English translation source (used with kind permission): http://tripitaka.cbeta.org/T51n2087_001 ~ http://tripitaka.cbeta.org/T51n2087_012
大唐西域記序
The Great Tang Dynasty Record of the Western Regions
Preface [No. 1]
Jing Bo
[0867b15] 竊以穹儀方載之廣,蘊識懷靈之異,《談天》無以究其極,《括地》詎足辯其原?是知方志所未傳,聲教所不暨者,豈可勝道哉!
I venture to consider that the vast space between heaven and earth is so extensive, and that the dissimilarities of human beings endowed with consciousness and intelligence are so variant, that the Talk on Heaven could not trace their limits, nor could the Comprehensive Map of the Earth distinguish their original sources. From this we may know that it is impossible to relate all the places that are not mentioned in the regional records and lie beyond the reach of the influence and education of the imperial court.
[0867b17] 詳夫天竺之為國也,其來尚矣。
As regards India, it has a long history since its establishment as a country’.
聖賢以之疊軫,仁義於焉成俗。然事絕於曩代,壤隔於中土,《山經》莫之紀,《王會》所不書。博望鑿空,徒寘懷於印竹;昆明道閉,謬肆力於神池。遂使瑞表恒星,欝玄妙於千載;夢彰佩日,祕神光於萬里。暨於蔡愔訪道、摩騰入洛,經藏石室,未盡龍宮之奧,
There saints and sages spring up generation after generation, and the morality of kindness and justice is their common custom. But in the past we never had contacts with that country, and its territory is not conjoined with the Middle Kingdom. It is neither recorded in the Shanhai jing (Book on Mountains and Seas) nor mentioned in the Wanghui pian (“Chapter on the Royal Meeting”). Although Zhang Qian, the Marquis of Bowang, opened the road to the Western Regions, he was inspired in vain by the sight at Bactria of bamboo sticks produced at Qionglai Mountain in China. The Kunming route was obstructed by the mountainous region of Yuexi in the southwest, and so Emperor Wu of the Han dynasty could only excavate the Divine Lake at Chang’an to train his navy, but to no effect. Therefore even though astrological signs had shown the good omen of the birth of the Buddha, his abstruse teachings were impeded from being introduced to China for a thousand years. Emperor Ming of the Han dynasty dreamed of a golden figure with a sunlike halo behind its head, but the divine light of Buddhism was still enshrouded in secret ten thousand li away. When Cai Yin was dispatched to the Western Regions in search of the Buddhist religion, he invited Kāśyapa-Mātaṅga to Luoyang with Buddhist scriptures, which were preserved at die Rock Chamber, but these were not as profound as the texts kept in the Nāga Palace in India.
像畫涼臺,寧極鷲峯之美。
The Buddha’s image was drawn at the Terrace of Coolness, but it was not as fine as the stable erected at Vulture Peak.
自茲厥後,時政多虞。閹竪乘權,潰東京而鼎峙;母后成釁,剪中朝而幅裂。憲章泯於函、雒,烽燧警於關塞,四郊因而多壘,
After that the governance of the state became faulty and eunuchs and people of ignoble character swayed the realm. They brought disaster upon the Eastern Capital and disrupted the country. The Empress and Empress Dowager started disturbances and split the nation, as one tears a piece of silk into pieces. Political institutions and decrees died out at Hangu Pass and Luoyang, and beacon fires were set to give the alarm at the strategic watch-towers. Thus the cities became blockaded by fortresses at the four suburbs.
況茲邦之絕遠哉!然而釣奇之客,希世間至。頗存記注,寧盡物土之宜;徒採《神經》,未極真如之旨。
India was separated from here by a very great distance. There were, however, occasional inquisitive travelers who visited that country to hunt for novelty. Although they have left us some records, they did not make a full account of the products and topography of the places they visited. They merely quoted passages from books of strange stories and did not make a thorough study of the truth of bhūtatathatā (absolute truth).
