T51n2089_遊方記抄
大正藏第 51 冊 No. 2089 遊方記抄
No. 2089
遊方記抄一 往五天竺國傳(新羅慧超記)二 悟空入竺記三 繼業西域行程四 梵僧指空傳考五 西域僧鎖喃嚷結傳六 南天竺婆羅門僧正碑七 唐大和上東征傳八 唐王玄策中天竺行記逸文九 唐常愍歷游天竺記逸文
往五天竺國傳
(上缺)寶赤足裸形外道不著(下缺)。
辶食即吃亦不齋也。地皆平(下缺)。
有奴婢將賣人罪。與殺人罪不殊(下缺)。
一月至拘尸那國。佛入涅槃處。其城荒廢。無人住也。佛入涅槃處置塔。有禪師在彼掃灑。每年八月八日。僧尼道俗。就彼大設供養于其空中有幡現。不知其數。眾人同見。當此日之發心非一此塔西有一河。伊羅缽底。水南流二千里外方入洹河。彼塔四絕無人往也。極荒林木。往彼禮拜者。□犀牛大蟲所損也。此塔東南三十里。有一寺。名娑般檀寺有□余□□□□□□常供養彼禪師衣食令在塔所供養(下缺)。
日。至彼羅痆斯國。此國亦廢無王即□(下缺)。
彼五俱輪。見索形像在於塔中(下缺)。
上有師子。彼幢極麗。五人合抱。文里細(下缺)。
塔時。並造此幢。寺名達磨斫葛羅僧(下缺)。
【現代漢語翻譯】 現代漢語譯本 大正藏第 51 冊 No. 2089 遊方記抄
No. 2089
遊方記抄一 往五天竺國傳(新羅慧超記)二 悟空入竺記三 繼業西域行程四 梵僧指空傳考五 西域僧鎖喃嚷結傳六 南天竺婆羅門僧正碑七 唐大和上東征傳八 唐王玄策中天竺行記逸文九 唐常愍歷游天竺記逸文
往五天竺國傳
(上缺)寶赤足裸形外道不著(下缺)。
辶食即吃亦不齋也。地皆平(下缺)。
有奴婢將賣人罪。與殺人罪不殊(下缺)。
一月至拘尸那國(Kushinagar，佛陀入滅之地)。佛入涅槃處。其城荒廢。無人住也。佛入涅槃處置塔(stupa)。有禪師在彼掃灑。每年八月八日。僧尼道俗。就彼大設供養于其空中有幡現。不知其數。眾人同見。當此日之發心非一此塔西有一河。伊羅缽底(Iravati)。水南流二千里外方入洹河(Ganges)。彼塔四絕無人往也。極荒林木。往彼禮拜者。□犀牛大蟲所損也。此塔東南三十里。有一寺。名娑般檀寺(Sravasti)有□余□□□□□□常供養彼禪師衣食令在塔所供養(下缺)。
日。至彼羅痆斯國(Varanasi)。此國亦廢無王即□(下缺)。
彼五俱輪。見索形像在於塔中(下缺)。
上有師子。彼幢極麗。五人合抱。文里細(下缺)。
塔時。並造此幢。寺名達磨斫葛羅僧(Dharmachakra Sangh)(下缺)。
【English Translation】 English version Taisho Tripitaka Volume 51, No. 2089, Records of Pilgrimages
No. 2089
Records of Pilgrimages, Part 1: Account of Travels to the Five Regions of India (written by Hyecho of Silla); Part 2: Wu Kong's Account of Entering India; Part 3: Jiye's Journey to the Western Regions; Part 4: Examination of the Biography of the Indian Monk Zhikong; Part 5: Biography of the Western Regions Monk Suonan Rangjie; Part 6: Stele of the Brahmin Monk Zheng of Southern India; Part 7: Biography of the Tang Great Master's Eastern Expedition; Part 8: Excerpts from Wang Xuanze of the Tang Dynasty's Records of Travels in Central India; Part 9: Excerpts from Chang Min of the Tang Dynasty's Records of Travels in India
Account of Travels to the Five Regions of India
(Upper part missing) Treasure barefoot naked heretics not wearing (lower part missing).
辶 Eating is eating, not fasting. The ground is all flat (lower part missing).
Having slaves to sell people is a crime. Not different from the crime of killing people (lower part missing).
In one month, arrived at Kushinagar (the place where the Buddha entered Nirvana). The city is desolate. No one lives there. A stupa (塔) is placed where the Buddha entered Nirvana. There is a Chan (禪) master sweeping there. Every year on the eighth day of the eighth month. Monks, nuns, Taoists, and laypeople. A great offering is made there in the sky, and banners appear. The number is unknown. Everyone sees it together. The aspiration on this day is not singular. To the west of this stupa is a river. Iravati (伊羅缽底). The water flows south for two thousand miles before entering the Ganges (洹河). No one goes to that stupa. Extremely desolate forest. Those who go there to worship. □ damaged by rhinoceroses and large insects. Thirty miles southeast of this stupa. There is a temple. Named Sravasti (娑般檀寺). There are □ remaining □ □ □ □ □ □ always providing the Chan master with clothing and food, allowing him to make offerings at the stupa (lower part missing).
Day. Arrived at Varanasi (羅痆斯國). This country is also abandoned, without a king, that is □ (lower part missing).
Those five wheels. Seeing the image of the rope in the stupa (lower part missing).
Above is a lion. That banner is extremely beautiful. Five people can embrace it. The pattern is fine (lower part missing).
At the time of the stupa. This banner was also built. The temple is named Dharmachakra Sangh (達磨斫葛羅僧)(lower part missing).
外道不著衣服。身上涂灰事于大大(下缺)。
此寺中有一金銅像。五百□□□。是摩揭陀國舊有一王名尸羅栗底。造此像也。兼造一金銅□□輻團圓正寸三十餘步此城俯臨恒河北岸置也。即此鹿野苑。拘尸那。舍城。摩訶菩提等四大靈塔。在摩揭陀國王界。此國大小乘俱行。□□得達摩訶菩提寺。稱其本願。非常歡喜。略題述其愚志。五言 不慮菩提遠。焉將鹿苑遙。只愁懸路險。非意業風飄。八塔難誠見。參著經劫燒。何其人愿滿。目睹在今朝 又即從此彼羅痆斯國。□□月至中天竺國王住城。名葛那。及自此中天王境界極寬。百姓繁閑。王有九百頭象余大首領各有三二百頭。其王每自領兵馬鬥戰。常與余□天戰也。天中王常勝。彼國法。自知象少兵少。即請和。每年輸稅。不交陣相殺也。衣著言音。人風法用。五天相似。唯南天村草百姓。語□差別。仕□之類。中天不殊。
五天國法。無有枷棒牢獄。有罪之者。據輕重罰錢。亦無刑戮上至國王。下及黎庶。不見遊獵放鷹走犬等事。道路雖有足賊取物即放。亦不殤殺。如若情物。即有損也。土地甚暖。百卉恒青。無有霜雪。食唯粳糧餅麨蘇乳酪等。無醬有鹽。總用土鍋煮飯而食。無鐵釜等也。百姓無別庸稅。但抽田子五石與王。王自遣人運
【現代漢語翻譯】 外道不穿衣服，身上涂灰，（此處省略部分內容）。 此寺廟中有一尊金銅像，高五百（單位缺失）。這是摩揭陀國過去一位名叫尸羅栗底（Śīlariti，意為戒德）的國王所造。他還建造了一個金銅（缺失）輻，團圓端正，周長三十餘步，安置在這座俯瞰恒河北岸的城市。這裡就是鹿野苑（Sārnāth，佛陀初轉法輪之地）、拘尸那（Kuśinagara，佛陀涅槃之地）、舍衛城（Śrāvastī，佛陀長期居住弘法之地）、摩訶菩提寺（Mahabodhi Temple，佛陀成道之地）等四大靈塔所在，位於摩揭陀國王的疆界內。這個國家大小乘佛教都盛行。（缺失）到達摩訶菩提寺，稱頌自己的本願，非常歡喜。略微題寫下我愚昧的心志：『不覺得菩提遙遠，哪裡會覺得鹿苑遙遠？只擔心路途艱險，被意外的業風吹動。八大靈塔難以誠心見到，恐怕經歷劫火焚燒。何等幸運我的願望滿足，親眼目睹就在今天。』又從彼羅痆斯國（Varanasi，即波羅奈斯，鹿野苑所在地）（缺失）月到達中天竺國王居住的城市，名叫葛那（Kannauj）。從中天竺國王的疆界極其寬廣，百姓安居樂業。國王有九百頭大象，其他大首領各有三二百頭。國王常常親自率領軍隊作戰，經常與（缺失）天作戰。天中之王常常獲勝。那個國家的規矩是，如果知道自己大象少兵力弱，就請求和談，每年進貢賦稅，不交戰廝殺。衣著言語，風俗習慣，法律制度，五天竺（印度）相似，只有南天竺鄉村百姓，語言（缺失）有差別。士（缺失）之類，中天竺沒有不同。 五天竺的法律，沒有枷鎖棒打和監獄。有罪的人，根據情節輕重罰款。也沒有死刑，上至國王，下至百姓，看不到遊獵放鷹走狗等事。道路上即使有盜賊搶奪財物，也只是拿走東西就放人，不傷害殺戮。如果反抗，就會有損傷。土地非常溫暖，各種草木常年青綠，沒有霜雪。食物只有粳米飯、餅、炒麵、酥油、乳酪等。沒有醬，只有鹽。都用土鍋煮飯吃，沒有鐵鍋等。百姓沒有其他徭役賦稅，只是向國王繳納田地出產的五石糧食。國王自己派人運輸。
【English Translation】 The heretics do not wear clothes. They smear their bodies with ashes. (Some text is missing here). In this temple, there is a golden bronze statue, five hundred (unit missing). It was made by a former king of Magadha (an ancient kingdom in India) named Śīlariti (meaning 'Moral Virtue'). He also built a golden bronze (missing) spokes, round and upright, with a circumference of more than thirty paces, placed in this city overlooking the north bank of the Ganges River. This is where the four great sacred sites of Sārnāth (where Buddha first taught), Kuśinagara (where Buddha passed away), Śrāvastī (where Buddha spent much time teaching), and Mahabodhi Temple (where Buddha attained enlightenment) are located, within the boundaries of the kingdom of Magadha. Both Hinayana and Mahayana Buddhism are practiced in this country. (Missing) arrived at Mahabodhi Temple, praised his original vows, and was very happy. Briefly inscribed my foolish aspirations: 'I do not feel that Bodhi is far away, nor do I feel that the Deer Park is far away. I only worry about the dangers of the road, being blown by unexpected karma winds. It is difficult to sincerely see the eight great pagodas, fearing they will be burned by kalpa fires. How fortunate that my wish is fulfilled, and I witness it today.' Also, from that country of Varanasi (the location of Sarnath), (missing) months arrived at the city where the king of Central India resides, named Kannauj. The territory of the king of Central India is extremely vast, and the people live in peace and prosperity. The king has nine hundred elephants, and other major leaders each have three or two hundred. The king often leads troops to battle himself, often fighting with (missing) Devas (gods). The king among the Devas often wins. The custom of that country is that if they know they have fewer elephants and weaker troops, they request peace talks and pay tribute every year, without engaging in battles and killings. Clothing, speech, customs, and laws are similar in the five regions of India (Pancha-Gauda). Only the villagers in Southern India have differences in language (missing). The officials (missing) are no different in Central India. The laws of the five regions of India do not have shackles, sticks, or prisons. Those who are guilty are fined according to the severity of the crime. There is no capital punishment, from the king to the common people. One does not see hunting, falconry, or dog racing. Even if there are thieves on the road who steal things, they just take the things and let the person go, without harming or killing. If there is resistance, there will be injury. The land is very warm, and all kinds of plants are green all year round, without frost or snow. The food consists only of rice, cakes, roasted flour, ghee, cheese, etc. There is no sauce, only salt. They cook rice in earthen pots and eat it, without iron pots, etc. The people have no other corvée or taxes, but only pay five 'shi' (a unit of measurement) of grain produced from the fields to the king. The king sends people to transport it himself.
將田主□不為送也。彼土百姓。貧多富少。王官屋裡。及富有者。著㲲一雙。自□一隻。貧者半片。女人亦然。
其王每坐衙處。首領百姓。總來繞王四面而坐。各諍道理。訴訟紛紜。非常亂鬧。王聽不嗔。緩緩報云。汝是汝不是。彼百姓等。取王一口語為定。更不再言。其王首領等。甚敬信三寶。若對師僧前。王及首領等。在地而坐不肯坐床。王及首領。行坐來去處。自將床子隨身。到處即坐。他床不坐。寺及王宅。並皆三重作樓從下第一重作庫。上二重人住。諸大首領等亦然。屋皆平頭。磚木所造。自外□並皆草屋似於漠屋雨下作也。又是一重。
土地所出。唯有㲲布象馬萬物。當土不出金銀。並從外國來也。亦不養駝騾驢豬等畜。其牛總白。萬頭之內。希有一頭赤黑之者。羊馬全少。唯王有三二百口六七十匹。自外首領百姓。總不養畜。唯愛養牛。取乳酪蘇也。土地人善。不多愛殺□市店間。不見有屠行賣肉之處。
此中天大小乘俱行。即此中天界內有四大塔。恒河在北岸有三大塔。一舍衛國給孤園中。見有寺有僧。二。毗耶離城庵羅園中。有塔見在。其寺荒廢無僧。三。迦毗耶羅國。即佛本生城。無憂樹見在。彼城已廢。有塔無僧。亦無百姓。此城最居比。林木荒多。道路足賊。往彼禮拜
【現代漢語翻譯】 現代漢語譯本：田主不親自護送（我們）。那裡的百姓，貧窮的人多，富有的人少。王公貴族的家裡，以及富有的人，擁有一雙㲲（毛織物），自己（穿）一隻，貧窮的人只有半片。女人也一樣。
他們的國王每次在衙門處理政事，首領和百姓都聚集在國王四周而坐，各自爭論道理，訴訟糾紛非常混亂喧鬧。國王聽了並不生氣，慢慢地裁決說：『你是對的』或『你是不對的』。那些百姓等，把國王的一句話作為定論，不再爭辯。他們的國王和首領等，非常敬信三寶（佛、法、僧）。如果面對師僧，國王和首領等都在地上而坐，不肯坐在床上。國王和首領，無論去哪裡，都自帶床子隨身，到處就坐下，不坐別人的床。寺廟和王宮，都建造三重樓，從下往上第一重作為倉庫，上面兩重住人。各大首領等也是這樣。房屋都是平頂，用磚木建造。除了外面的□（部分文字缺失）都是草屋，類似於漠屋，下雨時會漏雨。又是一重（意思不完整）。
土地出產，只有㲲（毛織物）、布、象、馬等物。當地不出產金銀，都是從外國來的。也不飼養駱駝、騾子、驢、豬等牲畜。那裡的牛都是白色的，一萬頭牛中，很少有一頭是紅色或黑色的。羊和馬非常少，只有國王有二三百口羊和六七十匹馬。除了國王，首領和百姓都不飼養牲畜，只喜歡養牛，爲了獲取乳酪和酥油。當地人善良，不怎麼喜歡殺生。集市店舖間，看不到有屠宰行賣肉的地方。
此中天（印度中部）大小乘佛教都流行。即此中天界內有四大塔。恒河在北岸有三大塔。一、舍衛國（梵文：Śrāvastī）給孤園（梵文：Jetavana）中，見到有寺廟有僧人。二、毗耶離城（梵文：Vaiśālī）庵羅園（梵文：Amrapali's garden）中，有塔存在。那裡的寺廟荒廢沒有僧人。三、迦毗耶羅國（梵文：Kapilavastu），即佛陀本生城，無憂樹（梵文：Ashoka tree）還在。那座城已經廢棄，有塔沒有僧人，也沒有百姓。這座城最偏僻，林木荒涼，道路上有很多盜賊，前往那裡禮拜（的人要小心）。
【English Translation】 English version: The landlord did not personally escort (us). The people of that land are mostly poor and few are rich. In the homes of royal officials and the wealthy, they own a pair of 'die' (woolen fabric), one for themselves, while the poor have only half a piece. The women are the same.
Whenever their king holds court, the leaders and people gather around him and sit on all four sides, each arguing their case, with lawsuits and disputes causing great chaos and noise. The king listens without anger, slowly pronouncing, 'You are right' or 'You are wrong.' Those people take the king's word as final and do not argue further. Their king and leaders greatly respect and believe in the Three Jewels (Buddha, Dharma, Sangha). When facing monks, the king and leaders sit on the ground and refuse to sit on beds. The king and leaders carry their own beds with them wherever they go, sitting down wherever they are, and not sitting on other people's beds. Temples and royal residences are all built with three-story buildings, the first story from the bottom being used as a warehouse, and the upper two stories for living. The major leaders are the same. The houses all have flat roofs and are made of brick and wood. Except for the outer □ (some text is missing), they are all thatched huts similar to desert dwellings, which leak when it rains. This is another layer (meaning incomplete).
The land produces only 'die' (woolen fabric), cloth, elephants, and horses. The local area does not produce gold or silver, which all comes from foreign countries. They also do not raise camels, mules, donkeys, or pigs. The cattle there are all white, and among ten thousand, there is rarely one that is red or black. Sheep and horses are very few; only the king has two or three hundred sheep and sixty or seventy horses. Apart from the king, the leaders and people do not raise livestock, only cattle, to obtain milk, cheese, and ghee. The local people are kind and do not like to kill. In the markets and shops, there are no butcher shops selling meat.
In this Middle India (Madhya-deśa), both Mahayana and Hinayana Buddhism are practiced. Within this Middle Indian territory, there are four great stupas. On the north bank of the Ganges River, there are three great stupas. 1. In Śrāvastī (舍衛國), in Jetavana (給孤園), there is a temple with monks. 2. In Vaiśālī (毗耶離城), in Amrapali's garden (庵羅園), there is a stupa still standing. The temple there is abandoned and has no monks. 3. In Kapilavastu (迦毗耶羅國), the birthplace of the Buddha, the Ashoka tree (無憂樹) is still there. That city is already abandoned, with a stupa but no monks, and no people. This city is the most remote, with desolate forests and many thieves on the roads. Those who go there to pay homage (should be careful).
者。甚難方迷。四。三道寶階塔。在中天王住城西七日程。在兩恒河間。佛當從刀利天變成三道寶階。下閻浮提地處。左金右銀。中吠琉璃佛于中道梵王左路。帝釋右階侍佛下來。即於此處置塔。見有寺僧有。 即從中天國南行三個餘月。至南天竺國王所住。王有八百頭象。境土極寬。南至南海。東至東海。西至西海。北至中天。西天東天等國接界。衣著飲食人風。與中天相似。唯言音稍別。土地熱于中天。土地所出。㲲布像水牛黃牛。亦少有羊。無駝騾驢等。有稻田。無黍粟等。至於綿絹之屬。五天總無。王及領首百姓等。極敬三寶足寺足僧。大小乘俱行。于彼山中。有一大寺。是龍樹菩薩便夜叉神造。非人所作。並鑿山為柱。三重作樓。四面方圓三百餘步。龍樹在日。寺有三千僧。獨供養以十五石米。每日供三千僧。其米不竭。取卻還生。元不減少。然今此寺廢。無僧也。龍樹壽年七百。方始亡也。於時在南天路。為言曰。五言 月夜□□路。浮雲颯颯歸。減書參去便。風急不聽回。我國天岸北。他邦地角西。日南無有雁。誰為向林飛。
又從南天北行兩月。至西天國王住城。此西天王亦五六百頭象。土地所出㲲布及銀象馬羊牛。多出大小二麥及諸豆等。稻[聲-耳+示]全少。食多餅麨乳酪蘇油。市買用
【現代漢語翻譯】 現代漢語譯本： 『者』（指代上文提到的地點或事物）非常難以找到，容易讓人迷惑。四，三道寶階塔（Trisaranagamana，佛陀從忉利天下凡人間的三條階梯），位於中天王（國王名）所居住的城池以西七天的路程，在兩條恒河之間。佛陀將從忉利天（Trayastrimsa，佛教宇宙觀中的一個天界）變化成三道寶階，降臨到閻浮提（Jambudvipa，我們所居住的這個世界）的地面上。左邊是金階，右邊是銀階，中間是吠琉璃（Vaidurya，一種寶石）階。佛陀走在中間的道路上，梵王（Brahma，印度教和佛教中的一個神祇）在左邊，帝釋（Indra，佛教中的一個神祇）在右邊的階梯上侍奉佛陀下來。就在這個地方建造佛塔。如果看到有寺廟和僧侶，就說明到了。 從中天國向南走三個多月，到達南天竺國王（南印度的國王）所居住的地方。這位國王有八百頭大象，領土非常寬廣。南邊到南海，東邊到東海，西邊到西海，北邊到中天。與西天、東天等國接壤。人們的衣著、飲食習慣和風俗與中天相似，只是語言稍微有些不同。土地比中天炎熱。土地出產毛織品、棉布、大象、水牛、黃牛，也有少量的羊，沒有駱駝、騾子、驢等。有稻田，沒有黍、粟等。至於綿、絹之類的東西，五天（指印度五大區域）都沒有。國王和領頭的百姓等，非常尊敬三寶（佛、法、僧）和寺廟、僧侶。大小乘佛教（Mahayana and Hinayana，佛教的兩種主要流派）都在這裡盛行。在那座山中，有一座大寺廟，是龍樹菩薩（Nagarjuna，佛教哲學家）讓夜叉神（Yaksa，一種神祇）建造的，不是人建造的。寺廟鑿山為柱，三重樓閣，四面方圓三百多步。龍樹菩薩在世的時候，寺廟裡有三千僧侶，單獨供養他們就需要十五石米，每天供養三千僧侶。那些米取走了還會自己生長出來，原本不會減少。但是現在這座寺廟已經荒廢，沒有僧侶了。龍樹菩薩活了七百歲才去世。當時他在南天竺的路上，寫了一首五言詩：月夜□□路，浮雲颯颯歸。減書參去便，風急不聽回。我國天岸北，他邦地角西。日南無有雁，誰為向林飛。 又從南天竺向北走兩個月，到達西天國王（西印度的國王）所居住的城池。這位西天國王也有五六百頭大象。土地出產毛織品、棉布以及銀、大象、馬、羊、牛。盛產大小麥和各種豆類等。稻米很少。人們主要吃餅、炒麵、乳酪、酥油。市場交易使用……
【English Translation】 English version: 『Zhe』 (referring to the place or thing mentioned above) is very difficult to find and easily confusing. Four, the Three-Path Jewel Staircase Pagoda (Trisaranagamana, the three staircases where Buddha descended from Trayastrimsa to the human world), is located seven days' journey west of the city where the King of Central India (name of the king) resides, between two Ganges rivers. The Buddha will transform from Trayastrimsa (a heavenly realm in Buddhist cosmology) into a Three-Path Jewel Staircase and descend to the ground of Jambudvipa (the world we live in). The left side is the golden staircase, the right side is the silver staircase, and the middle is the Vaidurya (a gemstone) staircase. The Buddha walks in the middle path, with Brahma (a deity in Hinduism and Buddhism) on the left and Indra (a deity in Buddhism) on the right, attending the Buddha's descent. Build a pagoda at this location. If you see temples and monks, it means you have arrived. Traveling south from the Central Indian kingdom for more than three months, you will reach the residence of the King of Southern India (the king of South India). This king has eight hundred elephants, and his territory is very vast. To the south is the South Sea, to the east is the East Sea, to the west is the West Sea, and to the north is Central India. It borders the kingdoms of Western India, Eastern India, and others. The people's clothing, diet, and customs are similar to those of Central India, but the language is slightly different. The land is hotter than Central India. The land produces wool fabrics, cotton cloth, elephants, water buffalo, and cattle, and there are also a small number of sheep, but no camels, mules, donkeys, etc. There are rice paddies, but no millet, etc. As for silk and other items, none of the Five Indias (referring to the five major regions of India) have them. The king and the leading people highly respect the Three Jewels (Buddha, Dharma, Sangha) and temples and monks. Both Mahayana and Hinayana Buddhism (the two main schools of Buddhism) are prevalent here. In that mountain, there is a large temple built by Nagarjuna (a Buddhist philosopher) through the Yaksha gods (a type of deity), not built by humans. The temple is carved into the mountain as pillars, with three-story pavilions, and is more than three hundred steps square on all sides. When Nagarjuna was alive, the temple had three thousand monks, and it required fifteen 'shi' of rice to support them alone, feeding three thousand monks every day. The rice would grow back after being taken, and it would not decrease. But now this temple is abandoned and has no monks. Nagarjuna lived to be seven hundred years old before he passed away. At that time, he wrote a five-character poem on the road in South India: 'Moonlit night □□ road, floating clouds rustling return. Reduce the book to participate and leave, the wind is strong and does not listen to return. My country is north of the heavenly shore, his country is west of the earth's corner. There are no geese in the south of the sun, who will fly to the forest?' Traveling north from South India for two months, you will reach the city where the King of Western India (the king of West India) resides. This King of Western India also has five or six hundred elephants. The land produces wool fabrics, cotton cloth, as well as silver, elephants, horses, sheep, and cattle. It is rich in wheat and various beans, etc. Rice is very scarce. People mainly eat cakes, roasted flour, cheese, and ghee. Market transactions use...
銀錢㲲布之屬。王及首領百姓等。極敬信三寶。足寺足僧。大小乘俱行。土地甚寬。西至西海。國人多善唱歌。餘四天國不如此國。又無枷棒牢獄形戮等事。見今被大𥦽來侵半國已損。又五天法。出外去者。不將糧食。到處即便乞得食也。唯王首領等出。自赍糧不食百姓□□。
又從西天北行三個餘月。至北天國也。名阇蘭達羅國。王有三百頭象。依山作城而住。從茲已北。漸漸有山。為國狹小兵馬不多。常被中天及迦葉彌羅國屢屢所吞。所以依山而住。人風衣著言音。與中天不殊。土地稍冷于中天等也。亦無霜雪。但有風冷。土地所有出象㲲布稻麥驢騾少有。其王有馬百匹。首領三五匹。百姓並無。西是平川。東近雪山。國內足寺足僧。大小乘俱行。又一月程過雪山。東有一小國。名蘇跋那具怛羅。屬土蕃國所管。衣著與北天相似。言音即別。土地極寒也。又從此阇蘭達羅國西行。經一月。至一社吒國。言音稍別。大分相似。衣著人風。土地所出。節氣寒暖。與北天相似。亦足寺足僧。大小乘俱行。王及首領百姓等。大敬信三寶 又從此吒國西行一月。至新頭故羅國。衣著風俗。節氣寒暖。與北天相似。言音稍別。此國極足駱駝。國人取乳酪吃也。王及百姓等。大敬三寶足寺足僧。即造順正理論。眾賢論師。
【現代漢語翻譯】 現代漢語譯本： 金銀、毛織品等財物充足。國王、首領和百姓都非常敬信佛、法、僧三寶（佛教的三個根本要素）。寺廟和僧侶眾多。大乘和小乘佛教都並行。土地非常寬廣，西邊到達西海。國人大多擅長唱歌。其他四個天竺國家都不如這個國家。而且沒有枷鎖、刑杖、監獄和刑罰等事。現在被大食（指阿拉伯帝國）侵略，已經損失了一半國土。另外，五天竺的僧人外出時，不攜帶糧食，到處都能乞討到食物。只有國王和首領等外出時，自己攜帶糧食，不吃百姓的食物。
又從西天向北走了三個多月，到達北天竺國，名叫阇蘭達羅國（Jalandhara）。國王有三百頭大象，依靠山勢築城居住。從這裡往北，漸漸地出現山脈。因為國家狹小，兵馬不多，經常被中天竺和迦葉彌羅國（Kashmir）屢次吞併，所以依靠山勢居住。當地人的風俗、衣著和語言，與中天竺沒有太大差別。土地比中天竺稍微寒冷一些，也沒有霜雪，只有寒風。土地出產大象、毛織品、稻米、小麥、驢和騾子，數量較少。國王有馬一百匹，首領有三五匹，百姓則沒有。西邊是平原，東邊靠近雪山。國內寺廟和僧侶眾多，大乘和小乘佛教都並行。再走一個月的路程，翻過雪山，東邊有一個小國，名叫蘇跋那具怛羅（Suvarnakuta），屬於吐蕃國管轄。衣著與北天竺相似，語言則不同。土地非常寒冷。又從阇蘭達羅國向西走了一個月，到達一社吒國（Eshata），語言稍有不同，大部分相似。衣著、風俗、土地出產、節氣寒暖，與北天竺相似。也有很多寺廟和僧侶，大乘和小乘佛教都並行。國王、首領和百姓等，都非常敬信三寶。
又從此吒國向西走了一個月，到達新頭故羅國（Sindhukula）。衣著風俗、節氣寒暖，與北天竺相似。語言稍有不同。這個國家有很多駱駝，國人取駱駝的乳酪食用。國王和百姓等，都非常敬信三寶，寺廟和僧侶眾多。著名的《順正理論》的作者眾賢論師（Samghabhadra）就出自這裡。
【English Translation】 English version: There are plenty of silver, money, woolen cloth and other belongings. The king, leaders, and common people deeply revered and believed in the Three Jewels (Buddha, Dharma, and Sangha). There were sufficient temples and monks. Both Mahayana and Hinayana Buddhism were practiced. The land was very wide, reaching the Western Sea to the west. The people of the country were mostly good at singing. The other four Indian countries were not like this one. Moreover, there were no yokes, sticks, prisons, or corporal punishments. Now, it has been invaded by the Tazi (referring to the Arab Empire), and half of the country has already been lost. Furthermore, in the five regions of India, monks who go out do not carry food; they can beg for food everywhere. Only the king and leaders, etc., when they go out, carry their own food and do not eat the food of the common people.
Also, traveling north from Western India for more than three months, one arrives at the Northern Indian country, named Jalandhara. The king has three hundred elephants and resides in a city built against the mountains. From there northward, mountains gradually appear. Because the country is small and the army is not large, it is often annexed by Central India and Kashmir. Therefore, they reside relying on the mountains. The local customs, clothing, and language are not much different from Central India. The land is slightly colder than Central India, and there is no frost or snow, only cold wind. The land produces elephants, woolen cloth, rice, wheat, donkeys, and mules, but in small quantities. The king has one hundred horses, the leaders have three to five, but the common people have none. The west is a plain, and the east is near the snowy mountains. There are sufficient temples and monks in the country, and both Mahayana and Hinayana Buddhism are practiced. Traveling for another month, crossing the snowy mountains, there is a small country to the east called Suvarnakuta, which is governed by Tibet. The clothing is similar to that of Northern India, but the language is different. The land is extremely cold. Also, traveling west from Jalandhara for a month, one arrives at Eshata. The language is slightly different, but mostly similar. The clothing, customs, land products, and climate are similar to those of Northern India. There are also many temples and monks, and both Mahayana and Hinayana Buddhism are practiced. The king, leaders, and common people deeply revere and believe in the Three Jewels.
Also, traveling west from Eshata for a month, one arrives at Sindhukula. The clothing, customs, and climate are similar to those of Northern India. The language is slightly different. This country has many camels, and the people take camel milk and cheese to eat. The king and common people deeply revere and believe in the Three Jewels, and there are many temples and monks. The famous Samghabhadra, the author of the Abhidharmakosha-bhashya (Treasury of Metaphysics), came from here.
是此國人也。此國大小乘俱行。見今大𥦽侵半國損也。即從此國乃至五天。不多飲酒。遍歷五天。不見有醉人相打之者。縱有飲者。得色得力而已。不見有歌舞作劇飲宴之者。 又從北天國有一寺。名多摩三磨娜。佛在之日。來此說法。廣度人天。此寺東澗里。于泉水邊有一塔。而佛所剃頭及剪爪甲。在此塔中。此見有三百餘僧。寺有大辟支佛牙及骨舍利等。更有七八所寺。各五六百人。大好住持。王及百姓等。非常敬信。
又山中有一寺。名那揭羅馱娜。有一漢僧。於此寺身亡。彼大德說。從中天來。明閑三藏聖教將欲還鄉。忽然違和。便即化矣。於時聞說。莫不傷心。便題四韻。以悲冥路。五言。
故里燈無主。他方寶樹摧。神靈去何處。玉貌已成灰。憶想哀情切。悲君愿不隨。孰知鄉國路。空見白雲歸。
又從此北行十五日。入山至迦羅國。此迦彌羅。亦是北天數。此國稍大。王有三百頭象。住在山中。道路險惡。不被外國所侵。人民極眾。貧多富少。王及首領諸富有者。衣著與中天不殊。自外百姓。悉枝毛毯。覆其形丑。土地出銅鐵㲲布毛毯牛羊。有象少馬粳米蒲桃之類。土地極寒。不同已前諸國。秋霜冬雪。夏足霜雨。百卉亙青葉雕。冬草悉枯川穀狹小。南北五日程。東西一日行。土地
【現代漢語翻譯】 現代漢語譯本： 這些人是這個國家的人。這個國家大小乘佛教都盛行。現在看到大食（指阿拉伯人）侵佔了這個國家的一半領土。從這個國家一直到五天竺（古印度），很少有人喝酒。走遍五天竺，沒有看到有醉酒的人打架的。即使有喝酒的人，也只是臉色發紅，力氣增加而已。沒有看到有唱歌跳舞、演戲設宴飲酒作樂的。 又從北天竺國有一個寺廟，名叫多摩三磨娜（Dharmasamghārāma）。佛陀在世的時候，曾來這裡說法，廣泛度化人天。這個寺廟東邊的山澗里，在泉水旁邊有一座塔，裡面供奉著佛陀剃下的頭髮和剪下的指甲。現在這裡有三百多僧人。寺廟裡有大辟支佛（Pratyekabuddha，獨覺佛）的牙齒和骨舍利等。還有七八所寺廟，每所寺廟各有五六百人，住持得很好。國王和百姓等，都非常敬信。 又在山中有一座寺廟，名叫那揭羅馱娜（Nagaradhana）。有一位漢僧，在這座寺廟去世。那位大德說，這位漢僧從中天竺（古印度中部）來，精通三藏聖教，正要返回故鄉，忽然生病，就圓寂了。當時聽到這個訊息，沒有不傷心的。於是題寫了四句詩，來悲悼他前往冥途。五言詩： 『故里燈無主，他方寶樹摧。神靈去何處，玉貌已成灰。憶想哀情切，悲君愿不隨。孰知鄉國路，空見白雲歸。』 又從這裡向北走十五天，進入山區到達迦羅國（Kala）。這裡是迦彌羅（Kashmir，克什米爾），也屬於北天竺的範圍。這個國家稍微大一些。國王有三百頭大象，住在山中。道路險峻，不被外國侵犯。人民非常多，貧窮的人多，富有的人少。國王和首領等富人，穿著與中天竺的人沒有什麼不同。其餘的百姓，都用粗毛毯覆蓋身體。土地出產銅鐵、粗布、毛毯、牛羊。有大象，少馬，有粳米和葡萄之類的東西。土地非常寒冷，與之前的那些國家不同。秋天有霜，冬天有雪，夏天也經常下霜雨。各種草木四季常青，樹葉凋零。冬天的草都枯萎了，山川峽谷狹小。南北有五天的路程，東西有一天的路程。土地…
【English Translation】 English version: These people are from this country. Both Mahayana and Hinayana Buddhism are practiced in this country. Now, seeing that the Tazi (referring to the Arabs) have invaded half of this country. From this country all the way to the Five Indies (ancient India), few people drink alcohol. Having traveled all over the Five Indies, I have not seen anyone fighting while drunk. Even if there are drinkers, they only become flushed and stronger. I have not seen anyone singing, dancing, performing plays, or holding banquets and drinking parties. Also, from the Northern India, there is a temple called Dharmasamghārāma (多摩三磨娜). When the Buddha was alive, he came here to preach the Dharma, widely saving humans and devas. In the mountain stream east of this temple, next to the spring, there is a stupa, in which are enshrined the hair and nail clippings that the Buddha shaved. Now there are more than three hundred monks here. The temple has the teeth and bone relics of a Pratyekabuddha (辟支佛, 獨覺佛). There are also seven or eight other temples, each with five or six hundred people, who are well supported. The king and the people are very respectful and faithful. Also, in the mountains, there is a temple called Nagaradhana (那揭羅馱娜). There was a Han Chinese monk who passed away in this temple. That virtuous monk said that this Han monk came from Central India (中天竺), was well-versed in the Tripitaka teachings, and was about to return to his hometown when he suddenly fell ill and passed away. At that time, upon hearing this news, no one was not saddened. So he wrote a four-line poem to mourn his journey to the netherworld. A five-character poem: 'The lamp of the old village has no owner, the precious tree in another land is broken. Where has the spirit gone? The jade face has turned to ashes. Memories and sorrow are intense, grieving that your wish was not fulfilled. Who knows the way to the homeland? Only sees the white clouds returning.' Also, traveling north from here for fifteen days, entering the mountains and arriving at the country of Kala (迦羅國). This is Kashmir (迦彌羅), which also belongs to the Northern India region. This country is slightly larger. The king has three hundred elephants, living in the mountains. The roads are dangerous, and it is not invaded by foreign countries. The people are very numerous, with more poor people than rich people. The king and the wealthy leaders, their clothing is not much different from the people of Central India. The rest of the people all cover their ugly forms with coarse woolen blankets. The land produces copper, iron, coarse cloth, woolen blankets, cattle, and sheep. There are elephants, few horses, and things like japonica rice and grapes. The land is very cold, unlike the previous countries. There is frost in autumn, snow in winter, and frequent frost and rain in summer. All kinds of plants are evergreen, and the leaves wither. The grass withers in winter, and the mountain valleys are narrow. It is a five-day journey from north to south, and a one-day journey from east to west. The land...
即盡。余並蔭山。屋並板木覆上不用草瓦。王及首領百姓等。甚敬三寶。國內有一龍池。彼龍王每日供養不一羅漢僧。雖無人見彼聖僧食。亦過齋已。即見餅飯從水下紛紛亂上。以此得知。迄今供養不絕。王及大首領出外乘象。小官乘馬。百姓並皆途步。國內足寺足僧。大小乘俱行。五天國法。上至國王。至國王王妃王子。下至首領及妻隨其力能各自造寺也。還別作。不共修營。彼云。各自功德。何須共造。此既如然。余王子等亦爾。
凡造寺供養。即施村莊百姓。供養三寶。無有空造寺不施百姓者。為外國法。王及妃姤。各別村莊百姓。王子首領。各有百姓。佈施自由不王也。造寺亦然。須造即造。亦不問王。王亦不敢遮。怕拈罪也。若富有百姓。雖無村莊佈施。亦勵力造寺。以自經紀。得物供養三寶。為五天不賣人。無有奴婢。要須佈施百姓村園也。又迦葉彌羅國東北。隔山十五日程。即是大㔜律國。揚同國。娑播慈國。此三國並屬吐蕃所管。衣著言音人風並別。著皮裘㲲衫靴褲等也。地狹小。山川極險。亦有寺有僧。敬信三寶。若是已東吐蕃。總無寺舍。不識佛法。當土是胡。所以信也。
已東吐蕃國。純住冰山雪山川穀之間。以氈帳而居。無有城郭屋舍。處所與突厥相似。隨逐水草。其王雖在一
【現代漢語翻譯】 現代漢語譯本： 完全結束了。其餘的都依傍山勢。房屋都用木板覆蓋，不用草或瓦。國王和首領百姓等，都非常尊敬三寶（佛、法、僧）。國內有一個龍池。那龍王每日供養一位羅漢僧。雖然沒有人看見那位聖僧進食，但齋飯過後，就能看見餅飯從水下紛紛亂亂地涌上來。由此得知，（龍王的）供養直到現在也沒有斷絕。國王和大首領外出乘坐大象，小官乘坐馬匹，百姓都步行。國內寺廟眾多，僧侶眾多，大小乘佛教都盛行。五天竺（印度）的規矩是，上至國王，乃至國王的王妃王子，下至首領以及他們的妻子，都根據自己的能力各自建造寺廟。各自建造，不共同修繕。他們說：『各自有各自的功德，何必共同建造呢？』這裡的情況就是這樣，其餘的王子等也是如此。 凡是建造寺廟進行供養，就施捨村莊百姓，供養三寶。沒有空造寺廟而不施捨百姓的。這是外國的規矩。國王和妃嬪，各自有各自的村莊百姓。王子首領，各有百姓。佈施是自由的，不歸國王管轄。建造寺廟也是這樣。需要建造就建造，也不用問國王。國王也不敢阻止，害怕招惹罪過。如果富有的百姓，即使沒有村莊佈施，也努力建造寺廟，自己經營，得到財物供養三寶。因為五天竺不賣人，沒有奴婢。一定要佈施百姓村園。另外，從迦葉彌羅國（Kashmir）東北方向，隔著山走十五天的路程，就是大㔜律國（Great Po-lu），揚同國（Yang-t』ung），娑播慈國（Sopa）。這三個國家都歸吐蕃（Tibet）管轄。衣著、語言、風俗習慣都不同。穿著皮裘、氈衫、靴子和褲子等。地方狹小，山川極其險峻。也有寺廟，有僧侶，敬信三寶。如果是已東的吐蕃，總沒有寺舍，不認識佛法。當地是胡人，所以信奉（佛教）。 已東的吐蕃國，純粹居住在冰山雪山川穀之間。用氈帳居住，沒有城郭屋舍。居住的地方與突厥（Turk）相似。隨著水草而遷徙。他們的國王雖然在一個地方
【English Translation】 English version: It is completely finished. The rest are all leaning against the mountains. The houses are all covered with wooden boards, without using grass or tiles. The king and the chiefs and the people, all greatly respect the Three Jewels (Buddha, Dharma, Sangha). There is a dragon pool in the country. That Dragon King makes daily offerings to one Arhat monk. Although no one sees that holy monk eating, after the meal, one can see cakes and rice surging up from under the water in a chaotic manner. From this, it is known that the offering (of the Dragon King) has not been interrupted until now. The king and the great chiefs travel by elephant, the minor officials travel by horse, and the people all walk. There are many temples and many monks in the country, and both Mahayana and Hinayana Buddhism are prevalent. The rule of the Five Indies (India) is that from the king, even the king's queen and princes, down to the chiefs and their wives, each builds temples according to their ability. They build separately, not jointly. They say, 'Each has their own merits, why build together?' This is the situation here, and the other princes and so on are also like this. Whenever temples are built for offerings, villages and people are given as offerings to the Three Jewels. There is no empty construction of temples without giving to the people. This is the rule of foreign countries. The king and concubines each have their own villages and people. The princes and chiefs each have their own people. Giving is free, not under the jurisdiction of the king. Building temples is also like this. If there is a need to build, they build, and they don't need to ask the king. The king does not dare to stop them, fearing to incur sin. If wealthy people, even if they do not have villages to give, also strive to build temples, manage themselves, and obtain wealth to offer to the Three Jewels. Because the Five Indies do not sell people, there are no slaves. It is necessary to give villages and gardens to the people. In addition, northeast of Kashmira (Kashmir), fifteen days' journey across the mountains, is Great Po-lu (Great Po-lu), Yang-t』ung (Yang-t』ung), Sopa (Sopa). These three countries are all under the jurisdiction of Tibet (Tibet). Clothing, language, and customs are different. They wear fur coats, felt shirts, boots, and trousers, etc. The place is small, and the mountains and rivers are extremely dangerous. There are also temples, there are monks, and they respect and believe in the Three Jewels. If it is Tibet east of this, there are no temples at all, and they do not know the Buddha-dharma. The local people are barbarians, so they believe (in Buddhism). The Tibet (Tibet) east of this, purely live among the ice mountains, snow mountains, rivers, and valleys. They live in felt tents, without city walls or houses. The place of residence is similar to that of the Turks (Turk). They move with the water and grass. Although their king is in one place
處。亦無城但依氈帳以為居業。土地出羊馬貓牛毯褐之類。衣著毛褐皮裘。女人亦爾。土地極寒。不同余國。家常食麨。少有餅飯。國王百姓等。總不識佛法。無有寺舍。國人悉皆穿地作坑而臥。無有牀蓆。人民極黑。白者全布。言音與諸國不同。多愛吃虱。爲著毛褐。甚饒蟣虱。捉得便拋口裡。終不棄也 又迦葉彌羅國西北。隔山七日程。至小㔜律國。此屬漢國所管。衣著人風。飲食言音。與大㔜律相似。著㲲衫及靴剪其鬚髮。頭上纏疊布一條。女人在發。貧多富少。山川狹小。田種不多。其山憔杌。元無樹木及於諸草。其大㔜律。元是小㔜律王所住之處。為吐蕃來逼。走入小㔜律國坐。首領百姓。在彼大㔜律不來。
又從迦葉彌羅國西北隔山一月程至建馱羅。此王及兵馬。總是突厥。土人是胡。兼有婆羅門。此國舊是罽賓王王化。為此突厥王阿耶領一部落兵馬。投彼罽賓王。於後突厥兵盛。便殺彼罽賓王。自為國主。因茲國境突厥霸王此國已北。並住中。其山並燋無草及樹。衣著人風言音節氣並別。衣是皮𣬼㲲衫靴褲之類土地宜大麥小麥。全無黍粟及稻。人多食麨及餅。唯除迦葉彌羅大㔜小㔜揚同等國。即此建馱羅國。乃至五天崑崙等國。總無蒲□□□甘蔗。此突厥王像有五頭。羊馬無數。駝騾驢等甚□多
【現代漢語翻譯】 現代漢語譯本： 這個地方沒有城市，人們依靠氈帳居住。土地出產羊、馬、貓、牛、毛毯和粗毛布等。人們穿著粗毛衣和皮襖，女人也一樣。土地非常寒冷，與其他國家不同。家常食物是炒麵，很少有餅和米飯。國王和百姓都不瞭解佛法，沒有寺廟。國人全部挖地為坑而睡，沒有床和蓆子。人民非常黑，白面板的人很少。語言和別的國家不同。很多人喜歡吃虱子，因為穿著毛褐，所以有很多蟣虱。捉到虱子就放到嘴裡，始終不丟棄。 又從迦葉彌羅國（Kashmir，克什米爾）西北方向，隔著山走七天的路程，到達小㔜律國。這裡屬於漢國管轄。衣著、風俗習慣、飲食和語言，與大㔜律國相似。穿著毛衫和靴子，剪短鬚發，頭上纏一條疊起來的布。女人也在頭髮上纏布。貧窮的人多，富有的人少。山川狹小，耕地不多。山很荒涼，沒有樹木和草。大㔜律國原本是小㔜律國王居住的地方，因為吐蕃的逼迫，逃入小㔜律國居住。首領和百姓都在大㔜律國，沒有過來。 又從迦葉彌羅國（Kashmir，克什米爾）西北方向，隔著山走一個月的路程，到達建馱羅（Gandhāra）。這裡的國王和兵馬都是突厥人，當地人是胡人，也有婆羅門。這個國家以前是罽賓王（Kapiśa，古印度地名）統治的地方。因為突厥王阿耶率領一部分落的兵馬，投靠了罽賓王。後來突厥兵力強盛，就殺了罽賓王，自己做了國王。因此這個國家的疆域成了突厥的霸權範圍。這個國家以北的地方，都居住在中。山都是焦土，沒有草和樹。衣著、風俗習慣、語言和節氣都不同。衣服是皮𣬼、毛衫、靴褲之類的。土地適宜種植大麥和小麥，完全沒有黍和稻。人們大多吃炒麵和餅。只有迦葉彌羅（Kashmir，克什米爾）、大㔜律、小㔜律、揚同等國，以及建馱羅（Gandhāra）國，乃至五天（Pañca-deśa，古印度中部地區）、崑崙等國，都沒有蒲□□□和甘蔗。這個突厥王有五頭大象，無數的羊和馬，駱駝、騾子、驢等非常多。
【English Translation】 English version: There are no cities here; people live in felt tents. The land produces sheep, horses, cats, cattle, blankets, and coarse wool cloth. People wear coarse wool clothing and fur coats, and so do the women. The land is extremely cold, unlike other countries. The staple food is roasted flour, and there is little bread or rice. The king and the people do not understand Buddhism and there are no temples. The people all dig pits in the ground to sleep in, without beds or mats. The people are very dark-skinned, and there are few white people. The language is different from other countries. Many people like to eat lice because they wear coarse wool clothing, which is full of lice. When they catch a louse, they put it in their mouth and never throw it away. Also, seven days' journey northwest of Kashmir (迦葉彌羅國), across the mountains, is the small 㔜律 country. This is under the jurisdiction of the Han country. The clothing, customs, food, and language are similar to those of the large 㔜律 country. They wear woolen shirts and boots, cut their beards and hair, and wrap a folded cloth around their heads. Women also wrap cloth in their hair. There are more poor people than rich people. The mountains and rivers are narrow, and there is not much farmland. The mountains are barren, without trees or grass. The large 㔜律 country was originally where the king of the small 㔜律 country lived, but because of the pressure from the Tubo (吐蕃), he fled to the small 㔜律 country. The leaders and people are in the large 㔜律 country and have not come over. Also, one month's journey northwest of Kashmir (迦葉彌羅國), across the mountains, is Gandhara (建馱羅). The king and soldiers here are all Turks, the local people are Hu (胡) people, and there are also Brahmins. This country was formerly ruled by the king of Kapisa (罽賓王). Because the Turkic king Aya (阿耶) led a part of his tribe's soldiers and surrendered to the king of Kapisa. Later, the Turkic forces became strong and killed the king of Kapisa, making himself the king. Therefore, the territory of this country became a Turkic hegemony. The areas north of this country are all inhabited in the middle. The mountains are all scorched earth, without grass or trees. The clothing, customs, language, and climate are all different. The clothing is made of leather𣬼, woolen shirts, boots, and trousers. The land is suitable for growing barley and wheat, but there is no millet or rice. People mostly eat roasted flour and bread. Only Kashmir (迦葉彌羅國), large 㔜律, small 㔜律, Yangtong (揚同), and other countries, as well as Gandhara (建馱羅), and even the five regions (Pañca-deśa, 五天) and Kunlun (崑崙) and other countries, do not have cattails □□□□ and sugarcane. This Turkic king has five elephants, countless sheep and horses, and many camels, mules, and donkeys.
