊世祖武成帝(造寶塔。轉大品經)。

右高齊六君。二十八載。皇家立寺四十三所。

【現代漢語翻譯】現代漢語譯本魏顯祖獻文帝（為自己建造了招隱寺，並召集坐禪的和尚）。魏高祖孝文帝（在鄴城建造了安養寺，召集四方的僧人。後宮的侍女們都持每年三月和六月的齋戒，有仰慕佛道的人，就放她們出家。孝文帝手不釋卷，很快就能為人講解佛經。先皇再次修繕大覺寺和大行寺，並供養佈施，度化僧尼一萬四千人）。魏世宗宣武帝（在式干殿親自講解《維摩經》，建造普通寺、大定寺等四座寺廟，常年供養一千名僧人）。魏肅宗孝明帝（在鄴城建造了大覺寺）。魏敬宗孝莊帝（建造了五座精舍，供奉一萬尊石像）。西魏武帝（在長安建造陟屺寺，供養二百名僧人）。魏文帝（建造般若寺，用來救濟貧困年老的人。他口誦《法華經》，身體力行佛的戒律）。以上是元魏的十七位君主，共一百七十年。國家建造的大寺廟有四十七所，在北臺恒安山鐫刻石像，綿延三十里。王公大臣等建造的寺廟有八百三十九所，百姓建造的寺廟有三萬多所。總共度化的僧尼有二百多萬。翻譯佛經四十九部。佛教向東傳播，此時最為興盛。只有太武帝時期，聽信司徒崔皓的讒言，凌辱廢除佛教正教，佛教潛藏隱匿了七年。後來知道崔皓是欺詐之徒，就誅殺了崔氏，恢復了佛教，使其比以前更加光大發揚。齊高祖文宣皇帝（登基接受禪讓后，在僧稠禪師那裡受菩薩戒，斷絕肉食，禁止飲酒，放生老鷹，除去羅網。又下令禁止天下屠殺。每年三月和六月勸導百姓齋戒。官家和私人的葷腥也一併去除。度化僧人八千人）。齊肅宗孝昭帝（為先皇抄寫佛經一十二藏，共三萬八千零四十七卷。度化僧人三千多人）。齊世祖武成帝（建造寶塔，轉讀《大品經》）。以上是高齊的六位君主，共二十八年。皇家建立的寺廟有四十三所。

【English Translation】 English version Emperor Xianwen of the Northern Wei Dynasty (built Zhaoyin Temple for himself and summoned monks who practiced Zen meditation). Emperor Xiaowen of the Northern Wei Dynasty (built Anyang Temple in Ye and summoned monks from all directions. The palace maids all observed fasting in the third and sixth months of each year, and those who admired the Buddhist path were allowed to become monks. Emperor Xiaowen was constantly reading scriptures and could quickly explain them to others. The previous emperor renovated Dajue Temple and Daxing Temple again, and made offerings and donations, ordaining 14,000 monks and nuns). Emperor Xuanwu of the Northern Wei Dynasty (personally lectured on the 'Vimalakirti Sutra' in Shigan Hall, and built four temples including Putong Temple and Dading Temple, providing for 1,000 monks year-round). Emperor Xiaoming of the Northern Wei Dynasty (built Dajue Temple in Ye). Emperor Xiaozhuang of the Northern Wei Dynasty (built five monasteries and enshrined 10,000 stone statues). Emperor Wu of the Western Wei Dynasty (built Zhiqi Temple in Chang'an, providing for 200 monks). Emperor Wen of the Northern Wei Dynasty (built Prajna Temple to help the poor and elderly. He recited the 'Lotus Sutra' and practiced the Buddhist precepts). The above are the seventeen emperors of the Yuan Wei Dynasty, totaling 170 years. The state built 47 large temples, and stone statues were carved on Mount Heng'an in Beitai, stretching for thirty li. Princes and ministers built 839 temples, and the common people built more than 30,000 temples. More than two million monks and nuns were ordained in total. Forty-nine Buddhist scriptures were translated. Buddhism spread eastward and flourished at this time. Only during the reign of Emperor Taiwu, he listened to the slanderous words of Situ Cui Hao and insulted and abolished the orthodox Buddhist teachings. Buddhism was hidden for seven years. Later, when he realized that Cui Hao was a fraud, he executed the Cui family and restored Buddhism, making it even more glorious than before. Emperor Wenxuan of the Northern Qi Dynasty (after ascending the throne and accepting the abdication, he received the Bodhisattva precepts from Zen Master Sengchou, abstained from meat, prohibited alcohol, released eagles, and removed nets. He also ordered the prohibition of slaughter throughout the country. He encouraged the people to fast in the third and sixth months of each year. The meat and pungent foods of officials and private individuals were also removed. He ordained 8,000 monks). Emperor Xiaozhao of the Northern Qi Dynasty (copied twelve collections of Buddhist scriptures for the previous emperor, totaling 38,047 volumes. He ordained more than 3,000 monks). Emperor Wucheng of the Northern Qi Dynasty (built a pagoda and recited the 'Mahaprajnaparamita Sutra'). The above are the six emperors of the Northern Qi Dynasty, totaling 28 years. The imperial family established 43 temples.