有隋一統,寔務恢疆,尚且睠西海而咨嗟,望東雒而杼軸。揚旌玉門之表,信亦多人;利涉[葸‒十+夕]嶺之源,蓋無足紀。曷能指雪山而長騖,望龍池而一息者哉!良由德不被物,威不及遠。
Even at the time of the Sui dynasty, when the empire was unified and the domain considerably expanded, people could only gaze at the sea in the West and regret that they were unable to proceed further. They had to ponder over the situation while looking at the country of Dongli (Tamraliptī?). It is true that many a man has hoisted banners and flags outside the Yumen Pass, but no record can be found about anyone who successfully crossed the Pamir Range. How could anyone ride through the Snow Mountains and halt for a while beside the dragon lake? This was really because the virtue of the Sui rulers was not pervasive and their prestige not far-reaching.
我大唐之有天下也,闢寰宇而創帝圖,掃攙搶而清天步。功侔造化,明等照臨。人荷再生,肉骨豺狼之吻;家蒙錫壽,還魂鬼蜮之墟。總異類於[葶‒丁+呆]街,掩遐荒於輿地。苑十洲而池環海,小五帝而鄙上皇。
The House of Great Tang, holding sway over the empire, has opened up the world for the initiation of imperial prospects. The comets [of rebels] have been swept away and the fortune of the nation has been brightened. Its achievements are as great as the creation of the universe, and its brilliance is equal to the light of the sun and the moon. All people are grateful for having gained a new life, as if they had been saved from the mouths of jackals and wolves. Every family is glad about having a new lease on life, as if their souls had returned from the sphere of ghosts and demons. Alien residents of different nationalities reside on Gao Street in the capital, and all distant and desolate places are included in the imperial territory. It may be said that the Ten Spirits Islands are parts of the Imperial Garden, and that the four seas are regarded as its ponds and pools. The Five Emperors of old are slighted and the monarchs of ancient ages are held in scorn.
[0867c09] 法師幼漸法門,慨祇園之莫履;長懷真迹,仰鹿野而翹心。褰裳淨境,實惟素蓄。
Having entered the gate of the Dharma in his childhood, Dharma Master [Xuanzang] regretted that he had not been to the Jetavana Garden; when he grew up he thought about the traces left by the Buddha and eagerly looked forward to visiting the Deer Park. Thus he lifted up his robe to start the journey to the Land of Purity; this was his long-cherished desire.
會淳風之西偃,屬候律之東歸,以貞觀三年,杖錫遵路。資皇靈而抵殊俗,冐重險其若夷;假冥助而踐畏塗,幾必危而已濟。暄°寒驟徙,展轉方達。言尋真相,見不見於空有之間;博考精微,聞不聞於生滅之際。廓群疑於性海,啟妙覺於迷津。於是隱括眾經,無片言而不盡;傍稽聖迹,無一物而不窺。周流多載,方始旋返。十九年正月,屆于長安。所獲經論六百五十七部,有詔譯焉。
At a time when the general mood of honesty was prevailing westward, and in the season when the climate was suitable for officials to take home- bound trips to the east, he started his journey, with his pewter staff in hand, in the third year of Zhenguan. Under the spiritual protection of his ancestors, he was able to reach lands with various customs, and he met with many dangers that he eventually weathered safely. With the aid of deities he traversed risky paths, from which he barely escaped with his life. He suffered the abrupt changes of scorching heat and bitter cold, passing through many places before he reached his destination. If we speak of inquiring into the truth, it depends on whether one sees or does not see the difference between the theories of emptiness and existence; research into the sublime teachings lies in whether one has or has not heard about the doctrine of birth and death. Doubts about the sea of truth must be solved to enable all living beings to awaken from the stream of delusion. He collected various scriptures, of which not a single word he did not understand, and he visited all the holy sites, none of which did he not see in person. After having traveled for many years, he returned home and reached Chang’an in the first month of the nineteenth year [of Zhenguan], bringing back six hundred fifty-seven books, which he translated into Chinese by imperial decree.