。地與胡□□□□□回不過。向南為道路險惡。多足劫賊。從茲已北。西業者多市店之間。極多屠殺。此王雖是突厥。甚敬信三寶。王王妃王子首領等。各各造寺。供養三寶。此王每年兩回設無遮大齋。但是緣身所受用之物。妻及象馬等。並皆舍施。唯妻及象。令僧斷價。王還自贖。自余駝馬金銀衣物傢俱。聽僧貨賣。自分利養此王不同余已北突厥也。兒女亦然。各各造寺。設齋舍施。此城俯臨辛頭大河北岸而置。此城西三日程有一大寺。即是天親菩薩無著菩薩所住之寺。此寺名葛諾歌。有一大塔。每常放光。此寺及塔。舊時葛諾歌王造。從王立寺名也。又此城東南□里。即是佛過去為尸毗王救鴿處。見有寺有僧。又佛過去舍頭舍眼喂五夜叉等處。並在此國中。在此城東南山裡。各有寺有僧。見今供養。此國大小乘俱行。
又從此建馱羅國。正北入山三日程。至烏長國。彼自云郁地引那。此王大敬三寶。百姓村莊。多分施入寺家供養。少分自留以供養衣食。設齋供養。每日是常。足寺足僧。僧稍多於俗人也。專行大乘法也。衣著飲食人風。與建馱羅國相似。言音不同。土地足駝騾羊馬㲲布之類。節氣甚冷 又從烏長國。東北入山十五日程。至拘衛國。彼自呼云奢摩褐羅阇國。此王亦敬信三寶。有寺有僧。衣著言
音。與烏長國相似。著㲲衫褲等。亦有羊馬等也 又從此建馱羅國。西行入山七日。至覽波國。此國無王。有大首領。亦屬建馱羅國所管。衣著言音。與建馱羅國相似。亦有寺有僧。敬信三寶。行大乘法 又從此覽波國而行入山。經於八日程。至罽賓國。此國亦是建馱羅王所管。此王夏在罽賓。逐涼而坐。冬往建馱羅。趁暖而住。彼即無雪。暖而不寒。其罽賓國冬天積雪。為此冷也。此國土人是胡。王及兵馬突厥。衣著言音食飲。與吐火羅國。大同少異。無問男之與女。並皆著㲲布衫褲及靴。男女衣服無有差別。男人並剪鬚髮。女人發在。土地出駝騾羊馬驢牛㲲布蒲桃大小二麥鬱金香等。國人大敬信三寶。足寺足僧。百姓家各絲造寺。供養三寶。大城中有一寺。名沙糸寺。寺中貝佛螺髻骨舍利見在王官百姓每日供養。此國行小乘。亦住山裡山頭無有草木。恰似火燒山也 又從此罽賓國西行至七日謝䫻國。彼自呼云社護羅薩他那。土人是胡。王及兵馬。即是突厥。其王即是罽賓王侄兒。自把部落兵馬住此於國。不屬余國。亦不屬阿叔。此王及首領。雖是突厥。極敬三寶。足寺足僧。行大乘法。有一大突厥首領。名娑鐸干。每年一回。設金銀無數。多於彼王。衣著人風。土地所出。與罽賓王相似。言音各別 又從謝䫻國。
【現代漢語翻譯】 現代漢語譯本 音。與烏長國（Uchang country）相似。穿著㲲（dié）布衫褲等。也有羊馬等牲畜。 又從這裡往建馱羅國（Jiantuolu country）西行入山七日，到達覽波國（Lanbo country）。這個國家沒有國王，只有大首領，也歸建馱羅國管轄。衣著言語，與建馱羅國相似。也有寺廟有僧侶，敬信三寶，奉行大乘佛法。 又從這覽波國出發入山，經過八天的路程，到達罽賓國（Jibin country）。這個國家也歸建馱羅王管轄。這位國王夏天在罽賓避暑，冬天去建馱羅避寒。那裡沒有雪，溫暖而不寒冷。而罽賓國冬天積雪，因此寒冷。這個國家的居民是胡人，國王和兵馬是突厥人。衣著言語飲食，與吐火羅國（Tuohuoluo country）大致相同，略有差異。無論男女，都穿著㲲布衫褲和靴子。男女衣服沒有差別。男人都剪掉鬚髮，女人則保留頭髮。土地出產駱駝、騾子、羊、馬、驢、牛、㲲布、葡萄、大小麥、鬱金香等。國人非常敬信三寶，寺廟眾多，僧侶充足。百姓家家戶戶都建造寺廟，供養三寶。大城中有一座寺廟，名叫沙糸寺（Shasi Temple）。寺中供奉著佛螺髻骨舍利，國王官吏百姓每日供養。這個國家奉行小乘佛法，也住在山裡，山頭上沒有草木，就像被火燒過的山一樣。 又從這罽賓國西行七日到達謝䫻國（Xieyong country）。他們自己稱呼為社護羅薩他那（Shehuluosathana）。當地居民是胡人，國王和兵馬是突厥人。這位國王是罽賓王的侄子，自己率領部落兵馬住在這個國家，不隸屬於其他國家，也不隸屬於他的叔叔。這位國王和首領，雖然是突厥人，卻非常敬信三寶，寺廟眾多，僧侶充足，奉行大乘佛法。有一位大突厥首領，名叫娑鐸干（Suoduoqian），每年一次，佈施無數金銀，比那位國王還要多。衣著人風，土地所出產的物品，與罽賓王相似。語言卻各不相同。 又從謝䫻國出發。
【English Translation】 English version Sound. Similar to Uchang country. Wearing dié cloth shirts and trousers, etc. Also having sheep, horses, and other livestock. From here, traveling west into the mountains for seven days to Jiantuolu country, arriving at Lanbo country. This country has no king, only a great chieftain, and is also governed by Jiantuolu country. Clothing and language are similar to Jiantuolu country. There are also temples and monks, respecting and believing in the Three Jewels, and practicing Mahayana Buddhism. From Lanbo country, traveling into the mountains for eight days, arriving at Jibin country. This country is also governed by the king of Jiantuolu. This king spends the summer in Jibin to escape the heat, and goes to Jiantuolu in the winter to escape the cold. There is no snow there, and it is warm without being cold. Jibin country, however, has snow in the winter, making it cold. The people of this country are Hu people, and the king and soldiers are Turks. Clothing, language, and diet are largely the same as Tuohuoluo country, with slight differences. Regardless of men or women, they all wear dié cloth shirts, trousers, and boots. There is no difference in clothing between men and women. Men all cut their beards and hair, while women keep their hair. The land produces camels, mules, sheep, horses, donkeys, cattle, dié cloth, grapes, large and small wheat, turmeric, etc. The people of the country greatly respect and believe in the Three Jewels, with many temples and sufficient monks. Each family builds temples to make offerings to the Three Jewels. In the large city, there is a temple called Shasi Temple. The Buddha's ushnisha bone relics are enshrined in the temple, and the king, officials, and people make offerings every day. This country practices Hinayana Buddhism and also lives in the mountains, where there is no vegetation on the mountain tops, resembling mountains burned by fire. From Jibin country, traveling west for seven days to Xieyong country. They call themselves Shehuluosathana. The local people are Hu people, and the king and soldiers are Turks. This king is the nephew of the king of Jibin, leading his tribal soldiers to live in this country, not belonging to other countries, nor belonging to his uncle. This king and chieftain, although Turks, greatly respect the Three Jewels, with many temples and sufficient monks, and practice Mahayana Buddhism. There is a great Turkic chieftain named Suoduoqian, who once a year donates countless gold and silver, more than that king. Clothing, customs, and the products of the land are similar to the king of Jibin. The languages are different. From Xieyong country.
北行七日。至犯引國。此王是胡。不屬余國。兵馬強多。諸國不敢來侵。衣著㲲布衫皮毬氈衫等類。土地出羊馬㲲布之屬。甚足蒲桃。土地有雪。極寒住多依山。王及首領百姓等。大敬三寶。足寺足僧。行大小乘法。此國及謝䫻等。亦並剪于鬚髮。人風大分與罽賓相似。別異處多。當土言音。不同余國 又從此犯引國。北行二十日。至吐火羅國。王住城名為縛底那。見今大𥦽兵馬。在彼鎮押。其王被其王被逼。走向東一月程。在蒲持山。住見屬大𥦽所管。言音與諸國別。共罽賓國少有相似。多分不同。衣著皮毬㲲布等。上至國王。下及黎庶。皆以皮毬。為上服。土地足駝騾羊馬㲲布蒲桃。食唯愛餅。土地寒冷。冬天霜雪也。國王首領及百姓等。甚敬三寶。足寺足僧。行小乘法。食內及蔥蕜等。不事外道。男人並剪鬚髮。女人在發土地足山 又從吐火羅國。西行一月。至波斯國。此王先管大𥦽。大𥦽是波斯王放駝戶。於後叛。便殺彼王。自立為主。然今此國。卻被大𥦽所吞。衣舊著寬㲲布衫剪鬚髮。食唯餅肉。縱然有米。亦磨作餅吃也。土地出駝騾羊馬。出高大驢㲲布寶物。言音各別。不同余國。土地人性。受與易。常于西海泛舶。入南海。向師子國。取諸寶物。所以彼國云出寶物。亦向崑崙國取金。亦泛舶漢地。直至
【現代漢語翻譯】 現代漢語譯本 向北走了七天，到達犯引國（Fan Yin Guo）。這個國家的國王是胡人，不隸屬於其他國家。兵力強盛，其他國家不敢來侵犯。人們穿著㲲布衫、皮毬氈衫等衣物。土地出產羊、馬、㲲布等物產，盛產葡萄。土地有雪，非常寒冷，人們大多依山而居。國王和首領百姓等，都非常尊敬三寶（San Bao，佛、法、僧），寺廟和僧侶眾多。奉行小乘和大乘佛法。這個國家以及謝䫻（Xie Yong）等地的人，也都剃剪鬚髮。民風習俗與罽賓（Jibin）相似，但也有很多不同之處。當地的語言，與其他國家不同。 又從犯引國向北走二十天，到達吐火羅國（Tuhuoluo Guo）。國王居住的城池名為縛底那（Fu Di Na）。現在有大𥦽（Da Yuezhi）的軍隊在那裡鎮守。國王被大𥦽逼迫，向東走了一個月的路程，在蒲持山（Pu Chi Shan）居住，歸大𥦽管轄。語言與各國不同，與罽賓國稍微有些相似，但大部分不同。人們穿著皮毬、㲲布等衣物，上至國王，下至百姓，都以皮毬為最好的服裝。土地出產駱駝、騾子、羊、馬、㲲布、葡萄。食物只喜歡餅。土地寒冷，冬天有霜雪。國王、首領和百姓等，非常尊敬三寶，寺廟和僧侶眾多。奉行小乘佛法。食物中有蔥、蕜等。不信奉外道。男人都剃剪鬚髮，女人留著頭髮。土地多山。 又從吐火羅國向西走一個月，到達波斯國（Bosi Guo）。這個國家的國王先前管轄大𥦽。大𥦽是波斯國王放駱駝的，後來背叛，便殺了波斯國王，自己當了國王。然而現在這個國家，卻被大𥦽所吞併。人們仍然穿著寬大的㲲布衫，剃剪鬚髮。食物只有餅和肉。即使有米，也磨成餅吃。土地出產駱駝、騾子、羊、馬，出產高大的驢、㲲布、寶物。語言各不相同，與其他國家不同。土地和人性情溫和，容易相處。經常從西海乘船，進入南海，前往師子國（Shizi Guo），獲取各種寶物。所以那個國家說出產寶物。也向崑崙國（Kunlun Guo）獲取黃金。也乘船前往漢地，直到...
【English Translation】 English version After traveling north for seven days, they arrived at Fan Yin Guo (犯引國, Fan Yin Kingdom). The king of this country was a Hu (胡, non-Han Chinese) and did not belong to any other country. His army was strong and numerous, so other countries dared not invade. People wore clothing such as woolen shirts and felt coats made of leather. The land produced sheep, horses, and woolen cloth, and there were abundant grapes. The land had snow and was extremely cold, so people mostly lived near the mountains. The king, leaders, and common people greatly revered the Three Jewels (三寶, Buddha, Dharma, Sangha). There were many temples and monks. They practiced both Hinayana and Mahayana Buddhism. The people of this country, as well as Xie Yong (謝䫻) and other places, also cut their beards and hair. The customs were largely similar to those of Jibin (罽賓, Kashmir), but there were also many differences. The local language was different from that of other countries. Traveling north from Fan Yin Guo for twenty days, they arrived at Tuhuoluo Guo (吐火羅國, Tokhara). The city where the king resided was called Fu Di Na (縛底那). Currently, the army of the Da Yuezhi (大𥦽, Great Yuezhi) was stationed there to guard it. The king was forced by the Da Yuezhi to flee east for a month's journey and reside in Pu Chi Shan (蒲持山), under the control of the Da Yuezhi. The language was different from that of other countries, with some similarities to Jibin, but mostly different. People wore clothing such as leather coats and woolen cloth. From the king to the common people, everyone considered leather coats to be the best clothing. The land produced camels, mules, sheep, horses, woolen cloth, and grapes. They only liked to eat bread. The land was cold, with frost and snow in winter. The king, leaders, and common people greatly revered the Three Jewels, with many temples and monks. They practiced Hinayana Buddhism. Their food included onions and garlic. They did not worship external paths. Men all cut their beards and hair, while women kept their hair. The land was mountainous. Traveling west from Tuhuoluo Guo for a month, they arrived at Bosi Guo (波斯國, Persia). The king of this country previously controlled the Da Yuezhi. The Da Yuezhi were camel herders for the Persian king, but later rebelled, killed the Persian king, and established themselves as rulers. However, now this country has been annexed by the Da Yuezhi. People still wore loose woolen shirts and cut their beards and hair. Their food was only bread and meat. Even if they had rice, they would grind it into bread to eat. The land produced camels, mules, sheep, horses, tall donkeys, woolen cloth, and treasures. The language was different from that of other countries. The land and people were gentle and easy to get along with. They often sailed from the Western Sea into the Southern Sea to Shizi Guo (師子國, Sri Lanka) to obtain various treasures. That is why that country was said to produce treasures. They also obtained gold from Kunlun Guo (崑崙國). They also sailed to Han China, until...
廣州。取綾絹絲綿之類。土地出好細疊。國人愛殺生。事天不識佛法 又從波斯國。北行十日入山至大𥦽國。彼王住不本國。見向小拂臨國住也。為打得彼國。彼國復居山島。處所極牢。為此就彼。土地出駝騾羊馬疊布毛[毯-炎+(夗/木)]。亦有寶物。衣著細疊寬衫。衫上又披一疊布。以為上服。王及百姓衣服。一種無別。女人亦著寬衫。男人剪髮在須。女人在發。吃食無問貴賤。與同一盆而食。手把亦匙箸。取見極惡。云自手殺而食。得福無量。國人愛殺事天。不識佛法。國法無有跪拜法也 又小拂臨國。傍海西北。即是大拂臨國。此王兵馬強多。不屬余國。大𥦽數回討擊不得。突厥侵亦不得。土地足寶物。甚足駝騾羊馬疊布等物。衣著與波斯大𥦽相似。言音各別不同。
又從大𥦽國已東。並是胡國。即是安國。曹國。史國。石騾國。米國。康國等。雖各有王並屬大𥦽所管。為國狹小。兵馬不多。不能自護。土地出駝騾羊馬疊布之類。衣著疊衫褲等及皮毬。言音不同諸國 又此六國總事火祆。不識佛法。唯康國有一寺。有一僧。又不解敬也。此等胡國。並剪鬚髮。愛著白㲲帽子。極惡風俗。婚姻交雜。納母及姊妹為妻。波斯國亦納母為妻。其吐火羅國。乃至罽賓國。犯引國。謝䫻國等。兄弟十人五人三
【現代漢語翻譯】 現代漢語譯本： 廣州：出產綾、絹、絲、綿等紡織品。土地肥沃，出產優質的細布。當地人喜歡殺生，信奉天神而不瞭解佛法。 又從波斯國向北走十天進入山區，到達大𥦽國（Turkestan）。該國國王不住在本國，而是住在小拂臨國（Little Bokhara），因為他的國家被攻打。他們又遷居到山島上，地勢非常險固，所以才居住在那裡。土地出產駱駝、騾子、羊、馬、疊布（一種布料）、毛毯等，也有寶物。衣著是細布寬衫，衫上又披一層疊布，作為上等的服裝。國王和百姓的衣服沒有區別。女人也穿寬衫，男人剪髮留鬍鬚，女人則留髮。飲食不分貴賤，用同一個盆子吃飯，用手抓或用匙箸。他們的行為非常惡劣，認為親手殺生食用，可以得到無量的福報。國人喜歡殺生，信奉天神，不瞭解佛法。國法中沒有跪拜的禮儀。 又小拂臨國（Little Bokhara），靠近海的西北方，緊鄰大拂臨國（Great Bokhara）。這個國王的兵馬強盛眾多，不隸屬於其他國家。大𥦽國（Turkestan）多次攻打都不能得勝，突厥人侵略也不能成功。土地富饒，寶物充足，盛產駱駝、騾子、羊、馬、疊布等物。衣著與波斯國和大𥦽國相似，但語言各不相同。 又從大𥦽國（Turkestan）向東，都是胡人的國家，即安國（Bukhara）、曹國（Kesh）、史國（Kish）、石騾國（Sogdiana）、米國（Maimargh）、康國（Samarkand）等。雖然各有國王，但都歸大𥦽國管轄，因為國家狹小，兵馬不多，不能自保。土地出產駱駝、騾子、羊、馬、疊布等物。衣著是疊衫、褲子等以及皮球。語言與各國不同。 又這六個國家都信奉火祆教（Zoroastrianism），不瞭解佛法。只有康國（Samarkand）有一座寺廟，有一個僧人，也不懂得尊敬佛法。這些胡人的國家，都剪短鬍鬚和頭髮，喜歡戴白色的氈帽，風俗極其惡劣，婚姻關係混亂，娶母親和姐妹為妻。波斯國也有娶母親為妻的習俗。至於吐火羅國（Tokharistan），乃至罽賓國（Kashmir）、犯引國（Bannu）、謝䫻國（Hazara）等，兄弟十人、五人、三人...
【English Translation】 English version: Guangzhou: Produces damask, silk, floss silk, and cotton fabrics. The land is fertile and produces high-quality fine cloth. The people of this country love killing and worship deities, not understanding the Buddha's teachings. Also, traveling north from Persia for ten days into the mountains, one arrives at the country of Great 𥦽 (Turkestan). The king of that country does not reside in his own country but lives in Little拂臨 (Little Bokhara) because his country was attacked. They have since relocated to a mountainous island, a very secure location, and thus reside there. The land produces camels, mules, sheep, horses, 'diebu' (a type of cloth), woolen blankets, and also treasures. Their clothing consists of wide tunics made of fine cloth, with another layer of 'diebu' draped over the tunic as formal attire. There is no difference in clothing between the king and the common people. Women also wear wide tunics. Men cut their hair but keep their beards, while women keep their hair long. In terms of food, regardless of status, they eat from the same bowl, using their hands or spoons and chopsticks. Their behavior is extremely wicked, believing that killing and eating with their own hands brings immeasurable blessings. The people of this country love killing and worship deities, not understanding the Buddha's teachings. Their laws do not include any form of kneeling or bowing. Also, Little拂臨 (Little Bokhara), located northwest by the sea, is adjacent to Great拂臨 (Great Bokhara). This king has a strong and numerous army and does not belong to any other country. Great 𥦽 (Turkestan) has attacked several times without success, and the Turks have also failed to invade. The land is rich in treasures, with abundant camels, mules, sheep, horses, 'diebu' cloth, and other goods. Their clothing is similar to that of Persia and Great 𥦽, but their languages are different. Furthermore, east of Great 𥦽 (Turkestan) are all 'Hu' (non-Chinese) countries, namely An (Bukhara), Cao (Kesh), Shi (Kish), Shi-luo (Sogdiana), Mi (Maimargh), Kang (Samarkand), and others. Although each has its own king, they are all under the jurisdiction of Great 𥦽 because their countries are small, their armies are not large, and they cannot protect themselves. The land produces camels, mules, sheep, horses, and 'diebu' cloth. Their clothing consists of 'diebu' tunics, trousers, and leather balls. Their languages differ from those of other countries. Also, these six countries all worship Zoroastrianism and do not understand the Buddha's teachings. Only Kang (Samarkand) has one temple and one monk, who does not understand how to respect the Dharma. These 'Hu' countries all cut their beards and hair and love to wear white felt hats. Their customs are extremely wicked, and their marriages are promiscuous, taking mothers and sisters as wives. Persia also has the custom of taking mothers as wives. As for Tokharistan, and even Kashmir, Bannu, Hazara, etc., brothers, ten, five, three...
人兩人。共娶一妻。不許各娶一婦恐破家計。
又從康國已東。即跋賀那國。有兩王。縛又大河。當中西流。河南一王屬大𥦽。河北一王屬突厥所管。土地亦出駝騾羊馬疊布之類。衣著皮裘疊布。食多餅麨。言音各別。不同余國。不識佛法。無有寺舍僧尼。
又跋賀那國東有一國。名骨咄國。此王元是突厥種族。當土百姓。半胡半突厥。土地出駝騾羊馬牛驢蒲桃疊布毛毯之類。衣著疊布皮裘。言音半吐火羅半突厥。半當土。王及首領百姓等。敬信三寶。有寺有僧。行小乘法。此國屬大𥦽所管。外國雖云道國。共漢地一個大州相似。此國男女剪鬚髮。女人在發。
又從此胡國已北。北至北海。西至西海。東至漢國。已北總是突厥所住境界。此等突厥不識佛法。無寺無僧。衣著皮毬氈衫。以蟲為食。亦無城郭住處。氈帳為屋。行住隨身。隨逐水草。男人並剪鬚髮。女人在頭。言音與諸國不同。國人愛殺。不識善惡。土地足駝騾羊馬之屬 又從吐火羅國。東行七日。至胡蜜王住城。當來于吐火羅國。逢漢使入蕃。略題四韻取辭。五言 君恨西蕃遠。余嗟東路長。道荒宏雪嶺。險澗賊途倡。鳥飛驚峭嶷。人去偏梁。雖平生不捫淚。今日灑千行。冬日在吐火羅逢雪述懷。五言 冷雪牽冰合。寒風擘地烈。巨海
【現代漢語翻譯】 現代漢語譯本 兩個人共同娶一個妻子，不允許各自娶一個妻子，恐怕導致家產破敗。
從康國（Samarkand，中亞古國）以東，即跋賀那國（Ferghana，中亞古國），有兩個國王。縛芻河（Syr Darya，錫爾河）從中間由西向東流淌。河南邊的國王隸屬於大𥦽（Yuezhi，大月氏），河北邊的國王受突厥管轄。土地出產駱駝、騾子、綿羊、馬匹、疊布（一種棉布）等物。人們穿著皮裘和疊布。食物多為餅和炒麵。語言發音各不相同，與其他國家不同。不瞭解佛法，沒有寺廟和僧尼。
又跋賀那國（Ferghana，中亞古國）東邊有一個國家，名叫骨咄國（Khotan，于闐）。這個國王原本是突厥種族。當地百姓一半是胡人，一半是突厥人。土地出產駱駝、騾子、綿羊、馬、牛、驢、葡萄、疊布（一種棉布）、毛毯等物。人們穿著疊布和皮裘。語言發音一半是吐火羅語，一半是突厥語，一半是當地語言。國王和首領百姓等，都敬信三寶（佛、法、僧），有寺廟有僧人，奉行小乘佛法。這個國家隸屬於大𥦽（Yuezhi，大月氏）管轄。外國雖然稱之為道國，但與漢地的一個大州相似。這個國家的男人和女人都剪短鬍鬚和頭髮，女人則保留頭髮。
又從這個胡國以北，北至北海（Lake Baikal，貝加爾湖），西至西海（Caspian Sea，裡海），東至漢國，以北都是突厥人居住的區域。這些突厥人不瞭解佛法，沒有寺廟沒有僧人。穿著皮球和氈衫，以蟲子為食物。也沒有城郭住所，用氈帳作為房屋，行走居住都隨身攜帶。跟隨水草而遷徙。男人都剪短鬍鬚和頭髮，女人則保留頭髮。語言發音與各國不同。國人喜歡殺戮，不辨善惡。土地出產充足的駱駝、騾子、綿羊、馬匹等物。又從吐火羅國（Tokharistan，吐火羅斯坦）向東走七天，到達胡蜜王（國王名）居住的城池。當時在吐火羅國（Tokharistan，吐火羅斯坦）遇到漢朝使者進入蕃地，略微題寫四句詩來索取辭藻。五言詩：您遺憾西蕃遙遠，我嘆息東路漫長。道路荒涼，橫亙著雪山，險峻的山澗，強盜出沒猖狂。鳥兒飛翔，驚動著陡峭的山峰，人們離去，更加感到淒涼。即使平生不輕易流淚，今天也灑下千行。冬天在吐火羅國（Tokharistan，吐火羅斯坦）遇到雪，抒發情懷。五言詩：寒冷的雪牽引著冰凍結合，寒冷的風撕裂著大地。巨大的海洋
【English Translation】 English version Two men share one wife, not allowing each to marry a woman, fearing it would ruin the family fortune.
East of Kang country (Samarkand, an ancient Central Asian kingdom), namely the country of Bāhèna (Ferghana, an ancient Central Asian kingdom), there are two kings. The Vaksu River (Syr Darya, the Jaxartes) flows westward through the middle. The king south of the river belongs to the Great Yuezhi, and the king north of the river is governed by the Turks. The land produces camels, mules, sheep, horses, and ḍieva cloth (a type of cotton cloth). People wear fur coats and ḍieva cloth. Their food consists mostly of cakes and roasted flour. Their languages and pronunciations are different from other countries. They do not know the Buddha's teachings, and there are no temples, monks, or nuns.
East of the country of Bāhèna (Ferghana, an ancient Central Asian kingdom) is a country called Gutu (Khotan). This king was originally of Turkic descent. Half of the local people are Hu (Central Asians), and half are Turks. The land produces camels, mules, sheep, horses, cattle, donkeys, grapes, ḍieva cloth (a type of cotton cloth), and woolen blankets. People wear ḍieva cloth and fur coats. Their language is half Tokharian, half Turkic, and half local. The king, leaders, and people all respect and believe in the Three Jewels (Buddha, Dharma, Sangha). There are temples and monks, and they practice the Hinayana (Small Vehicle) teachings. This country is governed by the Great Yuezhi. Although foreign countries call it a Dao country, it is similar to a large province in Han China. The men and women of this country cut their beards and hair, but the women keep their hair.
North of this Hu country, north to the Northern Sea (Lake Baikal), west to the Western Sea (Caspian Sea), and east to the Han country, is all territory inhabited by the Turks. These Turks do not know the Buddha's teachings, and there are no temples or monks. They wear leather balls and felt shirts, and eat insects. They have no walled cities or dwellings, but use felt tents as houses, which they carry with them as they travel. They follow the water and grass. The men all cut their beards and hair, but the women keep their hair. Their language is different from other countries. The people love to kill and do not know good from evil. The land is abundant in camels, mules, sheep, and horses. Again, traveling east for seven days from Tokharistan (Tokharistan) reaches the city where King Humi (name of the king) resides. At that time, in Tokharistan (Tokharistan), I encountered a Han Chinese envoy entering the barbarian lands and briefly wrote four lines of poetry to request words. Five-character poem: You regret the distance of the Western Barbarians, I lament the length of the Eastern Road. The road is desolate, with towering snow mountains, dangerous ravines, and rampant bandits. Birds fly, startling the steep peaks, people leave, feeling even more desolate. Even if I do not easily shed tears in my life, today I shed a thousand lines. In winter, encountering snow in Tokharistan (Tokharistan), expressing my feelings. Five-character poem: Cold snow pulls and ice combines, cold wind splits the earth fiercely. The vast ocean
凍墁壇。江河凌崖嚙。龍門絕瀑布。井口盤蛇結。伴火上[肉*亥]歌。焉能度播蜜 此胡蜜王。兵馬少弱。不能自護。見屬大𥦽所管。每年輸稅絹三千疋。住居山谷。處所狹小。百姓貧多。衣著皮裘氈衫。王著綾絹疊布。食唯餅𩚙土地極寒。甚於余國。言音與諸國不同。所出羊牛。極小不大。亦有馬騾。有僧有寺。行小乘法。王及首領百姓等。總事佛。不歸外道。所以此國無外道。男並剪除鬚髮。女人在頭。住居山裡。其山無有樹水及於百草。
又胡蜜國北山裡。有九個識匿國。九個王各領兵馬而住。有一個王。屬胡蜜王。自外各並自住。不屬余國。近有兩窟王。來投于漢國使命安西。往來絕。唯王首領。衣著疊布皮裘。自余百姓。唯是皮裘氈衫。土地極寒。為居雪山。不同余國。亦有羊馬牛驢。言音各別。不同諸國。彼王常遣三二百人于大播蜜川。劫彼與胡及於使命。縱劫得絹。積在庫中。聽從壞爛。亦不解作衣著也。此識匿等國無有佛法也 又從胡蜜國東行十五日。過播蜜川。即至蔥嶺鎮。此即屬漢。兵馬見今鎮押。此即舊日王裴星國境。為王背叛。走投土蕃。然今國界無有百姓。外國人呼云渴飯檀國。漢名蔥嶺 又從蔥嶺步入一月。至疏勒。外國自呼名伽師祇離國。此亦漢軍馬守促。有寺有僧。行小乘
【現代漢語翻譯】 現代漢語譯本： 凍墁壇（Dòng màn tán，地名）。江河侵蝕著懸崖峭壁。龍門有斷絕的瀑布。井口盤繞著蛇。伴隨著火堆唱著[肉*亥]歌。怎能到達播蜜（Bō mì，地名）？這個胡蜜王（Hú mì wáng，國王名），兵馬少而弱，不能自保，歸屬於大𥦽（Dà jí，地名）所管轄，每年進貢絹三千匹。居住在山谷中，地方狹小，百姓貧窮，穿著皮裘氈衫。國王穿著綾絹疊布，食物只有餅和𩚙（bǐng hé hú，兩種食物），土地非常寒冷，比其他國家更甚。語言和諸國不同，所產的羊和牛，非常小。也有馬和騾。有僧侶和寺廟，奉行小乘佛法。國王和首領百姓等，都信奉佛，不信奉外道。所以這個國家沒有外道。男子都剃除鬚髮，女人則保留頭髮。居住在山裡，山裡沒有樹木和水以及百草。 又，胡蜜國北面的山裡，有九個識匿國（Shí nì guó，國名）。九個國王各自率領兵馬居住。其中一個國王，隸屬於胡蜜王。其餘各自獨立居住，不隸屬於其他國家。最近有兩個窟王（Kū wáng，國王名），來投奔漢國的使者安西（Ān xī，地名）。（他們與外界）往來斷絕，只有國王和首領穿著疊布皮裘，其餘百姓，只有皮裘氈衫。土地非常寒冷，因為居住在雪山，和其他國家不同。也有羊、馬、牛、驢。語言各不相同，和諸國不同。這些國王經常派遣三五百人在大播蜜川（Dà bō mì chuān，河流名）搶劫當地人和胡人以及漢朝使者。即使搶劫到絹，也堆積在倉庫中，任其腐爛，也不懂得用來製作衣物。這些識匿等國沒有佛法。 又，從胡蜜國向東走十五天，經過播蜜川，就到達蔥嶺鎮（Cōng lǐng zhèn，地名）。這裡隸屬於漢朝，有兵馬駐守。這裡是舊日的王裴星國（Wáng péi xīng guó，國名）的國境。因為國王背叛，逃投吐蕃（Tǔ fān，地名）。現在國界內沒有百姓。外國人稱之為渴飯檀國（Kě fàn tán guó，國名），漢人稱之為蔥嶺。又從蔥嶺步行一個月，到達疏勒（Shū lè，地名）。外國自稱為伽師祇離國（Gā shī qí lí guó，國名）。這裡也有漢軍駐守，有寺廟和僧侶，奉行小乘佛法。
【English Translation】 English version: Dongmantan (Dòng màn tán, place name). Rivers erode the cliffs. Longmen has a broken waterfall. Snakes coil around the wellhead. Singing [肉*亥] songs by the fire. How can one reach Bomi (Bō mì, place name)? This Humi King (Hú mì wáng, king's name) has few and weak soldiers, unable to protect himself, and is governed by Da Ji (Dà jí, place name), paying an annual tribute of three thousand bolts of silk. He lives in a valley, the place is small, the people are poor, wearing fur coats and felt shirts. The king wears silk and cotton cloth, and eats only cakes and Hu (bǐng hé hú, two kinds of food). The land is extremely cold, more so than other countries. The language is different from other countries, and the sheep and cattle produced are very small. There are also horses and mules. There are monks and temples, practicing Hinayana Buddhism. The king and leaders and people all believe in Buddha and do not believe in external paths. Therefore, there are no external paths in this country. Men shave their beards and hair, while women keep their hair. They live in the mountains, where there are no trees, water, or herbs. Also, in the mountains north of Humi, there are nine Shini countries (Shí nì guó, country name). The nine kings each lead soldiers and horses to live. One of the kings is subordinate to the Humi King. The rest live independently and are not subordinate to other countries. Recently, two Ku Kings (Kū wáng, king's name) came to surrender to the Han envoy Anxi (Ān xī, place name). (Their) communication with the outside world is cut off, only the king and leaders wear cotton cloth and fur coats, the rest of the people only wear fur coats and felt shirts. The land is extremely cold, because they live in the snow mountains, which is different from other countries. There are also sheep, horses, cattle, and donkeys. The languages are different from each other, and different from other countries. These kings often send three to five hundred people to the Da Bomi River (Dà bō mì chuān, river name) to rob the locals, the Hu people, and the Han envoys. Even if they rob silk, they pile it up in the warehouse and let it rot, and they do not know how to make clothes out of it. These Shini countries and others have no Buddhism. Also, traveling east from Humi for fifteen days, passing the Bomi River, one reaches the Congling Town (Cōng lǐng zhèn, place name). This belongs to the Han Dynasty, and there are soldiers stationed there. This is the old territory of King Peixing (Wáng péi xīng guó, country name). Because the king betrayed, he fled to Tubo (Tǔ fān, place name). Now there are no people within the national border. Foreigners call it Kefantuo country (Kě fàn tán guó, country name), and the Han people call it Congling. Also, walking from Congling for a month, one reaches Shule (Shū lè, place name). Foreigners call it Kashigli country (Gā shī qí lí guó, country name). There are also Han troops stationed here, with temples and monks, practicing Hinayana Buddhism.
法。吃肉及蔥韭等。土人著疊布衣也 又從疏勒東行一月。至龜茲國。即是安西大都護府。漢國兵馬大都集處。此龜茲國。足寺足僧。行小乘法。食肉及蔥韭等也。漢僧行大乘法 又安西南去于闐國二千里。亦足漢軍馬領押。足寺足僧。行大乘法。不食肉也。從此已東。並是大唐境界。諸人共知。不言可悉 開元十五年十一月上旬。至安西。於時節度大使趙君。
且於安西。有兩所漢僧住持。行大乘法。不食肉也。大云寺主秀行。善能講說。先是。京中七寶臺寺僧 大云寺□維那。名義超善解律藏。舊是京中莊嚴寺僧也 大云寺上座。名明惲。大有行業。亦是京中僧。此等僧。大好住持甚有道心樂崇□德 龍興寺主。名法海。雖是漢兒生安西。學識人風。不殊華夏。
于闐有一漢寺。名龍興寺。有一漢僧。名□□。是彼寺主。大好住持。彼僧是河北冀州人士疏勒亦有漢大云寺。有一漢僧住持。即是崏州人士 又從安西東行□□至烏耆國。是漢軍兵□領押。有王。百姓是胡。足寺足僧。行小乘法。
□□□□□此即安西四鎮名□。
一安西 二于闐 三疏勒 四烏耆(下缺)
(上缺)依漢法裹頭著裙(下缺)。
慧超往五天竺國傳
悟空入竺記(大唐貞元新譯十地等經記
【現代漢語翻譯】 現代漢語譯本 法。吃肉及蔥韭等。當地人穿疊布衣服。又從疏勒向東走一個月，到達龜茲國（Kucha），那裡是安西大都護府所在地，漢朝軍隊大多聚集在那裡。這個龜茲國，有很多寺廟和僧侶，奉行小乘佛法，吃肉和蔥韭等。漢地的僧人奉行大乘佛法。 又從安西向南走兩千里，到達于闐國（Khotan），也有漢朝軍隊駐紮。有很多寺廟和僧侶，奉行大乘佛法，不吃肉。從這裡往東，都是大唐的疆域，大家都知道，不用多說。 開元十五年十一月上旬，到達安西。當時節度大使是趙君。 在安西，有兩所漢僧住持的寺廟，奉行大乘佛法，不吃肉。大云寺的主持是秀行，善於講經說法。之前，他是京城七寶臺寺的僧人。大云寺的維那，名叫義超，精通律藏，以前是京城莊嚴寺的僧人。大云寺的上座，名叫明惲，很有修行，也是京城的僧人。這些僧人，都很好地住持寺廟，很有道心，樂於崇尚德行。龍興寺的主持，名叫法海，雖然是漢人在安西出生，但學識和為人處世，和中原人士沒有區別。 在於闐有一個漢寺，名叫龍興寺，有一個漢僧，名叫□□，是那裡的主持，很好地住持寺廟。那位僧人是河北冀州人士。疏勒（Kashgar）也有漢大云寺，有一位漢僧住持，是崏州人士。又從安西向東走□□到達烏耆國（Uqir），有漢軍駐紮，有國王，百姓是胡人，有很多寺廟和僧侶，奉行小乘佛法。 □□□□□這裡就是安西四鎮的名字。 一、安西（Anxi），二、于闐（Khotan），三、疏勒（Kashgar），四、烏耆（Uqir）。（下缺） （上缺）按照漢人的習俗裹頭，穿裙子。（下缺） 慧超往五天竺國傳 悟空入竺記(大唐貞元新譯十地等經記
【English Translation】 English version Dharma. They eat meat, scallions, chives, etc. The local people wear layered cloth garments. Furthermore, traveling east from Shule (Kashgar) for a month, one arrives at the kingdom of Qiuci (Kucha), which is the seat of the Anxi Great Protectorate. Most of the Han troops are stationed there. This kingdom of Qiuci has many temples and monks, practicing Hinayana Buddhism, and they eat meat, scallions, chives, etc. The Han monks practice Mahayana Buddhism. Also, traveling two thousand li south from Anxi, one arrives at the kingdom of Yutian (Khotan), where Han troops are also stationed. There are many temples and monks, practicing Mahayana Buddhism, and they do not eat meat. From here eastward, it is all territory of the Great Tang, which everyone knows, so there is no need to say more. In the early part of the eleventh month of the fifteenth year of Kaiyuan, I arrived at Anxi. At that time, the Jiedushi (military governor) was Lord Zhao. In Anxi, there are two monasteries maintained by Han monks, practicing Mahayana Buddhism, and they do not eat meat. The abbot of Dayun Temple is Xiuhang, who is skilled in preaching. Previously, he was a monk at Qibaotai Temple in the capital. The director of Dayun Temple, named Yichao, is well-versed in the Vinaya Pitaka (monastic discipline), and was formerly a monk at Zhuangyan Temple in the capital. The senior monk of Dayun Temple, named Mingyun, has great practice and is also a monk from the capital. These monks maintain the monasteries very well, have great devotion, and are happy to uphold virtue. The abbot of Longxing Temple, named Faha, although a Han person born in Anxi, his knowledge and conduct are no different from those of the Central Plains. In Yutian (Khotan), there is a Han temple called Longxing Temple, and there is a Han monk named □□, who is the abbot of that temple, maintaining it very well. That monk is from Jizhou in Hebei. In Shule (Kashgar), there is also a Han Dayun Temple, maintained by a Han monk, who is from Minzhou. Furthermore, traveling east from Anxi □□ one arrives at the kingdom of Wuqi (Uqir), where Han troops are stationed, there is a king, the people are Hu (non-Han), there are many temples and monks, practicing Hinayana Buddhism. □□□□□ This is the name of the Four Garrisons of Anxi. 1. Anxi, 2. Yutian (Khotan), 3. Shule (Kashgar), 4. Wuqi (Uqir). (End missing) (Beginning missing) Wrapping their heads and wearing skirts according to Han customs. (End missing) Hui Chao's Account of Travels to the Five Regions of India Wu Kong's Record of Entering India (Record of the Newly Translated Ten Stages Sutra, Zhenyuan Era of the Great Tang)
圓照撰（十力經序）)
新譯十地經及迴向輪經十力經等者。即上都章敬寺沙門悟空本名法界。因使罽賓。于中天竺國之所得也。師本京兆雲陽人也。鄉號青龍。里名向義。俗姓車氏。字曰奉朝。後魏拓拔之胤裔也。天假聰敏。志尚典墳。孝悌居家。忠貞奉國。遇玄宗至道大聖大明孝皇帝。孝理天下。萬國歡心。八表稱臣。四夷欽化。時罽賓國。愿附聖唐。使大首領薩波達干與本國三藏舍利越魔。天寶九載庚寅之歲。來詣闕庭。獻款求和。請使巡按。次於明年辛卯之祀。玄宗皇帝敕中使內侍省內寺伯賜緋魚袋張韜光。將國信物行。官奉傔四十餘人。蒙恩授奉朝左衛涇州四門府別將員外接同正員。令隨使臣。取安西路。次疏勒國。次度蔥山。至楊興嶺及播蜜川五赤匿國(亦云式匿)次護密國。次拘緯國。次葛藍國。次藍婆國。次孽和國。次烏仗那國(亦云烏長及烏纏國)茫誐(平聲呼虐伽反)勃國。及高頭城。次摩但國。次信度城(近信度河也。亦云信圖或云辛頭城)至十二載癸巳二月二十一日。至乾陀羅國(梵音正曰健馱邏國)此即罽賓東都城也。王者冬居此地。夏處罽賓。隨其暄涼。以順其性。時王極垂禮接。祇奉國恩。使還對辭並得信物。獻款進奉旋歸大唐。
奉朝當爲重患。纏綿不堪勝致。留寄健
【現代漢語翻譯】 現代漢語譯本： 圓照撰（《十力經》序）
新翻譯的《十地經》、《迴向輪經》、《十力經》等，是上都章敬寺的沙門悟空（本名法界）從罽賓（Kashmir，古代地名，位於今克什米爾地區）于中天竺國（Magadha，古代印度的一個地區）取得的。悟空法師是京兆雲陽人，家鄉叫青龍，里名叫向義，俗姓車氏，字奉朝，是後魏拓拔氏的後裔。他天生聰慧，志向高遠，注重典籍文獻，在家孝順父母，友愛兄弟，對國家忠貞不渝。趕上玄宗至道大聖大明孝皇帝治理天下，萬國臣服，四方夷狄都來歸順。當時罽賓國願意歸附聖唐，派遣大首領薩波達干與本國三藏舍利越魔，在天寶九年庚寅年，來到朝廷，表示誠意，請求和好，並請求派遣使者巡視安撫。次年辛卯年，玄宗皇帝敕令中使內侍省內寺伯賜緋魚袋張韜光，攜帶國書和禮物前往，隨行官員和侍從四十餘人。奉朝蒙受恩典，被授予左衛涇州四門府別將員外接同正員，命令他跟隨使臣，取道安西，經過疏勒國，然後翻越蔥山，到達楊興嶺以及播蜜川的五赤匿國（Panjikant，也寫作式匿），再到護密國（Khuttal），拘緯國（Kumedh），葛藍國，藍婆國，孽和國，烏仗那國（Udyana，也寫作烏長或烏纏國），茫誐勃國（Mangabuddha），以及高頭城，摩但國，信度城（Sindhu，靠近信度河，也寫作信圖或辛頭城），在天寶十二年癸巳年二月二十一日，到達乾陀羅國（Gandhara，梵文正音為健馱邏國），這裡是罽賓的東都城。國王冬天居住在這裡，夏天則在罽賓避暑，順應季節變化。
當時國王非常恭敬地接待使者，並表達了對大唐的敬意。使者回國時，奉朝因為身患重病，無法承受長途跋涉，於是留在健
【English Translation】 English version: Written by Yuan Zhao (Preface to the Sutra of Ten Powers)
The newly translated Ten Bhumi Sutra (Dashabhumika Sutra, Sutra of the Ten Stages), Wheel of Dedication Sutra (Pariṇāmanā-cakra Sutra), Sutra of Ten Powers (Tathāgatabaladaśabala Sutra), etc., were obtained from Kashgar (Kashmir) in Central India (Magadha) by the Shramana Wukong (originally named Fajie) of Zhangjing Temple in the Upper Capital. Dharma Master Wukong was a native of Yunyang in Jingzhao, his hometown was called Qinglong, and the village was called Xiangyi. His secular surname was Che, and his courtesy name was Fengchao. He was a descendant of the Tuoba clan of the Later Wei Dynasty. He was naturally intelligent and aspired to study classical literature. At home, he was filial to his parents and fraternal to his siblings, and he was loyal to the country. He lived during the reign of Emperor Xuanzong, who governed the country with great wisdom, causing all nations to submit and the barbarians from all directions to come and follow him. At that time, the Kingdom of Kashgar was willing to submit to the Holy Tang Dynasty and sent the great leader Sābodatagan and the Tripitaka Master Śāriputravarman of their country to the court in the Gengyin year of the ninth year of Tianbao to express their sincerity, request peace, and request the dispatch of envoys to inspect and appease the region. In the following year, the Xinmao year, Emperor Xuanzong ordered the eunuch Zhang Taoguang of the Inner Temple of the Inner Attendants' Department to carry the national letter and gifts, accompanied by more than forty officials and attendants. Fengchao was granted the grace of being appointed as an Extra Staff Member of the Left Guard Jingzhou Simenfu, and was ordered to follow the envoy, taking the route through Anxi, passing through the Kingdom of Shule, then crossing the Pamir Mountains, reaching Yangxing Ridge and the Wuchini Kingdom (Panjikant, also written as Shi Ni) of the Bomichuan River, then to the Kingdom of Hum, the Kingdom of Kuwei (Kumedh), the Kingdom of Gelan, the Kingdom of Lanpo, the Kingdom of Niehe, the Kingdom of Udyana (also written as Wuchang or Wuchan), the Kingdom of Mangabuddha, and the city of Gaotou, the Kingdom of Modan, the city of Sindhu (near the Sindhu River, also written as Xintu or Xintou), and on the twenty-first day of the second month of the Guisi year of the twelfth year of Tianbao, he arrived at the Kingdom of Gandhara (the correct Sanskrit pronunciation is Gandhara), which is the eastern capital city of Kashgar. The king resides here in winter and in Kashgar in summer, adapting to the seasonal changes.
At that time, the king received the envoy with great respect and expressed his reverence for the Great Tang Dynasty. When the envoy returned to the country, Fengchao, suffering from a serious illness, was unable to endure the long journey and remained in Jian
馱邏國。中使歸朝後漸痊平。誓心歸佛。遂投舍利越魔三藏。落髮披緇。愿早還鄉對見明主。侍覲父母忠孝兩全。時蒙三藏賜與法號。梵云達摩馱都。唐言以翻名為法界。時年二十有七方得出家。即當肅宗文明武德大聖大宣孝皇帝至德二載丁酉歲也。洎二十九。于迦濕彌羅國進受近圓。請文殊矢涅地(地移反。平聲呼。唐言翻為正智)為鄔波[亭*也]耶(唐言親教師安西雲和上)鄔不羼提(唐言闕)為羯磨阿遮利耶(唐言軌範師若至四鎮安西云阿阇梨訛略耳)馱里魏(巍屈反入聲呼)地(平聲同上唐言闕)為教授阿遮利耶(同上)三師七證授以律儀。于蒙鞮寺諷聲聞戒。諷畢聽習根本律儀。然于北天竺國皆薩婆多學也(唐言根本說一切有)然此蒙鞮寺者北天竺王踐位后建茲寺矣。梵云蒙鞮微賀羅。微賀羅者唐言住處。住處即寺也。次有阿彌陀婆挽(免煩反平聲呼)寺。次有阿難儀寺。次有繼者岑寺。次有惱也羅寺。次有惹惹(而者反)寺。次有將軍寺。次有也里特勒寺。突厥王子置也。次有可敦寺。突厥皇后置也。此國伽藍三百餘所。靈塔瑞像其數頗多。或阿育王及五百阿羅漢之所建立也。
如是巡禮兼習梵語。經游四年。夙夜虔心。未曾暫舍。其國四周山為外郭。總開三路以設關防。東接吐蕃北通勃律。西
【現代漢語翻譯】 現代漢語譯本 馱邏國（Tuo Luo Guo）：中使回朝后，他的病情逐漸痊癒，決心皈依佛門。於是投奔舍利越魔三藏（Sheli Yuemo Sanzang），剃度出家，希望早日返回故鄉，拜見聖明的君主，侍奉父母，忠孝兩全。當時蒙三藏賜予法號，梵文名為達摩馱都（Damo Tuodu），翻譯成漢語是法界。出家時年二十七歲，正值肅宗文明武德大聖大宣孝皇帝至德二載丁酉年。二十九歲時，在迦濕彌羅國（Jiashimiluoguo）接受具足戒。請文殊矢涅地（Wenshu Shinedi，意為正智）為鄔波[亭*也]耶（Upajia，意為親教師，安西稱為和尚），鄔不羼提（Wubuchanti，意為闕）為羯磨阿遮利耶（Jiemo Achaliye，意為軌範師，四鎮安西稱為阿阇梨，是訛略的說法），馱里魏地（Tuoli Weidi，意為闕）為教授阿遮利耶（同上）。三師七證授予他律儀，在蒙鞮寺（Mengdi Si）誦讀聲聞戒。誦讀完畢后，聽習根本律儀。當時在北天竺國（Bei Tianzhu Guo）都學習薩婆多部（Sapoduo Bu，意為根本說一切有部）。這座蒙鞮寺是北天竺國王即位后建造的。梵文名為蒙鞮微賀羅（Mengdi Weiheluo），微賀羅（Weiheluo）翻譯成漢語是住處，住處就是寺廟。其次有阿彌陀婆挽寺（Amituo Po Wan Si），其次有阿難儀寺（Anan Yi Si），其次有繼者岑寺（Jizhe Cen Si），其次有惱也羅寺（Nao Ye Luo Si），其次有惹惹寺（Rere Si），其次有將軍寺（Jiangjun Si），其次有也里特勒寺（Yelitele Si），是突厥王子建造的，其次有可敦寺（Kedun Si），是突厥皇后建造的。這個國家有三百多所寺廟，靈塔和瑞像數量很多，有些是阿育王（Ayuwang）和五百阿羅漢建造的。 就這樣巡禮各地，兼習梵語，遊歷了四年，日夜虔誠，從未懈怠。這個國家四周環山，作為外圍屏障，總共開設了三條道路設定關防，東邊連線吐蕃（Tufan），北邊通往勃律（Bolv）。
【English Translation】 English version The country of Tuo Luo (馱邏國): After the imperial envoy returned to the court, his illness gradually healed, and he vowed to convert to Buddhism. Therefore, he sought refuge with Tripitaka Master Sheli Yuemo (舍利越魔三藏), had his head shaved, and became a monk, hoping to return to his hometown soon to meet the wise ruler, serve his parents, and fulfill both loyalty and filial piety. At that time, he was given a Dharma name by the Tripitaka Master, which in Sanskrit was Dharma Dhatu (達摩馱都), and translated into Chinese as Dharma Realm (法界). He was twenty-seven years old when he became a monk, which was the second year of the Zhide era, the Dingyou year, during the reign of Emperor Suzong, the Civilized, Martial, Great Sage, Greatly Proclaiming Filial Emperor. At the age of twenty-nine, he received the full ordination in the country of Kasmira (迦濕彌羅國). He invited Manjusri Shineidi (文殊矢涅地, meaning 'Correct Wisdom') to be his Upadhyaya (鄔波[亭*也]耶, meaning 'close teacher', called 'Heshang' in Anxi), Wubuchanti (鄔不羼提, meaning 'missing') to be his Karma Acarya (羯磨阿遮利耶, meaning 'disciplinary teacher', called 'Achali' in the Four Garrisons of Anxi, which is a corrupted abbreviation), and Tuoli Weidi (馱里魏地, meaning 'missing') to be his teaching Acarya (same as above). The three teachers and seven witnesses conferred the precepts upon him, and he recited the Sravaka precepts at Mengdi Temple (蒙鞮寺). After reciting, he listened to and studied the fundamental precepts. At that time, in North India (北天竺國), they all studied the Sarvastivada school (薩婆多部, meaning 'the fundamental Sarvastivada school'). This Mengdi Temple was built by the king of North India after he ascended the throne. Its Sanskrit name is Mengdi Vihara (蒙鞮微賀羅), and Vihara (微賀羅) translates into Chinese as 'dwelling place', which is a temple. Next is Amitabha Vana Temple (阿彌陀婆挽寺), then Ananda Temple (阿難儀寺), then Jizhe Cen Temple (繼者岑寺), then Nao Ye Luo Temple (惱也羅寺), then Rere Temple (惹惹寺), then General Temple (將軍寺), then Yelitele Temple (也里特勒寺), which was built by a Turkic prince, and then Kedun Temple (可敦寺), which was built by a Turkic queen. There are more than three hundred monasteries in this country, and there are many sacred pagodas and auspicious images, some of which were built by King Ashoka (阿育王) and the five hundred Arhats. In this way, he traveled around and studied Sanskrit, traveling for four years, being devout day and night, never slacking off. The country is surrounded by mountains as an outer defense, and a total of three roads are opened to set up defenses, connecting Tubo (吐蕃) to the east and Bolv (勃律) to the north.