譯經一十四部。度人與魏相接。

周孝明帝(為先皇造織成像。高二丈六尺。等身檀像一十二軀。並諸侍衛)。

周太祖文帝(于長安立追遠陟岵大乘等六寺。度一千人。又造五寺供養實禪師徒眾)。

周高祖武帝(為文皇造錦像高一丈六尺寶塔。一百二十區。又京下造寧國會昌永寧三寺。　凡度僧一千八百人。寫經一千七百部。后遇張賓所佞方為不善之首。廢僧尼三百萬人)。

周孝宣帝(重隆佛日。造素像四龕一萬餘軀。寫般若經三千卷。六齋八戒常弘不絕)。

右周世宇文氏五帝二十五年。合寺九百三十一所。譯經一十六部。

隋高祖文皇帝(開皇三年周朝廢寺咸為立之。名山之下各為立寺。一百餘州立舍利塔。度僧尼二十三萬人。立寺三千七百九十二所。寫經四十六藏一十三萬二千八十六卷。治故經三千八百五十三部。造像十萬六千五百八十軀。自余別造不可具記)。

隋煬帝(為文皇獻後於長安造二禪定。並二木塔。並立別寺十所。官供四事。治故經六百一十二藏。　二萬九千一百七十二部。治故像一十萬一千軀。造新像三千八百五十。度六千二百人)。

右隋代二君三十七年。寺有三千九百八十五。僧尼二十三萬六千二百。譯經八十二部。

皇

【現代漢語翻譯】現代漢語譯本：譯經一十四部。度化民眾與魏國丞相人數相近。

周孝明帝（為先皇建造織成的畫像，高二丈六尺，以及等身檀木像一十二軀，並配備侍衛）。

周太祖文帝（于長安建立追遠寺、陟岵寺、大乘寺等六座寺廟，度化一千人出家。又建造五座寺廟供養實禪師及其徒眾）。

周高祖武帝（為文皇建造錦繡畫像，高一丈六尺，以及寶塔一百二十座。又在京城建造寧國寺、會昌寺、永寧寺三座寺廟。總共度化僧人一千八百人，抄寫佛經一千七百部。後來遇到張賓，因其佞佛為不善之首，廢除僧尼三百萬人）。

周孝宣帝（重新興隆佛法，建造素色畫像四龕，共一萬餘軀，抄寫《般若經》三千卷。持守六齋日和八關齋戒，弘揚佛法從不間斷）。

以上是北周宇文氏五位皇帝在位的二十五年間的情況。共有寺廟九百三十一所，翻譯佛經一十六部。

隋高祖文皇帝（開皇三年，將北周朝廷廢棄的寺廟全部恢復建立。在名山大川之下，各自建立寺廟。在一百餘州建立舍利塔。度化僧尼二十三萬人。建立寺廟三千七百九十二所。抄寫佛經四十六藏，共一十三萬二千八十六卷。修繕舊經三千八百五十三部。建造佛像十萬六千五百八十軀。其餘另外建造的，無法全部記錄）。

隋煬帝（為文皇和獻后在長安建造二禪定寺，以及二座木塔，並建立別寺十所，由官府提供四事供養。修繕舊經六百一十二藏，共二萬九千一百七十二部。修繕舊佛像一十萬一千軀。建造新佛像三千八百五十軀。度化六千二百人出家）。

以上是隋朝兩位君主在位的三十七年間的情況。共有寺廟三千九百八十五所，僧尼二十三萬六千二百人，翻譯佛經八十二部。

皇

【English Translation】 English version: Translated fourteen sutras. The number of people saved is close to that of the Wei Chancellor.