門一路通乾陀羅。別有一途常時禁斷。天軍行幸方得暫開。法界至於第四年後。出迦濕密國入乾陀羅城。于如羅灑王寺中安置。其寺王所建立。從王為名。王即上古罽膩吒王之胄胤也。次有可忽哩寺王子名也。繽芝寺王女名也。復有栴檀忽哩寺王弟名也。此皆隨人建立。從彼受名。次有特勤灑寺突厥王子造也。可敦寺突厥皇后造也。復有阿瑟吒寺。薩緊忽哩寺。罽膩吒王聖塔寺。罽膩吒王演提灑寺。此寺復有釋迦如來頂骨舍利。有罽膩吒王伐龍官沙彌寺。
如是巡禮又經二年。即當代宗眷文孝武皇帝廣德二年甲辰歲也。從此南遊中天竺國。親禮八塔。往迦毗羅伐窣睹城。佛降生處塔。次摩竭提國。菩提道場成佛處塔。于菩提寺。夏坐安居。次波羅泥斯城仙人鹿野苑中轉法輪處塔。次鷲峰山。說法華等經處塔。次廣嚴城。現不思議處塔。次泥嚩襪多城。從天降下三道寶階塔(亦云寶橋)次室羅伐城逝多林給孤獨園。說摩訶般若波羅蜜多度諸外道處塔。次拘尸那城娑羅雙林。現入涅槃處塔。如是八塔右繞供養。膽禮略周。次於那爛陀寺中住經三載。又至烏仗那國尋禮聖蹤住茫誐(平聲呼虐迦反)勃寺。復有蘇訶拔提寺(唐言日宮寺也)缽茫拔提寺(唐言蓮華寺)。
如是往來遍尋聖蹟。與大唐西域記說無少差
殊。思戀聖朝本生父母內外戚屬。焚灼其心念鞠育恩深昊天罔極。發願歸國瞻覲君親。稽首諮詢越魔三藏三藏初聞至意不許。法界以理懇請于再三。三藏已於天寶九年。曾至唐國。日常贊慕摩訶支那。既見懇誠方遂所請。乃手授梵本十地經及迴向輪經並十力經。共同一夾並大聖釋迦牟尼佛一牙舍利。皆頂戴慇勤悲淚而授。將為信物奉獻聖皇。伏願漢地傳揚廣利群品。法界頂跪拜受悲淚禮辭。當欲泛海而歸。又慮滄波險阻。乃卻取北路還歸帝鄉。
我聖神文武皇帝。聖德遠被。聲震五天。道邁羲軒。威加八表。慕仰三寶。信重一乘。異域輸金。重譯來貢。法界所將舍利及梵本經。自彼中天來至漢界。凡所經歷。睹貨羅國五十七番中。有一城號骨咄國。城東不遠有一小海。其水極深。當持牙經南岸而過。時彼龍神知有舍利。地土搖動。玄雲掩興。霹靂震雷。雹雨驟墮。有一大樹不遠海邊。時與眾商投于樹下。枝葉摧落。空心火燃。時首領商普告眾曰。誰將舍利異寶殊珍。不爾龍神何斯拗怒。有即持出投入海中。無令眾人受茲惶怖。法界是時懇心祈願。放達本國利濟邦家。所獲福因用資龍力。從日出后洎于申時。祈祝至誠云收雨霽。僅全草命。漸次前至行拘密支國。王名頓散灑。次惹瑟知國王名黑未梅。次至式匿國。
【現代漢語翻譯】 現代漢語譯本：殊（Shu）。思念聖朝的本生父母和內外親屬。心中焚燒般思念著父母養育的恩情，如昊天般廣大無邊。發願回國朝見君親。於是恭敬地向越魔三藏（Yuemo Sanzang，譯者名）請教，三藏最初聽聞他的意願並不允許。但法界（Fajie，譯者名）以道理懇切地請求再三。三藏回憶起自己在天寶九年曾到過唐國，日常讚美摩訶支那（Mahazhi na，中國的古稱）。見到法界如此懇誠，才答應了他的請求。於是親手授予他梵文原本的《十地經》、《迴向輪經》和《十力經》，共同裝在一個夾子里，以及大聖釋迦牟尼佛的一顆牙舍利。三藏雙手捧著這些，慇勤地、帶著悲傷的眼淚授予法界，讓他作為信物奉獻給聖皇，希望漢地能夠傳揚佛法，廣利眾生。法界頂禮跪拜接受，悲傷地告別。他本想乘船渡海回國，但又考慮到海上風浪險阻，於是決定取道北路返回故鄉。
我聖神文武皇帝，聖德遠播，聲威震懾五天（Wutian，指五個方位），功績超越羲軒（Xi Xuan，指古代聖賢），威望加於四面八方。仰慕三寶（Sanbao，指佛、法、僧），信奉一乘（Yicheng，佛教教義）。異域進獻金銀，紛紛前來翻譯佛經進貢。法界所攜帶的舍利和梵文佛經，從中天（Zhongtian，指印度）來到漢地，一路上所經歷的地方，在睹貨羅國（Duohuoluo guo，古代中亞地區）五十七個國家中，有一個國家叫做骨咄國（Gutu guo）。骨咄國城東不遠處有一個小海，海水極深。當他拿著牙舍利經過南岸時，龍神知道有舍利，地動山搖，烏雲密佈，雷聲轟鳴，冰雹驟降。有一棵大樹在海邊不遠處，當時許多商人都躲在樹下，但樹枝樹葉被摧毀，樹幹空心處燃起了火焰。這時，商隊的首領普（Pu）告訴大家說：『是誰帶著舍利這樣的珍寶？不然龍神為何如此憤怒？有的話就拿出來投入海中，不要讓大家遭受這樣的驚恐。』法界這時懇切地祈願，希望能夠回到本國，利益百姓，所獲得的福報用來資助龍神。從日出之後到申時，祈禱至誠，最終云收雨霽，勉強保全了性命。之後漸漸到達行拘密支國（Xingju Mizhi guo），國王名叫頓散灑（Dun San Sa）。然後到達惹瑟知國（Resezhi guo），國王名叫黑未梅（Hei Wei Mei）。最後到達式匿國（Shini guo）。
【English Translation】 English version: Shu. He yearned for his birth parents and relatives, both inside and outside the court, of the holy dynasty. His heart burned with longing, remembering the profound nurturing grace of his parents, as vast and boundless as the heavens. He vowed to return to his country to pay homage to the ruler and his parents. Therefore, he respectfully consulted Yuemo Sanzang (name of the translator). At first, Sanzang did not permit his intention. However, Fajie (name of the translator) earnestly pleaded with reason again and again. Sanzang recalled that he had been to the Tang Dynasty in the ninth year of the Tianbao era, and he daily praised Mahazhi na (ancient name for China). Seeing Fajie's sincerity, he finally granted his request. He personally handed him the Sanskrit original of the 'Ten Stages Sutra', the 'Returning Merit Wheel Sutra', and the 'Ten Powers Sutra', all together in one folder, as well as a tooth relic of the Great Sage Shakyamuni Buddha. Sanzang presented these with reverence and tears, entrusting them to Fajie as tokens to be offered to the Holy Emperor, hoping that the Dharma would be propagated in the Han lands, benefiting all beings. Fajie bowed and received them with tears of gratitude. He originally intended to return by sea, but considering the dangers of the ocean waves, he decided to take the northern route back to his homeland.
My sagacious and martial emperor, your holy virtue is widely spread, your fame resonates throughout the five regions (Wutian, referring to the five directions), your achievements surpass those of Xi Xuan (referring to ancient sages), and your prestige extends to all corners of the world. You admire the Three Jewels (Sanbao, referring to the Buddha, the Dharma, and the Sangha) and believe in the One Vehicle (Yicheng, a Buddhist doctrine). Foreign lands offer gold and silver, and translations are brought as tribute. The relic and Sanskrit scriptures carried by Fajie, coming from Zhongtian (referring to India) to the Han lands, passed through fifty-seven countries in Duohuoluo guo (ancient Central Asia). Among them, there was a country called Gutu guo. Not far east of Gutu guo, there was a small sea, extremely deep. As he was passing the southern shore with the tooth relic, the dragon god knew of the relic, and the earth shook, dark clouds gathered, thunder roared, and hail fell. There was a large tree not far from the seashore, and many merchants took shelter under it, but the branches and leaves were destroyed, and the hollow trunk caught fire. At this time, the leader of the caravan, Pu, announced to everyone: 'Who is carrying such precious treasures as the relic? Otherwise, why is the dragon god so angry? If anyone has it, take it out and throw it into the sea, lest everyone suffer such terror.' At this time, Fajie earnestly prayed, hoping to return to his country and benefit the people, and using the merits he had gained to assist the dragon god. From sunrise until Shen time (3-5 pm), he prayed sincerely, and finally the clouds cleared and the rain stopped, barely saving their lives. Afterwards, they gradually reached Xingju Mizhi guo, whose king was named Dun San Sa. Then they reached Resezhi guo, whose king was named Hei Wei Mei. Finally, they reached Shini guo.
如是行李經歷三年。備涉艱難。捐軀委命。誓心報國。愿奉君親聖慈曲臨。漸屆疏勒(一名沙勒)時王裴冷冷。鎮守使魯陽。留住五月。次至於闐(亦云于遁或云豁丹)梵云瞿薩怛那(唐言地乳國)王尉遲曜。鎮守使鄭據。延住六月。次威戎城亦名缽浣國。正曰怖汗國。鎮守使蘇岑。次據瑟得城使賣詮。次至安西。四鎮節度使開府儀同三司撿校右散騎常侍安西副大都護兼御史大夫郭昕。
龜茲國王白環(亦云丘茲)正曰屈支城。西門外有蓮花寺。有三藏沙門名勿提提犀魚(唐云蓮花精進)。至誠祈請譯出十力經。可三紙許以成一卷。三藏語通四鎮梵漢兼明。此十力經。佛在舍衛國說。安西境內有前踐山。前踐寺復有耶婆瑟雞山。此山有水滴溜成音。每歲一時采以為曲。故有耶婆瑟雞寺。東西。拓厥寺。阿遮哩貳寺。於此城住一年有餘。次至烏耆國王龍如林。鎮守使揚日祐。延留三月。從此又發至北庭州本道節度使御史大夫楊襲古。與龍興寺僧。請于闐國三藏沙門尸羅達摩(唐言戒法)譯十地經。三藏讀梵文並譯語。沙門大震筆授。沙門法超潤文。沙門善信證義。沙門法界證梵文並譯語。迴向輪經翻譯準此。翻經既畢。繕寫欲終。
時逢聖朝四鎮北庭宣慰使中使段明秀來至北庭。洎貞元五年己巳之
【現代漢語翻譯】 現代漢語譯本：
像這樣履行職責，經歷了三年。期間經歷了各種艱難困苦，將自身安危置之度外，立誓報效國家。希望能夠奉迎君主和父母的聖駕，能夠屈尊前來。漸漸抵達疏勒（也叫沙勒）時，國王是裴冷冷，鎮守使是魯陽，在此停留了五個月。之後到達于闐（也叫于遁，或者豁丹），梵語叫瞿薩怛那（唐朝話叫地乳國），國王是尉遲曜，鎮守使是鄭據，在此停留了六個月。之後到達威戎城，也叫缽浣國，正確的叫法是怖汗國，鎮守使是蘇岑。之後到達據瑟得城，使者是賣詮。之後到達安西，四鎮節度使、開府儀同三司、撿校右散騎常侍、安西副大都護兼御史大夫是郭昕。 龜茲國王白環（也叫丘茲），正確的叫法是屈支城。西門外有蓮花寺，有一位三藏沙門名叫勿提提犀魚（唐朝話叫蓮花精進）。他至誠祈請翻譯出《十力經》。大概三張紙可以寫成一卷。這位三藏精通四鎮的語言，梵語和漢語都很精通。這部《十力經》，是佛陀在舍衛國宣說的。安西境內有前踐山，前踐寺，還有耶婆瑟雞山。這座山上有水滴滴落，形成聲音，每年在特定的時間採集這些水滴的聲音，作為樂曲。所以有耶婆瑟雞寺。還有東西拓厥寺，阿遮哩貳寺。在這個城裡住了一年多。之後到達烏耆國，國王是龍如林，鎮守使是揚日祐，在此停留了三個月。從此又出發到達北庭州，本道節度使、御史大夫是楊襲古。與龍興寺的僧人，請于闐國的三藏沙門尸羅達摩（唐朝話叫戒法）翻譯《十地經》。三藏誦讀梵文並翻譯，沙門大震負責筆錄，沙門法超負責潤色，沙門善信負責考證義理，沙門法界負責考證梵文和譯文。翻譯《迴向輪經》也按照這個方式。翻譯經典完畢，繕寫快要完成。 當時正趕上聖朝的四鎮北庭宣慰使、中使段明秀來到北庭。到了貞元五年己巳年。
【English Translation】 English version:
Undertaking this journey for three years, enduring various hardships, disregarding personal safety, and vowing to serve the country. Hoping to welcome the sacred presence of the ruler and parents, that they might deign to come. Gradually arriving at Shule (also called Shala), where the king was Pei Lengleng, and the garrison commander was Lu Yang, staying there for five months. Afterwards, reaching Yutian (also called Yidun, or Huodan), in Sanskrit called Goshatanna (in Tang Chinese, 'Land of Milk'), where the king was Yuchi Yao, and the garrison commander was Zheng Ju, staying there for six months. Then arriving at Weirong City, also called Bawan Kingdom, correctly called Buhan Kingdom, where the garrison commander was Su Cen. Next, reaching Jusede City, the envoy was Mai Quan. Then arriving at Anxi, the Four Garrisons Jiedushi (military governor), Kaifu Yitong Sansi (honorary title), Jianxiao You Sanqi Changshi (honorary title), Anxi Deputy Grand Protector and Censor-in-chief was Guo Xin. The king of Qiuci (also called Qiuzi), correctly called Quzhi City, was Bai Huan. Outside the west gate was Lotus Flower Temple, where there was a Tripitaka (Buddhist canon) monk named Wutitixi Yu (in Tang Chinese, 'Lotus Flower Diligence'). He sincerely requested the translation of the 'Ten Powers Sutra' (Dasabala Sutra). Approximately three sheets of paper would make one scroll. This Tripitaka was fluent in the languages of the Four Garrisons, proficient in both Sanskrit and Chinese. This 'Ten Powers Sutra' was spoken by the Buddha in Shravasti. Within the territory of Anxi, there was Qianjian Mountain, Qianjian Temple, and also Yeboseji Mountain. On this mountain, water droplets dripped, forming sounds, and every year at a specific time, the sounds of these water droplets were collected as music. Therefore, there was Yeboseji Temple. There were also Dongxi Tuojue Temple and A'zha'er'er Temple. Staying in this city for more than a year. Then arriving at Wuqi Kingdom, where the king was Long Rulin, and the garrison commander was Yang Riyou, staying there for three months. From there, departing again to Beiting Prefecture, the Bendao Jiedushi (regional military commissioner) and Censor-in-chief was Yang Xigu. Together with the monks of Longxing Temple, they requested the Tripitaka monk Shiladama (in Tang Chinese, 'Precept Dharma') from Yutian to translate the 'Ten Bhumi Sutra' (Dasabhumika Sutra). The Tripitaka recited the Sanskrit and translated it, the monk Dazhen was responsible for writing it down, the monk Fachao was responsible for polishing it, the monk Shanxin was responsible for verifying the meaning, and the monk Fajie was responsible for verifying the Sanskrit and translation. The translation of the 'Returning Wheel Sutra' (Avartanacakra Sutra) followed this method. After the translation of the sutra was completed, the copying was about to be finished. At that time, it coincided with the arrival of the Four Garrisons Beiting Pacification Commissioner and Imperial Envoy Duan Mingxiu to Beiting. It was the year Ji Si of the Zhenyuan era, the fifth year.
歲九月十三日。與本道奏事官節度押衙牛昕。安西道奏事官程鍔等。隨使入朝。當爲沙河不通取回鶻路。又為單于不信佛法。所赍梵夾不敢持來。留在北庭龍興寺藏所譯漢本隨使入都。六年二月來到上京。有敕令于躍龍門使院安置。中使段明秀。遂將釋迦真身一牙舍利及所譯經。進奉入內。天恩宣付左神策軍。令寫此經本。與佛牙舍利一時進來。時左街功德使竇文場。準敕裝寫進奉闕庭兼奏。從安西來無名僧悟空。年六十舊名法界。俗姓車。名奉朝請住章敬寺。其年二月二十五日。奉敕宣與正度余依。又本道節度奏事官。以俗姓車奉朝名銜奏。至五月十五日。敕授壯武將軍守左金吾衛大將軍員外接同正員兼試太常卿爰有制日。敕伊西庭節度奏事官節度押衙同節度副使云麾將軍守左金吾衛大將軍員外接同正員牛昕等。並越自流沙涉于陰國。奉三軍向化之慕。申萬里戀闕之誠。雨雪載霏。行邁無已。方貢善達。覆命言旋。舉范羌入計之勞。慰斑超出遠之思。俾升崇祑。以勸使臣可依前件。
是歲也天恩正名。冠冕兼履。昔名法界。今字悟空。捧戴慚惶不任感懼。乃歸章敬次及鄉園。訪問二親墳樹已拱。兄弟子侄家無一人。疏遠諸房少得聞見。凡所來往經四十年。辛卯西征於今庚午。悲不奉養。喜遇明時。所進牙經愿
【現代漢語翻譯】 現代漢語譯本： 九月十三日，我與本道奏事官節度押衙牛昕（官名），安西道奏事官程鍔（官名）等人，跟隨使團入朝。當時因為沙河不通，改取回鶻（古代民族名）的路，又因為單于（古代君主稱號）不信佛法，所攜帶的梵文經卷不敢帶過來，留在北庭龍興寺（寺廟名）藏起來。將所翻譯的漢文版本，跟隨使團進入都城。六年二月到達上京（都城名）。有皇帝的命令，在躍龍門使院（官署名）安置。中使段明秀（人名），於是將釋迦牟尼（佛教創始人）的真身一牙舍利，以及所翻譯的經書，進獻給朝廷。皇帝恩準交付左神策軍（軍隊名），命令抄寫此經本，與佛牙舍利一起送進來。當時左街功德使竇文場（官名、人名），按照皇帝的命令裝裱抄寫進獻朝廷，並上奏。從安西（地名）來的無名僧人悟空（法號），年齡六十歲，舊名法界（法號），俗姓車（姓氏），名奉朝請（官名），住在章敬寺（寺廟名）。那年二月二十五日，奉皇帝的命令，宣稱與正度余依（不確定含義，可能指其他僧人或儀式）。又本道節度奏事官，以俗姓車奉朝請的名銜上奏。到五月十五日，皇帝下詔授予壯武將軍守左金吾衛大將軍員外接同正員兼試太常卿（官名）。詔書上說：敕令伊西庭節度奏事官節度押衙同節度副使云麾將軍守左金吾衛大將軍員外接同正員牛昕（官名、人名）等人，他們越過流沙，到達陰國（不確定含義，可能指某個地區或國家），表達三軍歸順向化的仰慕，表達萬里思念朝廷的誠意。冒著風雪，長途跋涉。進貢順利到達，覆命返回。讚揚范羌（人名）出使的功勞，慰問班超（人名）遠征的思念。讓他們陞官加爵，用來勸勉使臣，可以按照之前的待遇。
那一年，皇帝恩準我正名，授予官帽和官服。以前名叫法界，現在字悟空。捧戴著這些恩賜，慚愧惶恐，不勝感激。於是回到章敬寺，以及家鄉。尋訪父母的墳墓，發現墳上的樹木已經合抱粗細。兄弟子侄，家中沒有一人。疏遠的各房親戚，很少能聽到他們的訊息。總共來往了四十年。辛卯年西征，到如今庚午年。悲傷不能奉養父母，高興遇到英明的時代。所進獻的牙經，希望……
【English Translation】 English version: On the thirteenth day of the ninth month, I, along with Niu Xin (official title), the Jiedu Yaya (military commissioner) and reporting officer of this circuit, and Cheng E (official title), the reporting officer of Anxi circuit, followed the envoy to the imperial court. At that time, because the Shāhé River was impassable, we took the route through the Uyghur (ancient ethnic group) territory. Also, because the Shanyu (ancient ruler title) did not believe in Buddhism, we dared not bring the Sanskrit scriptures we carried, and left them at the Longxing Temple (temple name) in Beiting (place name). We brought the translated Chinese version with the envoy to the capital. In the second month of the sixth year, we arrived at Shangjing (capital city name). There was an imperial decree to settle us at the Yuelongmen Envoy Institute (government office name). The imperial envoy Duan Mingxiu (person name) then presented the Śākyamuni (founder of Buddhism)'s genuine tooth relic and the translated scriptures to the court. The emperor graciously ordered them to be delivered to the Left Shence Army (military unit name), ordering this scripture to be copied and brought in together with the Buddha's tooth relic. At that time, Dou Wenchang (official title, person name), the Gongde (merit) Commissioner of the Left Street, according to the imperial order, mounted and copied them to present to the imperial court, and also reported. The nameless monk Wukong (Dharma name) from Anxi (place name), aged sixty, formerly named Fajie (Dharma name), with the secular surname Che (surname), named Fengchaoqing (official title), residing at the Zhangjing Temple (temple name). On the twenty-fifth day of the second month of that year, he received an imperial decree declaring him and Zhengdu Yiyi (uncertain meaning, possibly referring to other monks or rituals). Also, the Jiedu reporting officer of this circuit reported his secular surname Che and the title of Fengchaoqing. On the fifteenth day of the fifth month, the emperor issued an edict conferring the title of Zhuangwu General, Shou Zuo Jinwuwei Great General, Yuanwaizhi Tongzhengyuan concurrently testing Taichangqing (official title). The edict stated: 'Order Niu Xin (official title, person name), the Jiedu Yaya and Deputy Envoy of the Jiedu reporting officer of Yixiting, Yunhui General, Shou Zuo Jinwuwei Great General, Yuanwaizhi Tongzhengyuan, and others, who crossed the quicksand and arrived at the Yin country (uncertain meaning, possibly referring to a region or country), expressing the admiration of the three armies for returning to civilization, expressing the sincerity of longing for the imperial court from ten thousand miles away. Braving wind and snow, they traveled a long distance. The tribute arrived smoothly, and they returned to report. Commending Fan Qiang (person name)'s meritorious service as an envoy, and consoling Ban Chao (person name)'s longing for home during the distant expedition. Let them be promoted and ennobled to encourage the envoys, and they may be treated according to the previous standards.'
In that year, the emperor graciously rectified my name, granting me official hat and robes. Formerly named Fajie, now styled Wukong. Holding these favors, I am ashamed, fearful, and overwhelmed with gratitude. Therefore, I returned to Zhangjing Temple and my hometown. Visiting my parents' graves, I found that the trees on the graves were already as thick as a hug. None of my brothers, nephews, or children were at home. I rarely heard from the distant relatives. In total, I have been traveling for forty years. I went on the western expedition in the year Xinmao, and now it is the year Gengwu. I am saddened that I could not take care of my parents, and happy to have encountered an enlightened era. I hope that the tooth scripture I presented...
資聖壽。其所進十地經。依常途寫一百二十一紙成部勒為九卷。此經佛初成正覺已經二七日。住他化自在天宮摩尼寶藏殿說。迴向輪經。佛在金剛摩尼寶山峰中。與大菩薩說。譯成三紙半以為一卷。其十力經如前所說。譯成三紙復為一卷。三部都計一百二十九紙。總十一卷同爲一帙。然為斯經未入目錄。伏恐年月深遠人疑偽經。今請編入大唐貞元續開元釋教錄。伏以一辭聖唐於今四代。凌霜冒雪經四十年。尋禮聖蹤所經國邑。或一瞻禮或漸旬時。或經累旬或盈數月。或住一歲二三四年。或遇吉祥或遭劫賊。安樂時少。憂惱處多。不能宣心一一屢說。幸逢明聖略舉大綱。伏乞施行流轉永代。
沙門圓照自惟疵賤素無藝能。喜遇明時再登翻譯。續修圖紀贊述真乘。並修大唐貞元續開元釋教錄。悟空大德具述行由托余記之。以附圖錄。聊以驗其事也。久積歲年詰問根源。恭承口訣。詞疏意拙。編其次云。大雅碩才愿詳其志也。
繼業西域行程(宋范成大撰吳船錄捲上峨眉山牛心寺記)
秋七月戊戌朔。離黑水。復過白水寺前。渡雙溪橋。入牛心寺。雨後斷路。白雲峽水方漲。碧流白石。照人肺肝。如層冰積雪。籃輿下行峽淺處以入寺。飛濤濺沫襟裾皆濡。境過清毛髮盡竦。寺對青蓮峰。有白雲青蓮二閣。
【現代漢語翻譯】 現代漢語譯本：資聖壽（人名）所進獻的《十地經》，按照通常的方式書寫，一百二十一張紙成為一部，整理為九卷。這部經是佛陀初成正覺后，已經過了二十七日，在它化自在天宮（欲界第六天）的摩尼寶藏殿所說的。《迴向輪經》，佛陀在金剛摩尼寶山峰中，與大菩薩們所說，翻譯成三紙半，成為一卷。《十力經》如前所述，翻譯成三紙，又成為一卷。這三部經總共計算一百二十九張紙，總共十一卷，合為一帙。然而因為這部經沒有被收入目錄，恐怕時間長久，人們會懷疑是偽經。現在請求編入《大唐貞元續開元釋教錄》。我懷著一顆虔誠的心來到聖唐，至今已經歷四代皇帝。冒著風霜雨雪，經歷了四十年。尋訪禮拜聖蹟，所經過的國家城邑，或者稍微瞻仰禮拜，或者漸行十日，或者經過數旬，或者滿數月，或者住一年、二三年、四年。或者遇到吉祥的事情，或者遭遇劫賊。安樂的時候少，憂愁煩惱的地方多。不能詳細地一一訴說。幸好遇到英明的聖上，略微舉出大概的情況。懇請施行，使之流傳到永遠。 沙門圓照（人名）自認為自己資質低下，沒有什麼才能。慶幸遇到英明的時代，再次參與翻譯。續修圖紀，贊述真實的佛法。並且續修《大唐貞元續開元釋教錄》。悟空（人名）大德詳細地敘述了他的經歷，委託我記錄下來，附在圖錄之後，姑且用來驗證這件事。長久積累歲月，詰問根源，恭敬地接受口訣。文辭粗疏，意思笨拙，編排其次序。希望博學多才的人能夠詳細瞭解我的心志。 繼業西域行程（宋朝范成大撰寫的《吳船錄》捲上峨眉山牛心寺記） 秋季七月戊戌朔日，離開黑水，再次經過白水寺前，渡過雙溪橋，進入牛心寺。雨後道路中斷，白雲峽的水剛剛上漲。碧綠的流水和白色的石頭，照亮人的肺腑，好像層層冰塊和堆積的白雪。乘坐竹轎下行，在峽谷淺的地方進入寺廟。飛濺的浪花和水沫，打濕了衣襟。環境非常清幽，令人毛髮聳立。寺廟正對著青蓮峰，有白雲閣和青蓮閣。
【English Translation】 English version: Zishengshou (person's name) presented the 'Ten Stages Sutra'. Following the usual method of writing, one hundred and twenty-one sheets of paper formed a complete text, organized into nine volumes. This sutra was spoken by the Buddha twenty-seven days after his initial enlightenment, in the Mani Treasure Palace of the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm). The 'Returning the Wheel Sutra' was spoken by the Buddha with the great Bodhisattvas in the Vajra Mani Treasure Mountain Peak, translated into three and a half sheets, forming one volume. The 'Ten Powers Sutra', as mentioned before, was translated into three sheets, again forming one volume. These three sutras total one hundred and twenty-nine sheets, totaling eleven volumes, combined into one case. However, because this sutra has not been included in the catalog, there is concern that over time, people will suspect it is a false sutra. Now, I request that it be included in the 'Great Tang Zhenyuan Continued Kaiyuan釋教Record'. I come to the Holy Tang with a sincere heart, and it has been four generations of emperors since then. Braving frost and snow, I have experienced forty years. Visiting and paying homage to the holy sites, the countries and cities I have passed through, either slightly admiring and paying homage, or gradually traveling for ten days, or spending several weeks, or a full month, or staying for one, two, three, or four years. Sometimes encountering auspicious events, sometimes encountering robbers. There were few times of peace and happiness, and many places of sorrow and trouble. I cannot describe everything in detail one by one. Fortunately, I have encountered an enlightened emperor, and I will briefly mention the general situation. I earnestly request that it be implemented and passed down forever. The monk Yuanzhao (person's name) considers himself to be of low quality and without talent. Fortunately, he encountered an enlightened era and participated in translation again. He continued to revise the illustrated records, praising the true Dharma. And he continued to revise the 'Great Tang Zhenyuan Continued Kaiyuan 釋教Record'. The virtuous Wukong (person's name) described his experiences in detail and entrusted me to record them and attach them to the illustrated record, just to verify this matter. Accumulating years of age, questioning the source, and respectfully receiving the oral instructions. The writing is rough and the meaning is clumsy, and the order is arranged accordingly. I hope that talented scholars can understand my aspirations in detail. Jiye's Journey to the Western Regions (recorded in 'Wu Boat Record' Volume 1, Emei Mountain Niuxin Temple, written by Fan Chengda of the Song Dynasty) On the first day of the seventh month of autumn, Wuxu, I left Heishui, passed by Baisui Temple again, crossed Shuangxi Bridge, and entered Niuxin Temple. After the rain, the road was cut off, and the water in Baiyun Gorge had just risen. The green flowing water and white stones illuminated people's lungs, like layers of ice and piles of white snow. Riding in a bamboo sedan chair downwards, I entered the temple in the shallow part of the gorge. The splashing waves and foam wet my clothes. The environment was very quiet, making my hair stand on end. The temple faces Qinglian Peak, and there are Baiyun Pavilion and Qinglian Pavilion.
最佳。牛心本孫思邈隱居。相傳時出諸山寺中。人數見之。小說亦載招僧誦經施與金錢。正此山故事。有孫仙煉丹灶。在峰頂。及淘朱泉在白雲峽最深處。去寺數里。水深不可涉。獨訪丹灶。灶傍多奇石。祠堂后一石尤佳。可以箕踞宴坐。名玩丹石。寺有唐畫羅漢一板。筆跡超妙。眉目津津。欲與人語。成都古畫浮影象最多。皆出此下。蜀畫胡僧惟盧楞迦之筆為第一。今見此板。乃知楞迦源流。所自餘十五板亡之矣。
此寺即繼業三藏所作。業姓王氏。耀州人。隸東京天壽院。乾德二年。詔沙門三百人。入天竺求舍利及貝多葉書。業預遣中。至開寶九年始歸。寺所藏涅槃經一函四十二卷。業于每卷后。分記西域行程。雖不甚詳。然地裡大略可考。世所罕見。錄於此以備國史之闕。
業自階州出塞西行。由靈武西涼甘肅瓜沙等州。入伊吳高昌焉耆于闐疏勒大石諸國。度雪嶺至布路州國。又度大蔥嶺雪山。至伽濕彌羅國。西登大山有薩埵太子投崖飼虎處。遂至健陀羅國。謂之中印土。
又西至。庶流波國及太爛陀羅國。國有二寺。又西過四大國。至大麴女城。南臨陷牟河。北背洹河塔廟甚多。而無僧尼。又西二程有寶階故基。又西至波羅奈國。兩城相去五里。南臨洹河。又西北十許里至鹿野苑。塔廟佛
【現代漢語翻譯】 現代漢語譯本： 最佳。牛心本是孫思邈隱居的地方。相傳他時常出現在各山寺廟中，很多人都見過他。小說中也記載了他招僧人誦經，並施捨金錢的故事，說的就是這座山的故事。這裡有孫仙煉丹的丹灶，在峰頂上；還有淘朱泉，在白雲峽最深處，距離寺廟幾里路，水深不可渡過。我獨自尋訪丹灶，灶旁有很多奇特的石頭，祠堂后的一塊石頭尤其好，可以像箕一樣張開腿坐著宴飲，因此命名為玩丹石。寺廟裡有一幅唐朝的羅漢畫像，筆法超妙，眉目之間神采奕奕，好像要和人說話一樣。成都古代的佛像畫很多，大多出自這裡。蜀地的胡僧畫像，只有盧楞迦的筆法是第一。如今見到這幅畫，才知道盧楞迦的源流所自。可惜其餘十五幅已經遺失了。
這座寺廟是繼業三藏所建。繼業姓王，是耀州人，隸屬於東京天壽院。乾德二年，朝廷詔令三百名沙門前往天竺，求取捨利和貝多葉書。繼業也在其中。直到開寶九年才回國。寺廟裡藏有一函四十二卷的《涅槃經》。繼業在每卷後面，分別記錄了西域的行程。雖然不是很詳細，但是地理大概可以考證。世上罕見，記錄在這裡以備國史的缺失。
繼業從階州出塞西行，經過靈武、西涼、甘肅、瓜州、沙州等州，進入伊吾、高昌、焉耆、于闐、疏勒、大石等國，翻越雪嶺到達布路州國。又翻越大蔥嶺雪山，到達伽濕彌羅國。向西登上大山，有薩埵太子投崖飼虎的地方，於是到達健陀羅國，也就是中印土。
又向西到達庶流波國和太爛陀羅國。該國有兩座寺廟。又向西經過四大國，到達大麴女城，南邊靠近陷牟河，北邊背靠洹河，塔廟很多，但是沒有僧尼。又向西走兩天路程，有寶階的故基。又向西到達波羅奈國，兩座城相距五里，南邊靠近洹河。又向西北走十幾里路到達鹿野苑，塔廟佛像。
【English Translation】 English version: Excellent. Niuxin was where Sun Simiao (Sun Simiao, a famous doctor in Chinese history) lived in seclusion. It is said that he often appeared in various mountain temples, and many people saw him. Novels also record the story of him recruiting monks to recite scriptures and giving money, which is about the story of this mountain. There is Sun Xian's (Sun Xian, another name for Sun Simiao) alchemy stove on the top of the peak; and Taozhu Spring (Taozhu Spring, a spring where cinnabar can be found) is in the deepest part of Baiyun Gorge, a few miles away from the temple, and the water is too deep to cross. I visited the alchemy stove alone. There are many strange rocks beside the stove, and one rock behind the ancestral hall is especially good. You can sit and feast with your legs spread out like a winnowing basket, so it is named Wandanshi (Wandanshi, literally 'playing with elixir stone'). There is a Tang Dynasty (Tang Dynasty, a Chinese dynasty) Arhat (Arhat, enlightened being) painting in the temple, with superb brushwork, and the eyebrows are vivid, as if they are about to talk to people. There are many ancient Buddhist paintings in Chengdu, most of which came from here. Among the paintings of Hu monks (Hu monks, monks from Central Asia or India) in Shu (Shu, ancient name for Sichuan), only Lu Lengjia's (Lu Lengjia, a famous painter) brushwork is the best. Now that I see this painting, I know the origin of Lu Lengjia. It is a pity that the other fifteen paintings have been lost.
This temple was built by Jiyesanzang (Jiyesanzang, a Buddhist monk). Jiye's surname is Wang, and he is from Yaozhou, affiliated to the Tianshouyuan (Tianshouyuan, a temple) in Tokyo. In the second year of Qiande (Qiande, an era name), the imperial court ordered 300 monks to go to Tianzhu (Tianzhu, ancient name for India) to seek relics and Beiduo leaf books (Beiduo leaf books, scriptures written on palm leaves). Jiye was also among them. He did not return to China until the ninth year of Kaibao (Kaibao, an era name). The temple houses a box of forty-two volumes of the Nirvana Sutra (Nirvana Sutra, a Buddhist scripture). Jiye recorded his journey to the Western Regions (Western Regions, Central Asia) after each volume. Although it is not very detailed, the geography can be roughly verified. It is rare in the world, and it is recorded here to make up for the lack of national history.
Jiye went west out of Jiezhou, passing through Lingwu, Xiliang, Gansu, Guazhou, Shazhou and other states, and entered the countries of Yiwu, Gaochang, Yanqi, Yutian, Shule, and Dashi, crossing the Snow Ridge to the state of Bulu. He then crossed the Great Congling (Great Congling, Pamir Mountains) Snow Mountain and arrived at the country of Kashmir (Kashmir, a region). Going west up the mountain, there is the place where Prince Satta (Prince Satta, a Bodhisattva) threw himself off a cliff to feed the tiger, and then he arrived at the country of Gandhara (Gandhara, an ancient kingdom), which is the Middle India.
Further west, he arrived at the countries of Shuliubo and Tailantuoluo. There are two temples in this country. Going west through the four great countries, he arrived at the Great Qu Nu City, bordering the Xianmu River to the south and the Heng River (Heng River, Ganges River) to the north, with many pagodas and temples, but no monks or nuns. Going west for two days, there is the old site of Baojie. Going west to the country of Varanasi (Varanasi, a city in India), the two cities are five miles apart, bordering the Heng River to the south. Going northwest for more than ten miles to the Deer Park (Deer Park, a place where Buddha gave his first sermon), there are pagodas and Buddha statues.
跡最伙。業自云。別有傳記。今不傳矣。
南行十里渡洹河。河南有大浮圖。自鹿野苑西至摩迦提國。館于漢寺。寺多租入。八村隸焉。僧徒往來如歸。南與杖林山相直。巍峰巋然。山北有優婆掬多石室及塔廟故基。南百里有孤山。名雞足三峰。云是迦葉入定處。又西北百里。有菩提寶座城。四門相望。金剛座在其中東向。又東至尼連禪河。東岸有石柱。記佛舊事。自菩提座東南五里至佛苦行處。又西三里至三迦葉村及牧牛女池。金剛座之北門外。有師子國伽藍。又北五里至伽耶城。又北十里至伽耶山。云是佛說寶云經處。又自金剛座東北十五里至正覺山。又東北三十里至骨磨城。業館于鰕羅寺。謂之南印土。諸國僧多居之。又東北四十里至王舍城。東南五里有降醉象塔。又東北登大山。細路盤紆。有舍利子塔。又臨澗有下馬迎風塔。度絕壑。登山頂。有大塔廟。云是七佛說法處。山北平地又有舍利本生塔。其北山半曰鷲峰。云是佛說法華經處。山下即王舍城。城北山址有溫泉二十餘井。又北有大寺及迦蘭陀竹園故跡。又東有阿難半身舍利塔。溫湯之西有平地。直南登山腹有畢波羅窟。業止其中。誦經百日而去。窟西復有阿難證果塔。此去新王舍城八里。日往乞食。會新王舍城中有蘭若。隸漢寺。又有樹提迦故
【現代漢語翻譯】 現代漢語譯本：他的事蹟非常多，他自己說另有傳記，現在已經不流傳了。
向南走十里路，渡過洹河。河南岸有一座大佛塔。從鹿野苑向西到摩迦提國（Magadha），我住在漢寺。寺廟有很多租金收入，有八個村莊隸屬於它。僧侶們來來往往，就像回到自己家一樣。南邊與杖林山相對，山峰高聳挺拔。山北有優婆掬多（Upagupta）的石室和塔廟的遺址。向南一百里有一座孤山，名叫雞足三峰，據說那是迦葉（Kasyapa）入定的地方。又向西北一百里，有菩提寶座城，四面都有城門相對。金剛座（Vajrasana）就在其中，朝向東方。再向東到達尼連禪河（Nairanjana River）。東岸有一根石柱，記載著佛陀過去的事蹟。從菩提座向東南五里，到達佛陀苦修的地方。又向西三里，到達三迦葉村和牧牛女池。金剛座的北門外，有師子國（Simhala）的伽藍（僧伽藍摩，僧院）。又向北五里，到達伽耶城（Gaya）。又向北十里，到達伽耶山，據說那是佛陀宣說《寶云經》的地方。又從金剛座向東北十五里，到達正覺山。又向東北三十里，到達骨磨城。我住在鰕羅寺，這裡被稱為南印度，許多國家的僧侶都住在這裡。又向東北四十里，到達王舍城（Rajagrha）。東南五里有降醉象塔。又向東北登上大山，狹窄的道路盤旋彎曲，有舍利子（Sariputra）塔。又靠近山澗，有下馬迎風塔。渡過深谷，登上山頂，有一座大塔廟，據說那是七佛說法的地方。山北的平地上又有舍利本生塔。其北山腰叫做鷲峰（Gridhrakuta），據說那是佛陀宣說《法華經》的地方。山下就是王舍城。城北山腳下有二十多眼溫泉。又向北有大寺和迦蘭陀竹園（Kalandaka Venuvana）的遺蹟。又向東有阿難（Ananda）半身舍利塔。溫泉的西邊有一片平地，正對著南邊登山的山腰，那裡有畢波羅窟（Pippala Cave）。我住在其中，誦經一百天後離開。石窟西邊又有阿難證果塔。從這裡到新王舍城八里路，每天去乞食。恰好新王舍城中有一處蘭若（Aranya，寂靜處），隸屬於漢寺，還有樹提迦（Suddhika）的故...
English version: His deeds were numerous. He himself said that there was a separate biography, but it is no longer transmitted.
Traveling ten li south, I crossed the Heng River (Huan River). South of the river is a large stupa. From Mrigadava (Deer Park) west to Magadha, I stayed at the Han Temple. The temple has a lot of rental income, with eight villages belonging to it. Monks come and go as if returning home. To the south, it faces Mount Zhanglin, with towering peaks. North of the mountain is the stone chamber of Upagupta and the ruins of pagodas and temples. One hundred li south is an isolated mountain called the Three Peaks of Chicken Foot, said to be where Kasyapa entered samadhi. Another one hundred li northwest is the city of Bodhimanda (Seat of Enlightenment), with four gates facing each other. The Vajrasana (Diamond Throne) is located within it, facing east. Further east is the Nairanjana River. On the east bank is a stone pillar recording the past events of the Buddha. Five li southeast from the Bodhi Seat is the place where the Buddha practiced asceticism. Three li west is the village of Three Kasyapas and the Milkmaid's Pool. Outside the north gate of the Vajrasana is the Sangharama (monastery) of Simhala (Sri Lanka). Five li north is the city of Gaya. Ten li north is Mount Gaya, said to be where the Buddha preached the Ratnamegha Sutra (Treasure Cloud Sutra). Fifteen li northeast from the Vajrasana is Mount Zhengjue (Correct Enlightenment). Thirty li northeast is the city of Asthigrama (Bone Village). I stayed at the Xia Luo Temple, which is called South India, where many monks from various countries reside. Forty li northeast is the city of Rajagrha (Royal City). Five li southeast is the Taming the Drunken Elephant Stupa. Northeast, climbing a large mountain, the narrow road winds around, there is the Sariputra Stupa. Near the stream is the Dismounting to Greet the Wind Stupa. Crossing a deep ravine and climbing to the top of the mountain, there is a large pagoda temple, said to be where the Seven Buddhas preached. On the flat ground north of the mountain is the Sarira Jataka Stupa. The mountainside to the north is called Gridhrakuta (Vulture Peak), said to be where the Buddha preached the Lotus Sutra. Below the mountain is Rajagrha. At the foot of the mountain north of the city are more than twenty hot springs. To the north are the ruins of a large temple and the Kalandaka Venuvana (Bamboo Grove). To the east is the half-body Sarira Stupa of Ananda. West of the hot springs is a flat area, directly south, climbing the mountainside, is the Pippala Cave. I stayed in it, reciting scriptures for a hundred days before leaving. West of the cave is the Ananda Enlightenment Stupa. It is eight li from here to New Rajagrha, where I went to beg for food every day. It happened that there was an Aranya (secluded place) in New Rajagrha, belonging to the Han Temple, and the old [site] of Suddhika...
【English Translation】 His deeds were numerous. He himself said that there was a separate biography, but it is no longer transmitted.
Traveling ten li south, I crossed the Heng River (Huan River). South of the river is a large stupa. From Mrigadava (Deer Park) west to Magadha, I stayed at the Han Temple. The temple has a lot of rental income, with eight villages belonging to it. Monks come and go as if returning home. To the south, it faces Mount Zhanglin, with towering peaks. North of the mountain is the stone chamber of Upagupta and the ruins of pagodas and temples. One hundred li south is an isolated mountain called the Three Peaks of Chicken Foot, said to be where Kasyapa entered samadhi. Another one hundred li northwest is the city of Bodhimanda (Seat of Enlightenment), with four gates facing each other. The Vajrasana (Diamond Throne) is located within it, facing east. Further east is the Nairanjana River. On the east bank is a stone pillar recording the past events of the Buddha. Five li southeast from the Bodhi Seat is the place where the Buddha practiced asceticism. Three li west is the village of Three Kasyapas and the Milkmaid's Pool. Outside the north gate of the Vajrasana is the Sangharama (monastery) of Simhala (Sri Lanka). Five li north is the city of Gaya. Ten li north is Mount Gaya, said to be where the Buddha preached the Ratnamegha Sutra (Treasure Cloud Sutra). Fifteen li northeast from the Vajrasana is Mount Zhengjue (Correct Enlightenment). Thirty li northeast is the city of Asthigrama (Bone Village). I stayed at the Xia Luo Temple, which is called South India, where many monks from various countries reside. Forty li northeast is the city of Rajagrha (Royal City). Five li southeast is the Taming the Drunken Elephant Stupa. Northeast, climbing a large mountain, the narrow road winds around, there is the Sariputra Stupa. Near the stream is the Dismounting to Greet the Wind Stupa. Crossing a deep ravine and climbing to the top of the mountain, there is a large pagoda temple, said to be where the Seven Buddhas preached. On the flat ground north of the mountain is the Sarira Jataka Stupa. The mountainside to the north is called Gridhrakuta (Vulture Peak), said to be where the Buddha preached the Lotus Sutra. Below the mountain is Rajagrha. At the foot of the mountain north of the city are more than twenty hot springs. To the north are the ruins of a large temple and the Kalandaka Venuvana (Bamboo Grove). To the east is the half-body Sarira Stupa of Ananda. West of the hot springs is a flat area, directly south, climbing the mountainside, is the Pippala Cave. I stayed in it, reciting scriptures for a hundred days before leaving. West of the cave is the Ananda Enlightenment Stupa. It is eight li from here to New Rajagrha, where I went to beg for food every day. It happened that there was an Aranya (secluded place) in New Rajagrha, belonging to the Han Temple, and the old [site] of Suddhika...
宅城。其西有輪王塔。
又北十五里有那爛陀寺。寺之南北各有數十寺。門皆西向。其北有四佛座。又東北十五里至烏嶺頭寺。東南五里有聖觀自在像。又東北十里至伽濕彌羅漢寺。寺南距漢寺八里許。自漢寺東行十二里。至郤提希山。又東七十里有鴿寺。西北五十里有支那西寺。古漢寺也。西北百里至花氏城。育王故都也。
自此渡河。北至毗耶離城。有維摩方丈故跡又至拘尸那城及多羅聚落。逾大山數重至泥波羅國。又至摩偷果。過雪嶺。至三耶寺。
由故道自此入階州。太祖已晏駕。太宗即位。業詣闕進所得梵夾舍利等。詔擇名山修習。登峨眉。北望牛心。眾峰環翊。遂作庵居。已而為寺。業年八十四而終。
出牛心復過中峰之前入新峨眉。觀自觀前山。開新路極峻。斗下冒雨。以游龍門。竭蹙數里。歘至一處。澗溪自兩山石門中涌出。是為龍門峽也。以一葉舟。棹入石門。兩岸千丈。巖壁色如碧玉。刻削光潤。入峽十餘丈。有兩瀑布。各出一巖頂。相對飛下。嵌根有盤石承之。激為飛雨。濺洙滿峽。舟過其前。衣皆沾灑透濕。又數丈半巖有圓龕。去水可二丈。以木梯升之。即龍洞也。峽中紺碧無底。石寒水清。非復人世。舟行數十步。石壁益峻水益湍。丞回棹。舟人云。前去更奇。
【現代漢語翻譯】 現代漢語譯本：宅城（具體地點不明確）。其西邊有輪王塔（轉輪聖王的塔）。 再往北走十五里，有那爛陀寺（古代印度佛教大學）。寺廟的南北各有數十座寺廟。所有的門都朝西開。那爛陀寺的北邊有四佛座（四個佛陀的座位）。再往東北走十五里到達烏嶺頭寺（寺廟名稱）。東南五里有聖觀自在像（觀世音菩薩的聖像）。再往東北走十里到達伽濕彌羅漢寺（來自伽濕彌羅的羅漢所住的寺廟）。寺廟南邊距離漢寺大約八里路。從漢寺往東走十二里，到達郤提希山（山名）。再往東走七十里有鴿寺（寺廟名稱）。西北五十里有支那西寺（中國的西寺），也就是古漢寺。西北一百里到達花氏城（城市名稱），是育王（阿育王）以前的都城。 從這裡渡河，向北到達毗耶離城（城市名稱），有維摩方丈（維摩詰的住所）的遺蹟。又到達拘尸那城（佛陀涅槃的地點）以及多羅聚落（聚落名稱）。翻過幾座大山到達泥波羅國（尼泊爾）。又到達摩偷果（地點名稱）。穿過雪嶺，到達三耶寺（寺廟名稱）。 從原來的道路進入階州（地名）。太祖（皇帝的廟號）已經駕崩，太宗（皇帝的廟號）即位。我呈上在西域求得的梵文經書、舍利等物。皇帝下詔選擇名山修行。我登上峨眉山，向北眺望牛心山（山名），群峰環繞拱衛，於是就在那裡建造庵居住。後來改建為寺廟。我八十四歲時去世。 從牛心山出來，再次經過中峰（山峰名稱）前面，進入新峨眉（峨眉山的新區域）。觀看自觀前山（山名）。開闢的新路非常陡峭。冒著雨向下走。遊覽龍門（景點名稱）。艱難地走了幾里路，突然到達一個地方，澗溪從兩山石門中涌出，這就是龍門峽。用一葉小舟，劃入石門。兩岸高達千丈，巖壁顏色像碧玉一樣，經過雕琢非常光滑。進入峽谷十幾丈，有兩道瀑布，各自從巖頂飛流直下，瀑布下方的巖石上有盤石承接，激起飛濺的水花，水珠充滿了整個峽谷。船從瀑布前經過，衣服都被水打濕。又在幾丈高的半山腰上有個圓形的石龕，距離水面大約二丈，用木梯可以爬上去，那就是龍洞。峽谷中深藍無底，石頭寒冷，水清澈，彷彿不是人間。船行走了幾十步，石壁更加陡峭，水流更加湍急。船伕調轉船頭，船伕說，前面更加奇特。
【English Translation】 English version: Zhai City (unspecified location). To its west is the Wheel-Turning King Pagoda (a pagoda of the Chakravartin). Fifteen li (Chinese mile) further north is Nalanda Monastery (ancient Indian Buddhist university). To the north and south of the monastery are dozens of other monasteries. All the gates face west. To the north of Nalanda Monastery are the Four Buddha Seats (four seats of the Buddhas). Fifteen li northeast leads to Wulingtou Monastery (monastery name). Five li southeast is the Holy Avalokiteśvara Image (holy image of Avalokiteśvara Bodhisattva). Ten li northeast leads to Kashmira Arhat Monastery (monastery inhabited by Arhats from Kashmir). The monastery is about eight li south of Han Monastery. Twelve li east from Han Monastery leads to Xitihi Mountain (mountain name). Seventy li east is Pigeon Monastery (monastery name). Fifty li northwest is China West Monastery, which is the old Han Monastery. One hundred li northwest is Hua City (city name), the former capital of King Yu (King Ashoka). From here, crossing the river northwards, one reaches Vaisali City (city name), where the remains of Vimalakirti's abode are found. Further on, one reaches Kushinagar (the place where the Buddha entered Parinirvana) and the village of Tara. Crossing several high mountains, one reaches Nepal. Then one reaches Matouguo (location name). Passing over the Snow Mountain Range, one reaches Samye Monastery (monastery name). From the old road, I entered Jie Prefecture (place name). Emperor Taizu (temple name of the emperor) had already passed away, and Emperor Taizong (temple name of the emperor) had ascended the throne. I presented the Sanskrit scriptures and relics obtained from the Western Regions. The emperor decreed that I should choose a famous mountain to cultivate. I ascended Mount Emei and looked north towards Ox Heart Mountain (mountain name), surrounded by peaks. So I built a hermitage there. Later it was converted into a monastery. I passed away at the age of eighty-four. Leaving Ox Heart Mountain and passing in front of Zhongfeng Peak (peak name), I entered New Mount Emei (new area of Mount Emei). I viewed the Qian Mountain from Ziguan (mountain name). The newly opened road was extremely steep. Braving the rain, I descended to visit Dragon Gate (scenic spot name). After struggling for several li, I suddenly arrived at a place where a stream gushed out from the stone gates of two mountains, which is Dragon Gate Gorge. In a small boat, I rowed into the stone gate. The cliffs on both sides were thousands of feet high, and the color of the rock walls was like jade, smooth and polished. Entering the gorge for more than ten zhang (Chinese unit of length), there were two waterfalls, each cascading down from the top of a cliff. At the base of the waterfalls, there were flat rocks, creating splashing water that filled the entire gorge. As the boat passed in front of the waterfalls, our clothes were soaked. A few zhang higher, there was a round niche on the hillside, about two zhang above the water. A wooden ladder could be used to climb up to it, which was the Dragon Cave. The gorge was deep blue and bottomless, the stones were cold, and the water was clear, as if it were not the human world. After the boat traveled for dozens of steps, the stone walls became steeper and the water became more turbulent. The boatman turned the boat around, saying that the scenery ahead was even more extraordinary.
以雨大作加飛瀑沾濡。暑肌起粟。骨驚神𢥠。凜乎夫不可以久留也。昔嘗聞。峨眉雙溪。不減盧山三峽。前日過之。真奇絕。及至龍門。則雙溪又在下風。蓋天下峽泉之勝。當以龍門為第一。要之。游者自知。未之遊者。必以余言為過。然其道險絕。亂石當道。將至峽。必舍輿躡草履。經營蹞步。于槎牙兀臬中。方至峽口。蓋大峨峰頂。天下絕觀。蜀人固自罕游。而龍門又勝絕於山間。游峨眉。者亦罕能到。非好奇喜事忘勞苦而不憚疾病者不能至焉。復尋大路出山。初夜始至縣中。
梵僧指空禪師傳考（一）指空浮圖銘並序李穡撰（二）檜巖寺重創記金守溫撰
（一）西天提納薄陀尊者浮圖銘並序
前奉翊大夫。知密直司事。商議會議都監事。右文館提學。同知春秋館事上護軍。臣韓修奉教書並篆額。
前朝列大夫。征東行中書省左右同郎中。推忠保節同德贊化功臣三重大匡。韓山君。領藝文春秋館事。兼成均大司成臣李穡奉教撰。
迦葉百八傳。提納薄陀尊者禪賢號指空。泰定間見天子于難水之上。論佛法稱旨。命有司歲給衣糧。師曰。吾不為是也。去而東遊高句麗。禮金剛山法起道場。有旨趣還燕天曆初詔與所幸諸僧講法內庭。天子親臨聽焉。諸僧恃恩。頡頑作氣勢。惡其軋己。
【現代漢語翻譯】 現代漢語譯本： 大雨傾盆，加上飛瀑濺濕，暑熱的肌膚也起了雞皮疙瘩，令人骨驚神搖，感覺寒冷得無法久留。我曾聽說，峨眉山的雙溪，景色不亞於廬山的三峽。前些日子我遊覽過那裡，確實非常奇絕。但到了龍門，就覺得雙溪又遜色一籌。大概天下峽谷和泉水的勝景，當以龍門為第一。總之，遊覽過的人自然知道，沒遊覽過的人，一定會認為我說得太過分。然而那裡的道路險峻，亂石擋道，將要到達峽谷時，必須捨棄車輛，穿上草鞋，小心翼翼地行走，在那些高低不平的石頭中，才能到達峽谷口。峨眉山頂，是天下絕佳的景觀，蜀地的人本來就很少去遊覽，而龍門又比峨眉山頂更加勝絕，遊覽峨眉山的人也很少能到達那裡。不是好奇喜好遊玩，不怕勞苦，不畏懼疾病的人，是不能到達的。之後我沿著大路出山，直到深夜才到達縣城。
下面是梵僧指空禪師的傳記考證：（一）李穡撰寫的《指空浮圖銘並序》（二）金守溫撰寫的《檜巖寺重創記》
（一）西天提納薄陀尊者浮圖銘並序
前任奉翊大夫、知密直司事、商議會議都監事、右文館提學、同知春秋館事上護軍臣韓修，奉旨書寫並篆刻額。
前任朝列大夫、征東行中書省左右同郎中、推忠保節同德贊化功臣三重大匡、韓山君、領藝文春秋館事，兼成均大司成臣李穡，奉旨撰寫。
迦葉百八傳中記載，提納薄陀尊者，禪號指空（Zhǐkōng，Zen name Zhikong）。泰定年間，他于難水之上覲見天子，談論佛法，深得天子讚賞，命有關部門每年供給衣糧。指空（Zhǐkōng）禪師說：『我不是爲了這些。』於是離開，向東遊歷高句麗，朝拜金剛山法起道場。後來有旨意召他還燕，天曆初年，皇帝下詔讓他與所寵幸的眾僧在內廷講法。天子親自臨聽。眾僧仗著皇帝的恩寵，傲慢頑固，擺出氣勢，（指空禪師）讓他們感到受到壓制，心生厭惡。
【English Translation】 English version: The heavy rain, coupled with the splashing waterfalls, caused goosebumps to rise on my skin despite the summer heat. My bones trembled and my spirit quaked, making me feel that I couldn't stay there for long. I had heard that the Shuangxi (Shuangxi, Double Stream) of Mount Emei (Éméi, Mount Emei) was no less beautiful than the Three Gorges of Mount Lu (Lúshān, Mount Lu). I visited it a few days ago and found it truly extraordinary. However, upon arriving at Longmen (Lóngmén, Dragon Gate), I felt that Shuangxi (Shuangxi) paled in comparison. Perhaps the most magnificent gorges and springs in the world are to be found at Longmen (Lóngmén). In short, those who have visited it will naturally know, while those who haven't will surely think I'm exaggerating. However, the path there is treacherous, with rocks blocking the way. When approaching the gorge, one must abandon the carriage, put on straw sandals, and carefully tread through the jagged rocks to reach the entrance. The summit of Mount Emei (Éméi) offers a breathtaking view, but even people from Sichuan (Shǔ, Sichuan) rarely visit it. Longmen (Lóngmén) is even more magnificent than the summit, and few who visit Mount Emei (Éméi) are able to reach it. Only those who are curious, fond of travel, unafraid of hardship, and undeterred by illness can reach it. Afterwards, I followed the main road out of the mountains and didn't arrive in the county until late at night.
The following are textual researches on the biography of the Indian monk Zhikong Chanshi (Zhǐkōng Chánshī, Zen Master Zhikong): (1) 'Inscription and Preface for the Stupa of Zhikong' written by Li Ji (Lǐ Jì, Li Ji) (2) 'Record of the Reconstruction of Huiyan Temple' written by Jin Shouwen (Jīn Shǒuwēn, Jin Shouwen).
(1) Inscription and Preface for the Stupa of the Western Indian Venerable Tinnabhadra
Formerly, Han Xiu (Hán Xiū, Han Xiu), holding the titles of Fengyi Daifu, Zhi Mizhi Si Shi, Shangyi Huiyi Du Jianshi, Youwen Guan Tixue, Tongzhi Chunqiu Guan Shi Shang Hugun, respectfully wrote the inscription and engraved the title upon imperial order.
Formerly, Li Ji (Lǐ Jì), holding the titles of Chaolie Daifu, Zhendong Xing Zhongshu Sheng Zuoyou Tong Langzhong, Tuizhong Baojie Tongde Zanhua Gongchen Sanzong Daikuang, Hanshan Jun, Ling Yiwen Chunqiu Guan Shi, and Jian Chengjun Da Sichen, respectfully composed the text upon imperial order.
According to the 108 Transmissions of Kasyapa, Venerable Tinnabhadra, with the Zen name Zhikong (Zhǐkōng), met the Emperor on the banks of the Nan River during the Taiding period. His discussions on Buddhism pleased the Emperor, who ordered the relevant departments to provide him with clothing and provisions annually. Zhikong (Zhǐkōng) Chanshi said, 'I am not doing this for these things.' He then left and traveled east to Goryeo (Gāojúlí, Goryeo), where he paid homage to the Dharma-arising Bodhimanda of Mount Kumgang (Jīngāngshān, Mount Kumgang). Later, an imperial decree summoned him back to Yan (Yān, Yan), and in the early Tianli period, the Emperor ordered him and his favored monks to lecture on the Dharma in the inner court. The Emperor himself listened. The monks, relying on the Emperor's favor, were arrogant and stubborn, putting on airs. They resented Zhikong (Zhǐkōng) Chanshi for making them feel suppressed and developed animosity towards him.
沮不得行。未幾諸僧或誅或斥。而師之名震暴中外。至正皇后皇太子迎入延華閣問法。師曰。佛法自有學者專心御天下幸甚。又曰。萬福福福萬中缺一。不可為天下主。所獻珠玉辭之不受。天曆以後不食不言者十餘年。既言。時時自稱我是天下主。又斥后妃曰。皆吾侍也。聞者怪之。不敢問所以。久而聞于上。上曰。彼是法中王宜其自負如此。何與我家事耶。中原兵將興。師于廣坐語眾曰。汝識吾兵馬之多乎。某地屯幾萬。某地屯幾萬。師所居寺皆高麗僧。一日忽語之曰。汝何故叛耶。欲鳴鼓攻之而止。數日遼陽省馳奏。高麗兵犯界。京師者。眾之聚也。每語其人曰。速去之。既而天子北狩。中原兵入城。立府曰北平。師豈偶然者哉。
師自言吾會祖諱師子脅。吾祖諱斛飯。皆王迦毗羅國。吾父諱滿王摩竭提國。吾母香至國公主。吾二兄悉利迦羅婆悉利摩尼。吾父母禱于東方大威德神而生吾。吾幼也。性樂清凈。不茄酒暉。五齡就師。受國書及外邦之學。粗通大義棄去。父病醫莫效。筮者曰。嫡子出家。王病可痊。父詢三子吾即應。父大喜。呼吾小字曰。婁怛啰哆婆及能如是耶。母以季故。初甚難之。割愛愿舍。父病立愈八歲備三衣。送那蘭陀寺講師律賢所。剃染五戒。學大般若。若有得問諸佛眾生。虛空三境
【現代漢語翻譯】 現代漢語譯本： 沮水一帶無法通行。不久，許多僧人或被處決或被貶斥。而這位法師的名聲卻震動了朝廷內外。至正皇后和皇太子迎接他進入延華閣請教佛法。法師說：『佛法自有學習者，專心治理天下是百姓的幸運。』又說：『萬福福福萬中缺一，不可作為天下之主。』（對他們）所獻的珠玉辭謝不受。天曆年間以後，十多年不吃不說話。一旦說話，就時常自稱『我是天下之主』。又斥責后妃說：『都是我的侍女。』聽到的人感到奇怪，但不敢問原因。時間久了，傳到了皇上那裡。皇上說：『他是在佛法中的王，自然會這樣自負，與我們家的事情有什麼關係呢？』中原將要發生戰事，法師在眾人聚集的地方對大家說：『你們知道我的兵馬有多少嗎？某地駐紮幾萬，某地駐紮幾萬。』法師所居住的寺廟都是高麗僧人。一天，法師忽然對他們說：『你們為什麼要叛亂呢？』想要鳴鼓攻打他們，但最終停止了。幾天後，遼陽行省緊急上奏，說高麗軍隊侵犯邊境。京城是眾人聚集的地方，法師經常對那裡的人說：『趕快離開這裡。』不久，天子向北逃亡，中原軍隊進入京城，設立了北平府。法師的這些舉動難道是偶然的嗎？
法師自己說：『我的會祖（高祖父）名諱是師子脅（Śīla-siṃha），我的祖父名諱是斛飯（Go-dhānya），都是迦毗羅國（Kapilavastu）的國王。我的父親名諱是滿王（Pūrṇa-rāja），是摩竭提國（Magadha）的國王。我的母親是香至國（Gandharva-deśa）的公主。我的兩個哥哥是悉利迦羅婆（Śrī-kalabha）和悉利摩尼（Śrī-maṇi）。我的父母向東方的大威德神（Mahābala）祈禱而生下了我。我小時候，天性喜歡清凈，不喝酒，不吃葷。五歲時跟隨老師，學習國書和外國的學問，大致通曉了其中的大義后就離開了。父親生病，醫生沒有效果。占卜的人說：『嫡子出家，王的病就可以痊癒。』父親詢問三個兒子，我立刻答應。父親非常高興，呼喚我的小名說：『婁怛啰哆婆（Ludra-trāta），你能做到這樣嗎？』母親因為我是最小的兒子，起初非常為難，但最終還是割捨了愛，願意捨棄我。父親的病立刻痊癒。八歲時，我準備好了三衣，被送到那蘭陀寺（Nālandā）講師律賢（Vinaya-dhara）那裡，剃度染衣，受了五戒，學習《大般若經》（Mahā-prajñā-pāramitā-sūtra）。如果有人問關於諸佛（Buddha）、眾生（Sattva）和虛空三境（ākāśa-traya）的問題……'
【English Translation】 English version: He was unable to proceed to the Ju River. Before long, many monks were either executed or banished. However, the master's name resonated throughout the court and beyond. The Empress Zhezong and the Crown Prince welcomed him into the Yanhua Pavilion to inquire about the Dharma. The master said, 'The Buddha-dharma has its own learners; it is fortunate for the people if you focus on governing the world.' He also said, 'Of the myriad blessings, one is missing, so you cannot be the ruler of the world.' He declined the pearls and jade offered to him. After the Tianli era, he did not eat or speak for more than ten years. Once he spoke, he often proclaimed, 'I am the ruler of the world.' He also rebuked the concubines, saying, 'They are all my servants.' Those who heard it found it strange but dared not ask why. After a long time, it reached the Emperor's ears. The Emperor said, 'He is a king in the Dharma, so it is fitting that he is so self-assured; what does it have to do with my family affairs?' As war was about to break out in the Central Plains, the master spoke to the assembly in a large gathering, saying, 'Do you know how many soldiers and horses I have? So many tens of thousands are stationed in such and such place, so many tens of thousands are stationed in such and such place.' The temples where the master resided were all occupied by Korean monks. One day, the master suddenly said to them, 'Why are you rebelling?' He wanted to sound the drums to attack them but stopped. A few days later, the Liaoyang province urgently reported that Korean troops were invading the border. The capital was a gathering place for people, and the master often said to the people there, 'Leave here quickly.' Soon after, the Emperor fled north, and the Central Plains army entered the capital and established the Beiping Prefecture. Were the master's actions merely coincidental?
The master himself said, 'My great-great-grandfather's name was Śīla-siṃha (師子脅), my grandfather's name was Go-dhānya (斛飯), both of whom were kings of Kapilavastu (迦毗羅國). My father's name was Pūrṇa-rāja (滿王), the king of Magadha (摩竭提國). My mother was a princess of Gandharva-deśa (香至國). My two elder brothers were Śrī-kalabha (悉利迦羅婆) and Śrī-maṇi (悉利摩尼). My parents prayed to the great powerful deity Mahābala (大威德神) in the east and I was born. When I was young, my nature loved purity, and I did not drink alcohol or eat meat. At the age of five, I followed a teacher, learning the national script and foreign knowledge, and after roughly understanding the great meaning of it, I left. My father fell ill, and the doctors had no effect. A diviner said, 'If the eldest son becomes a monk, the king's illness can be cured.' My father asked his three sons, and I immediately responded. My father was very happy and called my childhood name, saying, 'Ludra-trāta (婁怛啰哆婆), can you do this?' My mother, because I was the youngest son, was initially very reluctant, but in the end, she relinquished her love and was willing to give me up. My father's illness was immediately cured. At the age of eight, I prepared the three robes and was sent to the lecturer Vinaya-dhara (律賢) at Nālandā Monastery (那蘭陀寺), where I was tonsured, dyed my robes, received the five precepts, and studied the Mahā-prajñā-pāramitā-sūtra (大般若經). If anyone asks about the Buddhas (諸佛), sentient beings (眾生), and the three realms of space (虛空三境)...'
界師云。非有非無。是真般若。可往南印度楞迦國吉祥山普明所。研究奧旨。時年十九。奮發獨行。禮吾師于頂音庵。師曰。從中竺抵此。步可數否。吾不能答。退坐石洞六閱月。吾乃悟欲起。兩腳相貼。其王召醫圭藥。立愈。告吾師曰。兩腳是一步。吾師以衣缽付之。摩頂記曰。下山一步便是師子兒。我座下得法出身二百四十三人。于眾生皆少因緣。汝其廣吾化。其往懋哉。號之曰蘇那的沙野。華言指空。吾以偈謝師恩已語眾曰。進則虛空廓落。退則萬法俱沈。大喝一聲。
初吾之尋吾師也。歷啰啰許國有講法華者。吾說解其疑。旦哆國男女雜居裸形。吾示以大道。香至國王。聞吾至喜曰。吾甥也。懋留不肯。華嚴師廣說二十種菩提心。吾喻以一即多多即一。迦陵伽國海岸龜峰山梵志居之。其語曰。萬丈懸崖投身而死。當得人天王身。吾曰。修行在心。何與于身。令修六度十地等法。結夏摩利支山。乃至楞迦國焉。
既辭吾師而下山也。無縫塔主老僧半路相迓知吾有得也。請吾演法。吾頌塔而去。于地國主信外道。以吾有殺盜邪淫之戒。召妓同浴吾帖然。如亡人。王嘆曰是必異人也。其外道以木石作須彌山人。于頭腦腿安立一山。以酒膳祀山。男女合於前。名陰陽供養。吾舉人天迷悟之理。勘破邪宗。
【現代漢語翻譯】 現代漢語譯本： 界師說：『非有非無，這才是真正的般若（Prajna，智慧）。你可以前往南印度楞迦國（Lanka，斯里蘭卡）吉祥山普明那裡，研究其中的奧妙。』當時我十九歲，奮發獨行，在頂音庵拜見我的老師。老師問：『你從中印度走到這裡，走了多少步？』我無法回答。退回石洞靜坐六個月，我才領悟到想要起身，兩腳必須相貼。國王召來醫生用藥，我立刻痊癒。我告訴老師：『兩腳相貼才算一步。』老師將衣缽傳授給我，摩頂授記說：『下山一步，你就是師子兒（Simhanada，獅子吼）。我座下得法出身的弟子有二百四十三人，但與眾生都缺少因緣，你應當廣弘我的教化，努力前往吧！』並賜號蘇那的沙野（Sunayatasena），華言意為指空。我用偈頌感謝師恩，然後對眾人說：『進則虛空開闊，退則萬法俱寂。』說完大喝一聲。
當初我尋找我的老師時，經過啰啰許國，那裡有人講《法華經》，我為他們解開了疑惑。在旦哆國，男女雜居且裸形，我向他們展示了大道。香至國王聽到我到來，非常高興地說：『這是我的外甥啊！』想要我留下，但我沒有答應。華嚴師廣泛地宣說二十種菩提心（Bodhi-citta，菩提心），我用一即多、多即一的道理來比喻。在迦陵伽國（Kalinga，古代印度地區）海岸的龜峰山，有梵志居住在那裡，他們說：『從萬丈懸崖跳下去，就能得到人天王的身軀。』我說：『修行在於內心，與身體有什麼關係？』我讓他們修習六度（Paramita，六度）十地（Bhumi，十地）等法。在摩利支山結夏安居，最終到達楞迦國。
離開我的老師下山後，無縫塔的主持老僧在半路迎接我，知道我有所得。他請我演說佛法，我頌揚佛塔后離去。在地國，國王信奉外道，因為我持有不殺生、不偷盜、不邪淫的戒律，就召來妓女與我一同沐浴，我卻安然不動，如同死去的人。國王感嘆說：『這必定是異人啊！』那些外道用木頭和石頭製作須彌山（Sumeru，須彌山）人，在頭腦和腿上安立一座山，用酒和食物祭祀山，男女在山前交合，名為陰陽供養。我舉出人天迷悟的道理，揭穿了他們的邪宗。
【English Translation】 English version: The Master Jie said, 'Neither existence nor non-existence, this is the true Prajna (wisdom). You can go to Puming at Auspicious Mountain in Lanka (Sri Lanka) in South India to study the profound meaning.' At the age of nineteen, I set out alone with determination and paid respects to my teacher at Dingyin Hermitage. The teacher asked, 'From Central India to here, can the steps be counted?' I could not answer. I retreated to a stone cave and sat for six months. Then I realized that to get up, my two feet must be together. The king summoned a doctor to give me medicine, and I recovered immediately. I told my teacher, 'Two feet together is one step.' The teacher passed on his robe and bowl to me, touched my head, and prophesied, 'One step down the mountain, you will be Simhanada (lion's roar). Among the two hundred and forty-three disciples who have attained the Dharma under my seat, few have karmic connections with sentient beings. You should spread my teachings widely and strive to go forth!' He gave me the name Sunayatasena, which in Chinese means 'pointing to emptiness.' I thanked my teacher with a verse and then said to the assembly, 'Advancing, the void is vast and open; retreating, all phenomena are submerged.' After saying this, I gave a loud shout.
When I was initially searching for my teacher, I passed through the country of Luoluo Xu, where there were people lecturing on the Lotus Sutra. I resolved their doubts. In the country of Danto, men and women lived together naked. I showed them the great path. The King of Xiangzhi, hearing of my arrival, was overjoyed and said, 'This is my nephew!' He wanted me to stay, but I refused. A Huayan teacher extensively expounded on the twenty kinds of Bodhi-citta (mind of enlightenment). I used the principle of one is many and many is one to illustrate. On Turtle Peak Mountain on the coast of Kalinga (ancient Indian region), Brahmins resided. They said, 'Throwing oneself off a ten-thousand-foot cliff will result in obtaining the body of a king of gods and humans.' I said, 'Cultivation lies in the mind; what does it have to do with the body?' I instructed them to cultivate the Six Paramitas (perfections) and the Ten Bhumis (stages of enlightenment), etc. I observed the summer retreat on Mount Marichi and eventually reached Lanka.
After leaving my teacher and descending the mountain, the old monk, the abbot of the Seamless Pagoda, greeted me halfway, knowing that I had attained something. He asked me to expound the Dharma. I praised the pagoda and departed. In the country of Di, the king believed in heretical paths. Because I held the precepts of not killing, not stealing, and not engaging in sexual misconduct, he summoned prostitutes to bathe with me, but I remained still, like a dead person. The king exclaimed, 'This must be an extraordinary person!' Those heretics made Mount Sumeru (mythical world-mountain) people out of wood and stone, establishing a mountain on their heads and legs, and offered sacrifices of wine and food to the mountain, with men and women copulating in front of it, calling it Yin-Yang offering. I cited the principles of delusion and enlightenment of humans and gods, exposing their heretical sect.
佐理國主信佛。吾以偈白之。王答以偈。吾復偈之。王施以珍珠數枚。會中有針眼中象王過之頌。師子國有如來缽。佛足跡。一缽飯能飫萬僧。佛跡時放光明。吾皆瞻禮。么哩耶啰國信梵志。吾不入。哆啰縛國正邪俱信。吾據座下語有尼默契。迦羅那國亦信外道。其王見吾喜甚。吾示以大莊嚴功德寶王經摩醯莎羅王因地品。王曰。法外更有正法。外道欲害吾。吾即出城日已黑。有虎至侍者知鳥音升木以避。吾曰。汝既知禽語。吾所說法能知否。侍者無語。痛行二十棒乃悟。神頭國流沙茫茫。不知所適。有樹其實如桃。饑甚。摘食二枚。未竟。空神句到空居廣殿。老人正座云。賊何不作禮。吾曰。吾佛徒也。何得禮汝。老罵。既稱佛徒。何偷果為。吾曰。飢火所逼。老云。不與而取。盜也。今且放汝。其善護戒。使閉目。須臾已到彼岸。煎湯臥木之上。乃大蟒也。的哩啰兒國女求合。以饑欲求食若將應之。而問其馬之良者。以實告。吾即騎之而走。果如飛。便至他境。忽一人縛吾去使牧其羊。會大雪。入洞入定七日夜。白光出洞。其人除雪而入。見吾趺坐大喜。施以衣寶。不受。男女俱發心示吾正路。行且久未見人。忽遇諸途。心甚悅。其人捉吾至王所面跪曰。天旱必此妖也。請殺之。王曰。且縱之。三日不雨殺何遲。
【現代漢語翻譯】 現代漢語譯本 佐理國主（Zuo Li Guo Zhu，國名）信奉佛教。我用偈語告訴他，國王也用偈語回答我，我又用偈語回覆他。國王佈施給我幾枚珍珠。集會中有人吟誦針眼中象王過之頌。師子國（Shi Zi Guo，國名）有如來（Ru Lai，佛的稱號）的缽、佛足跡。一缽飯能讓上萬僧人吃飽。佛足跡時常放出光明。我都瞻仰禮拜了。么哩耶啰國（Me Li Ye Luo Guo，國名）信奉婆羅門。我不進入。哆啰縛國（Duo Luo Fu Guo，國名）既有信奉正法的也有信奉邪法的。我坐在座位下說法，其中有尼默契（Ni Mo Qi，不清楚具體含義）。迦羅那國（Jia Luo Na Guo，國名）也信奉外道。他們的國王見到我非常高興。我向他展示了《大莊嚴功德寶王經摩醯莎羅王因地品》。國王說：『在（你們的）法之外還有真正的正法。』外道想要加害我。我立刻出城，當時天已經黑了。有一隻老虎來了，侍者懂得鳥的語言，爬到樹上躲避。我說：『你既然懂得鳥的語言，我所說的法你能聽懂嗎？』侍者沒有說話。我狠狠地打了二十棒才明白。神頭國（Shen Tou Guo，國名）的流沙茫茫，不知道該往哪裡去。有一種樹，它的果實像桃子。我非常飢餓，摘了兩個來吃，還沒吃完，空神（Kong Shen，神名）用偈語把我帶到空居廣殿。一位老人正在座位上說：『賊為什麼不作禮？』我說：『我是佛的弟子，為什麼要禮拜你？』老人罵道：『既然自稱是佛的弟子，為什麼偷果子？』我說：『是被飢餓逼迫的。』老人說：『不給就拿，這就是偷盜。現在且放你走。要好好守護戒律。』讓（我）閉上眼睛。一會兒就到了彼岸。用湯煮著躺在木頭上，原來是一條大蟒蛇。的哩啰兒國（Di Li Luo Er Guo，國名）的女子想要與我交合，因為飢餓想要向我求食，如果將要答應她，就問她哪匹馬最好。她如實告訴我。我立刻騎上那匹馬跑了。果然像飛一樣。就到了其他地方。忽然有一個人把我綁走，讓我去放羊。正趕上大雪。我進入洞中入定七天七夜。白光從洞中發出。那個人除雪進入洞中，看見我跏趺而坐，非常高興，送給我衣服和寶物，我沒有接受。男女都發了善心，給我指明了正確的道路。走了很久沒有見到人。忽然遇到了岔路，心裡非常高興。那個人抓住我到國王面前跪下說：『天旱一定是這個妖怪造成的。請殺了他。』國王說：『姑且放了他。三天不下雨再殺也不遲。』
【English Translation】 English version The ruler of Zuo Li Guo (佐理國, country name) believed in Buddhism. I told him with a verse, and the king replied with a verse, and I replied to him again with a verse. The king gave me several pearls as alms. In the assembly, someone chanted the verse of the elephant king passing through the eye of a needle. In Shi Zi Guo (師子國, country name), there is the bowl and footprints of Tathagata (如來, epithet of the Buddha). One bowl of rice can feed tens of thousands of monks. The Buddha's footprints often emit light. I paid homage to them all. The country of Me Li Ye Luo Guo (么哩耶啰國, country name) believed in Brahmins. I did not enter. In Duo Luo Fu Guo (哆啰縛國, country name), there were both those who believed in the true Dharma and those who believed in the false Dharma. I preached from below the seat, and there was Ni Mo Qi (尼默契, unclear meaning) among them. The country of Jia Luo Na Guo (迦羅那國, country name) also believed in heretics. Their king was very happy to see me. I showed him the 'Great Adornment of Meritorious Virtue Treasure King Sutra, Mahesvara King's Causal Stage Chapter'. The king said, 'Outside of (your) Dharma, there is also the true Dharma.' The heretics wanted to harm me. I immediately left the city, and it was already dark. A tiger came, and the attendant, who understood the language of birds, climbed a tree to avoid it. I said, 'Since you understand the language of birds, can you understand the Dharma I preach?' The attendant did not speak. I beat him severely twenty times before he understood. In Shen Tou Guo (神頭國, country name), the quicksand was vast, and I did not know where to go. There was a tree whose fruit was like a peach. I was very hungry and picked two to eat. Before I finished eating, the Kong Shen (空神, name of a deity) brought me to the Guang Dian (廣殿, broad hall) in the sky with a verse. An old man was sitting on the seat and said, 'Why doesn't the thief pay respects?' I said, 'I am a disciple of the Buddha, why should I worship you?' The old man scolded, 'Since you claim to be a disciple of the Buddha, why steal fruit?' I said, 'I was compelled by hunger.' The old man said, 'Taking without giving is stealing. I will let you go for now. You must carefully guard the precepts.' He told (me) to close my eyes. In a moment, I arrived at the other shore. Cooking in soup and lying on the wood, it turned out to be a large python. A woman from Di Li Luo Er Guo (的哩啰兒國, country name) wanted to have intercourse with me, wanting to ask me for food because of hunger. If I was about to agree to her, I asked her which horse was the best. She told me the truth. I immediately rode that horse and ran. It was indeed like flying. Then I arrived in another place. Suddenly, a person tied me up and made me herd sheep. It happened to be snowing heavily. I entered a cave and entered samadhi for seven days and seven nights. White light emanated from the cave. That person removed the snow and entered the cave, saw me sitting in meditation, and was very happy, giving me clothes and treasures, which I did not accept. Both the man and woman developed good intentions and showed me the right path. I walked for a long time without seeing anyone. Suddenly, I encountered crossroads, and I was very happy. That person grabbed me and knelt before the king, saying, 'The drought must be caused by this demon. Please kill him.' The king said, 'Let him go for now. It's not too late to kill him if it doesn't rain in three days.'
吾燒香一祝。大雨三日。嵯楞陀國有顛僧。見人來以牛頭三列于地。置蒲團其上。默然而坐。吾一見火之。彼叫(叫字通本無)曰。山河大地成一片矣。阿耨池僧道巖居其傍。以草作小庵。人來則焚之。叫曰。救火救火。吾至才叫救火。踢倒凈瓶。道巖曰。可惜來何遲。末羅娑國事佛甚謹。而邪正雜糅。吾說破邪論。外道歸正矣。城東寶和尚墾其所居四面為田。置菜種一器。人至則治田而已。無一言。吾以菜種從而下之。僧叫曰。菜生矣。菜生矣。其城中有織紗者。人至不言。織不撤。吾以刀斷之。其人曰。多年之織畢矣。阿耨達國僧省一居窟中。見人來以煤涂面。出舞而復入。吾以偈相喝。早娑國僧納達居道傍數年。見來者曰。好來。見去者曰。好去。吾便與三棒。彼回一拳。的哩候的國婆羅門法盛行。吾縮手而去。挺佉哩國真邪同行。遇盜裸剝。禰伽羅國王迎入內。請說法。有寶峰者說經。吾與之互相宣說。東行數日。有高山。曰鐵山。無土石草木日照朝陽。其勢如火。又名火焰行七八日可達山頂。有國土凡十七八所。橫接天。其北不知其幾千萬里。其東河水出焉。兩峰高聳架橋以渡。冰雪不消。故號雪山。孤身饑窮。嗔野果以達西蕃之境焉。
吾之行化于中國也。遇北印度摩訶班特達于西蕃偕至燕京。居
【現代漢語翻譯】 現代漢語譯本：我燒香祈禱，連續下了三天的雨。在嵯楞陀國，有個行為怪異的僧人，見到有人來，就把三個牛頭排列在地上，在上面放一個蒲團，默默地坐在那裡。我一把火燒了它，他叫喊道：『山河大地都成一片了！』阿耨池的僧人道巖住在附近，用草搭了個小庵，有人來就燒掉它，叫喊道：『救火！救火！』我到了才喊救火，卻踢倒了凈瓶。道巖說：『可惜你來得太遲了。』末羅娑國信奉佛教非常虔誠，但是邪正混雜。我揭穿了邪論，外道都歸正了。城東的寶和尚開墾他所居住的四周為田地，放置一器皿的菜種，有人來就只是耕田而已，一句話也不說。我拿過菜種跟著他一起種下去，僧人叫喊道：『菜生了！菜生了！』那個城中有人在織紗，有人來也不說話，織紗也不停止。我用刀割斷了紗，那個人說：『多年的織紗都完了！』阿耨達國的僧人省一住在山洞裡，見到有人來就用煤涂面，出來跳舞后又進去。我用偈語來喝斥他。早娑國的僧人納達在路邊住了好幾年，見到來的人就說：『好來。』見到去的人就說：『好去。』我就給他三棒，他回敬一拳。的哩候的國婆羅門教盛行，我縮回手離開了。挺佉哩國真邪同行，遇到盜賊被剝光了衣服。禰伽羅國王迎接我進入王宮，請我說法。有個叫寶峰的人在講經，我和他互相宣說佛法。向東走了幾天，有座高山，叫做鐵山，沒有泥土、石頭、草木，太陽照耀著朝陽，那氣勢就像火一樣。又名火焰山，走七八天可以到達山頂。有國土大約十七八個地方，橫向連線著天。它的北面不知道有幾千萬里。它的東面有河水從那裡流出。兩座山峰高聳，架著橋樑來渡過，冰雪不融化，所以叫做雪山。我孤身一人，飢餓困頓，採摘野果才到達西蕃的境地。 我在中國弘揚佛法的時候，在西蕃遇到了北印度的摩訶班特達，一起到了燕京，居住在那裡。
【English Translation】 English version: I burned incense and prayed, and it rained for three days straight. In the country of Cuolengtuo (name of a country), there was a crazy monk who, upon seeing someone arrive, would arrange three cow heads on the ground, place a futon on top of them, and sit there silently. I set it on fire, and he shouted: 'The mountains, rivers, and earth have all become one!' The monk Daoyan (name of a monk) of Anuo Pond (name of a pond) lived nearby, building a small hut out of grass, and whenever someone came, he would burn it down, shouting: 'Fire! Fire!' When I arrived and shouted 'Fire!', I accidentally kicked over the clean vase. Daoyan (name of a monk) said: 'It's a pity you came too late.' The country of Moluosuo (name of a country) was very devout in its belief in Buddhism, but the orthodox and heterodox were mixed together. I exposed the heterodox theories, and the heretics all returned to the orthodox path. The monk Bao (name of a monk) in the east of the city cultivated the land around his residence into fields, placing a container of vegetable seeds there. Whenever someone came, he would just cultivate the fields and say nothing. I took the vegetable seeds and planted them with him, and the monk shouted: 'The vegetables are growing! The vegetables are growing!' In that city, there was someone weaving silk, who would not speak when someone came, nor would he stop weaving. I cut the silk with a knife, and that person said: 'Years of weaving are all finished!' The monk Sheng Yi (name of a monk) of Anuoda (name of a country) lived in a cave, and whenever he saw someone come, he would smear his face with coal, come out and dance, and then go back in. I rebuked him with a verse. The monk Nada (name of a monk) of Zaosuo (name of a country) lived by the roadside for many years, saying 'Good to come' to those who came, and 'Good to go' to those who left. I gave him three blows with a stick, and he returned one punch. In the country of Dilihou (name of a country), Brahmanism was prevalent, so I withdrew my hand and left. In the country of Tingqiali (name of a country), the true and the false went together, and I was robbed and stripped naked by thieves. The king of Nigaluo (name of a country) welcomed me into the palace and asked me to preach the Dharma. There was a person named Baofeng (name of a monk) who was lecturing on the scriptures, and I mutually expounded the Dharma with him. After traveling east for several days, there was a high mountain called Iron Mountain (Tieshan), without soil, stones, or vegetation, and the sun shone on the morning sun, its momentum like fire. It is also called Flame Mountain (Huoyanshan), and it takes seven or eight days to reach the top. There are about seventeen or eighteen countries, horizontally connected to the sky. Its north is unknown for tens of millions of miles. To its east, river water flows out from there. Two peaks stand tall, with bridges built to cross over, and the ice and snow do not melt, so it is called Snow Mountain (Xueshan). I was alone, hungry and poor, and picked wild fruits to reach the territory of Xifan (Tibet). When I was propagating the Dharma in China, I met the North Indian Mahāpaṇḍita (great scholar) in Xifan (Tibet) and went to Yanjing (Beijing) together, where we resided.
未久西遊安西王府。與王傅可提相見。提請留學法。吾志在周流。是何耶。提言。眾生無始以來惡業無算。我以真言一句度彼超生受天之樂。吾云。汝言妄也。殺人者亦殺之。生死相仇。是苦之本。提曰。外道也。吾云。慈悲真佛子。反是真外道。王有獻卻之。西蕃摩提耶城其人可化。咒師疾吾以毒置茗飲。適使臣至自都。請吾同還。欲師班特達互為揚化。不契。又去伽單。咒師欲殺吾。吾乃去蝦城。主見吾大喜。外道妒之。打折吾一齒。及將去欲要于路必殺之。其主護送至蜀。禮普賢巨像。坐禪三年。大毒河遍盜。又赤立而走羅羅斯地界。有僧施一禪被。有女施一小衣。乃應檀家供。同齋僧得放生鵝。欲烹而食之。吾擊其婦。婦哭。僧怒見逐。吾聞。土官塑吾像。水旱疾疫禱必應。金沙河關吏見吾婦人衣發又長。怪而問奚自。吾言語不通。書西天字。又非所知也。於是留之。晚隈石隙而臥。不覺。少間至彼岸。渡子異吾禮拜。雲南城西有寺。上門樓入定。居僧請入城。至祖變寺。坐桐樹下。是夜雨。既明衣不濡。赴其省祈晴。立應。坐夏龍泉寺。書梵字般若經。眾聚乏水。吾命龍引泉濟眾。大理國吾卻眾味。但食胡桃九枚。度日。金齒烏撤烏蒙一部落也。禮吾為師。塑像廟之。吾聞無賴子以吾像禪棒擲之地。而不能
【現代漢語翻譯】 不久后，我西遊到了安西王府，與王傅可提（官名）相見。可提建議我留學學習佛法，但我志在四處遊歷弘法。可提問我這是為什麼。他說：『眾生自無始以來，惡業無數，我可以用一句真言，度他們超脫生死，享受天上的快樂。』我說：『你這話是虛妄的。殺人者也應被殺，生死冤冤相報，這是痛苦的根源。』可提說：『你這是外道之見。』我說：『慈悲的真佛弟子，你才是真正的外道。』安西王想把我獻給西蕃的摩提耶城，認為那裡的人可以被教化。當地的咒師嫉恨我，在茶水中下毒。恰好這時，從都城來的使臣請我一同回去，想讓我和班特達（人名）互相辯論弘揚佛法，但我們意見不合。我又去了伽單，咒師想殺我，我就去了蝦城。蝦城的主人見我非常高興，外道們嫉妒我，打掉了我一顆牙齒，並且打算在路上殺了我。蝦城的主人護送我到了蜀地，我禮拜了普賢菩薩的巨大佛像，在那裡坐禪三年。大毒河一帶盜賊橫行，我赤身裸體地逃到了羅羅斯地界。有僧人施捨給我一件禪被，有女子施捨給我一件小衣服，我接受了他們的供養。我與僧人一同齋戒，他們得到一隻放生的鵝，想要烹煮食用。我打了那個婦人，婦人哭泣，僧人憤怒地把我趕走了。我聽說，當地的土官為我塑了像，遇到水旱災害或疾病，祈禱就會應驗。金沙河的關吏見我穿著婦人的衣服，頭髮又長，感到奇怪，問我從哪裡來。我語言不通，寫西天的文字，他們也不認識。於是他們留下了我。晚上，我藏在石縫裡睡覺，不知不覺地到了彼岸。擺渡的人對我感到驚異，向我禮拜。雲南城西邊有一座寺廟，我從寺廟的門樓上入定。寺廟裡的僧人請我入城，我到了祖變寺，坐在桐樹下。那天晚上下了雨，但天亮后我的衣服卻沒有濕。我到省里祈求晴天，立刻就應驗了。我在龍泉寺坐夏安居，用梵文書寫《般若經》。眾人聚集在一起，缺少水源，我命令龍引來泉水，救濟了大家。在大理國，我斷絕了各種美味，每天只吃九枚胡桃度日。金齒、烏撤、烏蒙都是部落的名字，他們尊我為師，為我塑像建廟。我聽說，有無賴之徒用我的佛像和禪杖扔在地上，卻不能（怎麼樣）。 現代漢語譯本
【English Translation】 Not long after, I traveled west to the Anxi Prince's Mansion and met with Wang Fu Keti (official title). Keti suggested that I study Buddhism abroad, but my ambition was to travel around and propagate the Dharma. Keti asked me why. He said, 'Sentient beings have countless evil karmas since beginningless time. I can use a single mantra to liberate them from birth and death and allow them to enjoy heavenly bliss.' I said, 'Your words are false. Those who kill should also be killed. The cycle of birth and death is the root of suffering.' Keti said, 'You have the views of an outsider.' I said, 'A compassionate true disciple of the Buddha, you are the real outsider.' The Prince of Anxi wanted to offer me to the city of Motiya in Xifan, believing that the people there could be taught. The local sorcerer hated me and poisoned my tea. Just then, an envoy from the capital invited me to return together, wanting me and Banteda (person's name) to debate and promote the Dharma, but we disagreed. I then went to Gadan, where the sorcerer wanted to kill me, so I went to Xia City. The master of Xia City was very happy to see me, and the outsiders were jealous of me, knocking out one of my teeth and planning to kill me on the road. The master of Xia City escorted me to Shu, where I worshiped the great statue of Samantabhadra Bodhisattva and meditated there for three years. Bandits were rampant in the Dadu River area, and I fled naked to the land of Luoluo. A monk gave me a meditation robe, and a woman gave me a small piece of clothing, which I accepted as offerings. I fasted with the monks, and they obtained a released goose, intending to cook it. I hit the woman, and she cried, and the monk angrily drove me away. I heard that the local chieftain had made a statue of me, and that prayers for rain, drought, or illness would be answered. The gatekeeper of the Jinsha River saw that I was wearing women's clothes and had long hair, and was surprised, asking me where I came from. I could not communicate in their language, and the Western Heaven script I wrote was unknown to them. So they kept me there. At night, I hid in a crack in the rocks to sleep, and unknowingly reached the other shore. The ferryman was amazed by me and bowed to me. There was a temple west of Yunnan City, and I entered samadhi on the gate tower of the temple. The monks in the temple invited me into the city, and I went to Zubian Temple and sat under a paulownia tree. It rained that night, but my clothes were not wet in the morning. I went to the province to pray for clear weather, and it was immediately answered. I stayed at Longquan Temple during the summer retreat, writing the Prajna Sutra in Sanskrit. The crowd gathered, lacking water, and I commanded the dragon to bring forth a spring to help everyone. In the Dali Kingdom, I abstained from all delicacies, eating only nine walnuts a day. Jinchi, Wucha, and Wumeng are all tribal names, and they revered me as their teacher, making statues and building temples for me. I heard that some hooligans threw my Buddha statue and Zen staff on the ground, but could not (do anything). English version
舉。悔謝取安如故。安寧州僧問。昔三藏入唐伏地知音。時吾會雲南語。應曰。古今不同。聖凡異路。請說戒經。燃頂焚臂。官民皆然。中慶路諸山請演法。凡五會。太子禮吾為師。羅羅人素不知佛僧。吾至皆發心。飛鳥亦唸佛名。貴州亢帥府官皆受戒。貓蠻猺獞青紅花竹打牙獦狫諸洞蠻。俱以異菜來請受戒。鎮遠府有馬王神廟。舟過者必肉祭。不然舟損。吾一喝放舟行。常德路禮鏡剛白鹿二祖師。觀音自塑之像。洞庭湖靈異頗多。能作風雨。吾行適風作浪涌。為說三歸五戒。唐梵互宣。先時祭者夜獻絲屨。明則屨皆破。后皆卻其獻。從素祭。湖廣省參政欲逐吾去。吾曰。貧道西天人也。遠謁皇帝。助揚正法。汝不欲我祝皇常壽耶。過盧山東林寺。見前身塔巋然。骨猶未朽。淮西寬問般若意。吾曰。三心不可得。楊州太子以舟送吾至都。大順丞相之室常氏。高麗人也。請于崇仁寺施戒。既而至灤京。泰定之遇是已。嗚呼師之遊歷如是哉。信乎其異於人也。
師自天曆褫僧衣。大府大監察罕帖木兒之室金氏亦高麗人也。從師出家。買宅澄清里。闢為佛宮。迎師居之。師題其額曰法源。蓋天下之水自西而東。故取以自比焉。師辨發白髯神氣。黑瑩。服食極其侈。平居儼然。人望而畏之。
至正二十三年冬內侍
【現代漢語翻譯】 現代漢語譯本： 舉：我曾接受人們的懺悔和感謝，使他們恢復如初的安寧狀態。安寧州的僧人問我：『過去玄奘（Tang Sanzang，唐朝著名僧人）入唐時，伏在地上就能聽懂鳥語。』我當時回答說：『古今不同，聖凡之路也不同。』他們請求我說戒經，於是人們燃頂焚臂（Ran ding fen bi，一種苦行方式），官民都這樣做。中慶路各山的僧人請我演法，總共有五次法會。太子拜我為師。羅羅人（Luoluoren，古代西南地區的一個民族）原本不知道佛和僧人，我到那裡后，他們都發心信佛。飛鳥也念佛的名號。貴州亢帥府的官員都受了戒。貓蠻（Maoman，古代西南地區的一個民族），猺獞（Yaotong，古代西南地區的一個民族），青紅花竹打牙獦狫（Qinghonghuazhudayagelao，古代西南地區的一些民族）等各洞的蠻人，都用特別的菜餚來請求受戒。鎮遠府有一座馬王神廟，過往的船隻必須用肉祭祀，否則船就會損壞。我一聲呵斥，船就順利開走了。常德路的禮鏡（Lijing）和剛白鹿（Gangbailu）二位祖師，還有觀音菩薩自己塑造的像，在洞庭湖有很多靈異的事蹟，能夠興風作雨。我經過那裡時，正好颳風浪涌，我就為他們宣講三歸五戒（San gui wu jie，佛教基本戒律），用梵語和漢語互相翻譯。以前祭祀的人晚上獻上絲鞋，第二天早上鞋子都破了，後來他們都停止了獻鞋，改為用素食祭祀。湖廣省的參政想要趕我走，我說：『貧道是西天（Xitian，指印度）的人，遠道來拜見皇帝，幫助弘揚正法。你不希望我祝皇帝長壽嗎？』我路過廬山東林寺（Lushan Donglin Temple），看到我前世的塔依然聳立，骨頭還沒有腐爛。淮西的寬（Kuan）問我般若（Bore，佛教智慧）的意義，我說：『三心不可得（San xin bu ke de，指過去心、現在心、未來心都不可得）。』揚州的太子用船送我到都城。大順丞相的妻子常氏（Changshi），是高麗人，她請求我在崇仁寺（Chongren Temple）施戒。之後我到了灤京。泰定帝（Taiding Emperor）就是這樣遇到我的。唉，我的遊歷就是這樣啊！確實和一般人不一樣。
我從天曆年間脫下僧衣。大府的大監察罕帖木兒（Hantiemuer）的妻子金氏（Jinshi）也是高麗人，她跟隨我出家，買下澄清里的宅子，開闢為佛宮，迎接我居住。我題寫匾額，名為『法源』，大概是因為天下的水從西向東流，所以用這個來比喻自己。我留著頭髮，白色的鬍鬚，精神飽滿，目光黑亮。飲食非常奢侈，平時端莊嚴肅，人們看到我都感到敬畏。
至正二十三年冬天，內侍（Neishi，宮廷宦官）……
【English Translation】 English version: Ju: I have received people's repentance and gratitude, restoring them to their original state of peace. A monk from Anning Prefecture asked me: 'In the past, when Tang Sanzang (Tang Sanzang, a famous monk of the Tang Dynasty) entered Tang, he could understand the language of birds by prostrating on the ground.' I replied at the time: 'Times are different, and the paths of the saintly and the ordinary are different.' They requested me to speak the precepts, so people burned their heads and arms (Ran ding fen bi, a form of ascetic practice), and officials and commoners all did so. The monks from the mountains of Zhongqing Road asked me to expound the Dharma, and there were a total of five Dharma assemblies. The prince worshiped me as his teacher. The Luoluoren (Luoluoren, an ancient ethnic group in southwestern China) originally did not know about the Buddha and monks, but after I arrived there, they all developed faith in Buddhism. Even the birds recited the name of the Buddha. The officials of Kang Commander's Office in Guizhou all received the precepts. The Maoman (Maoman, an ancient ethnic group in southwestern China), Yaotong (Yaotong, an ancient ethnic group in southwestern China), Qinghonghuazhudayagelao (Qinghonghuazhudayagelao, some ancient ethnic groups in southwestern China), and other barbarians from various caves all used special dishes to request receiving the precepts. In Zhenyuan Prefecture, there was a Temple of the Horse King God, and passing ships had to offer meat sacrifices, otherwise the ships would be damaged. With a shout from me, the ship sailed smoothly. The two patriarchs, Lijing (Lijing) and Gangbailu (Gangbailu), of Changde Road, and the statue of Guanyin Bodhisattva sculpted by herself, had many miraculous deeds in Dongting Lake, and could cause wind and rain. When I passed by there, there happened to be wind and waves, so I explained the Three Refuges and Five Precepts (San gui wu jie, basic Buddhist precepts) to them, translating between Sanskrit and Chinese. In the past, those who offered sacrifices would offer silk shoes at night, and the shoes would all be broken the next morning. Later, they stopped offering shoes and switched to offering vegetarian food. The political advisor of Huguang Province wanted to drive me away, but I said: 'This poor monk is from Xitian (Xitian, referring to India), and has come from afar to pay homage to the emperor and help promote the righteous Dharma. Don't you want me to wish the emperor a long life?' I passed by Donglin Temple (Lushan Donglin Temple) in Lushan and saw that the pagoda of my previous life was still towering, and the bones had not yet decayed. Kuan (Kuan) of Huaixi asked me about the meaning of Prajna (Bore, Buddhist wisdom), and I said: 'The three minds are unattainable (San xin bu ke de, referring to the past mind, present mind, and future mind are all unattainable).' The prince of Yangzhou sent me to the capital by boat. Changshi (Changshi), the wife of the Grand Chancellor of Dashun, was a Korean. She requested me to administer the precepts at Chongren Temple (Chongren Temple). After that, I arrived in Luanjing. That is how the Taiding Emperor (Taiding Emperor) met me. Alas, my travels are like this! Indeed, it is different from ordinary people.
I took off my monastic robes during the Tianli period. Jinshi (Jinshi), the wife of the Grand Inspector Hantiemuer (Hantiemuer) of the Grand Prefecture, was also a Korean. She followed me to become a nun, bought a house in Chengqingli, and opened it as a Buddhist palace, welcoming me to live there. I inscribed a plaque with the name 'Source of Dharma', probably because the water of the world flows from west to east, so I used this to compare myself. I kept my hair, had a white beard, and was full of energy, with bright black eyes. My diet was very extravagant, and I was usually dignified and solemn, and people were in awe of me when they saw me.
In the winter of the twenty-third year of Zhizheng, the eunuch (Neishi, court eunuch)...