Emperor Xiaoming of the Zhou Dynasty (commissioned the weaving of portraits of the late emperor, measuring twenty-six chi in height, along with twelve life-size sandalwood statues, accompanied by attendants).

Emperor Wen of the Zhou Dynasty (established six temples in Chang'an, including the Zhuiyuan Temple, Zhihu Temple, and Dacheng Temple, ordaining one thousand people. He also built five temples to support the Chan master Shi and his disciples).

Emperor Wu of the Zhou Dynasty (commissioned the creation of embroidered portraits of Emperor Wen, measuring sixteen chi in height, along with one hundred and twenty pagodas. He also built the Ningguo Temple, Huichang Temple, and Yongning Temple in the capital. In total, he ordained one thousand eight hundred monks and nuns, and had one thousand seven hundred sutras copied. Later, due to the influence of Zhang Bin, who promoted Buddhism as the root of evil, he abolished three million monks and nuns).

Emperor Xuan of the Zhou Dynasty (revived Buddhism, commissioned the creation of over ten thousand plain statues in four niches, and had three thousand copies of the Prajna Sutra transcribed. He upheld the Six Fast Days and Eight Precepts, continuously promoting Buddhism).

The above describes the situation during the twenty-five years of the five emperors of the Yuwen family of the Northern Zhou Dynasty. There were a total of nine hundred and thirty-one temples and sixteen translated sutras.

Emperor Wen of the Sui Dynasty (in the third year of the Kaihuang era, he restored all the temples abolished by the Zhou Dynasty. He established temples under famous mountains and rivers. He built stupas containing relics in over one hundred prefectures. He ordained two hundred and thirty thousand monks and nuns. He established three thousand seven hundred and ninety-two temples. He had forty-six collections of sutras copied, totaling one hundred and thirty-two thousand eight hundred and eighty-six scrolls. He repaired three thousand eight hundred and fifty-three old sutras. He commissioned the creation of one hundred and six thousand five hundred and eighty statues. The other separately commissioned works are too numerous to record).

Emperor Yang of the Sui Dynasty (for Emperor Wen and Empress Xian, he built two Chan Ding temples and two wooden pagodas in Chang'an, and established ten separate temples, with the government providing the four requisites. He repaired six hundred and twelve collections of old sutras, totaling twenty-nine thousand one hundred and seventy-two scrolls. He repaired one hundred and one thousand old statues. He commissioned the creation of three thousand eight hundred and fifty new statues. He ordained six thousand two hundred people).

The above describes the situation during the thirty-seven years of the two emperors of the Sui Dynasty. There were three thousand nine hundred and eighty-five temples, two hundred and thirty-six thousand two hundred monks and nuns, and eighty-two translated sutras.

Imperial

唐啟運弘敞。釋門功業崇繁。未可勝紀故難敘出。

釋迦方誌卷下

大唐永徽元年歲維庚戌。終南太一山豐德寺沙門。吳興釋道宣。往參譯經旁觀別傳。文廣難尋故略舉其要。並潤其色同成其類。庶將來好事用裨精爽云。

【現代漢語翻譯】現代漢語譯本：唐朝開啟了興盛宏大的局面，佛教的功業也因此崇高而繁榮。這些成就多得難以全部記錄，所以很難一一敘述出來。

《釋迦方誌》卷下

大唐永徽元年，歲在庚戌，終南山太一山的豐德寺沙門，吳興人釋道宣，前去參與翻譯佛經，並旁觀其他傳記。因為文獻浩瀚難以尋覓，所以僅簡略地摘錄其要點，並潤飾其文采，使之成為同類型的作品。希望將來有好事者能夠用它來增進精神修養。

【English Translation】 English version: The Tang Dynasty ushered in an era of prosperity and grandeur, and the meritorious deeds of Buddhism were thus elevated and flourished. These achievements are too numerous to record completely, so it is difficult to narrate them one by one.

Shijia Fangzhi (Records of Shakya's Lands), Volume 2

In the first year of Yonghui (era name of Tang Dynasty), corresponding to the year Gengxu, the Shramana (Buddhist monk) Daoxuan of Fengde Temple on Mount Taiyi in Zhongnan Mountain, from Wuxing, went to participate in the translation of Buddhist scriptures and observed other biographies. Because the literature is vast and difficult to find, only the essential points are briefly extracted, and the writing is polished to make it a work of the same kind. It is hoped that future enthusiasts can use it to enhance their spiritual cultivation.