至。師曰。為我奏爾主。我生日前去耶。章佩卿速哥。帖木兒回旨留師。小住一冬。師又曰。天壽寺吾影堂也。是歲十一月二十日示寂于貴化方丈。師所建而師所名也。有旨。省院臺百司具儀衛。送龕于天壽寺。明年御史太夫圖堅帖木兒。平章伯帖木兒。函香謁師。用香染泥。布梅桂水。團塑肉身。戊申秋兵臨城茶毗四分。達玄清慧法明內正張祿吉各持而去。其徒達玄航海司。徒達睿從清慧得之。俱東歸。壬子九月十六日以王命樹浮屠于檜巖寺。將入塔灌骨得舍利若干粒。師自西天攜文殊師利無生戒經二卷而來。參政危大樸序其端。手書圓覺經。歐陽承旨跋其尾。師之偈頌甚多。別有錄。皆行於世。雲南悟無見能言。七歲投師出家時。已雲師年甲子一週矣。悟七十五而師乃寂。吉文江釋仁杰云。門人前林觀寺住持達蘊。謀載道行。愈久而愈僅。司徒達睿間關數千里。奉師骨如事存以致送。死無憾焉。懶翁弟子某曰。吾師亦曾師師。師吾祖也。與師之弟子凈業院住持妙藏比丘尼。買燕石將樹之檜巖之崖。揆諸天屬。不曰孝子順孫歟。事聞于內。有旨。臣穡銘臣修書。臣仲和篆額。臣穡曰。師之身已火而四分之矣。未知其餘立塔於何地。而求銘以謀其傳者。誰歟。又未知指空師在此歟。在彼歟。無亦視為蟬脫。不復顧籍。
【現代漢語翻譯】 現代漢語譯本：
（使者）到達后，（忽必烈）問：『為我向你的主人奏報，我還能活多久？』章佩卿、速哥、帖木兒回旨，讓（海云印簡）大師留下，小住一個冬天。大師又說：『天壽寺是我的影堂。』這年十一月二十日，大師在貴化方丈圓寂，貴化方丈是大師所建並由大師命名的。有旨意，省院臺百司準備儀仗，將靈龕送往天壽寺。第二年，御史大夫圖堅帖木兒、平章伯帖木兒，帶著香來拜謁大師，用香染泥，用梅桂水，團塑大師的肉身。戊申年秋天，兵臨城下，將大師的遺體火化為四份，達玄、清慧、法明、內正、張祿、吉各自持有一份離去。大師的弟子達玄航海，弟子達睿從清慧處得到一份，都帶回了東方。壬子年九月十六日，奉王命在檜巖寺建塔。將要入塔灌骨時，得到舍利若干粒。大師從西天帶來《文殊師利無生戒經》二卷，參政危大樸為之作序，大師手書《圓覺經》，歐陽承旨在後面題跋。大師的偈頌很多，另有記錄，都在世上流傳。雲南悟無見七歲時投師出家，當時就說大師已經過了一個甲子（六十年）了。悟無七十五歲時大師才圓寂。吉文江、釋仁杰說，門人前林觀寺住持達蘊，謀劃記載大師的道行，時間越久越覺得難以窮盡。司徒達睿跋涉數千里，侍奉大師的骨灰如同大師還在世一樣，送回安葬，死也無憾了。懶翁的弟子某說，我的老師也曾以（海云印簡）大師為師，（海云印簡）大師是我的祖師。與大師的弟子凈業院住持比丘尼妙藏，購買燕石，準備在檜巖寺的山崖上立碑。衡量他們的行為，難道不是孝子順孫嗎？事情上報朝廷，有旨意，由臣穡撰寫銘文，臣修書寫，臣仲和篆刻額題。臣穡說，大師的身體已經火化為四份了，不知道其餘的（骨灰）在哪裡立塔，而求我作銘文來謀求傳揚大師的事蹟的人，是誰呢？又不知道指空師是在這裡呢，還是在那裡呢？莫不是把（大師的遺蛻）看作蟬蛻，不再顧及原來的形骸了。
【English Translation】 English version:
(The envoy) arrived. (Kublai Khan) asked: 'Report to your master for me, how long will I live?' Zhang Peiqing, Suge, and Timur replied to the decree, asking Master (Haiyun Yin Jian) to stay for a winter. The Master also said: 'Tianshou Temple is my shadow hall.' On the twentieth day of the eleventh month of that year, the Master passed away at the abbot's room of Guihua, which was built and named by the Master. There was an imperial decree that the provincial and central departments and all officials should prepare ceremonial guards to send the coffin to Tianshou Temple. The following year, the Censor-in-chief Tu Jian Timur and the Vice-president Bo Timur came to pay homage to the Master with incense, using the incense-dyed mud and plum-osmanthus water to sculpt the Master's body. In the autumn of the year of Wushen, when the army approached the city, the Master's remains were cremated into four parts, and Da Xuan, Qing Hui, Fa Ming, Nei Zheng, Zhang Lu, and Ji each took a part and left. The Master's disciple Da Xuan sailed the sea, and the disciple Da Rui obtained a part from Qing Hui, and both brought them back to the East. On the sixteenth day of the ninth month of the year of Renzi, a pagoda was built at Huiyan Temple by royal decree. When the bones were about to be poured into the pagoda, several grains of sarira (relics) were obtained. The Master brought two volumes of the Manjushri Wu Sheng Jie Jing (Manjushri's Sutra of Non-Origination Precepts) from the Western Heaven (India), and the Councilor Wei Dapu wrote a preface for it. The Master personally wrote the Yuan Jue Jing (Sutra of Perfect Enlightenment), and the Imperial Academician Ouyang wrote a postscript at the end. The Master's verses and hymns are numerous, and there are separate records, all of which are circulating in the world. Wu Wujian of Yunnan became a monk under the Master at the age of seven, and at that time he already said that the Master had passed a Jiazi (cycle of sixty years). The Master passed away when Wu Wujian was seventy-five years old. Ji Wenjiang and Shi Renjie said that Da Yun, the abbot of Qianlin Temple, a disciple of the Master, planned to record the Master's deeds, but the longer the time, the more difficult it seemed to exhaust them. Situ Da Rui traveled thousands of miles, serving the Master's ashes as if the Master were still alive, and sent them back for burial, so he had no regrets in death. A disciple of Lan Weng said, my teacher also took (Haiyun Yin Jian) Master as his teacher, (Haiyun Yin Jian) Master is my ancestral teacher. Together with the Master's disciple, the Bhikkhuni Miaozang, the abbess of Jingye Temple, they bought Yanshi (stone from Yan) and prepared to erect a stele on the cliff of Huiyan Temple. Considering their actions, are they not filial sons and obedient grandsons? The matter was reported to the court, and there was an imperial decree that Minister Se should write the inscription, Minister Xiu should write the calligraphy, and Minister Zhonghe should engrave the title. Minister Se said, the Master's body has been cremated into four parts, and I do not know where the rest (of the ashes) will be used to build a pagoda, and who is asking me to write an inscription to seek to spread the Master's deeds? Also, I do not know whether the Zhi Kong Master is here or there? Perhaps he regards (the Master's remains) as a cicada's slough, and no longer cares about the original form.
而為其徒者思報其恩。強而為之歟。臣於是不能無感焉。祇栗承教。系之以銘。銘曰。
維師之跡 發軔西域 滿王之子 普明之嫡 灤京遇知 允也其時 延華之訪 云何其遲 回視我轍 靡國不歷 屋建之瓴 水投之石 天曆幸僧 拂我以憎 服今之服 道譽愈騰 狂言戲謔 匡人攸測 談兵未釁 如柝黑白 先見之明 乃道之精 或疑或謗 師心則平 舍利既赫 罔不竦息 孰謂人性 不協于極 胥斯檜巖 樹石以劖 無敢或訛 于永厥監
宣光八年戊午五月 日立
指空弟子見訪。
異端超世教 盛饌慰寒生 野果談余嚼 宮壺拜后傾 拙辭包不盡 妙道固難名 逸事誰能傳 須憑牧隱銘
（二）檜巖寺重創記
金守溫撰
東土山川之勝名于天下。而佛廬之處於其間者。又不知其幾百十。至於極仁祠制度之備。而具法王行化之體。則未有如檜巖者也。昔天曆間。西天薄伽納提尊者。見此寺基。以為酷似西天阿蘭陀寺。且曰。迦葉佛時已為大道場。於是執繩量地。以定其位。時得卻前礎砌。當時暫庇屋宇。以識其最而已。玄陵王師。普濟尊者。受指空三山兩水之記。遂來居此。乃欲大
【現代漢語翻譯】 現代漢語譯本： 而作為他的弟子，想著報答他的恩情，竭盡全力去做這件事，我因此不能不有所感觸。祇栗（Qílì）領受教誨，將這些話刻在銘文中。銘文寫道：
老師的足跡，從西域開始，是滿王（Mǎn Wáng）的兒子，普明（Pǔ Míng）的正統繼承人。在灤京（Luán Jīng）遇到賞識他的人，真是時候啊！ 延華（Yán Huá）的拜訪，為何來得如此遲緩？回頭看看老師走過的路，沒有哪個國家沒有經歷過。就像建造房屋的瓦片，投入水中的石頭。 天曆（Tiān Lì）年間，皇帝恩幸僧人，用憎恨來拂拭我。穿上現在的僧服，道義和名譽更加顯赫。狂放的言語和戲謔，匡地的人們可以揣測。 談論軍事卻未引起戰端，就像用木片區分黑白一樣分明。先見的英明，乃是道的精髓。有人懷疑，有人誹謗，以老師的心為心就能平靜。 舍利（Shèlì）的光芒如此顯赫，沒有人不肅然起敬。誰說人性，不能與最高的真理相協調呢？我們一起在這檜巖（Guì Yán）山，用石頭刻下這些話。 沒有人敢隨意更改，永遠作爲鑑戒。
宣光（Xuān Guāng）八年戊午五月 日立
指空（Zhǐ Kōng）的弟子前來拜訪。
超脫世俗的異端教義，豐盛的食物安慰貧寒的生命。野果在談笑間被咀嚼，宮廷的美酒在拜謝后傾倒。 拙劣的言辭無法完全表達，精妙的道理本來就難以命名。逸聞軼事誰能傳揚？必須憑藉牧隱（Mù Yǐn）的銘文。
（二）檜巖寺（Guì Yán Sì）重創記
金守溫（Jīn Shǒu Wēn）撰寫
東方的山川之美名揚天下，而佛寺坐落其間，又不知有多少。至於具備極仁祠（Jí Rén Cí）完備的制度，又具備法王（Fǎ Wáng）行教化之體，沒有比得上檜巖寺的。從前天曆年間，西天的薄伽納提尊者（Bóqié Nàtí Zūnzhě），看到這座寺廟的基址，認為非常像西天的阿蘭陀寺（Ālántuó Sì）。並且說，迦葉佛（Jiāyè Fó）時期這裡已經是大道場。於是拿著繩子測量土地，來確定它的位置。當時只是得到了以前的礎砌，當時只是暫時建造房屋，來標記這個地方而已。玄陵王師（Xuánlíng Wáng Shī），普濟尊者（Pǔjì Zūnzhě），接受了指空（Zhǐ Kōng）關於三山兩水的記載，於是來到這裡居住，想要大興土木。
【English Translation】 English version: And his disciples, thinking of repaying his kindness, do their best to do it, so I cannot help but feel something. Qili (Qílì) received the teachings and engraved these words in an inscription. The inscription reads:
The teacher's footsteps began in the Western Regions, the son of King Man (Mǎn Wáng), the legitimate successor of Puming (Pǔ Míng). Meeting someone who appreciated him in Luanjing (Luán Jīng) was truly the right time! Yan Hua's (Yán Huá) visit, why did it come so late? Looking back at the path the teacher has traveled, there is no country that has not been experienced. Like the tiles for building a house, the stones thrown into the water. During the Tianli (Tiān Lì) period, the emperor favored the monks, using hatred to brush me aside. Putting on the current monk's robe, the morality and reputation become more prominent. The wild words and jokes, the people of Kuangdi can speculate. Discussing military affairs without causing war is as clear as using wood chips to distinguish between black and white. The foresight is the essence of the Tao. Some people doubt, some people slander, and being in the teacher's heart can be calm. The relics (Shèlì) are so prominent that no one does not stand in awe. Who says that human nature cannot be in harmony with the highest truth? Let us carve these words in stone on this Guiyan (Guì Yán) Mountain. No one dares to change it at will, and it will always serve as a warning.
Established on May of the year WuWu, the eighth year of Xuanguang (Xuān Guāng)
The disciple of Zhikong (Zhǐ Kōng) came to visit.
The heterodox teachings that transcend the world, the rich food comforts the poor life. Wild fruits are chewed while talking and laughing, and the palace wine is poured after bowing in thanks. Clumsy words cannot fully express, and the wonderful truth is inherently difficult to name. Who can spread the anecdotes? It must rely on the inscription of Muyin (Mù Yǐn).
(II) Record of the Reconstruction of Guiyan Temple (Guì Yán Sì)
Written by Jin Shouwen (Jīn Shǒu Wēn)
The beauty of the mountains and rivers in the East is famous all over the world, and the Buddhist temples located in it are unknown. As for having the complete system of Ji Ren Ci (Jí Rén Cí), and also having the body of the Dharma King (Fǎ Wáng) practicing teaching, there is nothing comparable to Guiyan Temple. In the past, during the Tianli period, the Venerable Boqie Nati (Bóqié Nàtí Zūnzhě) from the Western Heaven saw the foundation of this temple and thought it was very similar to the Alantuo Temple (Ālántuó Sì) in the Western Heaven. And said that this place was already a great dojo during the time of Kashyapa Buddha (Jiāyè Fó). So he took a rope to measure the land to determine its location. At that time, only the previous foundation was obtained, and at that time, only temporary houses were built to mark this place. Xuanling Wang Shi (Xuánlíng Wáng Shī), Venerable Puji (Pǔjì Zūnzhě), accepted Zhikong's (Zhǐ Kōng) record of the three mountains and two rivers, so he came here to live, wanting to build on a large scale.
創。分授棟樑。奔走募緣。功未及半而王師亦逝矣。其徒倫絕澗等念王師未究之志。踵其遺矩以畢其績。牧隱文靖公記之曰。普光殿五間南面殿之後。說法處五間。又后舍利殿二間。又其後正殿三間。廳之東西方丈二所各三楹。東方丈之東。羅漢殿三間。西方丈之西。大藏板三間。由普光殿東西分左右諸殿。南起眾寮差參鐘樓。沙門廚庫之所。賓客之位。秩乎有序。棟宇連亙廊腰蔓回。高低冥迷。不知東西。凡為屋二百六十二間。自是之後。干善之士。世不乏人。然或始佛殿而未及於僧寮。或構鐘樓而不建客室。于東而西已傾。更南而北又墮。蓋寺大故功鉅。功鉅故人不能遍構而盡緝。遂使一國大叢林幾如曠宇。成化壬辰春。大王大妃殿下傳懿旨于河城府院君臣鄭顯祖。若曰予一婦人承祖父余休。佑我世祖大王。誕毓聖子神孫。是雖皇天眷佑東方。亦未必非世祖夙植德本于佛乘也。自古慈母欲保于其孫。忠臣欲壽于其君。莫不惟三寶是歸。檜巖東方大伽藍也。三和尚相繼開山。三山兩水之記肇于指空。實壽君福國之地也。頗聞筑基不固。殿舍階砌積以雜石。故創造未久而屋已老。今欲門。閣制度罔改於舊。庭除所履悉易熟石。計其功課倍于初創。卿亦必有種善之因。得尚公主。卿其用力俾遂予弘願。顯祖對曰。世皆言
【現代漢語翻譯】 現代漢語譯本 分發棟樑之材，四處奔走募集善款。工程尚未完成一半，王師（指僧人）便已圓寂。他的弟子倫絕澗等感念王師未竟之志，繼承他的遺願以完成這項事業。牧隱文靖公（人名）記載說：『普光殿五間朝南，殿的後面是說法處五間，再後面是舍利殿二間，最後面是正殿三間。廳的東、西兩側各有方丈兩處，每處三楹。東方丈的東面是羅漢殿三間，西方丈的西面是大藏板三間。從普光殿向東西兩側分出左右諸殿，南面起始是眾僧的寮房，錯落有致地排列著鐘樓、沙門（指僧人）的廚房和倉庫，以及賓客的住所，井然有序。棟樑房屋連綿不斷，迴廊彎曲延伸，高低錯落，讓人迷失方向。總共有房屋二百六十二間。』 自那以後，樂於行善的人士，世世代代都不缺乏。然而，有的只建造了佛殿而沒有建造僧人的寮房，有的建造了鐘樓卻沒有建造客房。東邊的傾斜了，西邊的也已經倒塌，修繕了南邊，北邊又損壞了。大概是因為寺廟太大，所以工程浩大，工程浩大所以人們不能全部建造和修繕。於是，使得一個國家的大叢林幾乎像一片空曠的荒野。成化壬辰年春天，大王大妃殿下（指王后）向河城府院君臣鄭顯祖（人名）傳達懿旨說：『我一個婦人，承蒙祖父的庇佑，保佑我的世祖大王，生下聖明的子孫。這雖然是皇天眷顧東方，但也未必不是世祖（指國王）在佛法中早已種下的德本。自古以來，慈愛的母親想要保佑她的孫子，忠誠的臣子想要祝願他的君主長壽，沒有不歸依三寶（指佛、法、僧）的。檜巖寺是東方的大伽藍（指寺廟）。三位和尚相繼開山，三山兩水的記載始於指空（人名）。這裡確實是為君主祈福、為國家造福的地方。聽說地基不牢固，殿舍的臺階都用雜石堆砌。所以建造沒多久，房屋就已經老舊了。現在想要門、閣的制度不改變舊貌，庭院所踩踏的地方都換成熟石。估計這工程的規模比最初建造還要大一倍。你一定也有種善的因緣，才能尚公主（指娶公主）。你一定要努力，完成我的宏願。』顯祖回答說：『世人都說』
【English Translation】 English version Distributing the beams and pillars, running around to raise funds. Before the project was even half completed, the Wang Shi (referring to the monk) passed away. His disciples, including Lun Juejian, mindful of Wang Shi's unfinished aspirations, continued his legacy to complete the task. Mu Yin Wenjing Gong (personal name) recorded: 'The Puguang Hall has five bays facing south, behind the hall is the preaching place with five bays, further behind is the Relic Hall with two bays, and finally the main hall with three bays. On the east and west sides of the hall are two abodes, each with three yings. To the east of the eastern abode is the Arhat Hall with three bays, and to the west of the western abode is the Great Sutra Board with three bays. From the Puguang Hall, the left and right halls are divided to the east and west, starting from the south are the monks' dormitories, arranged in a staggered manner with the bell tower, the Shamen's (referring to monks) kitchen and warehouse, and the guests' residences, all in an orderly manner. The beams and houses are continuous, the cloisters are winding and extending, the heights are staggered, making people lose their way. There are a total of two hundred and sixty-two rooms.' Since then, there has been no shortage of people who are happy to do good deeds. However, some only built the Buddha hall but not the monks' dormitories, and some built the bell tower but not the guest rooms. The east side is tilted, and the west side has already collapsed, the south side has been repaired, and the north side is damaged again. Probably because the temple is too large, so the project is huge, and the project is huge so people cannot build and repair all of it. Thus, making a country's large jungle almost like a vast wilderness. In the spring of the Ren Chen year of Chenghua, the Grand King and Queen Dowager (referring to the Queen) conveyed an imperial decree to Zheng Xianzu (personal name), the Lord of Hechengfu Yuanjun, saying: 'I, a woman, am blessed by my grandfather to protect my Sejo the Great King, and give birth to wise descendants. Although this is the blessing of the heavens on the East, it may not be that Sejo (referring to the King) had already planted the roots of virtue in Buddhism. Since ancient times, a loving mother wants to protect her grandson, and a loyal minister wants to wish his monarch longevity, there is no one who does not take refuge in the Three Jewels (referring to Buddha, Dharma, and Sangha). Huiyan Temple is the great Sangharama (referring to the temple) of the East. Three monks successively opened the mountain, and the record of the three mountains and two rivers began with Zhikong (personal name). This is indeed a place to pray for the monarch and benefit the country. I heard that the foundation is not solid, and the steps of the halls are piled up with miscellaneous stones. Therefore, not long after the construction, the house is already old. Now I want the system of doors and pavilions not to change the old appearance, and the places where the courtyard is stepped on are replaced with cooked stones. It is estimated that the scale of this project is twice as large as the initial construction. You must also have the cause and condition of planting good deeds to be able to marry the princess (referring to marrying the princess). You must work hard to fulfill my great wish.' Xianzu replied: 'The world says'
。重創之績難於肇興。財谷雖多。茍不得人。罔有以成。今正陽住持處安勤敏通達。幹事之材鮮有及者。懿旨允可。遂以安移住檜巖。財谷所費內需司專掌。隨乏隨給。以濟其用。府院君亦傾其私蓄。以供其缺。安奏募僧俗。自願計功以償日役。萬有余指不督自勸。始於其年月日。閱幾十有三朔而告訖。殿舍間閣無所更改。欄墻廣狹無所增損。而房櫳門闥益為之洞豁。涂溉丹艧益為之絢煥。百餘年頹敗之舊寺。一朝變為重新之寶剎（下略）。
朝鮮正祖宣皇帝(壬子)十六年(寬政四年)加贈指空法。
號教旨云。
迦葉百八傳 提納薄陀尊者。
禪賢號指空。加贈。
開宗演教。萬行圓融。六度嚴凈。西天三昧東土一祖大法師者。
西域僧鎖喃嚷結傳(古秀竹籟李日華著六研齋筆記卷二)
天啟甲子九月九日。同曹愚公侍御。登真如塔。下禮長水師墓。浴雪井水。遇梵僧鎖喃嚷結者。深眼微鬚。能為漢音。與坐良久。因詰其西來緣起。嚷結袖出一篇相示。蓋其踐歷蹤由也。今錄於此。以備遐方參覽焉。
西域東天竺國有國。名主活。近名高昌。統二十聚落。城高十二丈。方圓百里。四門三層。四角有十二窣堵波。文武二樓高二十五丈。龍樓鳳閣千二百座。名剎大
【現代漢語翻譯】 現代漢語譯本：重建的功績難於開創。錢財糧食即使再多，如果沒有合適的人才，也無法成功。現在正陽寺的住持處安（Chu An）既勤奮又精明能幹，處理事務的能力很少有人能比得上。國王同意了他的請求，於是將處安調去主持檜巖寺（Huiyan Temple）。所需錢財糧食由內需司專門負責，隨時根據需要供給，以滿足寺廟的開支。府院君（Fu Yuanjun，官名）也拿出自己的積蓄，來彌補寺廟的不足。處安上奏招募僧人和百姓，自願計算功勞來抵償每日的勞役。有一萬多人不用督促就自覺努力。從某年某月某日開始，經過三十三個月就完成了。殿堂房屋沒有改動，欄桿墻壁的寬窄沒有增減，但是門窗更加寬敞明亮，粉刷的顏色更加鮮艷奪目。一座經歷了一百多年頹敗的舊寺廟，一下子變成了重新修建的寶剎（寺廟）。（下略）
朝鮮正祖宣皇帝（Joseon Jeongjo Seonhwangje，朝鮮王朝的君主）（壬子年）十六年（寬政四年）加贈指空法號。
號教旨說：
從迦葉（Kasyapa，佛教中的一位祖師）傳承一百零八代，是提納薄陀尊者（Tinaputa Zunzhe）。
禪賢（Chanxian）法號指空（Jikong），加贈法號。
開宗演教，萬行圓融，六度嚴凈，西天三昧東土一祖大法師。
西域僧人鎖喃嚷結（Suo Nan Rang Jie）的傳記（古秀竹籟李日華著《六研齋筆記》卷二）
天啟甲子年九月九日，我和同僚曹愚公侍御（Cao Yugong Shiyu，人名）一同登上真如塔（Zhenru Pagoda），下山後祭拜長水師（Zhangshui，人名）的墓，用浴雪井的水洗漱。遇到了梵僧鎖喃嚷結（Suo Nan Rang Jie），他深眼窩，略有鬍鬚，能說漢語。和他坐了很久，我問他從西域來的緣由。鎖喃嚷結從袖子里拿出一篇文章給我看，是關於他所經歷的軌跡。現在記錄在這裡，以備遠方的人蔘考。
【English Translation】 English version: The achievement of rebuilding is more difficult than initiating. Even if there is a lot of money and grain, it cannot be successful without suitable talents. Now, the abbot Chu An of Zhengyang Temple is diligent, intelligent, and capable, and few people can match his ability to handle affairs. The king agreed to his request, so he transferred Chu An to preside over Huiyan Temple. The required money and grain are specially managed by the Internal Needs Department, and supplied as needed to meet the expenses of the temple. Lord Fu Yuanjun (official title) also took out his savings to make up for the temple's shortcomings. Chu An submitted a memorial to recruit monks and people, voluntarily calculating merits to offset daily labor. More than 10,000 people worked hard without supervision. Starting from a certain day of a certain month, it was completed after thirty-three months. The halls and houses have not been changed, and the width of the railings and walls has not been increased or decreased, but the doors and windows are more spacious and bright, and the painted colors are more vivid and dazzling. An old temple that had been in disrepair for more than a hundred years has suddenly become a newly rebuilt treasure temple. (Omitted below)
In the sixteenth year (Renzi year) of Emperor Seonjo of Joseon (Joseon Jeongjo Seonhwangje, monarch of the Joseon Dynasty) (fourth year of Kansei), the posthumous title of Jikong was added.
The imperial edict says:
Passed down from Kasyapa (Kasyapa, a patriarch in Buddhism) for one hundred and eight generations, is Venerable Tinaputa Zunzhe.
Chanxian, with the Dharma name Jikong, is granted a posthumous title.
He opened the sect and expounded the teachings, perfected all practices, purified the six paramitas, and is the Great Dharma Master, the first ancestor of the Eastern Land of Samadhi in the Western Heaven.
Biography of the Western Region monk Suo Nan Rang Jie (written by Gu Xiuzhu Lai Rihua in Volume 2 of 'Notes from the Six Research Studio')
On the ninth day of the ninth month of the Jiazi year of Tianqi, my colleague Cao Yugong Shiyu (personal name) and I ascended the Zhenru Pagoda, and after descending the mountain, we paid homage to the tomb of Master Zhangshui (personal name), and washed with the water of the Yuxue Well. We met the Brahmin monk Suo Nan Rang Jie, who had deep-set eyes and a slight beard, and could speak Chinese. We sat with him for a long time, and I asked him about his reasons for coming from the Western Regions. Suo Nan Rang Jie took out an article from his sleeve and showed it to me, which was about the traces of his experiences. It is now recorded here for reference by people from afar.
院百所。人物雄奇。多有勝蹟。城西百里。有大乘寺。立像高十五丈。赤髮青面。捧降魔杵。大殿睡佛長十六丈。赤袈裟。白玉石佛像。澡瓶綠琉璃。高三尺圍三尺五寸。左十里有小乘寺。內供佛齒五寸。輪王齒三寸。有鐵缽黑色盛七升。乃燃燈佛遺蹟。右二十里。有答辣法藏寺。即鎖喃嚷結出家之所。寺本週天元時。甘露梵王建立。一寺三院。樓閣七重。中有諸天諸佛說法壇。壇內遺舍利三顆紫金函供佛牙一。長一寸廣八分。黃色常明。后林懺播樓供佛掃帚一把。乃迦舍草作。長三尺。圍七寸。帚柄雜寶裝飾。玉石匣盛。后建法王殿說法臺。高昌國王麹文哆嘇所施封一高僧無上法王號圓通至勝佛。所度法子名嘛喝寶利。正鎖喃嚷結之師。俗居恭御都宮。是高昌王第七弟之遺宗。名播利鎧。厭王宮幻有之軀。欣菩提無上之果。遂投實利。修習禪定。指示要略。
東行九萬里余。始至大明。有先代和尚斑的答祖歿東土。乃成化皇帝國師。嚷結翹慕華風。兼欽先德。發心結五眾同行。初禮大雪山證道臺靈鷲山說法臺。從王舍城。過入莫度達宮。所上名領文。掛號批登。五僧名。一鎖喃嚷結（１） 一鎖喃陸竹（２） 一鎖喃堅剉（３） 一展陽喃渴（４） 一朵而只懺發站（５） 東過縛芻河。此河阿耨達池之源也
【現代漢語翻譯】 現代漢語譯本：有上百所寺院，這裡的人們雄偉奇異，有很多名勝古蹟。城西一百里處，有一座大乘寺，寺中豎立的佛像高達十五丈，紅頭髮，青面孔，手中捧著降魔杵。大殿里的睡佛身長十六丈，身披紅色袈裟。還有白玉石佛像，以及一個綠琉璃澡瓶，高三尺，周長三尺五寸。向西十里處，有一座小乘寺，寺內供奉著佛牙五寸，轉輪王牙三寸，還有一個黑色的鐵缽，可以盛七升，是燃燈佛遺留下來的。向右二十里，有答辣法藏寺，是鎖喃嚷結（Sonam Rangdrol，人名）出家的地方。這座寺廟是周天元時期，甘露梵王建立的，一寺有三個院落，樓閣共有七重。寺中建有諸天諸佛說法壇，壇內供奉著三顆舍利子，用紫金盒子裝著，還供奉著一顆佛牙，長一寸，寬八分，呈黃色，常放光明。後面林懺播樓供奉著一把佛掃帚，是用迦舍草製作的，長三尺，周長七寸，掃帚柄用各種珠寶裝飾，裝在玉石匣子里。後來又建造了法王殿和說法臺。高昌國王麹文哆嘇（Qu Wentai，人名）賜予一位高僧『無上法王』的封號，稱其為『圓通至勝佛』。他所度化的弟子名叫嘛喝寶利（Mahabali，人名），正是鎖喃嚷結的老師。老師俗家住在恭御都宮，是高昌王第七個弟弟的後代，名叫播利鎧（Bolikai，人名）。他厭倦了王宮虛幻的生活，欣慕菩提無上的果位，於是投身實利，修習禪定，並指示修行要略。 向東走九萬多里，才到達大明。有前代的和尚斑的答祖（Bandedazu，人名）逝世在東土，是成化皇帝的國師。嚷結（Rangdrol，人名）傾慕中華的風尚，又敬佩先賢的德行，發心結伴五位僧人同行。起初朝拜大雪山證道臺和靈鷲山說法臺，從王舍城經過，進入莫度達宮。所上的名冊叫做領文，掛號批準了五個僧人的名字：一是鎖喃嚷結（Sonam Rangdrol），二是鎖喃陸竹（Sonam Lhundrup），三是鎖喃堅剉（Sonam Gyaltsen），四是展陽喃渴（Danzeng Namkha），五是朵而只懺發站（Dorje Champa Zhan）。向東渡過縛芻河，這條河是阿耨達池的源頭。
【English Translation】 English version: There are hundreds of monasteries. The people here are majestic and extraordinary, and there are many scenic spots and historical sites. One hundred li (Chinese mile) west of the city, there is a Mahayana monastery. The statue erected in the monastery is fifteen zhang (Chinese unit of measurement) high, with red hair and a blue face, holding a demon-subduing pestle. The sleeping Buddha in the main hall is sixteen zhang long, wearing a red kasaya (robe). There is also a white jade stone Buddha statue, and a green glass bathing bottle, three chi (Chinese unit of measurement) high and three chi five cun (Chinese unit of measurement) in circumference. Ten li to the west, there is a Hinayana monastery, which enshrines a five-cun Buddha tooth and a three-cun Wheel-Turning King tooth. There is also a black iron bowl that can hold seven sheng (Chinese unit of measurement), which is a relic of Dipamkara Buddha. Twenty li to the right, there is the Dara Dharma Treasury Monastery, which is where Sonam Rangdrol (personal name) became a monk. This monastery was founded by Ganlu Brahma King during the Tianyuan period of the Zhou Dynasty, with three courtyards and seven-layered pavilions. There is a Dharma preaching platform for all the devas and Buddhas in the monastery. Three relics are enshrined in the platform, contained in a purple-gold box, and a Buddha tooth is also enshrined, one cun long and eight fen (Chinese unit of measurement) wide, yellow in color and constantly emitting light. Behind the Linchanbo building, there is a Buddha broom, made of Kasha grass, three chi long and seven cun in circumference. The broom handle is decorated with various jewels and stored in a jade box. Later, the Dharma King Hall and the Dharma preaching platform were built. Qu Wentai (personal name), the King of Gaochang, bestowed the title of 'Supreme Dharma King' on a high monk, calling him 'Perfectly Comprehending and Supreme Buddha'. The disciple he converted was named Mahabali (personal name), who was the teacher of Sonam Rangdrol. The teacher's secular residence was in the Gongyu Capital Palace, and he was a descendant of the seventh younger brother of the King of Gaochang, named Bolikai (personal name). He was tired of the illusory life of the palace and admired the supreme fruit of Bodhi, so he devoted himself to reality, practiced meditation, and instructed the essentials of practice. After traveling more than 90,000 li to the east, they finally arrived in Daming (Great Ming Dynasty). There was a former monk, Bandedazu (personal name), who died in the Eastern Land and was the national teacher of the Chenghua Emperor. Rangdrol (personal name) admired the customs of China and admired the virtues of the predecessors, and made a vow to travel with five monks. At first, they paid homage to the Enlightenment Platform of Daxue Mountain and the Dharma Preaching Platform of Ling鷲 Mountain, passed through Rajagriha, and entered Moduda Palace. The register submitted was called Lingwen, and the names of the five monks were registered and approved: first, Sonam Rangdrol; second, Sonam Lhundrup; third, Sonam Gyaltsen; fourth, Danzeng Namkha; fifth, Dorje Champa Zhan. They crossed the Vakhshu River to the east, which is the source of Lake Anavatapta.
。遞茄赤建國。換牒掛號。一月方行。經喝桿國。行一月至恭御城。人民烏黑。多習波羅門種。三千里過白水城。多外道幻術。不敬僧。東行五千里過呾羅斯城。其人圓晴黑麵。短髮長鬚。多習小乘。山出珍寶。住三月。東行至羯霜那國。換牒掛號。住十月。民敬三寶。諸物豐盛。米麥長寸。東行三千里。至蔥嶺山。山高險。有開闢至今不解之冰。凝冱汗漫。與天云相連。仰之皚然無際睨。其旁有冰峰摧落者。橫踞路側。高可百丈。廣□數尺。以是蹊徑崎嘔登涉艱阻。加以冰雪雜飛。不禁寒顫。將欲眠食。絕無燥處。唯是懸釜而炊。就冰而寢。苦不盡言。七日方出。東南臨至特伽國。聞說多暑。十月時如別國八月之熱。不可前進。因向東北。行至馬蟻院。乃佛在世時使阿難教化之所。名因果處。停住一年。調養凍瘡。全愈方行。嚷結所傷兩足磕破。膝額尚有可驗。
又東行過殑伽河即恒河廣可百丈。其水綠波。見底雜石所儭。兩岸奇卉。異香木茂。而往一月至跋祿迦國。名小沙磧。王名碧多。都城高廣。人物集盛。唯有一寺。名阿奢理兒寺寬廣僧多。專學禪定。多游天竺。又東三千里。過屈支國。王號木文鞠多。宮殿整齊。人民男婦赤色。敬重三寶。多幻術。所餐諸物華美。衣服精麗。使用金銀錢。停住一年。
【現代漢語翻譯】 現代漢語譯本：遞交茄赤（一種通關文牒）在赤建國（中亞古國）辦理建國手續，更換牒文並進行掛號，用了一個月才得以通行。經過喝桿國（中亞古國），又走了一個月到達恭御城（中亞古城）。那裡的人民膚色黝黑，大多信奉婆羅門教。再走三千里路，到達白水城（中亞古城），那裡有很多外道（佛教以外的宗教）的幻術，不尊敬僧侶。向東走五千里路，到達呾羅斯城（中亞古城），那裡的人們眼睛圓大，面色黝黑，頭髮短，鬍鬚長，大多信奉小乘佛教。山中出產珍寶。在那裡住了三個月。向東走到羯霜那國（中亞古國），更換牒文並進行掛號，住了十個月。那裡的人民尊敬三寶（佛、法、僧），各種物產豐富，米麥長達一寸。向東走三千里路，到達蔥嶺山（帕米爾高原）。山勢高峻險要，有從開天闢地以來就沒有融化的冰雪，凝結堅硬，廣闊無垠，與天上的雲彩相連。抬頭仰望，一片潔白，看不到邊際。旁邊有冰峰崩塌下來的，橫臥在路旁，高達百丈，寬達數尺。因此道路崎嶇難行，攀登涉水非常困難。再加上冰雪交加，寒冷得讓人無法忍受。想要睡覺吃飯，卻找不到乾燥的地方。只能懸掛鍋子做飯，就著冰雪睡覺，痛苦難以言說。走了七天才走出蔥嶺。向東南方向到達特伽國（印度古國），聽說那裡非常炎熱，十月份就像其他國家的八月份一樣熱，無法前進。於是向東北方向走，到達馬蟻院（地名），那是佛陀在世時阿難（佛陀的弟子）教化的地方，被稱為因果處。在那裡停留了一年，調養凍瘡。痊癒后才繼續趕路。因為攀爬冰雪，雙腳受傷，膝蓋和額頭還有傷痕可以驗證。 又向東走，渡過殑伽河（恒河），河面寬約百丈，河水碧綠，清澈見底，河底佈滿石頭。兩岸生長著奇花異草，茂盛地生長著散發著奇異香味的樹木。再走一個月到達跋祿迦國（中亞古國），又名小沙磧。國王名叫碧多。都城高大寬廣，人口眾多。只有一座寺廟，名叫阿奢理兒寺，寺廟寬廣，僧侶眾多，專門學習禪定，經常遊歷天竺（印度）。又向東走三千里路，經過屈支國（中亞古國），國王名叫木文鞠多。宮殿整齊，人民男女膚色發紅，敬重三寶，擅長幻術。所吃的食物都很精美，衣服華麗，使用金銀錢幣。在那裡停留了一年。
【English Translation】 English version: I submitted the 'Qiechi' (a type of pass) in Chijian State (an ancient Central Asian kingdom) to complete the state-building procedures, exchanged the pass, and registered it, which took a month to complete. After passing through Hegan State (an ancient Central Asian kingdom), I traveled for another month to reach Gongyu City (an ancient Central Asian city). The people there are dark-skinned and mostly practice Brahmanism. After traveling another three thousand miles, I reached Baishui City (an ancient Central Asian city), where there are many heretical (non-Buddhist) illusions and no respect for monks. Traveling five thousand miles east, I reached Talos City (an ancient Central Asian city), where the people have large round eyes, dark faces, short hair, and long beards, and mostly practice Hinayana Buddhism. Precious stones are produced in the mountains. I stayed there for three months. Traveling east to Jieshuangna State (an ancient Central Asian kingdom), I exchanged the pass and registered it, staying for ten months. The people there respect the Three Jewels (Buddha, Dharma, Sangha), and various products are abundant, with rice and wheat growing to an inch long. Traveling three thousand miles east, I reached the Congling Mountains (Pamir Plateau). The mountains are high and dangerous, with ice that has not melted since the beginning of time, frozen solid, vast and boundless, connected to the clouds in the sky. Looking up, it is a pure white expanse with no end in sight. Beside it, there are collapsed ice peaks lying across the road, hundreds of feet high and several feet wide. Therefore, the road is rugged and difficult to travel, and climbing and wading are very difficult. In addition, with ice and snow flying, the cold is unbearable. When wanting to sleep and eat, there is no dry place to be found. One can only hang pots to cook and sleep on the ice, the suffering is indescribable. It took seven days to get out of the Congling Mountains. Heading southeast to Tega State (an ancient Indian kingdom), I heard that it was very hot there, with October being as hot as August in other countries, making it impossible to proceed. So I headed northeast to Mayiyuan (place name), which was where Ananda (Buddha's disciple) taught when the Buddha was alive, known as the Place of Cause and Effect. I stayed there for a year to treat frostbite. After recovering, I continued on my way. Due to climbing on ice and snow, my feet were injured, and there are still scars on my knees and forehead to prove it. Traveling east again, I crossed the Gengga River (Ganges River), which is about a hundred feet wide, with green water, clear to the bottom, covered with stones. Strange flowers and plants grow on both banks, and trees with strange fragrances grow luxuriantly. After traveling for another month, I reached Baluka State (an ancient Central Asian kingdom), also known as Little Shamo. The king is named Bido. The capital city is tall and wide, with a large population. There is only one temple, called Ashalier Temple, which is wide and has many monks, specializing in the study of meditation, and often traveling to Tianzhu (India). Traveling another three thousand miles east, I passed through Quchi State (an ancient Central Asian kingdom), whose king is named Muwenjuguo. The palaces are neat, the people, both men and women, have reddish skin, respect the Three Jewels, and are skilled in illusions. The food they eat is exquisite, the clothes are gorgeous, and they use gold and silver coins. I stayed there for a year.
又行東過阿耆尼國。多有銀礦山。金礦山。高可百丈。光氣騰曜。不可名狀。賊寇極廣。其人兇惡。慘殺無忌。
又東行千里。乃古高昌國。先高昌王有妹。被主活國王取去。亦名高昌國。古高昌國亦名伊吾國。人物清秀。相傳玄奘法師化道之所。時有漢僧駐錫。東行三千里至流沙河。即砂漠磧是也。寬八百里。上無飛鳥。下絕走獸。地不出水。土無莖草。薰風炎灼。魑魅縱衡。十日方出。至野馬泉。安歇取水。有一大寺。名雷音。后一窟洞。名碧播屈。昔日如來降諸外道。治火龍之所。住一月。東行千里。至五烽。從西烽所進有一山。王乃五朧之後。代名王侖卜。山下一泉。方圓丈餘。清徹甚美。有達官。看守。凡所水者。通報王知。王見五僧。甚生歡喜。留住數日。與書一封寄東烽王。使人引出界。指說路逕。付水。皮袋盛之。其路一片沙漠無有行處。望馬糞骨聚而進。虎狼極多。行五日至東烽。遠見山上。城墻止有一門。對列器械。弓箭看守。遠官了見五眾。方要放箭。急呼西烽王有書。見書方許進見。細說西來之事。王亦甚喜。留住一月。付水甘糧指路。從賀延磧。行才有水。東行五日至磧。乃西蕃境界。名小西天。昔如來傳法於此。號鳥思藏。地面寬廣。乃四家達王供奉之所。多出高僧。大殿內列法
狀五百張。有佛子法王蓮花上師所傳番經番咒出滲金佛。人頂骨數珠．氆氌容金鈴。云昔漢班定遠超住此。鎮定西域。本朝劉馬大監征西入界處。地氣多寒。參禮蓮花上師。留二載余。臨行與書封。達五臺山羅喉寺。侯法王哨來。
東至玉門關。有山無關。有葫蘆河一道。上廣下狹。洄波迅急。深不可渡。西岸多梧桐林。自碩大者。作筏而進。從上稍至東北。行東南七十里。是玉門大路。封王進貢。悉由此行。隨喜岷州秉靈寺。雅州紅花寺。山西一路而來。上五臺山羅喉寺法王處。住二年。遇欽差御馬監太監劉潤止山。引五僧至北京雙林寺住。
萬曆三十年五月十五日啟奉明肅皇太后命。住萬壽庵。持咒三年。有番經廠太監張貴。引奏萬歲爺。命住雙林寺。設壇濟幽。四十九晝夜。賜紫衣寶冠。命西經廠掌壇中貴。又賜織金禪衣金段十匹。膳盒八副。寄與大能仁寺。蓋先代班的答祖師。于成化年間賜法王寶殿塔院也。僧五人朵兒只懺滅於五臺山善薩頂。展陽南渴滅于雙林。其餘二僧。一在山海關。一在墨云。嚷結募造滲金觀音一尊。朝南海天臺。齋僧三千已滿。得遇納川同行至嘉奐。宰官居士見者往往詰問蹤由。敢述大都如此。
南天竺婆羅門僧正碑
南天竺婆羅門僧正碑(並序)
【現代漢語翻譯】 現代漢語譯本： 五百張[狀，指文書]。有佛子法王蓮花上師（一位上師的尊稱）所傳的番經番咒，出自滲金佛[滲金佛，指鍍金的佛像]。人頂骨數珠[人頂骨數珠，指用人頭骨製成的念珠]，氆氌容金鈴[氆氌容金鈴，一種用氆氌裝飾的金鈴]。據說以前漢朝的班定遠[班定遠，即班超，東漢名將]曾住在這裡，鎮守西域。本朝的劉馬大監[劉馬大監，明朝宦官]征西時由此進入邊境。此地氣候寒冷。我參拜了蓮花上師，停留了兩年多。臨走時，上師寫了一封信，讓我送到五臺山的羅睺寺[羅睺寺，寺廟名]，交給法王[法王，對有地位的僧人的尊稱]。 向東到達玉門關[玉門關，地名]。那裡有山，但沒有關隘。有一條葫蘆河[葫蘆河，河流名]，上寬下窄，水流湍急，深不可渡。西岸有很多梧桐樹林。人們用最大的梧桐樹做成木筏渡河。從玉門關稍向東北方向走，再向東南方向走七十里，就是玉門大道[玉門大道，道路名]。封王進貢都要從這裡經過。我隨喜了岷州[岷州，地名]的秉靈寺[秉靈寺，寺廟名]、雅州[雅州，地名]的紅花寺[紅花寺，寺廟名]。從山西一路走來，到五臺山的羅睺寺法王處，住了兩年。在那裡遇到了欽差御馬監太監劉潤[劉潤，明朝宦官]到山裡來，他帶了五個僧人到北京的雙林寺[雙林寺，寺廟名]居住。 萬曆三十年五月十五日，我奉明肅皇太后[明肅皇太后，明朝皇太后]的命令，住在萬壽庵[萬壽庵，庵名]，持咒三年。有個番經廠太監張貴[張貴，明朝宦官]，向萬歲爺[萬歲爺，指皇帝]進奏了我，皇帝命令我住在雙林寺，設壇超度亡靈，持續了四十九個晝夜。皇帝賜給我紫衣寶冠[紫衣寶冠，僧人的服飾]，並命令西經廠[西經廠，明朝機構名]掌壇中貴[中貴，指宦官]。又賜給我織金禪衣[織金禪衣，僧人的服飾]和金段十匹，膳盒八副，寄給大能仁寺[大能仁寺，寺廟名]。因為先代的班的答祖師[班的答祖師，一位祖師的尊稱]在成化年間[成化年間，明朝年號]被賜予了法王寶殿塔院[法王寶殿塔院，建築名]。五個僧人中，朵兒只[朵兒只，人名]在五臺山的善薩頂[善薩頂，地名]懺滅，展陽南渴[展陽南渴，人名]在雙林寺懺滅，其餘兩個僧人，一個在山海關[山海關，地名]，一個在墨云[墨云，地名]。我發起募捐建造了一尊滲金觀音[滲金觀音，鍍金的觀音像]，朝拜南海天臺[南海天臺，地名]，齋僧三千已經圓滿。我遇到了納川[納川，人名]同行到達嘉奐[嘉奐，地名]。地方官員和居士見到我，常常詢問我的來歷，我大概地講述了這些。 南天竺婆羅門僧正碑[南天竺婆羅門僧正碑，碑名] 南天竺婆羅門僧正碑(並序)[南天竺婆羅門僧正碑，碑名]
【English Translation】 English version: Five hundred documents. There are Tibetan scriptures and mantras transmitted by the Buddha's son, Dharma King, and Lotus Master (a respectful title for a master), originating from the gilded Buddha (referring to a gold-plated Buddha statue). A rosary made of human skull beads (referring to a rosary made from human skulls), and a woolen cloth-covered golden bell (a golden bell decorated with woolen cloth). It is said that in the past, Ban Dingyuan (Ban Chao, a famous general of the Eastern Han Dynasty) of the Han Dynasty lived here, guarding the Western Regions. During the current dynasty, Grand Eunuch Liu Ma (a Ming Dynasty eunuch) entered the border during his western expedition. The climate here is cold. I paid homage to the Lotus Master and stayed for more than two years. Before leaving, the master wrote a letter and asked me to deliver it to Luohou Temple (temple name) on Mount Wutai, to be given to the Dharma King (a respectful title for a high-ranking monk). Going east to Yumen Pass (place name). There are mountains but no pass. There is a Hulu River (river name), wide at the top and narrow at the bottom, with rapid currents and impossible to cross. There are many paulownia forests on the west bank. People use the largest paulownia trees to make rafts to cross the river. From Yumen Pass, slightly to the northeast, and then seventy li to the southeast, is the Yumen Avenue (road name). Royal envoys and tribute bearers all pass through here. I rejoiced in the Bailing Temple (temple name) in Minzhou (place name) and the Honghua Temple (temple name) in Yazhou (place name). Coming all the way from Shanxi, I stayed at the Dharma King's place in Luohou Temple on Mount Wutai for two years. There I met Imperial Envoy Grand Eunuch Liu Run (a Ming Dynasty eunuch) who came to the mountain. He took five monks to live in Shuanglin Temple (temple name) in Beijing. On the fifteenth day of the fifth month of the thirtieth year of the Wanli era, I received the order of the Empress Dowager Mingsu (Ming Dynasty empress dowager) to reside in Wanshou Nunnery (nunnery name) and chant mantras for three years. A Grand Eunuch Zhang Gui (a Ming Dynasty eunuch) from the Tibetan Scripture Factory reported me to the Emperor (referring to the emperor), and the Emperor ordered me to reside in Shuanglin Temple, set up an altar to liberate the souls of the dead, which lasted for forty-nine days and nights. The Emperor bestowed upon me a purple robe and jeweled crown (monk's attire), and ordered the Central Eunuch (referring to an eunuch) of the Western Scripture Factory (Ming Dynasty institution) to manage the altar. He also bestowed upon me a brocade kasaya (monk's attire) and ten bolts of gold silk, and eight food boxes, to be sent to Danengren Temple (temple name). This is because the previous Bandida Guru (a respectful title for a guru) was granted the Dharma King's Hall and Pagoda Courtyard (building name) during the Chenghua era (Ming Dynasty era). Among the five monks, Duoerzhi (person name) repented and passed away at Shansading (place name) on Mount Wutai, and Zhanyang Nanke (person name) repented and passed away at Shuanglin Temple. The remaining two monks, one is at Shanhaiguan (place name) and the other is at Moyun (place name). I initiated a fundraising to build a gilded Guanyin (gold-plated Guanyin statue), and the pilgrimage to the South Sea Tiantai (place name) and the offering of food to three thousand monks have been completed. I met Nachuan (person name) and traveled together to Jiahuan (place name). Local officials and laypeople often asked about my origins, and I roughly recounted these events. Stele of the Brahmin Monk-Chief of South India (stele name) Stele of the Brahmin Monk-Chief of South India (with preface) (stele name)
夫佛日西沈。遺風東扇。十地開士。住菩提而播形。八輩應真。逼機緣而演化。是以。真如奧旨。殊五天而共融。實相圓音。同八部而俱顯。若乃深達法相。洞了宗極。研尋七覺。空有兩亡。遊戲六通。真假雙照者僧也。僧正諱菩提仙那。姓婆羅遲。婆羅門種也。一十六國景慕其高義。九十五種鉆仰其英徽。但以區域夐隔。史傳闕然。本卿風範。難可縷言。僧正神情湛寂。風宇明敏。靈臺可仰。而不可窺。智海可注。而不可𢬘。於是。追支讖之英范。逐世高之逸𨊠。跨雪峰而進影。泛雲海而飛儀。冒險經遠。遂到大唐。唐國道俗。仰其徽猷。崇敬甚厚。於時聖朝通好。發使唐國。使人丹治比真人廣成。學問僧理鏡。仰其芳譽。要請東歸。僧正感其懇志。無所辭請。以大唐開元十八年十二月十三日。與同伴林邑僧佛徹。唐國僧道璇。隨船泛海。及於中路。忽遭暴風。波濤注日。陰曀迷天。計命忽若贅旒。去死猶其一分。舉船惶遽。不知所為。乃端仰一心。入禪觀佛。少選之間。風定波息。眾咸嘆其奇異。以天平八年五月十八日。得到筑紫大宰府。昔騰蘭聿來。澄什利往。停跡振旦之邦。未[跳-兆+鬲]日域之境。計遠論勞。彼有愧德。自非位超修成行積永劫。其孰契于茲乎。同年八月八日。到于攝津國治下。前僧正大
德行基。智煥心燈。定凝意水。扇英風于忍土。演妙化于季運。聞僧正來儀。嘆未曾有。軼燕王擁帚于郭隗。侔伯喈倒屣于王粲。主客相謁。如舊相知。白首如新。傾蓋如舊。於是見矣。乃囑同法緇侶云。法本不然。今亦不滅。救雖赴化之質翳跡于雙林。而法身之體布影于沙界。經云。應以婆羅門身得度者。即現婆羅門身。而為說法。是也。原夫開闢以來。雖時經百王世更萬載。未有[葸-十+夕]右梵英。印度聖種。梯山航海弘化聖朝。而今聖德作而異人至。昌運起而大化隆。非但諸佛悲願之感。抑亦聖朝崇法之應也。我等既逢斯運。復睹此人。蓋各盡至款共致迎接。於是道俗輻輳。闐城溢郭。連成幕之袂。濯為雨之汗。肩隨踵接。送入京輦。皇上大喜。仍敕住大安寺。供給隆厚。公王英彥。莫不宗敬。行基又率京畿緇素兩眾五十餘種。前後合三度。僧正諷誦華嚴經。以為心要。尤善咒術。弟子承習。至今傳之。僧正居敬行簡。喜慍不形於色。含章隱曜。莫能測其淺深。高秩厚禮。不能回其慮。嚴威峻法。未足懼其心。光雖和世。而弗污其體。塵雖同其心。而不測其真。以天平勝寶二年。有敕崇為僧正。大法由斯紹隆。群生以之迴向。雖道跡未彰。而時英咸謂已階聖果。但夜壑貿遷。閻浮業謝。以天平寶字四年歲次
【現代漢語翻譯】 現代漢語譯本： 德行是根本。智慧煥發如心燈。禪定凝聚如意念之水。在忍土（忍界，指娑婆世界）扇動著英雄的風範，在末法時代演化著精妙的教義。聽聞僧正（佛教僧官名）前來，讚歎這是前所未有的事情。他的到來，堪比燕昭王恭敬地為郭隗掃榻以待，又如蔡邕倒屣相迎王粲。主人與客人相見，如同老朋友一般，即使初次相識也像故交一樣。由此可見，僧正的到來是多麼的重要。於是，救囑咐一同修習佛法的僧侶們說：『佛法的本質並非自然產生，也不會自然消滅。救雖然應化之身在雙林（指佛陀涅槃之地）示現滅寂，但法身卻遍佈于整個世界。』正如經書所說：『應以婆羅門（古印度僧侶）身得度者，即現婆羅門身而為說法。』就是這個道理。 追溯開闢鴻蒙以來，雖然歷經無數朝代，時間跨越萬年，也從未有像[葸-十+夕]右梵英（僧正的名字）這樣，來自印度的聖賢，不畏艱辛，遠渡重洋來到聖朝弘揚佛法。如今聖明的君主在位，所以有這樣不平凡的人到來；昌盛的國運開啟，所以偉大的佛法得以弘揚。這不僅僅是諸佛菩薩悲憫眾生的願力感召，也是聖朝崇尚佛法的迴應。我們既然有幸遇到這樣的時代，又親眼見到這樣的人，就應該竭盡誠意，共同迎接他。』 於是，僧俗大眾從四面八方聚集而來，京城內外人山人海。人們衣袖相連，揮灑的汗水如雨一般。肩挨著肩，腳跟著腳，將僧正送入京城。皇上非常高興，下令讓僧正住在大安寺，供給非常豐厚。各位王公貴族，英雄豪傑，沒有不尊敬僧正的。行基（日本僧人）又率領京畿地區的僧人和信徒五十多種，前後共三次，僧正諷誦《華嚴經》，作為修行的核心。僧正尤其擅長咒術，弟子們繼承學習，至今還在流傳。 僧正為人恭敬謹慎，行為簡樸，喜怒不形於色。他內含美德，光芒內斂，沒有人能夠測度他的深淺。高官厚祿，不能改變他的志向；嚴厲的刑罰，也不能使他感到恐懼。他的光芒雖然與世俗相合，但卻沒有被世俗所污染；他的心雖然與世俗相同，但卻沒有人能夠測度他的真實境界。在天平勝寶二年，朝廷下令尊崇他為僧正。偉大的佛法由此得以弘揚，眾生因此而皈依正道。雖然他的修行事蹟沒有完全顯露，但當時的人們都認為他已經證得聖果。只是歲月流逝，世事變遷，最終在天平寶字四年，
【English Translation】 English version: 'Virtue is the foundation. Wisdom shines like a lamp in the heart. Samadhi (meditative consciousness) is as still as water. He fans the heroic spirit in the land of endurance (Saha world), and propagates the wonderful teachings in this degenerate age. Hearing of the arrival of the Sojo (title for high-ranking Buddhist monks), he marvels at this unprecedented event. His arrival is comparable to King Zhao of Yan respectfully sweeping the couch for Guo Wei, and Cai Yong eagerly greeting Wang Can. Host and guest meet as if they were old acquaintances; even if they are meeting for the first time, it feels like a reunion of old friends. From this, one can see how important the Sojo's arrival is. Therefore, he instructs his fellow monks, 'The Dharma is not naturally produced, nor will it naturally perish. Although the body of the Savior has vanished in the Twin Sala Trees (where Buddha entered Nirvana), the Dharmakaya (Dharma body) pervades the entire universe.' As the sutra says, 'To those who can be liberated by appearing as a Brahmin (ancient Indian priest), he manifests as a Brahmin to preach the Dharma.' This is the principle. Tracing back to the beginning of time, although countless dynasties have passed and tens of thousands of years have elapsed, there has never been anyone like [Sojō's name] from India, a sage who braved hardships and crossed the ocean to propagate the Dharma in this sacred land. Now that an enlightened ruler is on the throne, such an extraordinary person has arrived; with the rise of a prosperous era, the great Dharma can be promoted. This is not only due to the compassionate vows of all Buddhas and Bodhisattvas, but also a response to the sacred court's reverence for the Dharma. Since we are fortunate enough to encounter such an era and witness such a person, we should do our utmost to welcome him together.' Therefore, monks and laypeople gathered from all directions, and the capital was filled with people. Their sleeves were connected, and their sweat fell like rain. Shoulder to shoulder, heel to toe, they escorted the Sojo into the capital. The Emperor was overjoyed and ordered the Sojo to reside in Daian-ji Temple, providing generous support. All the princes, nobles, heroes, and talents revered the Sojo. Gyōki (Japanese monk) also led more than fifty groups of monks and laypeople from the Kinai region (provinces surrounding the capital), three times in total. The Sojo chanted the Avatamsaka Sutra (Flower Garland Sutra) as the core of his practice. The Sojo was particularly skilled in mantras, which his disciples inherited and continue to transmit to this day. The Sojo was respectful and prudent, and his actions were simple. He did not show his joy or anger on his face. He contained his virtues and concealed his brilliance, and no one could fathom his depth. High rank and generous gifts could not change his aspirations; severe punishments could not frighten him. Although his light harmonized with the world, he was not defiled by it; although his heart was the same as the world's, no one could fathom his true state. In the second year of Tenpyō-shōhō (Japanese era name), the court ordered him to be honored as Sojo. The great Dharma was thus propagated, and sentient beings turned towards the right path. Although his deeds were not fully revealed, people at the time believed that he had already attained the state of a sage. However, as time passed and the world changed, finally in the fourth year of Tenpyō-hōji,
庚子二月二十五日夜半。合掌向西。辭色不亂。如入禪樂。奄爾遷化。即以同年三月二日。阇維于登美山右僕射林。春秋五十七。臨終告諸弟子云。吾常觀清性。直嚴自性身。而猶尊重彌陀。景仰觀音。汝曹宜抽吾帑藏衣物奉造阿彌陀凈土。又云。吾生在之日。普為四恩。奉造如意輪菩薩像。而情願更造八大菩薩像列坐其像。而無常行迫其事不諧。汝曹不忘疇昔宜共相助畢功。弟子等奉遵遺旨。備飾八像。而感梁木之既摧。慟德音之永閟。所以炳發神功崇敬茂范。莫若在妙像于當今。傳遺影於後葉乃造成形像。雖英智茂范共其人既往。而美質風器與嚴像而如在。爰命諛才為像贊。其辭曰。
至象無色。大道無名。湛然常住。非滅非生。隨機汲引。應物兮形。發揮正教。如谷傳聲(其一)。
道不自弘。弘之在哲。猗歟聖王。海內有截。接武異人。連肩英傑。慈訓惟闡。慧燈斯徹(其二)。
爰有應真。寔曰僧正。愛道崇法。忘軀委命。茂德彌新。玄化尤盛。四輩祛惑。一乘得徑(其三)。
德必有類。道非獨顯。綽綽行基。幽讚妙典。起予聖賓。揄揚群善。揭誠致敬。超群惟腆(其四)。
是生滅法。諸行無常。哲人薪盡。火移光亡。一朝歸寂。萬古增傷。傳法道侶。奄絕舟航(其五
【現代漢語翻譯】 現代漢語譯本： 庚子年二月二十五日半夜，他合掌向西，神色平靜，如同進入禪定的喜悅之中，安詳地去世了。同年三月初二，在登美山右僕射林處舉行了荼毗（火化）。享年五十七歲。臨終時，他告訴弟子們說：『我常常觀照清凈的本性，直接嚴飾自性之身，並且仍然尊重彌陀（阿彌陀佛，Amitābha），景仰觀音（觀世音菩薩，Avalokiteśvara）。你們應該拿出我庫藏中的衣物，用來奉造阿彌陀凈土。』他又說：『我活著的時候，普遍爲了四恩（父母恩、眾生恩、國王恩、三寶恩）而奉造如意輪菩薩像（Cintāmaṇicakra），並且希望再造八大菩薩像排列在如意輪菩薩像的旁邊，但是無常迅速到來，這件事沒有完成。你們不要忘記過去的心願，應該共同幫助我完成這件事。』弟子們遵從他的遺囑，準備裝飾八大菩薩像。感嘆棟樑的摧毀，悲痛德音的永遠消失。所以彰顯他的神功，崇敬他的美好典範，不如在當今塑造他的妙像，將他的遺影流傳給後世，於是造成了形像。即使英明的智慧和美好的典範隨著他的去世而消逝，但是美好的資質和風度，與莊嚴的佛像一樣彷彿還在。因此命令有才華的人為佛像撰寫贊文，贊文如下： 至高的形象沒有固定的顏色，偉大的道沒有固定的名稱。清澈明凈，恒常存在，不是斷滅，也不是產生。隨著機緣而引導，應和事物而顯現形象。發揮正教，如同山谷傳響（第一首）。 道不能自己弘揚，弘揚道在於有智慧的人。啊，聖明的君王，治理著整個國家。接連出現不同凡響的人，肩並肩都是英雄豪傑。慈悲的教誨得以闡明，智慧的明燈得以徹照（第二首）。 這裡有一位應真（阿羅漢的別稱），他的名字是僧正。熱愛佛道，崇尚佛法，忘記自身，委身於佛命。美好的德行更加清新，玄妙的教化尤其興盛。使四眾弟子消除迷惑，使人通過唯一的途徑到達（第三首）。 有德之人必定有同類，道不會獨自顯現。卓越的行基，默默地贊助著妙典。啓發和引導聖明的賓客，讚揚和宣揚各種善行。竭誠地表達敬意，超越眾人，非常豐厚（第四首）。 這就是生滅之法，諸行無常的道理。哲人像柴火燒盡，火熄滅光芒消失。一旦歸於寂滅，萬古增加悲傷。傳法的道侶，忽然斷絕了舟船和橋樑（第五首）。
【English Translation】 English version: On the twenty-fifth night of the second month of the Gengzi year, at midnight, he joined his palms facing west, his expression calm, as if entering the joy of meditation, and passed away peacefully. On the second day of the third month of the same year, a cremation (Dhūpana) ceremony was held at the Right Vice Minister's Forest on Mount Dengmei. He lived to the age of fifty-seven. At the time of his death, he told his disciples: 'I often contemplate the pure nature, directly adorn the self-nature body, and still respect Amitābha (Amitābha, meaning Infinite Light), and admire Avalokiteśvara (Avalokiteśvara Bodhisattva, meaning the one who perceives the sounds of the world). You should take the clothes and items from my treasury to dedicate to creating Amitābha's Pure Land.' He also said: 'During my lifetime, I universally served the Four Kinds of Grace (the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels) by creating a Cintāmaṇicakra Bodhisattva image (Cintāmaṇicakra, meaning the wish-fulfilling wheel), and I wished to create eight great Bodhisattva images to be placed next to the Cintāmaṇicakra Bodhisattva image, but impermanence came quickly, and this matter was not completed. Do not forget the past vows, and you should help me complete this matter together.' The disciples followed his last wishes and prepared to adorn the eight great Bodhisattva images. They lamented the collapse of the pillar and mourned the eternal disappearance of his virtuous voice. Therefore, to manifest his divine merits and revere his excellent example, it is better to sculpt his wonderful image in the present and pass on his portrait to future generations, so the image was created. Even though his brilliant wisdom and excellent example have vanished with his passing, his beautiful qualities and demeanor, like the solemn Buddha image, seem to still be present. Therefore, a talented person was ordered to write a eulogy for the Buddha image, which reads as follows: The supreme image has no fixed color, and the great Dao has no fixed name. Clear and pure, it exists eternally, neither ceasing nor arising. Guiding according to circumstances, responding to things and manifesting form. Expounding the correct teachings, like an echo in a valley (First verse). The Dao cannot promote itself; its promotion lies in the wise. Ah, the sage king, governing the entire country. Extraordinary people appear one after another, shoulder to shoulder are heroes and outstanding individuals. Compassionate teachings are elucidated, and the lamp of wisdom is thoroughly illuminated (Second verse). Here is an Arhat (a worthy one), whose name is Sangha Chief. He loves the Buddha's way, reveres the Dharma, forgets himself, and entrusts himself to the Buddha's command. His beautiful virtue is ever new, and his profound transformation is especially flourishing. He enables the fourfold assembly to eliminate delusion and enables people to reach the only path (Third verse). Virtuous people must have their kind, and the Dao will not manifest alone. The outstanding Xingji (name of a person), silently supports the wonderful scriptures. He inspires and guides the sage guests, praises and promotes all kinds of good deeds. He expresses his sincerity and respect, surpassing the crowd, and is very generous (Fourth verse). This is the law of arising and ceasing, the principle of the impermanence of all phenomena. The wise man is like firewood burned to ashes, the fire is extinguished, and the light disappears. Once he returns to stillness, ten thousand ages increase sorrow. The Dharma companions who transmit the Dharma, suddenly cut off the boats and bridges (Fifth verse).
)。
藏山易速。閱水難息。仰德酬恩。昊天無極。幽誠曷寄。寫像追福。遍及無邊。廣覃有識(其六)。
神護景雲四年四月二十一日
故婆羅門僧正入室弟子傳燈住位僧修榮
唐大和上東征傳
真人元開撰
大和尚諱鑑真。揚州江陽縣人也。俗姓淳于。齊辯士髡之後也。其父先就揚州大云寺智滿禪師。受戒學禪門。大和尚年十四。隨父入寺。見佛像感動心。因請父求出家。父奇其志許焉。是時大周則天長安元年有詔。于天下諸州度僧。便就智滿禪師出家為沙彌。配住大云寺。后改為龍興寺。唐中宗孝和皇帝神龍元年。從道岸律師受菩薩戒。景龍元年杖錫東都因入長安。其二年三月二十八日。于西京實際寺登壇受具足戒。荊州南泉寺弘景律師為和上。巡遊二京。究學三藏。后歸淮南。教授戒律。江淮之間。獨為化主。於是興建佛事。濟化群生。其事繁多不可具載。
日本天平五年歲次癸酉。沙門榮睿普照等。隨遣唐大使丹墀真人廣成。至唐國留學。是年唐開元二十一年也。唐國諸寺三藏大德。皆以戒律為入道之正門。若有不持戒者不齒于僧中。於是方知本國無傳戒人。仍請東都大福先寺沙門道璇律師。附副使中臣朝臣名代之舶。先向本國去擬為傳戒者。
榮睿普
【現代漢語翻譯】 現代漢語譯本：
藏匿山林容易迅速，觀賞流水難以停歇。仰慕恩德報答恩情，如同昊天般無邊無際。深藏的誠意寄託何處？唯有描繪佛像以追求福報。愿此功德遍及無邊眾生，廣泛施予一切有情眾識（其六）。
神護景雲四年四月二十一日
故婆羅門僧正入室弟子傳燈住位僧修榮
《唐大和上東征傳》
真人元開撰
大和尚名諱鑑真（Jianzhen），是揚州江陽縣人。俗姓淳于（Chunyu），是齊國辯士髡（Kun）的後代。他的父親先前在揚州大云寺跟隨智滿（Zhiman）禪師受戒學習禪法。大和尚十四歲時，跟隨父親進入寺廟，見到佛像內心感動，因此請求父親允許他出家。父親認為他志向不凡，便答應了他。當時正值大周則天長安元年，有詔令在天下各州度僧。於是就在智滿禪師處出家為沙彌，被安排住在大云寺。後來大云寺改為龍興寺。唐中宗孝和皇帝神龍元年，他從道岸（Dao'an）律師處受菩薩戒。景龍元年，他拄著錫杖前往東都，進入長安。其二年三月二十八日，在西京實際寺登壇受具足戒。荊州南泉寺的弘景（Hongjing）律師為和尚。他巡遊二京，深入學習三藏經典。之後回到淮南，教授戒律。在江淮一帶，他獨自成為教化之主。於是興建佛事，救濟教化眾生，他的事蹟繁多，無法全部記載。
日本天平五年，歲次癸酉，沙門榮睿（Yongrui）、普照（Puzhao）等，跟隨遣唐大使丹墀真人廣成（Guangcheng），來到唐國留學。那一年是唐開元二十一年。唐國各寺的三藏大德，都以戒律作為入道的正門。如果有不持戒的人，就不會被僧團認可。於是他們才知道本國沒有傳戒之人，因此請求東都大福先寺的沙門道璇（Daoxuan）律師，附在副使中臣朝臣名代（Nakatomi no Asomi Nadai）的船上，先回本國準備傳戒。
【English Translation】 English version:
Hiding in the mountains is easy and quick, watching the flowing water is hard to stop. Admiring virtue and repaying kindness are as boundless as the heavens. Where can deep sincerity be placed? Only by painting images to pursue blessings. May this merit extend to all sentient beings, and be widely bestowed upon all conscious beings (Part Six).
Twenty-first day of the fourth month of the fourth year of the Jingyun era under the protection of the gods.
Former Brahmin monk, direct disciple of the abbot, transmitter of the lamp, resident monk Xiurong (Xiurong).
Record of the Eastern Expedition of the Great Tang High Priest
Composed by the Real Person Yuankai (Yuankai).
The Great High Priest's name was Jianzhen (Jianzhen), a native of Jiangyang County, Yangzhou. His secular surname was Chunyu (Chunyu), a descendant of the debater Kun (Kun) of Qi. His father had previously received precepts and studied Chan Buddhism under Chan Master Zhiman (Zhiman) at Dayun Temple in Yangzhou. When the Great High Priest was fourteen years old, he followed his father into the temple and was moved by the sight of the Buddha image, so he asked his father to allow him to become a monk. His father, seeing his extraordinary ambition, granted his request. At that time, in the first year of the Chang'an era under Empress Zetian of the Great Zhou Dynasty, there was an edict to ordain monks in all the prefectures of the empire. Thus, he became a novice monk under Chan Master Zhiman and was assigned to live in Dayun Temple, which was later renamed Longxing Temple. In the first year of the Shenlong era under Emperor Zhongzong Xiaohui of the Tang Dynasty, he received the Bodhisattva precepts from Vinaya Master Dao'an (Dao'an). In the first year of the Jinglong era, he traveled to the Eastern Capital with his staff and entered Chang'an. On the twenty-eighth day of the third month of the second year, he ascended the altar at Actual Temple in the Western Capital and received the full monastic precepts. Vinaya Master Hongjing (Hongjing) of Nanquan Temple in Jingzhou was his preceptor. He traveled around the two capitals, studying the Three Baskets (Tripitaka) in depth. Later, he returned to Huainan and taught the Vinaya. In the Jianghuai area, he became the sole master of transformation. Thus, he built Buddhist affairs and rescued and transformed sentient beings. His deeds were numerous and cannot all be recorded.
In the fifth year of the Tenpyō era in Japan, the year of the Water Rooster, the monks Yongrui (Yongrui) and Puzhao (Puzhao), along with the envoy to Tang, the Real Person Guangcheng (Guangcheng) of Danchi, came to Tang to study. That year was the twenty-first year of the Kaiyuan era of the Tang Dynasty. The great virtues of the Three Baskets in the temples of Tang all regarded the Vinaya as the proper gateway to entering the Way. Those who did not uphold the precepts were not recognized in the Sangha. Thus, they realized that there were no precept transmitters in their own country, so they requested Vinaya Master Daoxuan (Daoxuan) of Dafuxian Temple in the Eastern Capital to accompany the deputy envoy Nakatomi no Asomi Nadai (Nakatomi no Asomi Nadai) on his ship to return to their country first to prepare for the transmission of precepts.
照留學唐國已經十載。雖不待使而欲早歸。於是請西京安國寺僧道航澄觀。東都僧德清。高麗僧如海。又請得宰相李林甫之兄林宗之書。與揚州倉曹李湊。令造大舟備糧送遣。又與日本國同學僧玄朗。玄法二人俱下至揚州。是歲唐天寶元載冬十月(日本天平十四年歲次壬午也)時大和尚在揚州大明寺。為眾講律。榮睿普照至大明寺。頂禮大和尚足下。具述本意曰。佛法東流。至日本國。雖有其法。而無傳法人。日本國昔有聖德太子。曰二百年後。聖教興于日本。今鐘此運。愿大和上東遊興化。大和上答曰。昔聞南嶽思禪師遷化之後。託生倭國王子。興隆佛法。濟度眾生。又聞。日本國長屋王崇敬佛法。造千袈裟棄施此國大德眾僧。其袈裟緣上繡著四句曰。山川異域。風月同天。寄諸佛子。共結來緣。以此思量。誠是佛法興隆有緣之國也。今我同法眾中。誰有應此遠請向日本國傳法者乎。時眾默然一無對者。良久有僧祥彥。進曰。彼國太遠。性命難存。滄海淼漫。百無一至。人身難得。中國難生。進修未備。道果未克。是故眾僧咸默無對而已。大和上曰。為是法事也。何惜身命。諸人不去。我即去耳。祥彥曰。大和上若去。彥亦隨去。爰有僧道興．道航．神頂．崇忍．靈粲．明烈．道默．道因．法藏．法載．曇靜．道翼
．幽巖．如海．澄觀．德清．思托等二十一人．愿同心隨大和上去。要約已畢。始抵東河造船。揚州倉曹李湊依李林宗書亦同檢挍造船備糧。大和上。榮睿。普照師等。同在既濟寺。備辦乾糧。但云將供具往天臺山國清寺供養眾僧。是歲天寶二載癸未。當時海賊大動繁多。臺州．溫州．明州海邊並被其害。海路。塞公私斷行。僧道航云。今向他國為傳戒法。人皆高德行業肅清。如如海等少學可停卻矣。時如海大瞋。裹頭人州。上採訪廳告曰。大使知否。有僧道航。造船入海。與海賊連。都有若干人。辦乾糧在既濟。開元大明寺。復有五百海賊入城來。時淮南採訪使班景倩聞即大駭。便令人將如海于獄推問。又差官人于諸寺。收捉賊徒。遂于既濟寺。搜得乾糧。大明寺捉得日本僧普照。開元寺得玄朗玄法。其榮睿師走入池水中仰臥。不良久見水動。入水得榮睿師。並送縣推問。僧道航隱俗人家。亦被捉得並禁獄中。問曰。徒有幾人與海賊連。道航答曰。不與賊連。航是宰相李林甫之兄林宗家僧也。今令送功德往天臺國清寺。陸行過嶺辛苦。造船從海路去耳。今有林宗書二通。在倉曹所。採訪使問倉曹。對曰實也。仍索其書看。乃云阿師無事。今三海賊大動。不須海過去。其所造船沒官。其雜物還僧。其誣告僧如海與反坐
【現代漢語翻譯】 幽巖（Youyan）、如海（Ruhai）、澄觀（ChengGuan）、德清（Deqing）、思托（Situo）等二十一人，願意同心跟隨大和上（Daheshang，高級僧侶的尊稱）前往。約定完畢后，開始在東河建造船隻。揚州倉曹李湊（Li Cou）依據李林宗（Li Linzong）的書信，也一同檢查督造船隻，準備糧食物資。大和上榮睿（Rongrui）、普照師（Puzhao Shi）等，一同在既濟寺（Jiji Temple）準備乾糧。對外宣稱是將供養器具送到天臺山國清寺（Guoqing Temple）供養眾僧。那年是天寶二年癸未年。當時海賊活動猖獗，臺州（Taizhou）、溫州（Wenzhou）、明州（Mingzhou）沿海一帶都深受其害。海路被封鎖，官方和私人航運都中斷了。僧人道航（Daohang）對外宣稱，現在要前往其他國家傳播戒律。人們都認為他們是高尚有德之人，行為嚴肅清凈。像如海這樣學識淺薄的人，本可以停止前往。當時如海非常生氣，跑到州府，向採訪廳告發說：『大使知道嗎？有僧人道航，建造船隻入海，與海賊勾結，總共有若干人，在既濟寺準備乾糧。開元大明寺（Daming Temple）可能有五百海賊進城。』當時淮南採訪使班景倩（Ban Jingqian）聽聞后非常震驚，便派人將如海關入監獄審問。又派遣官吏到各個寺廟，搜捕賊人。於是在既濟寺搜出乾糧，在大明寺抓獲日本僧人普照，在開元寺抓獲玄朗（Xuanlang）、玄法（Xuanfa）。榮睿師跳入池水中仰臥，不久被人發現水面有動靜，入水將榮睿師抓獲，一同送往縣衙審問。僧人道航藏匿在百姓家中，也被抓獲並關入監獄。審問說：『你們有多少同夥與海賊勾結？』道航回答說：『沒有與海賊勾結。我道航是宰相李林甫（Li Linfu）的哥哥李林宗家中的僧人。現在奉命送功德往天臺國清寺，陸路翻山越嶺非常辛苦，所以造船從海路前往。現在有李林宗的書信兩封，在倉曹那裡。』採訪使詢問倉曹，倉曹回答說：『確實有此事。』於是索要書信檢視，信中說：『阿師（Ashi，對僧侶的尊稱）沒有事。現在三海（指臺州、溫州、明州）海賊活動猖獗，不必從海路過去。』於是沒收所造船隻，雜物歸還僧人，誣告僧人的如海被判反坐（反坐，指反過來承擔誣告的罪責）。
【English Translation】 Youyan, Ruhai, Chengguan, Deqing, Situo, and twenty-one others, were willing to follow Daheshang (a respectful title for a senior monk) wholeheartedly. After the agreement was made, they began building ships at Donghe. Li Cou, the warehouse officer of Yangzhou, also inspected and supervised the shipbuilding and prepared food supplies according to the letter from Li Linzong. Daheshang Rongrui, Puzhao Shi, and others prepared dry food together at Jiji Temple. They claimed to the public that they were sending offerings to Guoqing Temple on Mount Tiantai to support the monks. That year was the second year of the Tianbao era, Guiwei year. At that time, pirates were rampant, and the coastal areas of Taizhou, Wenzhou, and Mingzhou suffered greatly. Sea routes were blocked, and official and private shipping were interrupted. The monk Daohang claimed to the public that he was now going to other countries to spread the precepts. People thought they were noble and virtuous people with solemn and pure behavior. People like Ruhai, who had little knowledge, could have stopped going. At that time, Ruhai was very angry and ran to the state government to report to the interview hall, saying: 'Does the ambassador know? There is a monk named Daohang who is building ships to go to sea and colluding with pirates. There are a number of people in total, preparing dry food at Jiji Temple. There may be five hundred pirates entering the city at Daming Temple.' Ban Jingqian, the inspector of Huainan at the time, was shocked when he heard this, and sent people to imprison Ruhai and interrogate him. He also sent officials to various temples to search for thieves. As a result, dry food was found in Jiji Temple, Japanese monk Puzhao was arrested in Daming Temple, and Xuanlang and Xuanfa were arrested in Kaiyuan Temple. Rongrui Shi jumped into the pool and lay on his back. Soon after, people noticed movement on the water surface and entered the water to capture Rongrui Shi, and sent them to the county government for interrogation together. The monk Daohang, who was hiding in the homes of the people, was also arrested and imprisoned. He was interrogated and asked: 'How many accomplices do you have who are colluding with pirates?' Daohang replied: 'I am not colluding with pirates. I, Daohang, am a monk from the family of Li Linzong, the elder brother of Prime Minister Li Linfu. I am now ordered to send merit to Guoqing Temple on Mount Tiantai. It is very hard to travel over mountains and ridges by land, so I am building a ship to go by sea. There are now two letters from Li Linzong at the warehouse officer's place.' The inspector asked the warehouse officer, who replied: 'This is indeed the case.' So he asked for the letters to read, and the letter said: 'Ashi (a respectful title for monks) is fine. Now that the pirates in the three seas (referring to Taizhou, Wenzhou, and Mingzhou) are rampant, there is no need to go by sea.' So the ships that were built were confiscated, the sundries were returned to the monks, and Ruhai, who falsely accused the monks, was sentenced to 'fanzuo' (reverse sitting, meaning to bear the guilt of the false accusation).
還俗。決杖六十。遞送本貫。其日本僧四人。揚州上奏至京。鴻臚撿案問本配寺。寺家報曰。其僧隨駕去。更不見來。鴻臚依寺報而奏。便敕下揚州曰。其僧榮睿等既是蕃僧。入朝學問。每年賜絹二十五匹。四季。給時服。兼預隨駕。非是偽濫。今欲還國。隨意放還。宜依揚州例送遣。時榮睿普照等四月被禁。八月始得出。其玄朗玄法。從此還國別去。
時榮睿。普照同議曰。我等本願為傳戒法。請諸高德。將還本國。今揚州奉敕。唯送我四人。不得請諸師。而空還無益。豈如不受官送。依舊請僧。將還本國流傳戒法者乎。於是巡避官所。俱至大和上所計量。大和上曰。不須愁。宜求方便必遂本願。仍出正爐八十貫錢。買得嶺南道採訪使劉臣鄰之軍舟一隻。雇得舟人等十八口。備辦海糧苓脂。紅綠米一百石。甜豉三十石。牛蘇一百八十斤。面五十石。干胡餅二車。干蒸餅一車。干薄餅一萬。番拾頭一半車。漆合子盤三十具。兼將畫五頂像一鋪。寶像一鋪。金泥像一軀。六扇佛菩薩障子一具。金字華嚴經一部。金字大品經一部。金字大集經一部。金字大涅槃經一部。雜經論章疏都一百部。月令障子一具。行天障子一具。道場幡一百二十口。珠幡十四條。玉環手幡八口。螺鈿經函五十口。銅瓶二十口。華氈二十四領
【現代漢語翻譯】 現代漢語譯本： 還俗，處以六十杖刑，遣送回原籍。其中日本僧人四人，揚州上奏朝廷至京城。鴻臚寺官員查閱案卷，詢問其原屬寺廟。寺廟回覆說：『這些僧人隨駕離開后，再也沒有回來。』鴻臚寺根據寺廟的回覆上奏。於是朝廷下令給揚州說：『這些僧人榮睿（Rongrui，人名）等既然是外來的僧人，入朝學習，每年賜給絹二十五匹，四季都供給時令服裝，並且允許隨駕，並非冒充濫竽充數。現在他們想要回國，隨意放他們回去。應該按照揚州的慣例護送遣返。』當時榮睿、普照（Puzhao，人名）等四月被禁，八月才得以出來。玄朗（Xuanlang，人名）、玄法（Xuanfa，人名）從此回國離去。 當時榮睿、普照共同商議說：『我們本來的願望是爲了傳授戒法，迎請各位高僧大德，一起返回本國。現在揚州奉朝廷的命令，只護送我們四人，不允許迎請各位法師，這樣空手而回毫無益處。不如不受官府的護送，依舊迎請僧人，將戒法帶回本國流傳呢？』於是他們四處躲避官府，一同到鑑真大和尚（Jianzhen，人名，尊稱）處商量。鑑真大和尚說：『不必擔憂，應該想辦法一定能實現你們的本願。』於是拿出正爐錢八十貫，買得嶺南道採訪使劉臣鄰（Liuchenlin，人名）的軍船一隻，雇得船工等十八人，備辦海上的糧食，包括：苓脂，紅綠米一百石，甜豉三十石，牛蘇一百八十斤，面五十石，干胡餅二車，干蒸餅一車，干薄餅一萬，番拾頭一半車，漆合子盤三十具，兼將畫五頂山（Wutingshan，地名）像一鋪，寶像一鋪，金泥像一軀，六扇佛菩薩障子一具，金字華嚴經（Huayan Jing，經名）一部，金字大品經（Dapin Jing，經名）一部，金字大集經（Daji Jing，經名）一部，金字大涅槃經（Daniepan Jing，經名）一部，雜經論章疏共一百部，月令障子一具，行天障子一具，道場幡一百二十口，珠幡十四條，玉環手幡八口，螺鈿經函五十口，銅瓶二十口，華氈二十四領。
【English Translation】 English version: Having been defrocked, they were sentenced to sixty strokes of the heavy bamboo and sent back to their native place. Among them were four Japanese monks. Yangzhou submitted a memorial to the court in the capital. The Honglu Temple official examined the case files and inquired about their original temple. The temple replied, 'These monks left with the imperial entourage and have not been seen since.' The Honglu Temple reported to the throne based on the temple's reply. Consequently, an edict was issued to Yangzhou, stating, 'Since these monks, Rongrui (name), and others, are foreign monks who came to the court to study, they are to be granted twenty-five bolts of silk annually, seasonal clothing for each season, and allowed to accompany the imperial entourage. They are not to be considered as falsely claiming status. Now that they wish to return to their country, they are to be allowed to return at will. They should be escorted back according to the Yangzhou precedent.' At that time, Rongrui, Puzhao (name), and the others were detained in April and released in August. Xuanlang (name) and Xuanfa (name) then returned to their country and departed. At that time, Rongrui and Puzhao discussed together, saying, 'Our original wish was to transmit the precepts and invite eminent monks to return to our country together. Now, Yangzhou is acting on the imperial order to escort only the four of us, without allowing us to invite any Dharma masters. Returning empty-handed like this is of no benefit. Wouldn't it be better to refuse the official escort and instead invite monks as before, bringing the precepts back to our country to propagate them?' Therefore, they avoided the officials and all went to see the Venerable Master Jianzhen (name, honorific) to discuss the matter. The Venerable Master Jianzhen said, 'Do not worry. You should find a way to surely fulfill your original wish.' He then took out eighty strings of cash from the main furnace and bought a military ship from Liu Chenlin (name), the investigating commissioner of Lingnan Circuit. He hired eighteen sailors and prepared provisions for the sea voyage, including: lingzhi, one hundred dan of red and green rice, thirty dan of sweet fermented soybeans, one hundred and eighty jin of cow ghee, fifty dan of flour, two carts of dried sesame cakes, one cart of dried steamed cakes, ten thousand dried thin pancakes, half a cart of foreign sundries, thirty lacquered boxes, a set of paintings of Wutingshan (place name), a set of precious images, a golden clay statue, a six-panel screen of Buddhas and Bodhisattvas, one copy of the Huayan Sutra (sutra name) in golden script, one copy of the Dapin Sutra (sutra name) in golden script, one copy of the Daji Sutra (sutra name) in golden script, one copy of the Daniepan Sutra (sutra name) in golden script, a total of one hundred volumes of various sutras, treatises, commentaries, and subcommentaries, one set of monthly ordinance screens, one set of traveling screens, one hundred and twenty altar banners, fourteen beaded banners, eight jade-ringed hand banners, fifty mother-of-pearl sutra boxes, twenty copper vases, and twenty-four woolen blankets.
。袈裟一千領。褊衫一千對。坐具一千床大銅蓋四口。行菜蓋四十口。大銅盤二十面。中銅盤二十面。小銅盤四十四面。一尺面銅疊八十面。少銅疊二百面。白藤簞十六領。五色藤簞六領。麝香二十臍。沉香．甲香．甘松香．龍腦香．膽唐香．安息香．棧香．零陵香．青木香．薰陸香．都有六百餘斤。又有畢缽．呵梨勒．胡椒．阿魏．石蜜．蔗糖．等五百餘斤。蜂蜜十斛。甘庶八十束。青錢十千貫。正爐錢十千貫。紫邊錢五千貫。羅幞頭二千枚。麻靴三十量。廗胃三十個。擊僧祥彥．道興．德清．榮睿．普照．思托．等一十七人。玉作人。畫師。雕檀刻鏤鑄寫繡師修文鐫碑等工手都有八十五人。同駕一隻舟。天寶二載十二月舉帆東下。到狼溝浦。被惡風漂浪波擊船破。波擊舟破。人總上岸。潮來水至人腰。大和上在烏蓲草上。餘人並在水中。冬寒風急。甚太辛苦。
更修理舟。下至大坂山泊舟不得。即至下嶼山。住一月。待好風發。欲到桑石山。風急浪高。舟無著岸。無計可量。才離險岸。還落石上。舟破。人並舟上岸。水米俱盡。飢渴三日。風停浪靜。泉郎將水米來相救。又經五日。有還海官。來問訊息。申請明州大守處分。安置鄮縣山阿育王寺。寺有阿育王塔。明州者舊是越州之一縣也。開元二十一年。越
【現代漢語翻譯】 現代漢語譯本： 一千領袈裟（佛教僧侶穿著的法衣）。一千對褊衫（一種短衣）。一千張坐具（僧侶打坐時使用的墊子）。四個大銅蓋。四十個行菜蓋（盛放食物的蓋子）。二十面大銅盤。二十面中銅盤。四十四面小銅盤。八十面一尺面的銅疊（一種餐具）。二百面小銅疊。十六領白藤簞（一種用白藤編織的盛物器具）。六領五色藤簞。二十臍麝香（一種名貴香料）。沉香、甲香、甘松香、龍腦香、膽唐香、安息香、棧香、零陵香、青木香、薰陸香，這些香料總共有六百多斤。還有畢缽（一種藥材）、呵梨勒（一種藥材）、胡椒、阿魏（一種藥材）、石蜜（一種糖）、蔗糖等五百多斤。十斛蜂蜜（古代容量單位）。八十束甘蔗。十千貫青錢（古代貨幣）。十千貫正爐錢。五千貫紫邊錢。二千枚羅幞頭（一種頭巾）。三十量麻靴（一種鞋子）。三十個廗胃（一種容器）。擊僧祥彥、道興、德清、榮睿、普照、思托等一十七人。以及玉作人（玉器工匠）、畫師、雕檀刻鏤鑄寫繡師、修文鐫碑等工手，總共有八十五人。 一同乘坐一隻船，天寶二載十二月揚帆東下。到達狼溝浦，被惡風巨浪襲擊，船破了。人們都上了岸。潮水上漲到腰部。大和尚在烏蓲草上，其餘的人都在水中。冬天寒冷，風又急，非常辛苦。 重新修理船隻，下行至大坂山，無法停泊，就到了下嶼山。住了一個月，等待好風出發。想要到桑石山，但風急浪高，船無法靠岸，沒有辦法。才離開危險的岸邊，又撞到石頭上，船破了，人連同船一起上了岸。水和米都用完了，飢渴了三天。風停浪靜后，泉郎將水和米來相救。又過了五天，有還海官來詢問訊息，申請明州大守處理，安置在鄮縣山阿育王寺。寺里有阿育王塔（為紀念阿育王而建的塔）。明州以前是越州的一個縣，開元二十一年，越
【English Translation】 English version: One thousand 'kasaya' (robes worn by Buddhist monks). One thousand pairs of 'bianshan' (a type of short garment). One thousand 'zuoju' (sitting mats used by monks for meditation). Four large bronze lids. Forty 'xingcaigai' (lids for food containers). Twenty large bronze plates. Twenty medium bronze plates. Forty-four small bronze plates. Eighty one-foot bronze 'die' (a type of tableware). Two hundred small bronze 'die'. Sixteen white rattan 'dan' (a type of container woven from white rattan). Six five-colored rattan 'dan'. Twenty 'qi' of musk (a precious fragrance). 'Chenxiang' (agarwood), 'jiaxiang', 'gansongxiang' (nard), 'longnaoxiang' (borneol), 'dantangxiang', 'anxixiang' (benzoin), 'zhanxiang', 'linglingxiang', 'qingmuxiang' (costus root), 'xunluxiang' (olibanum), totaling over six hundred 'jin' (a unit of weight). Also, 'bibo' (long pepper), 'helile' (chebulic myrobalan), pepper, 'awei' (asafoetida), 'shimi' (rock sugar), sugarcane, totaling over five hundred 'jin'. Ten 'hu' of honey (an ancient unit of volume). Eighty bundles of sugarcane. Ten thousand 'guan' of 'qingqian' (ancient coins). Ten thousand 'guan' of 'zhengluqian'. Five thousand 'guan' of 'zibianqian'. Two thousand 'luoputou' (a type of turban). Thirty 'liang' of hemp boots (a type of shoe). Thirty 'daiwei' (a type of container). The monks Xiangyan, Daoxing, Deqing, Rongrui, Puzhao, Tuosietc., seventeen people in total. Jade craftsmen, painters, sandalwood carvers, engravers, casters, writers, embroiderers, text editors, stele engravers, and other artisans, totaling eighty-five people. Together they boarded a boat and set sail eastward in the twelfth month of the second year of the Tianbao era. They arrived at Langgoupu and were hit by a fierce storm, and the boat broke. Everyone went ashore. The tide rose to waist level. The Great Master was on the 'wutou' grass, and the rest of the people were in the water. The winter was cold, and the wind was strong, making it very difficult. They repaired the boat and sailed down to Dasaban Mountain, but could not dock, so they went to Xiaoyu Mountain. They stayed for a month, waiting for a favorable wind to depart. They wanted to go to Sangshi Mountain, but the wind was strong and the waves were high, and the boat could not land. There was no way to measure. As soon as they left the dangerous shore, they ran aground on a rock, and the boat broke. The people and the boat went ashore together. The water and rice were all used up, and they were hungry and thirsty for three days. When the wind stopped and the waves calmed down, Quan Lang brought water and rice to rescue them. After another five days, a returning sea official came to inquire about the news and applied to the Mingzhou Grand Protector for disposition, and they were placed in Ashoka Temple on Mount Mao County. The temple has an Ashoka Pagoda (a pagoda built to commemorate King Ashoka). Mingzhou was formerly a county of Yuezhou. In the twenty-first year of Kaiyuan, Yue
州鄮縣令王叔達奏。割越州一縣。特置明州。更開三縣。令成一州四縣。今稱餘姚郡。其育王塔者。是佛滅度后一百年時。有鐵輪王。名阿育王。役使鬼神。建八萬四千塔之一也。其塔非金非玉。非石非土。非銅非鐵。紫烏色刻鏤非常。一面薩埵王子變。一面舍眼變。一面出腦變。一面救鴿變。上無露盤。中有縣鐘。埋沒地中。無能知者。唯有方基。高數仞。草棘蒙茸。罕有尋窺。至晉泰始元年。并州西河離石人劉薩訶者。死到閻羅王界。閻羅王教令掘出。自晉宋齊梁至於唐代。時時造塔造堂。其事甚多。其鄮山東南嶺石上有佛右跡。東北小巖上覆有佛左跡。並長一尺四寸。前闊五寸八分。后闊四寸半。深三寸。千輻輪相魚印文分明顯示。世傳曰迦葉佛之跡也。東方二里。路側有聖井。深三尺許。清涼甘美。極雨不溢。極旱不涸。中有一鱗魚。長一尺九寸。世傳云護塔菩薩。有人以香華供養。有福者即見。無福者經年求不見。有人就井上造屋至以七寶作材瓦。即從井中水漲流卻。天寶三載歲次甲申。越州龍興寺眾僧請大和上。講律受戒事畢。更有杭州湖州宣州並來請大和上講律。大和上依次巡遊。開講受戒。還至鄮山阿育王寺。時越州僧等。知大和上欲往日本國。告州官曰。日本國僧榮睿誘大和上欲往日本國。時山陰
縣尉遣人于王蒸宅。搜得榮睿師。著枷遞送京。遂至杭州。榮睿師臥病。請暇療治。經多時云病死乃得放出。
榮睿普照師。等為求法故前後被災。艱辛不可言盡。然其堅固之志。曾無退悔。大和上悅其如是。欲遂其愿。乃遣僧法進及二近事。將輕貨往福州買船。具辦糧用。大和上率諸門徒祥彥．榮睿．普照．思托．等三十餘人。辭禮育王塔。巡禮佛跡。供養聖井護塔魚菩薩。尋山直出州。大守盧同宰及僧徒父老迎送設供養。差人備糧。送至白社村寺。修理壞塔。勸諸鄉人。造一佛殿。至臺州寧海縣白泉寺宿。明日齋后逾山。嶺峻途遠。日暮夜暗。澗水沒膝。飛雪迷眼。諸人泣淚。同受寒苦。明日度嶺。入唐興縣。日暮至國清寺。松篁蓊鬱。奇樹璀璨。寶塔玉殿。玲瓏赫奕。莊嚴華飾。不可言盡。孫綽天臺山賦不能盡其萬一。大和上巡禮聖蹟。出始豐縣。入臨海縣。導于白峰。尋江遂至黃巖縣。便取永嘉郡路。到禪林寺宿。明朝早食。發欲向溫州。忽有采訪使牃來追。其意者在揚州大和上弟子僧靈祐。及諸寺三綱眾僧同議曰。我大師和上發願向日本國。登山涉海。數年艱苦。滄溟萬里。死生莫測。可共告官遮令留住。仍共以牒告于州縣。於是江東道採訪使下牒諸州。先追所經諸寺三綱。于獄留身推問。尋蹤至禪
【現代漢語翻譯】 現代漢語譯本：縣尉派人到王蒸的住所，搜查到了榮睿師（Rongrui，人名）。給他戴上枷鎖，押送到京城，然後到了杭州。榮睿師臥病在床，請求給予時間治療。經過很長時間，對外宣稱病死，才得以釋放。
榮睿（Rongrui，人名）、普照（Puzhao，人名）等爲了求法，前後遭遇災難，艱辛難以言盡。然而他們堅定的意志，從未退縮後悔。鑑真大和上（Jianzhen，人名，也稱大和上）對他們這樣感到欣慰，想要成全他們的願望，於是派遣僧人法進（Fajin，人名）及兩位近侍，帶著少量貨物前往福州購買船隻，準備好糧食和用品。鑑真大和上率領眾弟子祥彥（Xiangyan，人名）、榮睿（Rongrui，人名）、普照（Puzhao，人名）、思托（Situo，人名）等三十餘人，告別禮拜育王塔（Yuwang Pagoda，地名），巡禮佛跡，供養聖井護塔魚菩薩（Holy Well Protecting Pagoda Fish Bodhisattva）。沿著山路直接前往州，太守盧同宰（Lu Tongzai，人名）及僧徒父老迎接並設宴供養，派遣人員準備糧食，送到白社村寺（Baishe Village Temple，地名）。他們修理破損的塔，勸說鄉人建造一座佛殿。到達臺州寧海縣白泉寺（Baiquan Temple，地名）住宿。第二天齋飯後翻山越嶺，山嶺險峻，路途遙遠，天色漸晚，夜幕降臨，澗水沒過膝蓋，飛雪迷人眼。眾人哭泣流淚，一同忍受寒冷和痛苦。第二天翻過山嶺，進入唐興縣（Tangxing County，地名）。傍晚到達國清寺（Guoqing Temple，地名），松樹和竹子茂盛，奇異的樹木璀璨奪目，寶塔和玉殿，精緻輝煌，莊嚴華麗，難以用語言形容。孫綽（Sun Chuo，人名）的《天臺山賦》也無法窮盡其萬一。鑑真大和上巡禮聖蹟，離開始豐縣（Shifeng County，地名），進入臨海縣（Linhai County，地名），前往白峰（Baifeng，地名），沿著江邊到達黃巖縣（Huangyan County，地名），然後取道永嘉郡（Yongjia Prefecture，地名），到達禪林寺（Chanlin Temple，地名）住宿。第二天早上用完早飯，準備前往溫州（Wenzhou，地名）。忽然有采訪使（Imperial Inspector）的公文追來，其原因是鑑真大和上在揚州（Yangzhou，地名）的弟子僧靈祐（Lingyou，人名），及各寺的三綱眾僧共同商議說：『我們大師和上發願前往日本國，登山涉海，多年艱苦，滄溟萬里，生死難測。可以共同告官，阻止他留下來。』於是共同用公文告知州縣。因此江東道採訪使下發公文到各州，先追查所經過的各寺三綱，拘留在監獄中審問。追尋軌跡到了禪林寺（Chanlin Temple，地名）。
【English Translation】 English version: The county sheriff sent people to Wang Zheng's residence and found Master Rongrui (Rongrui, a person's name). They put him in shackles and escorted him to the capital, and then to Hangzhou. Master Rongrui was bedridden and requested time for treatment. After a long time, it was announced that he had died of illness, and he was released.
Rongrui (Rongrui, a person's name), Puzhao (Puzhao, a person's name), and others encountered disasters one after another for the sake of seeking Dharma, and their hardships were indescribable. However, their firm will never wavered or regretted. The Venerable Master Jianzhen (Jianzhen, a person's name, also known as the Great Master) was pleased with them and wanted to fulfill their wishes, so he sent the monk Fajin (Fajin, a person's name) and two attendants to Fuzhou with some goods to buy a boat and prepare food and supplies. The Venerable Master Jianzhen led more than thirty disciples, including Xiangyan (Xiangyan, a person's name), Rongrui (Rongrui, a person's name), Puzhao (Puzhao, a person's name), and Situo (Situo, a person's name), to bid farewell to the Yuwang Pagoda (Yuwang Pagoda, a place name), to visit Buddhist sites, and to make offerings to the Holy Well Protecting Pagoda Fish Bodhisattva. They went straight out of the state along the mountain road. The prefect Lu Tongzai (Lu Tongzai, a person's name) and the monks and elders welcomed them and provided offerings, and sent people to prepare food and send it to Baishe Village Temple (Baishe Village Temple, a place name). They repaired the damaged pagoda and persuaded the villagers to build a Buddha hall. They arrived at Baiquan Temple (Baiquan Temple, a place name) in Ninghai County, Taizhou, for accommodation. The next day, after the vegetarian meal, they crossed the mountains. The mountains were steep, the road was long, the day was late, the night was dark, the stream water was knee-deep, and the flying snow blinded their eyes. Everyone wept and endured the cold and suffering together. The next day, they crossed the mountains and entered Tangxing County (Tangxing County, a place name). In the evening, they arrived at Guoqing Temple (Guoqing Temple, a place name), where the pines and bamboos were lush, the strange trees were dazzling, the pagodas and jade halls were exquisite and magnificent, and the solemn and gorgeous decorations were beyond description. Sun Chuo's 'Rhapsody on Mount Tiantai' could not exhaust even a fraction of it. The Venerable Master Jianzhen visited the holy sites, left Shifeng County (Shifeng County, a place name), entered Linhai County (Linhai County, a place name), went to Baifeng (Baifeng, a place name), and followed the river to Huangyan County (Huangyan County, a place name), then took the road to Yongjia Prefecture (Yongjia Prefecture, a place name) and arrived at Chanlin Temple (Chanlin Temple, a place name) for accommodation. The next morning, after breakfast, they prepared to go to Wenzhou (Wenzhou, a place name). Suddenly, an edict from the Imperial Inspector arrived, because the disciple of the Venerable Master Jianzhen in Yangzhou (Yangzhou, a place name), the monk Lingyou (Lingyou, a person's name), and the Sanghas in charge of the various temples, jointly discussed: 'Our Great Master has vowed to go to Japan, climbing mountains and crossing the sea, enduring hardships for many years, the vast ocean is boundless, and life and death are unpredictable. We can jointly report to the authorities to prevent him from staying.' So they jointly informed the state and county with an official document. Therefore, the Imperial Inspector of Jiangdong Dao issued an edict to the various states, first tracing the Sanghas in charge of the temples they had passed through, detaining them in prison for interrogation. They traced their whereabouts to Chanlin Temple (Chanlin Temple, a place name).
林寺。捉得大和上。差使押送防護。十重圍繞。送至採訪使所。大和上所至州縣官人蔘迎。禮拜歡喜。即放出所禁三綱等。採訪使處分依舊令住本寺。約束三綱防護曰。勿令更向他國。諸州道俗聞大和上還至。各辦四事供養。競來慶賀。遞相把手慰勞。獨大和上憂愁。呵嘖靈祐。不賜開顏。其靈祐日日懺謝乞歡喜。每夜一更立至五更謝罪。遂終六十日。又諸寺三綱大德共來禮謝乞歡喜。大和上乃開顏耳。
天寶七載春。榮睿普照師從同安郡至揚州崇福寺大和上住所。大和上更與二師作方便。造舟買香藥。備辦百物。一如天寶二載所備。同行人僧祥彥．神倉．光演．頓悟．道祖．如高．德清．日悟．榮睿．普照．思托．等道俗一十四人。及化得水手一十八人。又余樂相隨者合有三十五人。六月二十七日發自崇福寺。至揚州新河。乘舟下至常州界狼山。風急浪高。旋轉三山。明日得風。至越州界三塔山。停住一月。得好風發至署風山。停住一月。十月十六日晨朝大和上云。昨夜夢見三官人。一著緋二著綠。于岸上拜別。知是國神相別也。疑是度必得渡海也。少時風起指頂岸山發。東南見山。至日中其山滅。知是蜃氣也。去岸漸遠。風急汝峻。水黑如墨。沸浪一透。如上高山。怒濤再至。似入深谷。人皆荒醉。但唱觀
【現代漢語翻譯】 現代漢語譯本：在某年，官府在林寺捉住了大和上（高級僧侶的尊稱），派遣官吏押送並嚴加看管，用十重兵力包圍。將大和上送到採訪使（唐朝官職名）的住所。大和上所到的州縣，當地官員都前來迎接，行禮拜見，非常高興，隨即釋放了被關押的三綱（寺院中的三個主要負責人）等人。採訪使下令讓他們依舊住在原來的寺廟，並告誡三綱要嚴加看管，不要讓大和上再到其他國家去。各州的僧人和百姓聽說大和上回來了，各自準備各種供養品，爭相前來祝賀，互相握手慰問。只有大和上憂愁不樂，責備靈祐（人名），不給他好臉色。靈祐日日懺悔謝罪，乞求大和上高興，每天晚上從一更（晚上七點到九點）站立到五更（凌晨三點到五點）謝罪。這樣持續了六十天。後來，各寺廟的三綱和大德（有德行的僧人）一同前來行禮謝罪，乞求大和上高興，大和上這才高興起來。 天寶七年春天，榮睿（人名）和普照（人名）兩位法師從同安郡來到揚州崇福寺大和上的住所。大和上再次與兩位法師一起想辦法，製造船隻，購買香藥，準備各種物品，就像天寶二年所準備的那樣。同行的僧人有祥彥（人名）、神倉（人名）、光演（人名）、頓悟（人名）、道祖（人名）、如高（人名）、德清（人名）、日悟（人名）、榮睿（人名）、普照（人名）、思托（人名）等僧人和信徒共十四人，以及招募到的水手十八人，還有其他隨行人員，總共有三十五人。六月二十七日從崇福寺出發，到達揚州新河。乘船順流而下，到達常州境內的狼山。當時風大浪急，船隻在三山附近旋轉。第二天得到順風，到達越州境內的三塔山，停住了一個月。等到好風后出發到達署風山，又停住了一個月。十月十六日早晨，大和上說：『昨晚夢見三位官人，一位穿著紅色官服，兩位穿著綠色官服，在岸上拜別。我知道這是國神來告別了，大概這次一定能夠渡海成功。』不久，颳起大風，船隻離開頂岸山出發。在東南方向看到山，到中午時那座山消失了，知道那是海市蜃樓。離岸越來越遠，風勢越來越猛，水流湍急，海水黑得像墨一樣。洶涌的波浪涌起，就像登上高山一樣，憤怒的波濤再次襲來，又像進入深谷一樣，人們都驚慌失措，只能唸誦觀世音菩薩的名號。
【English Translation】 English version: In a certain year, the government captured the Great Master (a respectful title for a senior monk) at Lin Monastery, dispatching officials to escort and guard him closely, surrounding him with ten layers of troops. They sent the Great Master to the residence of the Investigating Commissioner (a Tang Dynasty official title). When the Great Master arrived at the prefectures and counties, the local officials came to greet him, bowing and showing great joy, and immediately released the imprisoned Three Chiefs (the three main responsible persons in the monastery) and others. The Investigating Commissioner ordered them to continue residing in their original monastery and warned the Three Chiefs to guard him closely, preventing the Great Master from going to other countries again. The monks and laypeople of various prefectures, hearing that the Great Master had returned, prepared various offerings and rushed to congratulate him, shaking hands and offering condolences. Only the Great Master was worried and unhappy, scolding Lingyou (a personal name) and not showing him a kind face. Lingyou repented and apologized daily, begging the Great Master to be happy, standing from the first watch of the night (7 PM to 9 PM) until the fifth watch (3 AM to 5 AM) to apologize. This continued for sixty days. Later, the Three Chiefs and virtuous monks from various monasteries came together to pay their respects and apologize, begging the Great Master to be happy, and only then did the Great Master become happy. In the spring of the seventh year of Tianbao, Dharma Master Rongrui (a personal name) and Dharma Master Puzhao (a personal name) came from Tongan Prefecture to the residence of the Great Master at Chongfu Monastery in Yangzhou. The Great Master once again devised a plan with the two Dharma Masters, building a boat, buying incense and medicine, and preparing various items, just as they had prepared in the second year of Tianbao. The monks traveling together included Xiangyan (a personal name), Shencang (a personal name), Guangyan (a personal name), Dunwu (a personal name), Daozu (a personal name), Rugao (a personal name), Deqing (a personal name), Riwu (a personal name), Rongrui (a personal name), Puzhao (a personal name), Situo (a personal name), and other monks and laypeople, totaling fourteen people, as well as eighteen sailors recruited, and other accompanying personnel, totaling thirty-five people. On the twenty-seventh day of the sixth month, they departed from Chongfu Monastery and arrived at Xinhu River in Yangzhou. They sailed downstream, reaching Langshan Mountain in Changzhou. At that time, the wind was strong and the waves were high, and the boat rotated near the Three Mountains. The next day, they got a favorable wind and arrived at Santashan Mountain in Yuezhou, staying for a month. After waiting for a good wind, they set off and arrived at Shufeng Mountain, staying for another month. On the morning of the sixteenth day of the tenth month, the Great Master said: 'Last night, I dreamed of three officials, one wearing red official robes and two wearing green official robes, bidding farewell on the shore. I know that these are the national gods coming to say goodbye, and perhaps this time we will definitely be able to cross the sea successfully.' Soon, a strong wind rose, and the boat set off from Ding'an Mountain. They saw a mountain in the southeast, but by noon that mountain disappeared, knowing that it was a mirage. As they moved further away from the shore, the wind became stronger and the current became more rapid, the sea water was as black as ink. The surging waves rose, like climbing a high mountain, and the angry waves attacked again, like entering a deep valley, and the people were all terrified, only able to chant the name of Avalokitesvara (Guanshiyin Pusa).
音。舟人告曰。舟今欲沒。有何所惜。即牽棧香籠欲拋。空中有聲言。莫拋莫拋。即止。中夜時舟人言。莫怖。有四神王。著甲把杖。二在舟頭。二在檣舳邊。眾人聞之。心裡稍安。三日過蛇海。其蛇長者一丈餘。小者五尺餘。色皆斑斑。滿泛海上。三日過飛魚海。白色飛魚翳滿空中。長一尺許。一日經飛鳥海。鳥大如人。飛集舟上。舟重欲沒。人以手推。鳥即銜手。其後二日無物。唯有急風高浪。眾僧惱臥。但普照師每日食時行生米少許。與眾僧以充中食。舟上無水。嚼米喉乾。咽不入。吐不出。飲堿水腹即脹。一生辛苦。何劇於此。海中忽四隻金魚。長各一丈許。走繞舟四邊。明旦風息見山。人總渴水。臨欲死。榮睿師面色忽然怡悅。即說云。夢見官人。請我受戒懺悔。睿曰。貧道甚渴欲得水。彼官人取水與睿。水色如乳汁。取飲甚美。心既清涼。睿語彼官人曰。舟上三十餘人多日不飲水。甚大飢渴。請檀越早取水來。時彼官人喚雨令老人處分云。汝等大了事人。急送水來。夢相如是。水今應至。諸人急須把碗待。眾人聞此總歡喜。明日未時西南空中雲起。覆舟上注雨。人人把碗承飲。第二日亦雨至。人皆飽足。明旦近岸。有四白魚來引舟。直至泊舟浦。舟人把碗。競上岸頭覓水。過一小崗便遇池水。清涼甘美。
眾人爭飲。各得飽滿。後日更向池欲汲水。昨日池處但有陸地。而不見池。眾共悲喜。知是神靈化出池也。是時冬十一月。華蕊開敷。樹實竹筍不辨于夏。凡在海中。經十四日方得著岸。遣人求浦。乃有四經紀人。便引道而去。四人口云。大和尚大果報遇于弟子。不然合死。此間人物吃人。火急去來。便引舟去入浦。晚見一人被髮帶刀。諸人大怖與食便去。
夜發經三日。乃到振州江口泊舟。其經紀人往報郡。其別駕憑崇債遣兵四百餘人來迎。引至州城。別駕來迎乃云。弟子早知大和上來。昨夜夢有僧姓豐田。當是債舅。此間若有姓豐田者否。眾僧皆云無也。債曰此間雖無姓豐田人。而今大和上即將當弟子之舅。即迎入宅內。設齋供養。又于大守廳內。設會授戒。仍入州大云寺安置。其寺佛殿壞廢。眾僧各舍衣物造佛殿。住一年造了。別駕憑崇債自備甲兵八百餘人。送經四十餘日。至萬安州。州大首領憑若芳請住其家。三日供養。若芳每年常劫取波斯舶三二艘。取物為己貨。掠人為奴婢。其奴婢居處南北三日行。東西五日行。村村相次總是若芳奴婢之住處也。若芳會客。常用乳頭香為燈燭。一燒一百餘斤。其宅后蘇芳木露積如山。其餘財物亦稱此焉。行到岸州界無賊。別駕乃回去。榮睿普照師從海路經四十餘日
【現代漢語翻譯】 現代漢語譯本 眾人爭相飲用池水，都得到了飽足。之後一天再去池邊想要汲水，昨天池塘的地方卻只有陸地，而看不見池塘。眾人既悲傷又欣喜，知道這是神靈變化出來的池塘。當時是冬季十一月，花朵盛開，樹木結果，竹筍生長，和夏天沒有區別。凡是在海中的船隻，經過十四天才能靠岸。派遣人去尋找港口，遇到了四個商人，他們便引導船隻前行。這四個人說：『大和尚您真是大福報，遇到了我們這些弟子，不然就該死了。這裡的人會吃人，要趕快離開。』於是引導船隻進入港口。晚上看見一個披頭散髮、帶著刀的人，眾人都非常害怕，給了他食物才得以離開。 夜裡出發，經過三天，到達振州江口停船。那幾個商人前去稟報郡里，別駕憑崇債派遣四百多士兵前來迎接，引導他們到州城。別駕前來迎接時說：『弟子早就知道大和尚要來。昨晚夢見有僧人姓豐田，應當是弟子的舅舅。這裡有姓豐田的人嗎？』眾僧都說沒有。憑崇債說：『這裡雖然沒有姓豐田的人，但現在大和尚您就將是弟子的舅舅。』於是迎接進入宅內，設定齋飯供養。又在大守廳內，設定法會傳授戒律，然後安排住進州大云寺。這座寺廟的佛殿已經破敗，眾僧各自捐出衣物來建造佛殿。住了一年，佛殿建好了。別駕憑崇債親自準備了八百多士兵，護送經書四十多天，到達萬安州。州大首領憑若芳請他們住在自己家，供養了三天。憑若芳每年都搶劫波斯商船三兩艘，把搶來的東西變成自己的貨物，掠奪人口作為奴婢。這些奴婢居住的地方，南北相距三天路程，東西相距五天路程，村村相連都是憑若芳奴婢的住所。憑若芳會客時，經常用**香作為燈燭，一次燃燒一百多斤。他家宅后堆積的蘇芳木像山一樣，其他的財物也差不多是這樣。走到岸州地界就沒有賊寇了，別駕才回去。榮睿（Rongrui）和普照（Puzhao）法師從海路經過四十多天。
【English Translation】 English version Everyone competed to drink. Each got their fill. The next day, they went to the pond to draw water, but where the pond had been yesterday, there was only land, and no pond could be seen. The people were both sad and joyful, knowing that the pond had been transformed by a spirit. It was the eleventh month of winter, yet flowers were blooming, trees were bearing fruit, and bamboo shoots were growing, indistinguishable from summer. All the ships at sea took fourteen days to reach the shore. People were sent to find a port, and they encountered four merchants who guided the ship onward. These four men said, 'Great Monk, you are truly blessed to have met us disciples, or else you would have died. The people here eat people, so you must leave quickly.' They guided the ship into the port. At night, they saw a person with disheveled hair and carrying a knife. The people were terrified and gave him food before leaving. Setting off at night, after three days, they arrived at the Jiangkou estuary in Zhenzhou and anchored the ship. The merchants went to report to the prefecture, and the Vice Prefect Ping Chongzhai sent over four hundred soldiers to welcome them, guiding them to the city. The Vice Prefect came to greet them, saying, 'This disciple knew long ago that the Great Monk was coming. Last night, I dreamed of a monk named Fengtian, who must be this disciple's uncle. Are there any people here named Fengtian?' All the monks said there were none. Ping Chongzhai said, 'Although there are no people named Fengtian here, the Great Monk will now be this disciple's uncle.' He welcomed them into his residence, prepared a vegetarian feast, and made offerings. He also held a Dharma assembly in the Grand Warden's hall to transmit the precepts, and then arranged for them to stay at the Dayun Temple in the prefecture. The Buddha hall of this temple was dilapidated, so the monks each donated their clothing to build a new Buddha hall. After living there for a year, the Buddha hall was completed. The Vice Prefect Ping Chongzhai personally prepared over eight hundred soldiers to escort the scriptures for more than forty days, until they reached Wanan Prefecture. The great chieftain of the prefecture, Ping Ruofang, invited them to stay at his home and made offerings for three days. Ping Ruofang regularly plundered three or two Persian ships each year, turning the stolen goods into his own merchandise and seizing people as slaves. The places where these slaves lived were three days' journey apart from north to south and five days' journey apart from east to west. Village after village were all the residences of Ping Ruofang's slaves. When Ping Ruofang entertained guests, he often used ** incense as candles, burning over a hundred catties at a time. The sappanwood piled up behind his house like a mountain, and his other possessions were similarly abundant. Reaching the boundary of Anzhou, there were no bandits, and the Vice Prefect returned. The Dharma Masters Rongrui (Rongrui) and Puzhao (Puzhao) traveled by sea for more than forty days.
到岸州。州游弈大使張云出迎拜謁。引入令住開元寺。官寮參省設齋。施物盈滿一屋。彼處珍異口味。乃有益知子。檳榔子。荔支子。龍眼。甘蔗。拘莚樓頭大如缽盂。甘甜于蜜。花如七寶色。膽唐香樹叢產生林。風至香聞五里之外。又有波羅捺樹。果大如冬瓜。樹似椬楂畢缽草子同。今見葉如水蔥。其根味似干柹。十月作田。正月收粟。養蠶八度。收稻再度。男著木笠。女著布絮人皆雕蹄鑿齒。繡面鼻飲。是其異也。大使已下至於典正。作番供養眾僧。大使自手行食。將優曇缽樹葉以充生菜。復將優曇缽子供養眾僧。乃云大和上知否。此是優曇缽樹子。此樹有子華。弟子得遇大和上如優曇缽華。甚難值遇。其葉赤色圓一尺餘。子色紫丹氣味甜美。彼州遭火。寺共被燒。大和上受大使請造寺。振州別駕聞大和上造寺。即遣諸奴各令進一椽。三日內一時將來。即構佛殿講堂磚塔。椽木余又造釋迦文丈六佛像。登壇受戒。講律度人已畢。即別大使去。仍差澄邁縣令看送上船。
三日三夜便達雷州．羅州．辨州．象州．白州．傭州．藤州．梧州．桂州．等官人僧道父老。迎送禮拜。供養．承事．其事無量。不可言記。始安都督上黨公憑古璞等步出城外。五體投地。接足而禮。引入開元寺。初開佛殿。香氣滿城。城中僧
【現代漢語翻譯】 現代漢語譯本： 到達岸州（古代地名）。岸州游弈大使張云出迎拜謁，請（玄奘）入住開元寺。當地官員前來參拜並設齋供養，佈施的物品堆滿了一屋子。當地有許多珍奇的食物，例如益知子（一種水果），檳榔子（棕櫚科植物的種子），荔枝子（荔枝的種子），龍眼（水果），甘蔗（植物），拘莚樓（一種植物）的頭大如缽盂，味道比蜂蜜還甜，花朵呈現七寶的顏色。膽唐香樹（一種香料樹）叢產生林，風吹來時，香味能傳到五里之外。還有波羅捺樹（梵語，意為『貝那拉斯』，這裡指產於該地的樹木），果實大如冬瓜，樹的形狀類似椬楂（植物），與畢缽草子（一種草藥）相似。現在看到的葉子像水蔥，它的根的味道像干柿子。當地十月開始耕田，正月收割粟米。一年養蠶八次，收稻兩次。男子戴著木笠，女子穿著布絮，人們都有雕刻的腳和鑿過的牙齒，臉上繡花，用鼻子飲酒，這是他們的特殊之處。大使以及典正等官員，為眾僧做番供養。大使親自為大家分發食物，用優曇缽樹（梵語，意為『靈瑞』，此指優曇缽花所在的樹）的葉子來充當蔬菜。又用優曇缽子（優曇缽樹的果實）供養眾僧，並說道：『大和上（對高僧的尊稱）知道嗎？這是優曇缽樹的果實。這種樹能開出優曇缽花。弟子能夠遇到大和上，就像遇到優曇缽花一樣，非常難得。』這種樹的葉子是紅色的，圓形，直徑一尺多，果實是紫紅色的，氣味香甜。當時岸州遭遇火災，寺廟也被燒燬。大和上接受大使的請求，建造寺廟。振州別駕（官名）聽說大和上要建造寺廟，就派遣手下的奴僕每人進獻一根椽木，三天之內全部送來。於是建造了佛殿、講堂和磚塔。剩餘的椽木又用來建造了釋迦文丈六佛像（高一丈六尺的佛像）。（玄奘）登壇受戒，講授戒律，度化眾人完畢，就告別大使離去。大使派遣澄邁縣令護送上船。
三天三夜就到達了雷州、羅州、辨州、象州、白州、傭州、藤州、梧州、桂州等地。各地的官員、僧人、道士、父老鄉親都來迎接禮拜，供養承事，其盛況無法用語言來描述。始安都督上黨公憑古璞等人走出城外，五體投地，接足禮拜，請（玄奘）入住開元寺。剛打開佛殿，香氣就瀰漫全城，城中的僧人... English version: Arrived at Anzhou (ancient place name). Zhang Yun, the Yuyi Ambassador of Anzhou, came out to greet and pay respects, inviting (Xuanzang) to stay at Kaiyuan Temple. Local officials came to pay homage and offer vegetarian meals, and the donated items filled a room. There were many rare and exotic foods there, such as Yizhi seeds (a type of fruit), betel nut seeds (seeds of a palm tree), lychee seeds (lychee seeds), longan (fruit), sugarcane (plant), and the head of the Juyantou (a plant) was as large as a缽盂 (bowl), sweeter than honey, and the flowers were in the colors of the seven treasures. The Dantang fragrant trees (a type of fragrant tree) grew into forests, and when the wind blew, the fragrance could be smelled five miles away. There were also 波羅捺 trees (Sanskrit, meaning 'Benares', referring to trees produced in that area), with fruits as large as winter melons, and the shape of the trees was similar to 椬楂 (a plant), similar to 畢缽草子 (a kind of herb). The leaves now seen are like scallions, and the taste of its roots is like dried persimmons. The local people start plowing in October and harvest millet in January. They raise silkworms eight times a year and harvest rice twice. Men wear wooden hats, women wear cloth wadding, and people have carved feet and chiseled teeth, embroidered faces, and drink with their noses, which is their peculiarity. The ambassador and other officials, including the Dianzheng, made offerings to the monks. The ambassador personally distributed food to everyone, using the leaves of the 優曇缽 tree (Sanskrit, meaning 'auspicious omen', referring to the tree where the 優曇缽 flower is located) as vegetables. He also offered 優曇缽 seeds (the fruit of the 優曇缽 tree) to the monks, and said, 'Great Master (a respectful title for a high monk), do you know? This is the fruit of the 優曇缽 tree. This tree can bloom 優曇缽 flowers. It is very rare for a disciple to meet the Great Master, just like meeting a 優曇缽 flower.' The leaves of this tree are red, round, and more than a foot in diameter, and the fruit is purplish-red in color and has a sweet aroma. At that time, Anzhou suffered a fire, and the temple was also burned down. The Great Master accepted the ambassador's request to build a temple. The Biejia (official title) of Zhenzhou heard that the Great Master was going to build a temple, so he sent his servants to offer a rafter each, all of which were delivered within three days. So they built the Buddha hall, lecture hall, and brick pagoda. The remaining rafters were used to build a sixteen-foot-tall statue of Sakyamuni Buddha. (Xuanzang) ascended the altar to receive precepts, lectured on the precepts, and after completing the conversion of the people, he bid farewell to the ambassador and left. The ambassador sent the magistrate of Chengmai County to escort him on board.
In three days and three nights, they arrived in Leizhou, Luozhou, Bianzhou, Xiangzhou, Baizhou, Yongzhou, Tengzhou, Wuzhou, Guizhou and other places. Officials, monks, Taoists, elders and folks from all over the place came to greet and worship, offering and serving, the grand occasion of which cannot be described in words. Ping Gu Pu, the Shangdang Duke of Shian Dudufu, and others walked out of the city, prostrated themselves on the ground, touched their feet and paid homage, and invited (Xuanzang) to stay at Kaiyuan Temple. As soon as the Buddha hall was opened, the fragrance filled the city, and the monks in the city...
【English Translation】 English version: Arrived at Anzhou (ancient place name). Zhang Yun, the Yuyi Ambassador of Anzhou, came out to greet and pay respects, inviting (Xuanzang) to stay at Kaiyuan Temple. Local officials came to pay homage and offer vegetarian meals, and the donated items filled a room. There were many rare and exotic foods there, such as Yizhi seeds (a type of fruit), betel nut seeds (seeds of a palm tree), lychee seeds (lychee seeds), longan (fruit), sugarcane (plant), and the head of the Juyantou (a plant) was as large as a bowl, sweeter than honey, and the flowers were in the colors of the seven treasures. The Dantang fragrant trees (a type of fragrant tree) grew into forests, and when the wind blew, the fragrance could be smelled five miles away. There were also 波羅捺 trees (Sanskrit, meaning 'Benares', referring to trees produced in that area), with fruits as large as winter melons, and the shape of the trees was similar to 椬楂 (a plant), similar to 畢缽草子 (a kind of herb). The leaves now seen are like scallions, and the taste of its roots is like dried persimmons. The local people start plowing in October and harvest millet in January. They raise silkworms eight times a year and harvest rice twice. Men wear wooden hats, women wear cloth wadding, and people have carved feet and chiseled teeth, embroidered faces, and drink with their noses, which is their peculiarity. The ambassador and other officials, including the Dianzheng, made offerings to the monks. The ambassador personally distributed food to everyone, using the leaves of the 優曇缽 tree (Sanskrit, meaning 'auspicious omen', referring to the tree where the 優曇缽 flower is located) as vegetables. He also offered 優曇缽 seeds (the fruit of the 優曇缽 tree) to the monks, and said, 'Great Master (a respectful title for a high monk), do you know? This is the fruit of the 優曇缽 tree. This tree can bloom 優曇缽 flowers. It is very rare for a disciple to meet the Great Master, just like meeting a 優曇缽 flower.' The leaves of this tree are red, round, and more than a foot in diameter, and the fruit is purplish-red in color and has a sweet aroma. At that time, Anzhou suffered a fire, and the temple was also burned down. The Great Master accepted the ambassador's request to build a temple. The Biejia (official title) of Zhenzhou heard that the Great Master was going to build a temple, so he sent his servants to offer a rafter each, all of which were delivered within three days. So they built the Buddha hall, lecture hall, and brick pagoda. The remaining rafters were used to build a sixteen-foot-tall statue of Sakyamuni Buddha. (Xuanzang) ascended the altar to receive precepts, lectured on the precepts, and after completing the conversion of the people, he bid farewell to the ambassador and left. The ambassador sent the magistrate of Chengmai County to escort him on board.
In three days and three nights, they arrived in Leizhou, Luozhou, Bianzhou, Xiangzhou, Baizhou, Yongzhou, Tengzhou, Wuzhou, Guizhou and other places. Officials, monks, Taoists, elders and folks from all over the place came to greet and worship, offering and serving, the grand occasion of which cannot be described in words. Ping Gu Pu, the Shangdang Duke of Shian Dudufu, and others walked out of the city, prostrated themselves on the ground, touched their feet and paid homage, and invited (Xuanzang) to stay at Kaiyuan Temple. As soon as the Buddha hall was opened, the fragrance filled the city, and the monks in the city...
徒擎幡燒香。喝梵雲集寺中。州縣官人百姓填滿街衢。禮拜讚歎。日夜不絕。憑都督來自手行食。供養眾僧。請大和上受菩薩戒。其所都督七十四州官人。選舉試學人。並集此州。隨都督受菩薩戒人其數無量。大和上留住一年。時南海郡太都督五府經略採訪大使。攝御史中丞。廣州大守盧煥牒下諸州。迎大和上向廣府。時憑都督來。親送大和上。自扶上船口云。古璞與大和上。終至彌勒天宮相見。而悲泣別去。下桂江七日至梧州。次至端州龍興寺。榮睿師奄然遷化。大和上哀慟悲切。送喪而去。端州太守。迎引。送至廣州。盧都督率諸道俗。出迎城外。恭敬承事。其事無量。引入大云寺。四事供養。登壇受戒。此寺有呵梨勒樹二株。子如大棗。又開元寺有胡人。造白檀華嚴經九會。率工匠六十人。三十年造畢。用物三十萬貫錢。欲將往天竺。採訪使劉臣鄰奏狀。敕留開元寺。供養。七寶莊嚴不可思議。又有婆羅門寺三所。並梵僧居住。池有青蓮華。華葉根莖並芬馥奇異。江中有婆羅門。波斯。崑崙等舶。不知其數。並載香藥珍寶。積載如山。舶深六七丈。師子國。大石國。骨唐國。白蠻。赤蠻等往來居住。種類極多。州城三重。都督執六纛。一纛一軍。威嚴不異天子。紫緋滿城。邑居逼側。大和上住此一春。發向韶州
【現代漢語翻譯】 現代漢語譯本： 信徒們擎著幡旗，焚燒著香火，聚集在梵云寺中。各州縣的官員和百姓擠滿了街道，禮拜讚歎的聲音日夜不絕。憑都督親自齋戒，供養眾僧，並請鑑真大和尚傳授菩薩戒。他所管轄的七十四州的官員，以及選拔考試的學人，都聚集到廣州，跟隨都督受菩薩戒的人數不計其數。鑑真大和尚在此停留了一年。 當時，南海郡太都督、五府經略採訪大使、攝御史中丞、廣州太守盧煥下令各州，迎接鑑真大和尚前往廣州。當時憑都督親自送鑑真大和尚，親自攙扶他上船，說道：『古璞與大和尚，終將在彌勒天宮相見。』說完悲傷地哭泣著告別。船沿桂江而下，七日到達梧州，然後到達端州龍興寺。榮睿法師在此安然圓寂。鑑真大和尚哀慟悲切，送葬而去。端州太守迎接並護送他們到達廣州。盧都督率領各道僧俗，出城迎接，恭敬地侍奉，禮遇無量。將鑑真大和尚迎入大云寺，以各種供品供養，並請他登壇傳戒。此寺有兩株訶梨勒樹（Terminalia chebula，一種藥用植物），果實如大棗。另外，開元寺有胡人建造的白檀木《華嚴經》九會，率領工匠六十人，歷時三十年完成，耗資三十萬貫錢。他們想將此經運往天竺（印度），採訪使劉臣鄰上奏朝廷，皇帝下令將經書留在開元寺供養，以七寶莊嚴，不可思議。還有婆羅門寺三所，都有梵僧居住。池塘里有青蓮花，花、葉、根、莖都芬芳奇異。江中有婆羅門、波斯、崑崙等國的商船，數量不計其數，都載著香藥珍寶，堆積如山。船深六七丈。師子國（斯里蘭卡）、大石國（中亞地區）、骨唐國、白蠻、赤蠻等國的人往來居住，種類繁多。廣州城有三重城墻，都督執掌六纛（古代軍隊的旗幟），一纛代表一軍，威嚴不亞於天子。城中到處都是穿著紫、緋官服的官員，居民的住所非常擁擠。鑑真大和尚在此住了一個春天，然後出發前往韶州。
【English Translation】 English version: Disciples held banners and burned incense, gathering at Fanyun Temple. Officials and common people from various prefectures and counties filled the streets, offering their respects and praises day and night. Governor Ping personally fasted and made offerings to the monks, and invited Great Master Jianzhen (Ganjin) to transmit the Bodhisattva precepts. Officials from the seventy-four prefectures under his jurisdiction, as well as scholars selected through examinations, gathered in Guangzhou, and countless people followed the governor in receiving the Bodhisattva precepts. Great Master Jianzhen stayed here for a year. At that time, Lu Huan, the Grand Governor of the South Sea Commandery, the Commissioner of Pacification of the Five Prefectures, the Vice Censor-in-Chief, and the Governor of Guangzhou, issued an order to the various prefectures to welcome Great Master Jianzhen to Guangzhou. Governor Ping personally escorted Great Master Jianzhen, personally helping him onto the boat, saying, 'Gu Pu and the Great Master will eventually meet again in Maitreya's Heaven.' Then, he sadly wept and bid farewell. The boat went down the Gui River, arriving at Wuzhou in seven days, and then arrived at Longxing Temple in Duanzhou. Master Rongrui peacefully passed away here. Great Master Jianzhen mourned with great sorrow and saw him off to his burial. The Governor of Duanzhou welcomed and escorted them to Guangzhou. Governor Lu led the monks and laypeople of various paths, going out of the city to welcome them, respectfully serving them with boundless courtesy. They welcomed Great Master Jianzhen into Dayun Temple, offering him various offerings, and invited him to ascend the altar to transmit the precepts. In this temple, there were two Haritaki trees (Terminalia chebula), with fruits like large dates. In addition, in Kaiyuan Temple, a Hu (non-Han Chinese) person had built a nine-assembly Avatamsaka Sutra (Huayan Jing) out of white sandalwood, leading sixty artisans, taking thirty years to complete, and costing three hundred thousand strings of cash. They wanted to transport this sutra to Tianzhu (India), but Commissioner Liu Chenlin reported this to the court, and the emperor ordered the sutra to be kept in Kaiyuan Temple for offerings, adorned with seven treasures, which was inconceivable. There were also three Brahman temples, all inhabited by Brahman monks. In the pond, there were blue lotus flowers, with fragrant and extraordinary flowers, leaves, roots, and stems. In the river, there were merchant ships from Brahman, Persia, Kunlun, and other countries, in countless numbers, all loaded with incense, medicine, and treasures, piled up like mountains. The ships were six or seven zhang (approximately 18-21 meters) deep. People from the Lion Country (Sri Lanka), the Great Stone Country (Central Asia), Gutang, Bai Man, Chi Man, and other countries came and went, residing there, with many different kinds of people. The city of Guangzhou had three layers of walls, and the governor held six banners (ancient military flags), with one banner representing one army, with a majesty no less than that of the emperor. The city was full of officials wearing purple and scarlet robes, and the residences of the people were very crowded. Great Master Jianzhen stayed here for a spring, and then set off for Shaozhou.
。傾城送遠。乘江七百餘里。至韶州禪居寺。留住三日。韶州官人又迎引入法泉寺。乃是則天為慧能禪師造寺也。禪師影像今現在。后移開元寺。普照師從此辭大和上。向嶺北去明州阿育王寺。是歲天寶九載也。時大和上執普照師手。悲泣而曰。為傳戒律。發願過海。遂不至日本國。本願不遂。於是分手。感念無喻。時大和上頻經炎熱。眼光闇昧。爰有胡人。言能治目加療治。眼遂失明。后巡遊靈鷲寺．廣果寺。登壇受戒。至貞昌縣。過大庾嶺。至虔州開元寺。僕射鐘紹京左鄰在此請大和上至宅。立壇受戒。次至吉州。僧祥彥于舟上端坐。問思托師云。大和上睡覺否。思托答曰。睡未起。彥云。今欲死別。思托咨大和上。大和上燒香將曲幾來。使彥憑幾向西方念阿彌陀佛。彥即一聲唱佛。端坐寂然無言。大和尚乃喚彥彥。悲慟無數。
時諸州道俗聞大和上歸嶺北。四方奔集日常三百以上。人物駢闐。供具煒燁。從此向江州。至廬山東林寺。是晉代慧遠法師之所居也。遠法師於是立壇授戒。天降甘露。因號甘露壇。今尚存焉。近天寶九載有志恩律師。於此壇上與授戒。又感天雨甘露。道俗見聞嘆同晉遠。大和上留連此地已經三日。即向潯陽龍泉寺。昔遠法師於是立寺無水。發願曰。若於此地堪棲止者。當使抽泉。
【現代漢語翻譯】 現代漢語譯本：傾城送他遠行，乘船沿江七百餘里，到達韶州禪居寺。在那裡住了三天，韶州的官員又迎接他進入法泉寺，那是則天女皇為慧能禪師建造的寺廟。慧能禪師的畫像現在還在。後來移到了開元寺。普照法師從此告別鑑真大和尚，前往嶺北的明州阿育王寺。那一年是天寶九年。當時鑑真大和尚握著普照法師的手，悲傷地哭泣著說：『爲了傳授戒律，發願過海，最終沒能到達日本國，本來的願望沒有實現。』於是分手，心中的感念無法形容。當時鑑真大和尚經常經歷炎熱，眼光昏暗。有一個胡人，說能治療眼睛，加以治療，眼睛就失明了。後來巡遊靈鷲寺、廣果寺，登壇受戒。到達貞昌縣，經過大庾嶺，到達虔州開元寺。僕射鐘紹京的左鄰住在這裡，邀請鑑真大和尚到家中，設立戒壇授戒。接著到達吉州，僧人祥彥在船上端坐，問思托法師說：『大和尚睡覺了嗎？』思托回答說：『還沒睡醒。』祥彥說：『現在要死別了。』思托稟告鑑真大和尚，大和尚燒香，拿來曲幾，讓祥彥靠著曲幾面向西方念阿彌陀佛。祥彥隨即一聲唱佛，端坐寂然無言。大和尚於是呼喚祥彥，悲痛無數。 當時各州道俗聽說鑑真大和尚返回嶺北，四面八方奔來聚集，每天三百人以上，人來人往，供品豐盛。從此前往江州，到達廬山東林寺，那是晉代慧遠法師居住的地方。慧遠法師在那裡設立戒壇授戒，天降甘露，因此稱為甘露壇，現在還存在。近天寶九年，有志恩律師，在此壇上參與授戒，又感應到天降甘露，道俗見聞，讚歎如同晉代慧遠法師。鑑真大和尚留連此地已經三天，就前往潯陽龍泉寺。過去慧遠法師在那裡建立寺廟，沒有水，發願說：『如果這個地方適合居住，就應當涌出泉水。』
【English Translation】 English version: Qingcheng saw him off on a long journey, traveling by boat for over seven hundred li (Chinese mile, approximately 500 meters) along the river, arriving at Chanju Temple in Shaozhou. He stayed there for three days, and then the officials of Shaozhou welcomed him to Faquan Temple, which was built by Empress Zetian for Chan Master Huineng (Sixth Patriarch of Chan Buddhism). The portrait of Chan Master Huineng is still there today. Later, it was moved to Kaiyuan Temple. Dharma Master Puzhao then bid farewell to Great Master Jianzhen (a prominent Tang Dynasty Buddhist monk), heading towards Mount Ayuwang Temple in Mingzhou, north of the mountains. That year was the ninth year of the Tianbao era (750 AD). At that time, Great Master Jianzhen held Dharma Master Puzhao's hand, weeping sadly and saying, 'To transmit the precepts, I vowed to cross the sea, but ultimately failed to reach Japan, and my original wish was not fulfilled.' Thus, they parted, and the feelings of gratitude were indescribable. At that time, Great Master Jianzhen frequently experienced heat and his eyesight was dim. A foreign man claimed to be able to treat his eyes, but after treatment, his eyes went blind. Later, he toured Lingjiu Temple and Guangguo Temple, ascending the altar to receive precepts. He arrived at Zhenchang County, passed Dayu Ridge, and arrived at Kaiyuan Temple in Qianzhou. The left neighbor of Minister Zhong Shaojing lived here and invited Great Master Jianzhen to his home, setting up an altar to transmit precepts. Next, he arrived at Jizhou. The monk Xiangyan sat upright on the boat and asked Dharma Master Situo, 'Is the Great Master sleeping?' Situo replied, 'He hasn't woken up yet.' Xiangyan said, 'Now I want to say goodbye in death.' Situo reported to Great Master Jianzhen, who burned incense and brought a curved table, asking Xiangyan to lean on the table facing west and recite Amitabha Buddha. Xiangyan then chanted the Buddha's name once, sitting upright in silence. The Great Master then called out to Xiangyan, and there was endless grief. At that time, the lay and monastic communities of various states heard that Great Master Jianzhen had returned to the north of the mountains, and people flocked from all directions, with more than three hundred people arriving daily, and the offerings were abundant. From there, he went to Jiangzhou, arriving at Donglin Temple on Mount Lu, which was the residence of Dharma Master Huiyuan (founder of Pure Land Buddhism) of the Jin Dynasty. Dharma Master Huiyuan established an altar there to transmit precepts, and sweet dew descended from the sky, hence it was called the Sweet Dew Altar, which still exists today. Near the ninth year of the Tianbao era, there was Vinaya Master Zhien, who participated in the transmission of precepts on this altar, and again, sweet dew was felt to descend from the sky. The lay and monastic communities who saw and heard this praised it as being the same as Dharma Master Huiyuan of the Jin Dynasty. Great Master Jianzhen lingered here for three days and then went to Longquan Temple in Xunyang. In the past, Dharma Master Huiyuan built a temple there, but there was no water. He made a vow, saying, 'If this place is suitable for dwelling, then a spring should emerge.'
以錫杖扣地。有二青龍。尋錫杖上。水即飛涌。今尚其水涌出地上三尺焉。因名龍泉寺。從此陸行至江州城。太守追集州內僧尼。道士。女官。州縣官人百姓。香華音樂來迎請停三日供養。太守親從潯陽縣至九江驛。大和上乘舟與大守別去。從此七日至潤州江寧縣。入瓦官寺登寶閣。閣高二十丈。是梁武帝之所建也。至今三百餘歲。微有傾損。昔一夜暴風急吹。明旦人看閣下四隅有四神蹟。長三尺入地三寸。今造四神王像。扶持閣四角。其神蹟今尚存焉。昔梁武帝。崇信佛法。興建伽藍。今有江寧寺。彌勒寺。長慶寺。延祚寺等。其數甚多。莊嚴雕刻。已盡工巧。大和上之弟子僧靈祐承大和上來。遠從棲霞寺迎來。見大和上。五體投地進接大和上足。展轉悲泣而嘆曰。我大和上遠向海東。自謂一生不獲再覲。今日親禮。誠如盲龜開目見日。戒燈重明。昏衢再朗。即引還棲霞寺。住三日。卻下攝山。歸楊府。過江至新河岸。即入楊子亭既濟寺。江都道俗奔填道路。江中迎舟軸艫連線。遂入城住本龍興寺也。大和上從南振州來至楊府。所經州縣立壇授戒。無空過者。今亦于龍興．崇福．大明．延光．等寺。講律授戒。暫無停斷。昔光州道岸律師命世挺生。天下四百餘州以為受戒之主。岸律師遷化之後。其弟子杭州義威律師
響振四遠。德流八纮。諸州亦以為受戒師。義威律師無當之後。開元二十一年時大和上年滿四十六。準南江左凈持戒者。唯大和上獨秀無倫。道俗歸心。仰為受戒之大師。凡前後講大律並疏四十遍。講律抄七十遍。講輕重儀十遍。講羯磨疏十遍。具修三學。博達五乘。外秉威儀。內求奧理。講授之間。造立寺舍。供養十方眾僧。造佛菩薩像其數無量。縫納袈裟千領。布袈裟二千餘領。送五臺山僧。設無遮大會。開悲田而救濟貧病。啟敬田而供養三寶。寫一切經三部。各一萬一千卷。前後度人授戒略計過四萬有餘。其弟子中超群拔萃為世師範者。即有榻州崇福寺僧祥彥。潤州天響寺僧道金。西京安國寺僧璇光。潤州棲霞寺僧希瑜。揚州白塔寺僧法進潤州棲霞寺僧干印。沛州相國寺僧神邕。潤州三昧寺僧法藏。江州大林寺僧志恩。洛州福先寺僧靈祐。揚州既濟寺僧明烈。西京安國寺僧明債。越州道樹寺僧璇真。揚州興云寺僧惠琮。天臺山國清寺僧法雲等三十五人。併爲翹楚。各在一方。弘法於世導化群生。
天寶十二載次癸巳十月十五日壬午。日本國使大使特進藤原朝臣清河。副使銀青光錄大夫光祿卿大伴宿彌胡麻呂。副使銀青光祿大夫秘書監吉備朝臣真備。衛尉卿安倍朝臣朝衡等來至延光寺。白大和上云。弟子等
【現代漢語翻譯】 現代漢語譯本：他的聲譽遠播四方，德澤流淌到遙遠的邊疆。各州的人們都把他當作授戒的老師。自從義威律師去世后，開元二十一年時，鑑真大和上年滿四十六歲，在淮南江左一帶，能夠清凈持戒的人，只有大和上您獨一無二，無人能比。僧俗大眾都歸心於他，仰慕他為授戒的大師。他前後講解《大律》及疏鈔四十遍，講解《律抄》七十遍，講解《輕重儀》十遍，講解《羯磨疏》十遍。他全面修習戒、定、慧三學，廣泛通達五乘佛法。對外嚴守威儀，對內探求精深的佛理。在講授佛法之餘，他還建造寺廟，供養十方僧眾，建造佛菩薩像的數量無法計算，縫製並佈施袈裟千領，佈施袈裟兩千多領，贈送給五臺山的僧人，舉辦無遮大會。他開辦悲田院來救濟貧困和病人，開辦敬田院來供養三寶。抄寫一切經三部，每部一萬一千卷。前後度化授戒的人，大約超過四萬多人。他的弟子中，超越眾人，成為世間師範的，有榻州（今山西省境內）崇福寺的僧人祥彥，潤州（今江蘇省鎮江市）天響寺的僧人道金，西京（今陜西省西安市）安國寺的僧人璇光，潤州棲霞寺的僧人希瑜，揚州白塔寺的僧人法進，潤州棲霞寺的僧人干印，沛州（今江蘇省沛縣）相國寺的僧人神邕，潤州三昧寺的僧人法藏，江州（今江西省九江市）大林寺的僧人志恩，洛州（今河南省洛陽市）福先寺的僧人靈祐，揚州既濟寺的僧人明烈，西京安國寺的僧人明債，越州（今浙江省紹興市）道樹寺的僧人璇真，揚州興云寺的僧人惠琮，天臺山（今浙江省天臺縣）國清寺的僧人法雲等三十五人，他們都是其中的佼佼者，各自在一方弘揚佛法，引導教化眾生。 天寶十二載癸巳年十月十五日壬午，日本國使大使特進藤原朝臣清河，副使銀青光祿大夫光祿卿大伴宿彌胡麻呂，副使銀青光祿大夫秘書監吉備朝臣真備，衛尉卿安倍朝臣朝衡等人來到延光寺，對鑑真大和上說：『弟子們……』
【English Translation】 English version: His reputation resonated far and wide, and his virtuous influence flowed to the distant frontiers. People from various states regarded him as their preceptor for receiving precepts. Since the passing of Vinaya Master Yiwei, in the twenty-first year of the Kaiyuan era, when Great Master Jianzhen was forty-six years old, among those who purely upheld the precepts in the Jiangzuo region south of the Huai River, only the Great Master stood out as unparalleled. Both monastics and laity turned their hearts to him, revering him as a great master for receiving precepts. He lectured on the 'Great Vinaya' and its commentaries forty times, lectured on the 'Vinaya Excerpts' seventy times, lectured on the 'Rituals of Light and Heavy Offenses' ten times, and lectured on the 'Karma Commentary' ten times. He comprehensively cultivated the Three Learnings (śikṣā) of morality (śīla), concentration (samādhi), and wisdom (prajñā), and extensively mastered the Five Vehicles (pañca-yāna) of Buddhism. Outwardly, he maintained dignified conduct; inwardly, he sought profound principles. In between lecturing on the Dharma, he also constructed temples, made offerings to monks from the ten directions, and built countless images of Buddhas and Bodhisattvas. He sewed and donated a thousand robes, and distributed over two thousand robes, sending them to monks on Mount Wutai. He organized unobstructed assemblies (Wu Zhe Da Hui), opened compassionate fields (Bei Tian) to relieve the poor and sick, and established fields of reverence (Jing Tian) to make offerings to the Three Jewels (Triratna). He transcribed three copies of the complete Buddhist scriptures (Sarva-āgama), each consisting of eleven thousand scrolls. He initiated and bestowed precepts upon approximately over forty thousand people. Among his disciples, those who surpassed the others and became teachers for the world included Monk Xiangyan of Chongfu Temple in Tazhou (present-day Shanxi Province), Monk Daojin of Tianxiang Temple in Runzhou (present-day Zhenjiang City, Jiangsu Province), Monk Xuanguang of Anguo Temple in Xijing (present-day Xi'an City, Shaanxi Province), Monk Xiyu of Qixia Temple in Runzhou, Monk Fajin of Baita Temple in Yangzhou, Monk Ganyin of Qixia Temple in Runzhou, Monk Shenyong of Xiangguo Temple in Peizhou (present-day Pei County, Jiangsu Province), Monk Fazang of Sanmei Temple in Runzhou, Monk Zhien of Dalin Temple in Jiangzhou (present-day Jiujiang City, Jiangxi Province), Monk Lingyou of Fuxian Temple in Luozhou (present-day Luoyang City, Henan Province), Monk Minglie of Jiji Temple in Yangzhou, Monk Mingzhai of Anguo Temple in Xijing, Monk Xuanzhen of Daoshu Temple in Yuezhou (present-day Shaoxing City, Zhejiang Province), Monk Huicong of Xingyun Temple in Yangzhou, and Monk Fayun of Guoqing Temple on Mount Tiantai (present-day Tiantai County, Zhejiang Province), among thirty-five others. All of them were outstanding figures, each in their respective regions, propagating the Dharma and guiding sentient beings. In the twelfth year of the Tianbao era, the year of Guisi, on the fifteenth day of the tenth month, Renwu, the Japanese envoy, Ambassador Extraordinary Fujiwara no Asomi Kiyokawa, Deputy Ambassador, Grand Master of Silver Blue, Minister of the Palace Secretariat Otomo no Sukune Komaro, Deputy Ambassador, Grand Master of Silver Blue, Secretary of the Secretariat Kibi no Asomi Makibi, and Minister of the Imperial Guard Abe no Asomi Asami, and others arrived at Yanguang Temple and said to Great Master Jianzhen, 'Your disciples...'
早知大和上五回渡海。向日本國。將欲傳教。故今親奉顏色頂禮歡喜。弟子等先錄大和上尊名並持律弟子五僧。已奏聞主上。向日本傳戒。主上要令將道士去。日本君王先不崇道士法。便奏留春桃原等四人。令住學道士法。為此大和上各亦奏退。愿大和上自作方便。弟子等自在載國信物船四舶。行裝具足。去亦無難。時大和上許諾已竟。時揚州道俗皆云。大和上欲向日本國。由是龍興寺防護甚固。無由進發。時有仁干禪師。從務州來。密知大和上欲出。備具船舫于江頭相待。大和上于天寶十二載十月二十九日戌時從龍興寺出。至江頭乘船下。時有二十四沙彌。悲泣走來白大和上言。大和上今向海東重觀無由。我今者最後請預結緣。乃于江邊為二十四沙彌授戒訖。乘船下至蘇州黃洫浦。相隨弟子。揚州自塔寺僧法進。泉州超功寺僧曇靜。臺州開元寺僧思托。揚州興云寺僧義靜。衢州靈耀寺僧法載。竇州開元寺僧法成等一十四人。藤州通善寺尼智首等三人。楊州優婆塞。潘仙童。胡國人安如寶。崑崙國人軍法力。謄波國人善聽都二十四人。所將如來肉舍利三千粒。功德繡普集變一鋪。阿彌陀如來像一鋪。雕白栴檀千手像一軀。繡千手像一鋪。救世觀世音像一鋪。藥師．彌陀．彌勒菩薩瑞像。各一軀。同障子。金字大方廣佛
【現代漢語翻譯】 現代漢語譯本： 早就聽說大和上（指鑑真）五次渡海，前往日本國，想要弘揚佛法。所以今天我們親自來拜見您，行頂禮，內心無比歡喜。弟子們已經記錄了大和上的尊名，以及五位持戒弟子的名字，並已上奏給皇上，讓他們前往日本傳戒。皇上本想讓道士也一同前往，但日本的君王並不推崇道士的法門。因此，我們上奏請求留下春桃原等四人，讓他們留下來學習道士的法門。為此，大和上您也多次上奏請求退回這個安排。希望大和上您自己想辦法。弟子們自在地安排了四艘裝載國信物的船隻，行裝也已準備齊全，前往日本應該沒有困難。當時，大和上答應了。當時揚州的僧人和百姓都說，大和上要前往日本國，因此龍興寺的防衛非常嚴密，難以出發。這時，有位仁干禪師，從務州趕來，秘密地知道大和上想要出發，便在江邊準備好了船隻等候。大和上在天寶十二年十月二十九日戌時，從龍興寺出來，到達江邊，乘船出發。當時有二十四位沙彌，悲傷地跑來對大和上說：『大和上您現在前往海東，我們恐怕再也沒有機會相見了。我們現在最後一次請求與您結緣。』於是大和上在江邊為這二十四位沙彌授戒完畢，然後乘船出發，到達蘇州的黃洫浦。隨行的弟子有：揚州塔寺的僧人法進，泉州超功寺的僧人曇靜，臺州開元寺的僧人思托，揚州興云寺的僧人義靜，衢州靈耀寺的僧人法載，竇州開元寺的僧人法成等一共十四人。藤州通善寺的尼姑智首等三人。揚州的優婆塞潘仙童，胡國人安如寶，崑崙國人軍法力，謄波國人善聽都等二十四人。所攜帶的有如來肉舍利三千粒，功德繡普集變一鋪，阿彌陀如來像一鋪，雕刻的白栴檀千手像一軀，繡制的千手像一鋪，救世觀世音像一鋪，藥師、彌陀、彌勒菩薩的瑞像各一軀，以及同障子，金字大方廣佛
【English Translation】 English version: It was already known that the Great Master (referring to Jianzhen) had crossed the sea five times to Japan, intending to propagate the Dharma. Therefore, today we personally come to pay our respects to you, prostrating and filled with joy. Your disciples have already recorded the Great Master's esteemed name, along with the names of five disciples who uphold the precepts, and have reported this to the Emperor, so that they may go to Japan to transmit the precepts. The Emperor originally intended to send Daoists along as well, but the Japanese monarch does not venerate the Daoist teachings. Therefore, we requested to leave behind Chun Taoyuan and the other four, so that they may stay and study the Daoist teachings. For this reason, the Great Master, you have also repeatedly requested to withdraw this arrangement. We hope that the Great Master can find a way. Your disciples have freely arranged four ships carrying national tribute, and the luggage is fully prepared, so traveling to Japan should not be difficult. At that time, the Great Master agreed. At that time, the monks and laypeople of Yangzhou all said that the Great Master was going to Japan, so the defenses of Longxing Temple were very tight, making it difficult to depart. At this time, a Chan Master named Rengan came from Wuzhou, secretly knowing that the Great Master wanted to depart, and prepared ships at the riverbank to wait. On the 29th day of the tenth month of the twelfth year of Tianbao, at the hour of Xu (7-9 PM), the Great Master left Longxing Temple, arrived at the riverbank, and boarded the ship. At that time, twenty-four Shramanas (novice monks) came running sadly and said to the Great Master: 'Great Master, now that you are going to the East Sea, we are afraid that we will no longer have the opportunity to see you again. We now make one last request to form a connection with you.' So the Great Master finished ordaining these twenty-four Shramanas on the riverbank, and then boarded the ship and arrived at Huangxu Pu in Suzhou. The disciples who followed included: the monk Fajin from Tasi Temple in Yangzhou, the monk Tanjing from Chaogong Temple in Quanzhou, the monk Situo from Kaiyuan Temple in Taizhou, the monk Yijing from Xingyun Temple in Yangzhou, the monk Fazai from Lingyao Temple in Quzhou, and the monk Facheng from Kaiyuan Temple in Douzhou, totaling fourteen people. The nun Zhishou and others from Tongshan Temple in Tengzhou, totaling three people. The Upasaka (lay Buddhist) Pan Xiantong from Yangzhou, An Rubao from the Hu country, Jun Fali from the Kunlun country, and Shan Tingdu from the Tengbo country, totaling twenty-four people. They carried three thousand grains of the Tathagata's flesh relics, a tapestry of meritorious deeds, a portrait of Amitabha Tathagata, a carved white sandalwood statue of the Thousand-Armed Avalokiteshvara, a tapestry of the Thousand-Armed Avalokiteshvara, a portrait of the Savior Avalokiteshvara, and auspicious images of Bhaisajyaguru (Medicine Buddha), Amitabha, and Maitreya Bodhisattvas, one each, along with Tongzishi, and the Great Vaipulya Buddha
華嚴經八十卷。大佛名經十六卷。金字大品經一部金字大集經一部。南本涅槃經一部四十卷。四分律一部六十卷。法勵師四分疏五本各十卷。光統律師四分疏百二十紙。鏡中記二本。智周師菩薩戒疏五卷。靈溪釋子菩薩戒疏二卷。天臺止觀法門。玄義文句各十卷。四教儀十二卷。次第禪門十一卷。行法華懺法一卷。小止觀一卷。六妙門一卷。明瞭論一卷。定賓律師飾宗義記九卷。補釋飾宗記一卷。戒疏二本各一卷。觀音寺亮律師義記二本十卷。南山宣律師含注戒本一卷及疏。行事鈔五本。羯磨疏等二本。懷素律師戒本疏四卷。大覺律師批記十四卷。音訓二本。比丘尼傳二本四卷玄奘法師西域記一本十二卷。終南山宣律師關中創開戒壇圖經一卷。合四十八部。及玉環水精手幡四口。□□金珠□西國琉璃瓶盛□菩提子三斗。青蓮華廿莖。玳瑁疊子八面。天竺革履二緉。王右軍真跡行書一帖。小王真跡行書三帖。天竺朱和等雜體書五十帖。□□□□□□□□□□□□。水精手幡已下皆進內里。又阿育王塔樣金銅塔一區。二十三日庚寅大使處分大和上已下分乘副使已下舟畢。后大使已下共議曰。方今廣陵郡又覺知大和上向日本國。將欲搜舟。若被搜得為使有妨。又風被漂還著唐界。不免罪惡。由是眾僧總下舟留。十一月十日丁
【現代漢語翻譯】 現代漢語譯本 《華嚴經》八十卷。 《大佛名經》十六卷。 金字《大品經》一部，金字《大集經》一部。 南本《涅槃經》一部，共四十卷。 《四分律》一部，共六十卷。 法勵律師《四分律疏》五本，每本十卷。 光統律師《四分律疏》一百二十紙。 《鏡中記》二本。 智周律師《菩薩戒疏》五卷。 靈溪釋子《菩薩戒疏》二卷。 天臺宗《止觀法門》。 《玄義》、《文句》各十卷。 《四教儀》十二卷。 《次第禪門》十一卷。 《行法華懺法》一卷。 《小止觀》一卷。 《六妙門》一卷。 《明瞭論》一卷。 定賓律師《飾宗義記》九卷。 《補釋飾宗記》一卷。 《戒疏》二本，每本一卷。 觀音寺亮律師《義記》二本，共十卷。 南山宣律師《含注戒本》一卷及疏。 《行事鈔》五本。 《羯磨疏》等二本。 懷素律師《戒本疏》四卷。 大覺律師《批記》十四卷。 音訓二本。 《比丘尼傳》二本，共四卷。 玄奘法師《西域記》一本，共十二卷。 終南山宣律師《關中創開戒壇圖經》一卷。 合計四十八部。 以及玉環水精手幡四口，□□金珠□西國琉璃瓶盛□菩提子三斗，青蓮華廿莖，玳瑁疊子八面，天竺革履二緉，王右軍（Wang Xizhi）真跡行書一帖，小王（Wang Xianzhi）真跡行書三帖，天竺朱和等雜體書五十帖，□□□□□□□□□□□□。 水精手幡以下皆進獻宮內。 另有阿育王塔樣金銅塔一區。 二十三日庚寅，大使處分大和上以下分乘，副使以下乘舟完畢。 后大使以下共議曰：『如今廣陵郡又覺察到大和上前往日本國，將要搜查船隻。若被搜到，對使節不利。又如果被風吹回唐朝境內，難免獲罪。』 因此眾僧全部下船滯留。 十一月十日丁
【English Translation】 English version The Avatamsaka Sutra (Flower Garland Sutra) in eighty fascicles. The Great Buddha Name Sutra in sixteen fascicles. One copy of the Large Perfection of Wisdom Sutra in golden characters, and one copy of the Great Collection Sutra in golden characters. One Southern Version of the Nirvana Sutra in forty fascicles. One copy of the Dharmaguptaka Vinaya (Four-Part Vinaya) in sixty fascicles. Five copies of Commentary on the Four-Part Vinaya by Dharma-vrddhi (Fa Li) Bhiksu, each in ten fascicles. One hundred and twenty sheets of Commentary on the Four-Part Vinaya by Guangtong Bhiksu. Two copies of Mirror Record. Five fascicles of Commentary on the Bodhisattva Precepts by Zhizhou Bhiksu. Two fascicles of Commentary on the Bodhisattva Precepts by Lingxi Shizi. The Tiantai (T'ien-t'ai) School's Methods of Cessation and Contemplation. Profound Meaning and Commentary on the Words, each in ten fascicles. Four Teachings and Their Order in twelve fascicles. Gradual Stages of Dhyana in eleven fascicles. One fascicle of Practicing the Lotus Samadhi. One fascicle of Concise Cessation and Contemplation. One fascicle of Six Subtle Dharma Gates. One fascicle of Treatise on Clarity. Nine fascicles of Notes on the Ornamentation Sect Doctrine by Dingbin Bhiksu. One fascicle of Supplementary Explanation of the Notes on the Ornamentation Sect. Two copies of Vinaya Commentary, each in one fascicle. Two copies of Commentary on the Meaning by Liang Bhiksu of Guanyin Monastery, totaling ten fascicles. One fascicle of Precept Text with Annotations and commentary by Nanshan Xuan Bhiksu. Five copies of Karma Treatise. Two copies of Karma Commentary, etc. Four fascicles of Commentary on the Precept Text by Huaisu Bhiksu. Fourteen fascicles of Annotations and Records by Dajue Bhiksu. Two copies of Phonetic Glossaries. Two copies of Biographies of Bhiksunis in four fascicles. One copy of Records of the Western Regions by Xuanzang Dharma Master in twelve fascicles. One fascicle of Illustrated Sutra on Establishing the Ordination Platform in Guanzhong by Zhongnanshan Xuan Bhiksu. A total of forty-eight works. As well as four jade ring and crystal hand banners, □□ gold and pearls □ a Western Region glass bottle containing □ three dou of Bodhi seeds, twenty stalks of blue lotus flowers, eight tortoise-shell diezi, two pairs of Indian leather shoes, one calligraphy scroll in running script by Wang Xizhi (Wang Yu-chün), three calligraphy scrolls in running script by Wang Xianzhi (Little Wang), fifty calligraphy scrolls in various styles including Indian cinnabar, □□□□□□□□□□□□. The crystal hand banners and below were all presented to the palace. Also, one gold and copper stupa in the style of Ashoka's stupa. On the 23rd, gengyin, the ambassador instructed that the Great Master and those below should travel separately, and the vice-ambassador and those below had completed boarding the ship. Later, the ambassador and those below discussed: 'Now the Guangling prefecture has become aware that the Great Master is going to Japan and will search the ships. If they are found, it will be detrimental to the mission. Furthermore, if the wind blows us back to Tang territory, we will inevitably be punished.' Therefore, all the monks disembarked and remained behind. The 10th day of the 11th month, ding
未夜。大伴副使竊招大和上及眾僧。納己舟總不令知。十三日普照師從越餘姚郡來乘吉備副使舟。十五日壬子四舟同發。有一雉。飛第一舟前。仍下碇留。十六日發。二十一日戊午第一第二兩舟同到阿兒奈波島。在多禰島西南。第三舟昨夜已泊同處。十二月六日南風起。第一舟著石不動。第二舟發向多禰去。七日至益救島。十八日自益救發。十九日風雨大發。不知四方。午時浪上見山頂。二十日乙酉午時第二舟著薩摩國阿多郡秋妻屋浦。二十六日辛卯延慶師引大和上入太宰府。
天平勝寶六年甲午正月十一日丁未副使從四位上大伴宿禰胡麻呂奏大和上到筑志太宰府。二月一日到難波。唐僧崇道等迎慰供養。三日至河內國。大納言正二位藤原朝臣仲麻呂遣使迎慰。復有道璇律師。遣弟子僧善談等迎勞。復有高行僧志忠。賢璟．靈福．曉貴等三十餘人。迎來禮謁。四日入京。敕遣正四位下安宿王。于羅城門外迎慰拜勞。引入東大寺安置。五日唐道璇律師婆羅門菩提僧正來慰問。宰相．右大臣．大納言已下官人百餘人來禮拜問訊。后敕使正四位下吉備朝臣真備來口詔曰。大德和上遠涉滄波來投此國。誠副朕意。喜慰無喻。朕造此東大寺經十餘年。欲立戒壇傳受戒律。自有此心日夜不忘。今諸大德遠來傳戒。冥契朕心。
【現代漢語翻譯】 現代漢語譯本 夜晚尚未到來。大伴副使（Ōtomo no Fushi，官職名）私下召集鑑真大和上（Ganjin Wajo，唐代高僧）及其僧眾，將他們安置在自己的船上，沒有讓其他人知道。十三日，普照師（Fushō-shi，僧人名）從越州餘姚郡（Etsushū Yoyō-gun，地名）乘坐吉備副使（Kibi no Fushi，官職名）的船而來。十五日壬子日，四艘船一同出發。有一隻野雞飛在第一艘船的前面，於是就下錨停留。十六日再次出發。二十一日戊午日，第一艘和第二艘船一同到達阿兒奈波島（Aranami-shima，地名），在多禰島（Tane-shima，地名）的西南方。第三艘船昨晚已經停泊在同一地點。十二月六日，颳起南風，第一艘船觸礁無法移動。第二艘船出發前往多禰島。七日到達益救島（Yakushima，地名）。十八日從益救島出發。十九日，狂風暴雨大作，無法辨別方向。午時，在浪濤之上看見山頂。二十日乙酉日午時，第二艘船抵達薩摩國阿多郡（Satsuma no kuni Ata-gun，地名）的秋妻屋浦（Akitsumaya no ura，地名）。二十六日辛卯日，延慶師（Enkyō-shi，僧人名）引導鑑真大和上進入太宰府（Dazaifu，機構名）。 天平勝寶六年甲午年正月十一日丁未日，副使從四位上大伴宿禰胡麻呂（Ōtomo no Sukune Komaro，人名及官位）上奏，說鑑真大和上已經到達筑紫（Chikushi，地名）的太宰府。二月一日到達難波（Naniwa，地名）。唐僧崇道（Sōdō，僧人名）等人迎接慰問並供養。三日到達河內國（Kawachi no kuni，地名）。大納言正二位藤原朝臣仲麻呂（Fujiwara no Asomi Nakamaro，人名及官位）派遣使者迎接慰問。又有道璇律師（Dōsen Risshi，僧人名），派遣弟子僧善談（Zentan，僧人名）等人迎接慰勞。又有高行僧志忠（Shichū，僧人名）、賢璟（Kenkyō，僧人名）、靈福（Reifuku，僧人名）、曉貴（Gyōki，僧人名）等三十餘人，前來迎接禮拜。 四日進入京城。天皇敕令派遣正四位下安宿王（Asukabe no ō，人名及官位），在羅城門（Rajōmon，地名）外迎接慰問，並引入東大寺（Tōdai-ji，寺廟名）安置。五日，唐朝道璇律師、婆羅門菩提僧正（Bodai Senjō，僧人名）前來慰問。宰相、右大臣、大納言以下官員一百餘人前來禮拜問訊。後來，敕使正四位下吉備朝臣真備（Kibi no Asomi Makibi，人名及官位）傳來口頭詔令說：『大德和上遠渡滄海來到我國，實在符合朕的心意，喜悅之情無以言表。朕建造這座東大寺已經十餘年，想要設立戒壇傳授戒律，自從有了這個想法，日夜都不敢忘記。如今諸位大德遠道而來傳授戒律，完全契合朕的心意。』
【English Translation】 English version It was not yet night. Vice-Envoy Ōtomo no Fushi secretly summoned the Great Teacher Ganjin Wajo and his monks, placing them on his own ship without anyone else knowing. On the 13th, Teacher Fushō-shi arrived from Yoyō County in Yue Province, traveling on the ship of Vice-Envoy Kibi no Fushi. On the 15th, day Renzi, the four ships set sail together. A pheasant flew in front of the first ship, so they dropped anchor and stayed. They set sail again on the 16th. On the 21st, day Wuwu, the first and second ships arrived together at Aranami Island, southwest of Tane Island. The third ship had already docked at the same place the previous night. On December 6th, a south wind arose, and the first ship ran aground and could not move. The second ship set off towards Tane Island. On the 7th, they arrived at Yakushima Island. On the 18th, they departed from Yakushima. On the 19th, a great storm of wind and rain arose, and they lost their bearings. At noon, they saw the top of a mountain above the waves. On the 20th, day Yiyou, at noon, the second ship arrived at Akitsumaya Bay in Ata County, Satsuma Province. On the 26th, day Xinmao, Teacher Enkyō led the Great Teacher Ganjin into Dazaifu. On the 11th day, Dingwei, of the first month of the 6th year of Tenpyō-shōhō (754 AD), Ōtomo no Sukune Komaro, Vice-Envoy of the Fourth Rank, Upper Grade, reported that the Great Teacher Ganjin had arrived at Dazaifu in Chikushi. On the first day of the second month, they arrived at Naniwa. Tang Dynasty monk Sōdō and others welcomed, comforted, and made offerings. On the 3rd, they arrived in Kawachi Province. Fujiwara no Asomi Nakamaro, Great Counselor of the Second Rank, sent messengers to welcome and comfort them. Also, Preceptor Dōsen sent his disciples, monk Zentan and others, to welcome and comfort them. Furthermore, the highly virtuous monks Shichū, Kenkyō, Reifuku, and Gyōki, along with thirty others, came to welcome and pay their respects. On the 4th, they entered the capital. The Emperor ordered Asukabe no ō, of the Fourth Rank, Lower Grade, to welcome and comfort them outside the Rajōmon gate and bring them to Tōdai-ji for lodging. On the 5th, Tang Dynasty Preceptor Dōsen and Brahmin Bodai Senjō came to offer their condolences. More than a hundred officials, from the Chancellor, Minister of the Right, and Great Counselor downwards, came to pay their respects and inquire after their well-being. Later, Imperial Envoy Kibi no Asomi Makibi, of the Fourth Rank, Lower Grade, conveyed an oral decree, saying: 'The Great Teacher has traveled far across the vast sea to come to our country, which truly accords with Our wishes, and Our joy is beyond compare. We have been building this Tōdai-ji for more than ten years, and We wish to establish an ordination platform to transmit the precepts. Since having this thought, We have not forgotten it day or night. Now that you, Great Teachers, have come from afar to transmit the precepts, it perfectly matches Our heart.'
自今以後。受戒傳律。一任大和尚。又敕僧都良辨。令錄諸監壇大德各進禁內。不經于日敕授傳燈大法師位。其年四月。初于盧遮那殿前立戒壇。天皇初登壇受菩薩戒。次皇后皇太子亦登壇受戒。尋為沙彌證修等四百四十餘人授戒。又舊大僧靈祐。賢璟．志忠．善頂．道緣．平德．忍基．善謝．行潛．行忍．等八十餘人僧。舍舊戒受大和上所授之戒。後於大佛殿西。別作戒壇院。即移天皇受戒壇土筑作之。大和上從天寶二載。始為傳戒五度裝束。渡海艱辛。雖被漂回。本願不退。至第六度過日本。三十六人總無常去。退心道俗二百餘人。唯有大和上學問僧普照。天臺僧思托。始終六度。經逾十二年。遂果本願。來傳聖戒。方知濟物慈悲宿因深厚。不惜身命。所度極多。
時有四方來學戒律者。緣無供養多有退還。此事漏聞于天聽。仍以寶字元年丁酉十一月二十三日。敕施備前國水田一百町。大和上以此田欲立伽藍。時有敕旨。施大和上園地一區。是故一品新田部親王之舊宅。普照．思托請大和上以此地為伽藍。長傳四分律藏。法勵四分律疏。鎮國道場飾宗義記。宣律師鈔。以持戒之力。保護國家。大和上言。大好。即寶字三年八月一日。私立唐律招提名。后請官額。依此為定。還以此日請善俊師。講件疏記等。
【現代漢語翻譯】 現代漢語譯本：從今以後，受戒傳律一概由大和尚（Risshi，即鑑真和尚）負責。天皇又敕令僧都良辨（Ryoben）記錄所有監壇大德的名字，上報禁內。未經時日，便敕授鑑真『傳燈大法師』的位號。同年四月，最初在盧舍那殿前設立戒壇。天皇首先登上戒壇受菩薩戒，其次是皇后和皇太子也登上戒壇受戒。隨後為沙彌證修（Shomishu）等四百四十餘人授戒。又有舊大僧靈祐（Reiyu）、賢璟（Kenkyo）、志忠（Shichu）、善頂（Zecho）、道緣（Doen）、平德（Heitoku）、忍基（Ninki）、善謝（Zensha）、行潛（Gyosen）、行忍（Gyonin）等八十餘位僧人，捨棄舊戒，接受大和尚所授之戒。後來在大佛殿西側，另外建造戒壇院，就是遷移天皇受戒的戒壇土築成的。大和尚從天寶二年開始，爲了傳戒五次準備行裝渡海，歷經艱辛，即使被漂回，本願也不退轉。到第六次才成功到達日本。三十六人總計無常離世，退心的道俗有二百餘人。唯有大和尚的學問僧普照（Fusho）和天臺僧思托（Shitaku），始終跟隨六次渡海，經歷了十二年，終於實現了本願，前來傳授神聖的戒律。這才知道濟度眾生的慈悲是宿世的因緣深厚，不惜身命，所度化的人極多。 當時有四方前來學習戒律的人，因為沒有供養，很多都退回去了。這件事傳到了天皇的耳中。於是，在寶字元年丁酉十一月二十三日，敕令施捨備前國的水田一百町。大和尚想用這些田地來建立伽藍（Garan，寺院）。當時有敕旨，施捨給大和尚一塊園地，就是一品新田部親王（Ippon Nittabe Shinno）的舊宅。普照和思托請求大和尚用這塊地作為伽藍，長久地傳授四分律藏（Shibunritsu-zo），法勵四分律疏（Horitsu Shibunritsu-sho），鎮國道場飾宗義記（Chinkoku Dojo Shikishu Giki），宣律師鈔（Senritsu-shi Sho），用持戒的力量來保護國家。大和尚說：『很好。』於是在寶字三年八月一日，私自設立唐律招提（Toritsu Shodai）的名稱，後來請求官方賜予正式名稱，依此為定。還在這天請善俊師（Zenshun-shi）講解疏記等。
【English Translation】 English version: From this day forward, the transmission of precepts and the Vinaya will be entirely the responsibility of the Great Master (Risshi, referring to Ganjin). The Emperor also ordered the Sōzu Ryoben to record the names of all the eminent masters overseeing the ordination platform and submit them to the Imperial Palace. Before long, Ganjin was granted the title of 'Great Dharma Master of Transmission of the Lamp' by imperial decree. In the fourth month of that year, an ordination platform was first established in front of the Rushana Hall. The Emperor was the first to ascend the platform to receive the Bodhisattva precepts, followed by the Empress and the Crown Prince, who also ascended the platform to receive the precepts. Subsequently, precepts were conferred upon over four hundred and forty individuals, including the novice monk Shomishu. Furthermore, over eighty monks, including the former senior monks Reiyu, Kenkyo, Shichu, Zecho, Doen, Heitoku, Ninki, Zensha, Gyosen, and Gyonin, abandoned their former precepts and received the precepts conferred by the Great Master. Later, to the west of the Great Buddha Hall, a separate Ordination Platform Courtyard was constructed, built from the earth of the ordination platform where the Emperor had received his precepts. The Great Master, beginning in the second year of the Tianbao era, prepared five times to cross the sea to transmit the precepts, enduring great hardships. Even when driven back by storms, his original vow did not waver. It was not until the sixth attempt that he successfully reached Japan. Thirty-six individuals in total passed away, and over two hundred monks and laypeople lost heart. Only the Great Master's learned monk Fusho and the Tendai monk Shitaku remained steadfast throughout the six voyages, enduring twelve years, and finally fulfilled their original vow to come and transmit the sacred precepts. Only then did it become clear that his compassion for saving beings was due to profound karmic causes from past lives, and that he did not spare his own life, and the number of people he saved was extremely large. At that time, there were those who came from all directions to study the Vinaya, but many returned due to lack of support. This matter reached the Emperor's ears. Therefore, on the twenty-third day of the eleventh month of the first year of the Hōki era (Dingyou year), an imperial edict was issued to donate one hundred chō of rice fields in Bizen Province. The Great Master intended to use these fields to establish a Garan (temple). At that time, there was an imperial decree to donate a plot of land to the Great Master, which was the former residence of Prince Ippon Nittabe Shinno. Fusho and Shitaku requested the Great Master to use this land as a Garan, to transmit the Shibunritsu-zo (Four-Part Vinaya Collection), the Horitsu Shibunritsu-sho (Commentary on the Four-Part Vinaya) by Fa Li, the Chinkoku Dojo Shikishu Giki (Records of the Sectarian Meaning of the Ornament of the State-Protecting Dojo), and the Senritsu-shi Sho (Notes of the Vinaya Master Xuan), using the power of upholding the precepts to protect the nation. The Great Master said, 'Very good.' Thus, on the first day of the eighth month of the third year of the Hōki era, he privately established the name Tōritsu Shōdai (Tang Vinaya Training Hall), and later requested an official name from the government, which was granted accordingly. On this day, he also invited the master Zenshun-shi to lecture on the commentaries and notes.
所立者今唐招提寺是也。初大和上受中納言從三位冰上真人之延請。就宅竊嘗其土。知可立寺。仍語弟子僧法智。此福地也。可立伽藍。今遂成寺。可謂明鑑之先見也。大和上誕生象季。親為佛使。經云如來處處度人。汝等亦敩如來。廣行度人。大和上既承遺風度人逾於四萬。如上略件及講遍數。唐道璇律師請大和上門人思托曰承學有基緒。璇弟子閑漢語者。令學勵疏並鎮國國記。幸見開導。僧思托便受于大安唐院。為忍基等四五年中研磨數遍。寶字三年僧忍基於東大唐院講．疏記。僧善俊于唐寺講件疏記。僧忠慧于近江講件。疏記。僧惠新于大安塔院講件疏記。僧常巍于大安寺講件疏記。僧真法于興福寺講件疏記。從此以來。日本律儀漸漸嚴整。師資相傳。遍於寰宇。如佛所言。我諸弟子展轉行之。即為如來常在不滅。亦如一燈燃百千燈。暝者皆明明不絕。
寶字七年癸卯春。弟子僧忍基夢見講堂棟樑摧折。寤而驚懼。欲大和上遷化之相也。仍率諸弟子。模大和上之影。是歲五月六日結跏趺座面西化。春秋七十六。化后三日頂上猶暖。由是久不殯殮。至於阇維香氣滿山。平生嘗謂僧思託言。我若終已。愿坐死。汝可為我于戒壇院別立影堂。舊住房與僧住。千臂經云。臨終端坐如入禪定。當知此人已入初地。以
【現代漢語翻譯】 現代漢語譯本：現在所建立的寺廟就是唐招提寺。當初鑑真大和上接受了中納言（官名）從三位冰上真人的邀請，私下裡曾經考察過這裡的土地，知道可以建立寺廟。於是告訴弟子僧人法智：『這是塊福地，可以建立伽藍（寺院）。』如今終於建成了寺廟，可以說是他明智的先見之明。鑑真大和上出生于祥瑞的時代，親自擔任佛的使者。《經》中說：『如來在各處度化世人，你們也要傚法如來，廣泛地度化世人。』鑑真大和上繼承了這一遺風，度化的人超過四萬。如上面所略述的事蹟以及講經的次數。唐道璇律師請鑑真大和上的門人思托說：『您繼承學業有根基，我的弟子中有懂漢語的，讓他們學習《勵疏》和《鎮國國記》，希望您能給予開導。』僧人思托便在大安唐院接受了忍基等人的請求，四五年中研磨數遍。寶字三年，僧人忍基於東大唐院講解《疏記》，僧人善俊于唐寺講解《件疏記》，僧人忠慧于近江講解《件疏記》，僧人惠新于大安塔院講解《件疏記》，僧人常巍于大安寺講解《件疏記》，僧人真法于興福寺講解《件疏記》。從此以後，日本的律儀漸漸嚴整，師徒相傳，遍佈天下。正如佛所說：『我的弟子們輾轉相傳，就等於如來常在不滅。』也像一盞燈點燃千百盞燈，黑暗的地方都變得明亮，永不熄滅。 寶字七年癸卯春，弟子僧人忍基夢見講堂的棟樑摧折，醒來后驚恐不安，認為這是大和上即將圓寂的預兆。於是率領眾弟子，描摹大和上的畫像。這年五月六日，大和上結跏趺坐，面向西方圓寂，享年七十六歲。圓寂后三天，頭頂依然溫暖。因此很久沒有進行殯葬。直到荼毗（火葬）時，香氣瀰漫山間。大和上平生曾經對僧人思托說：『我如果去世，希望坐著死去。你可以為我在戒壇院另外建立影堂，舊的住房留給僧人居住。《千臂經》說：『臨終時端坐，如同進入禪定。』應當知道此人已經進入初地。』
【English Translation】 English version: The temple now standing is Tōshōdai-ji (唐招提寺). Initially, the Great Teacher Ganjin (鑑真, meaning Jianzhen) accepted the invitation of Chunagon (中納言, a court title) Isonokami no Mahito Himuro (氷上真人) of Junior Third Rank (從三位). He secretly surveyed the land at his residence and knew it was suitable for establishing a temple. Thereupon, he told his disciple, the monk Hōchi (法智): 'This is a blessed land; a sangharama (伽藍, meaning monastery) can be built here.' Now, the temple has finally been completed, which can be said to be his wise foresight. The Great Teacher Ganjin was born in an auspicious era and personally served as an envoy of the Buddha. The sutra says, 'The Tathagata (如來, meaning Thus Come One) saves people everywhere; you should also emulate the Tathagata and widely save people.' The Great Teacher Ganjin inherited this tradition and saved over forty thousand people. As mentioned above in the abbreviated account, and regarding the number of lectures given, the Vinaya Master (律師) Tō Dōsen (唐道璇) requested Ganjin's disciple, Shito (思托), saying, 'You have a foundation in your studies. Among my disciples who understand Chinese, I will have them study the 'Commentary on Exhortation' (勵疏) and the 'National History of Pacifying the Nation' (鎮國國記). I hope you will provide guidance.' The monk Shito then accepted the request at the Tō-in (唐院) of Daian-ji (大安寺), and for four or five years, he repeatedly studied with Ninki (忍基) and others. In the third year of Hōji (寶字), the monk Ninki lectured on the 'Commentary and Records' at the East Tō-in. The monk Zenshun (善俊) lectured on the 'Items, Commentary, and Records' at Tō-ji (唐寺). The monk Chūei (忠慧) lectured on the 'Items, Commentary, and Records' in Ōmi (近江). The monk Eshin (恵新) lectured on the 'Items, Commentary, and Records' at the Pagoda-in (塔院) of Daian-ji. The monk Jōgai (常巍) lectured on the 'Items, Commentary, and Records' at Daian-ji. The monk Shinhō (真法) lectured on the 'Items, Commentary, and Records' at Kōfuku-ji (興福寺). From then on, the Vinaya (律儀, meaning monastic rules) in Japan gradually became strict and orderly, passed down from teacher to disciple, spreading throughout the world. As the Buddha said, 'If my disciples transmit it from one to another, it is as if the Tathagata is always present and never extinguished.' It is also like one lamp lighting a thousand or ten thousand lamps, illuminating all darkness without end. In the spring of the seventh year of Hōji (寶字), the year of the Water Rabbit (癸卯), the disciple monk Ninki dreamed that the ridgepole of the lecture hall was broken. Awakening in fear, he thought it was a sign of the Great Teacher's impending death. Therefore, he led the disciples in making a portrait of the Great Teacher. On the sixth day of the fifth month of that year, the Great Teacher sat in the lotus position (結跏趺座), facing west, and passed away at the age of seventy-six. Three days after his death, the top of his head was still warm. Therefore, he was not immediately embalmed. When the cremation (阇維, meaning cremation) was performed, the fragrance filled the mountain. The Great Teacher had once said to the monk Shito, 'If I die, I wish to die sitting. You can build a separate portrait hall for me in the Ordination Platform Courtyard (戒壇院), and the old living quarters can be used by the monks.' The 'Thousand-Armed Sutra' (千臂經) says, 'At the moment of death, sitting upright as if entering samadhi (禪定, meaning meditation), one should know that this person has already entered the first bhumi (初地, meaning first ground/stage of Bodhisattva path).'
茲驗之。聖凡難測。同八年甲辰日本國使遣唐揚州諸寺。皆承大和上之兇聞。總著喪服向東舉哀三日。都會龍興寺。設大齋會。其龍興寺先是失火皆被燒。大和上昔住院房。獨不燒損。是亦戒德之餘慶也。
唐大和上東征傳一卷
寶龜十年歲次己未二月八日己卯撰。
初謁 大和上二首並序
聞夫佛法東流。摩騰入于甲洛。真教南被。僧會游于吳都。未喪斯文。必有命世。將弘茲道。實待明賢。我皇帝據此龍圖。濟蒼生於八表。受彼佛記。導黔首於三乘。則有負鼎擲鈞。雖比肩于絳闕。而乘杯聽鐸。未連影于玄門。爰有鑑真大和上。張戒網而曾臨。法進阇梨。照智炬而戾止像化多士。於斯為盛。玄風不墜。寔賴茲焉。弟子浪跡囂塵。馳心真際。奉三歸之有地。欣一覺之非遙。欲贊芳猷。奮弱管。云爾。
摩騰游漢闕 僧會入吳宮 豈若真和上 含章渡海東 禪林戒網密 慧苑覺華豐 欲識玄津路 緇門得妙工 我是無明客 長迷有漏津 今朝蒙善誘 懷抱絕埃塵 道種將萠夏 空華更落春 自歸三寶德 誰畏六魔瞋
五言傷 大和上傳燈逝
日本國傳燈沙門釋思托
上德乘杯渡 金人道已東 戒香余散馥 慧炬複流風 月隱歸
【現代漢語翻譯】 現代漢語譯本： 現在來驗證一下。聖人與凡人難以測度。在寶龜八年甲辰年，日本國的使者前往唐朝揚州的各寺廟。他們都聽說了鑑真大和上（Jianzhen Daheshang，唐代高僧）的噩耗，都穿著喪服向東方舉行哀悼儀式，持續了三天。在都會龍興寺（Longxingsi，寺廟名）舉行了盛大的齋會。龍興寺先前失火，全部被燒燬，只有大和上以前居住的僧房沒有被燒燬。這也是戒律功德的遺留慶幸啊。 《唐大和上東征傳》一卷 寶龜十年歲次己未二月八日己卯撰。 初謁 鑑真大和上二首並序 聽說佛法向東流傳，摩騰（Moteng，東漢時來華的印度僧人）進入洛陽。真正的教義向南方傳播，僧會（Seng Hui，三國時期的康居僧人）遊歷于吳都。只要文化不滅絕，必定有應運而生的人，將要弘揚佛道。實在等待著賢明的人。我們的皇帝佔據著龍圖，拯救百姓于天下。接受佛的授記，引導百姓走向三乘佛法。那麼就有負鼎擲鈞的人，雖然可以與天上的宮闕相比肩，但是乘杯聽鐸的事情，還沒有在玄門中留下蹤影。於是有鑑真大和上，張開戒律之網而曾經來臨。法進阇梨（Fajin Sheli，佛教術語，指精通戒律的僧人），照亮智慧的火炬而停止。佛教的僧侶很多，在這裡非常興盛。玄妙的風氣沒有衰落，實在依賴於此啊。弟子我浪跡于塵世，心馳神往于真理的邊際。奉行三歸依（San Guiyi，皈依佛、法、僧）的地方，欣喜覺悟的時刻不遠了。想要讚美您的美德，揮動我這微弱的筆管，就這樣吧。 摩騰游漢闕 僧會入吳宮 豈若真和上 含章渡海東 禪林戒網密 慧苑覺華豐 欲識玄津路 緇門得妙工 我是無明客 長迷有漏津 今朝蒙善誘 懷抱絕埃塵 道種將萠夏 空華更落春 自歸三寶德 誰畏六魔瞋 五言傷 鑑真大和上傳燈逝 日本國傳燈沙門釋思托 上德乘杯渡 金人道已東 戒香余散馥 慧炬複流風 月隱歸
【English Translation】 English version: Let us now verify this. Sages and ordinary people are difficult to fathom. In the year 甲辰 (Jiachen) of Baogui 8 (777 AD), envoys from Japan visited various temples in Yangzhou, Tang Dynasty. They had all heard the news of the passing of Jianzhen Daheshang (Jianzhen Daheshang, a prominent monk of the Tang Dynasty), and they all wore mourning clothes and held a mourning ceremony facing east for three days. A grand vegetarian feast was held at the Longxingsi (Longxingsi, name of a temple) in the capital. The Longxingsi had previously been destroyed by fire, but the monk's quarters where the Daheshang used to live were not damaged. This is also a remaining blessing of the virtue of precepts. 《The Eastern Journey of the Tang Daheshang》, one volume Composed on the day 己卯 (Jimao), the eighth day of the second month of the year 己未 (Jiwei) of Baogui 10. First Visit: Two Poems and Preface to Jianzhen Daheshang I have heard that the Buddha-dharma flowed eastward, and Moteng (Moteng, an Indian monk who came to China during the Eastern Han Dynasty) entered Luoyang. The true teachings spread southward, and Seng Hui (Seng Hui, a Kangju monk during the Three Kingdoms period) traveled to the capital of Wu. As long as culture does not perish, there will surely be people who arise in response to the times, who will promote the Buddha-dharma. It is truly awaiting the wise and virtuous. Our emperor occupies the Dragon Chart, saving the people in the world. Receiving the Buddha's prophecy, guiding the people towards the Three Vehicles of Buddhism. Then there are those who carry cauldrons and throw weights, although they can be compared to the celestial palaces, but the matter of riding cups and listening to bells has not left a trace in the Xuan Gate. Then there is Jianzhen Daheshang, who spread the net of precepts and once came. Fajin Sheli (Fajin Sheli, a Buddhist term referring to a monk proficient in precepts), illuminating the torch of wisdom and stopping. There are many Buddhist monks, and it is very prosperous here. The mysterious atmosphere has not declined, and it truly relies on this. I, a disciple, wander in the mundane world, my heart yearning for the edge of truth. Practicing the Three Refuges (San Guiyi, refuge in the Buddha, Dharma, and Sangha), rejoicing that the moment of enlightenment is not far away. Wanting to praise your virtues, I wield my weak writing brush, that's all. Moteng travels to the Han Palace, Seng Hui enters the Wu Palace How can it compare to the true Daheshang, crossing the sea east with meaning The Chan forest's precept net is dense, the wisdom garden's enlightenment flowers are abundant If you want to know the path of the mysterious ford, the monastic gate has wonderful skills I am a guest of ignorance, long lost in the defiled ford Today I am guided by kindness, embracing the dustless The seed of the Way will sprout in summer, empty flowers fall again in spring Since returning to the virtue of the Three Jewels, who fears the six demons' anger Five-character Lament: Jianzhen Daheshang's Passing of the Lamp Shishi Situ, a monk who transmits the lamp from Japan Superior virtue rides the cup to cross, the golden man's Way has already gone east The fragrance of precepts remains scattered, the torch of wisdom flows again The moon hides and returns
靈鷲 珠逃入梵宮 神飛生死表 遺教法門中
五言傷 大和上
金紫光祿大夫中納言行式部卿石上宅嗣
上德從遷化 余燈欲斷風 招提禪草刬 戒院覺華空 生死悲含恨 真如歡豈窮 惟視常修者 無處不遺蹤
五言傷 大和上
圖書寮兼但馬守藤原朝臣刷雄
萬里傳燈照 風雲遠國香 禪光糴百億 戒月皎千鄉 哀哉歸凈土 悲哉赴泉場 寄語騰蘭跡 洪慈萬代光
五言因使日本願謁鑑真大和上。已滅度不覲尊顏。嗟而述懷
都虞候冠軍大將軍試太常卿上柱國高鶴林
上方傳佛教 名僧號鑑真 懷藏通鄰國 真如轉付民 早嫌居五濁 寂滅離囂塵 禪院從今古 青松繞塔新 法留千載住 名記萬年春
七言傷 大和上
傳燈賢大法師大僧都沙門 釋法進
大師慈育契圓空 遠邁傳燈照海東 度物草籌盈石室 散流佛戒紹遺蹤 化畢分身歸凈國 娑婆誰復為驗龍
唐王玄策中天竺行記並唐百官撰西域志逸文
(中天竺行記。又名西國行傳．西國行記。其文載在法苑珠林諸經要集等。今唯略示所在)。一婆栗阇國王為漢人設五女戲事 法苑珠林卷第四（大正五三
【現代漢語翻譯】 現代漢語譯本 靈鷲（Grdhrakuta，山名）的寶珠逃入了梵天之宮 精神飛越生死之表，在遺教的法門之中。
五言傷 大和上（Dharma Master）
金紫光祿大夫中納言行式部卿石上宅嗣
高尚的德行隨著遷化而逝去，殘餘的燈火在風中搖曳將要熄滅。 寺廟的禪草被剷除，戒院的覺悟之花也變得空虛。 生死離別充滿悲傷和遺憾，真如的歡喜又怎能窮盡？ 唯有看到那些經常修行的人，無處不留下他的遺蹟。
五言傷 大和上（Dharma Master）
圖書寮兼但馬守藤原朝臣刷雄
萬里的燈火傳遞照耀，風雲飄向遙遠的國度帶來芬芳。 禪的光芒價值百億，戒的明月照亮千萬鄉。 可悲啊，歸向清凈的佛土，可悲啊，前往黃泉之地。 寄語給騰蘭的足跡，洪大的慈悲將照耀萬代。
五言因使日本願謁鑑真大和上（Ganjin, Dharma Master）。已滅度不覲尊顏。嗟而述懷
都虞候冠軍大將軍試太常卿上柱國高鶴林
從上方傳來佛教，著名的僧人名叫鑑真（Ganjin）。 懷藏佛法通向鄰國，真如的教義傳付給民眾。 早已厭惡居住在五濁世間，寂滅涅槃遠離喧囂塵世。 禪院從古至今，青松圍繞著佛塔常新。 佛法留下千年常住，名聲記載萬年長春。
七言傷 大和上（Dharma Master）
傳燈賢大法師大僧都沙門 釋法進
大師慈悲的教誨與圓滿的空性相契合，遠行傳燈照耀海東。 度化眾生的草籌堆滿了石室，散佈流傳的佛戒繼承了他的遺蹤。 教化完畢分身歸於清凈佛國，娑婆世界誰還能成為驗證之龍？
唐王玄策中天竺行記並唐百官撰西域志逸文
（中天竺行記。又名西國行傳．西國行記。其文載在法苑珠林諸經要集等。今唯略示所在）。一婆栗阇國王為**設五女戲事 法苑珠林卷第四（大正五三
【English Translation】 English version The pearl of Grdhrakuta (Vulture Peak Mountain) escaped into the Brahma Palace. The spirit flies beyond the realm of life and death, within the Dharma gate of the bequeathed teachings.
Five-character lament for the Dharma Master
Shi Shang Zhai Si, holding the titles of Grand Master of Gold and Purple, Vice Director of the Chancellery, Acting Secretary of the Ministry of Rites
His noble virtue departed with the transformation, the remaining lamp flickers in the wind, about to be extinguished. The meditation grass of the monastery is uprooted, the awakened flower of the precepts courtyard becomes empty. Parting in life and death is filled with sorrow and regret, how can the joy of True Thusness be exhausted? Only when we see those who constantly practice, there is no place where his traces are not left behind.
Five-character lament for the Dharma Master
Fujiwara no Asomi Suo, concurrently the Director of the Library and Governor of Tajima
The lamp of ten thousand miles is transmitted and illuminates, the wind and clouds carry fragrance to distant lands. The light of Chan is worth hundreds of millions, the moon of precepts shines brightly over thousands of villages. Alas, he returns to the pure land, alas, he goes to the realm of the springs. Words are sent to the traces of Teng Lan, his vast compassion will illuminate for ten thousand generations.
Five-character poem composed when sent to Japan, wishing to pay respects to Dharma Master Ganjin. He had already passed away and could not be seen. Sighing and expressing thoughts.
Gao Helin, the General of the Vanguard, acting Grand Master of the Court of Imperial Sacrifices, Pillar of the State
Buddhism was transmitted from above, the famous monk is named Ganjin. He cherished the Dharma and connected neighboring countries, the teachings of True Thusness were imparted to the people. He had long disliked living in the five defilements, Nirvana is attained, away from the noisy world. The Chan monastery remains from ancient times, green pines surround the pagoda, ever new. The Dharma remains for a thousand years, the name is recorded for ten thousand springs.
Seven-character lament for the Dharma Master
Shramana Shi Fajin, the Great Dharma Master of Transmission of the Lamp, Great Sangha Chief
The Great Master's compassionate teachings are in accord with perfect emptiness, traveling far to transmit the lamp, illuminating the East Sea. The grass straws for saving beings fill the stone chamber, the scattered and flowing Buddhist precepts inherit his traces. Having completed his transformation, he divides his body and returns to the pure land, in this Saha world, who else can be the dragon of verification?
Tang Wang Xuan Ce's Records of Travels in Central India and Lost Writings of the Western Regions Compiled by Tang Officials
(Records of Travels in Central India, also known as Records of Travels in the Western Regions. The text is found in the Dharma Garden Pearl Forest and various collections of essential scriptures. Now only briefly indicating its location). A king of Bharukaccha stages a five-daughter play for... Dharma Garden Pearl Forest, Volume 4 (Taisho 53
P. 296a）二吐番國鑊湯事 法苑珠林卷第八（大正五三 P. 332a）三泥婆羅國火池事 法苑珠林卷第十六（大正五三 P. 405a） 諸經要集卷第一（大正五四）四佛頂骨從西國將來事 法苑珠林卷第二十九（大正五三 P. 498a）五過凈名宅以笏量基事 法苑珠林卷第二十九（大正五三 P. 501c）六摩訶菩提樹像事 法苑珠林卷第二十九（大正五三 P. 502c）七摩訶菩提寺立碑事 法苑珠林卷第二十九（大正五三 P. 503a）八耆阇崛山立碑事 法苑珠林卷第二十九（大正五三 P. 504a）九吐蕃國南界寶山事 法苑珠林卷第六十四（大正五三 P. 770b）一〇拘那羅王子事 法苑珠林卷第九十一（大正五三 P. 960a）一一摩伽陀國稱人之法事 法苑珠林卷第九十一（大正五三 P. 963a）一二菩提寺王達磨師問漢敕使事 法苑珠林卷第九十八（大正五三 P. 1012c）一三摩伽陀國菩提寺大德僧賒那去線陀算出佛般涅槃時事 法苑珠林卷第百（大正五三 P. 1028b）一四瞻波國修羅窟事 法苑珠林卷第五（大正五三 P. 310b）一五佛袈裟事(娑羅雙樹林釋迦佛素像事耆阇崛山佛袈裟石事) 法苑珠林卷
【現代漢語翻譯】 現代漢語譯本 一、吐蕃國鑊湯事：《法苑珠林》卷第八（《大正藏》第五十三冊，第332a頁） 二、泥婆羅國火池事：《法苑珠林》卷第十六（《大正藏》第五十三冊，第405a頁）；《諸經要集》卷第一（《大正藏》第五十四冊） 三、佛頂骨從西國將來事：《法苑珠林》卷第二十九（《大正藏》第五十三冊，第498a頁） 四、過凈名宅以笏量基事：《法苑珠林》卷第二十九（《大正藏》第五十三冊，第501c頁） 五、摩訶菩提樹像事：《法苑珠林》卷第二十九（《大正藏》第五十三冊，第502c頁） 六、摩訶菩提寺立碑事：《法苑珠林》卷第二十九（《大正藏》第五十三冊，第503a頁） 七、耆阇崛山（Grdhrakuta，又譯鷲峰山，釋迦牟尼佛常在此處說法）立碑事：《法苑珠林》卷第二十九（《大正藏》第五十三冊，第504a頁） 八、吐蕃國南界寶山事：《法苑珠林》卷第六十四（《大正藏》第五十三冊，第770b頁） 九、拘那羅（Kunala）王子事：《法苑珠林》卷第九十一（《大正藏》第五十三冊，第960a頁） 十、摩伽陀國（Magadha，古代印度十六雄國之一）稱人之法事：《法苑珠林》卷第九十一（《大正藏》第五十三冊，第963a頁） 十一、菩提寺王達磨師（Bodhi Temple King Dharmasri）問漢敕使事：《法苑珠林》卷第九十八（《大正藏》第五十三冊，第1012c頁） 十二、摩伽陀國菩提寺大德僧賒那（Magadha Bodhi Temple Great Monk Shesana）去線陀（Saindhava）算出佛般涅槃時事：《法苑珠林》卷第百（《大正藏》第五十三冊，第1028b頁） 十三、瞻波國（Champa）修羅窟事：《法苑珠林》卷第五（《大正藏》第五十三冊，第310b頁） 十四、佛袈裟事（娑羅雙樹林（Sal grove）釋迦佛素像事、耆阇崛山（Grdhrakuta）佛袈裟石事）：《法苑珠林》卷
【English Translation】 English version 1. The matter of the cauldron soup in the Tubo Kingdom (Tibetan Empire): Fa Yuan Zhu Lin (Forest of Gems in the Dharma Garden), Volume 8 (Taisho Tripitaka, Vol. 53, P. 332a) 2. The matter of the fire pool in the Nepal Kingdom: Fa Yuan Zhu Lin, Volume 16 (Taisho Tripitaka, Vol. 53, P. 405a); Zhu Jing Yao Ji (Essentials Gathered from Various Sutras), Volume 1 (Taisho Tripitaka, Vol. 54) 3. The matter of the Buddha's skull relic coming from the Western Lands: Fa Yuan Zhu Lin, Volume 29 (Taisho Tripitaka, Vol. 53, P. 498a) 4. The matter of measuring the foundation of Vimalakirti's (Neti Neti) residence with a scepter: Fa Yuan Zhu Lin, Volume 29 (Taisho Tripitaka, Vol. 53, P. 501c) 5. The matter of the image of the Maha Bodhi Tree (Great Tree of Awakening): Fa Yuan Zhu Lin, Volume 29 (Taisho Tripitaka, Vol. 53, P. 502c) 6. The matter of erecting a stele at the Maha Bodhi Temple (Great Awakening Temple): Fa Yuan Zhu Lin, Volume 29 (Taisho Tripitaka, Vol. 53, P. 503a) 7. The matter of erecting a stele on Grdhrakuta Mountain (Vulture Peak Mountain, where Shakyamuni Buddha often taught): Fa Yuan Zhu Lin, Volume 29 (Taisho Tripitaka, Vol. 53, P. 504a) 8. The matter of the treasure mountain on the southern border of the Tubo Kingdom: Fa Yuan Zhu Lin, Volume 64 (Taisho Tripitaka, Vol. 53, P. 770b) 9. The matter of Prince Kunala: Fa Yuan Zhu Lin, Volume 91 (Taisho Tripitaka, Vol. 53, P. 960a) 10. The matter of the method of praising people in the Magadha Kingdom (one of the sixteen great kingdoms of ancient India): Fa Yuan Zhu Lin, Volume 91 (Taisho Tripitaka, Vol. 53, P. 963a) 11. The matter of King Dharmasri (Dharma Master) of Bodhi Temple questioning the Han imperial envoy: Fa Yuan Zhu Lin, Volume 98 (Taisho Tripitaka, Vol. 53, P. 1012c) 12. The matter of the virtuous monk Shesana (Sena) of Bodhi Temple in the Magadha Kingdom going to Saindhava to calculate the time of the Buddha's Parinirvana: Fa Yuan Zhu Lin, Volume 100 (Taisho Tripitaka, Vol. 53, P. 1028b) 13. The matter of the Asura Cave in the Champa Kingdom: Fa Yuan Zhu Lin, Volume 5 (Taisho Tripitaka, Vol. 53, P. 310b) 14. The matter of the Buddha's Kashaya (robe) (the matter of the plain image of Shakyamuni Buddha in the Sal grove, the matter of the Buddha's Kashaya stone on Grdhrakuta Mountain): Fa Yuan Zhu Lin, Volume
第三十五（大正五三 P. 559b）一六西域所見之塔事(罽賓國漢寺事。龍樹菩薩入大海化哉王事。龍樹菩薩于波羅奈國造塔七百所事。西域乾陀羅城東南雀離浮圖事) 法苑珠林卷第三十八（大正五三 P. 589a）一七烏萇國檀特山寺事 法苑珠林卷第三十九（大正五三 P. 597b）一八王玄策使至西域前後三度事五三 法苑珠林卷第五十五（大正五三 P. 703c）
唐常愍游天竺記逸文
(游天竺記又名遊歷記其文載在三寶感應要略錄今唯略示所在)。一 第一優填王波斯匿王釋迦金木像感應 三寶感應要略錄捲上（大正五一 P. 827a）二 第十北印度僧伽補羅國沙門達磨流支 感釋迦像驚感應 三寶感應要略錄捲上（大正五一 P. 830b）三 第二十九造毗盧遮那佛像拂障難感應 三寶感應要略錄捲上（大正五一 P. 833b）
【現代漢語翻譯】 現代漢語譯本 第三十五（大正五三 P. 559b）一六 西域所見之塔事 (罽賓國（Kashmir）漢寺事。龍樹菩薩（Nagarjuna）入大海化哉王事。龍樹菩薩于波羅奈國（Varanasi）造塔七百所事。西域乾陀羅城（Gandhara）東南雀離浮圖事) 法苑珠林卷第三十八（大正五三 P. 589a）一七 烏萇國（Udyana）檀特山寺事 法苑珠林卷第三十九（大正五三 P. 597b）一八 王玄策使至西域前後三度事五三 法苑珠林卷第五十五（大正五三 P. 703c） 唐 常愍 游天竺記逸文 (游天竺記又名遊歷記，其文載在三寶感應要略錄，今唯略示所在)。一 第一 優填王（King Udayana）波斯匿王（King Prasenajit）釋迦金木像感應 三寶感應要略錄捲上（大正五一 P. 827a）二 第十 北印度僧伽補羅國（Sankapura）沙門達磨流支（Dharmaruci）感釋迦像驚感應 三寶感應要略錄捲上（大正五一 P. 830b）三 第二十九 造毗盧遮那佛（Vairocana）像拂障難感應 三寶感應要略錄捲上（大正五一 P. 833b）
【English Translation】 English version Thirty-fifth (Taisho 53, P. 559b) 16. Matters Concerning Stupas Seen in the Western Regions (Matters Concerning the Han Temple in Kashmir. Matters Concerning Nagarjuna Bodhisattva Entering the Great Sea and Transforming King. Matters Concerning Nagarjuna Bodhisattva Building Seven Hundred Stupas in Varanasi. Matters Concerning the Cheli Stupa Southeast of Gandhara City in the Western Regions) Dharma Garden Pearl Forest, Volume 38 (Taisho 53, P. 589a) 17. Matters Concerning the Dandaka Mountain Temple in Udyana Dharma Garden Pearl Forest, Volume 39 (Taisho 53, P. 597b) 18. Matters Concerning Wang Xuanze's Envoy to the Western Regions Three Times Dharma Garden Pearl Forest, Volume 55 (Taisho 53, P. 703c) Tang Dynasty, Chang Min's Lost Writings from 'A Record of Travels in India' (A Record of Travels in India, also known as 'Travelogue,' its text is recorded in 'Essential Records of Responses from the Three Jewels,' now only briefly indicating its location). 1. First, Responses from the Shakyamuni Golden and Wooden Images of King Udayana and King Prasenajit Essential Records of Responses from the Three Jewels, Volume 1 (Taisho 51, P. 827a) 2. Tenth, Shramana Dharmaruci of Sankapura in Northern India, Responses from Being Amazed by the Shakyamuni Image Essential Records of Responses from the Three Jewels, Volume 1 (Taisho 51, P. 830b) 3. Twenty-ninth, Responses from Building the Vairocana Buddha Image and Warding off Obstacles Essential Records of Responses from the Three Jewels, Volume 1 (Taisho 51, P. 833b)