[0867c19] 親踐者一百一十國,傳聞者二十八國。會淳風之西偃,屬候律之東歸,以貞觀三年,杖錫遵路。資皇靈而抵殊俗,冐重險其若夷;假冥助而踐畏塗,幾必危而已濟。暄°寒驟徙,展轉方達。言尋真相,見不見於空有之間;博考精微,聞不聞於生滅之際。廓群疑於性海,啟妙覺於迷津。於是隱括眾經,無片言而不盡;傍稽聖迹,無一物而不窺。周流多載,方始旋返。十九年正月,屆于長安。所獲經論六百五十七部,有詔譯焉。,頓顙而知歸;請吏革音,梯山而奉贐。歡闕庭而相抃,襲冠帶而成群。爾其物產風土之差,習俗山川之異。遠則稽之於國典,近則詳之於故老,邈矣殊方,依然在目。無勞握槧,已詳油素。名為「大唐西域記」,一帙,十二卷。竊惟書事記言,固已緝於微婉;瑣詞小道,冀有補於遺闕。
Dharma Master [Xuanzang] personally visited one hundred ten countries and heard information about twenty-eight countries. Some of them are mentioned in the historical records of previous dynasties, while others are known to us for the first time in the present age. All of them are influenced by the spirit of harmony and enjoy the benevolence of Great Tang. They have paid homage and submitted to the authority of the Emperor, beseeching him to dispatch officials to reform their language. They climbed mountainous paths to come to offer tribute, and they were so merrily entertained at the imperial court that they clapped their hands; dressed in the costume of the Tang, they formed into groups. Regarding their different products and local conditions, as well as their social customs and the mountains and rivers of their lands, we have to refer to their books for ancient times; for recent times we can inquire of elderly people. Distant are those alien countries but here they appear clearly before our eyes. We need not take the trouble to write letters to find out details that are already written on white silk and entitled The Great Tang Dynasty Record of the Western Regions in twelve fascicles kept in one cloth slipcase. I humbly consider that the information provided in this book is quite detailed, while certain trivial matters and minor events will, I hope, make up what is missing in former historical works.
祕書著作佐郎敬播序之云爾。
This is the preface composed by Jing Bo, Assistant Writer of the Imperial Secretarial Department.
++
大唐西域記敘
Preface [No. 2]
尚書左僕射燕國公張說製
Yu Zhining, Duke of Yanguo and Left Premier of the Board of Ministers
[0868a05] 若夫玉毫流照,甘露灑于大千;金鏡揚暉,薰風被于有截。故知示現三界,粵稱天下之尊;光宅四表,式標域中之大。是以慧日淪影,像化之跡東歸;帝猷宏闡,大章之步西極。
As the ray emitted from the white curl between the Buddha’s eyebrows illuminates the whole earth, so the sweet dew of his teachings spreads over the great chiliocosm. Like a golden mirror that shines brightly, the great order of the Tang empire prevails over the whole domain. Having manifested the three realms of the world, the buddha-dharma may be considered the most venerable of all religions. With the light of virtue shining upon the four quarters, the Tang empire possesses the largest territory in the world. After the shadow of the Buddha, the Sun of Wisdom, disappeared, his teachings were introduced to China in the East, and the Way of the Emperor was so glorious that his moral influence reached far to the West.
[0868a09] 有慈恩道場三藏法師,諱玄奘,俗姓陳氏,其先頴川人也。帝軒提象,控華渚而開源;大舜賓門,基歷山而聳構。三恪照于姬載,六奇光于漢祀。書奏而承朗月,遊道而聚德星。縱壑駢鱗,培風齊翼。世濟之美,欝為景胄。
The Tripiṭaka Master of Ci’en Monastery is named Xuanzang and has the family name of Chen; his ancestors were natives of Yingchuan. When the Yellow Emperor ascended the throne at Youxiong, he controlled Huazhu and established the Chen family. Emperor Shun threw open the doors at the four sides of his audience hall to receive the princes and dukes under his sovereignty, and he laid the foundation of his lofty structure even when he was fanning at Lishan. King Wu of the Zhou dynasty conferred the fief of Chen on a descendant of Emperor Shun and made his offspring one of the three respectable families. Chen Ping’s six ingenious stratagems played a glorious part in the establishment of the Han dynasty, and the petitions submitted by Chen Chong and his son Chen Zhong to the emperors of the Later Han dynasty were like brilliant moonlight shining upon the world after sunset. When Chen Shi and his sons and nephews visited Xun Shu and his sons, Jupiter, the star of virtue, appeared in the sky to mark the meeting of virtuous people of great talent. Prominent figures emerged in the Chen clan in successive generations, like huge fishes swimming freely side by side in the sea, or enormous rocs flying high with wings fully extended. By their traditional virtue, not only did the stock of the Chen family prosper but also its branches flourished as those of a distinguished clan.
法師籍慶誕生,含和降德,結根深而[卄/(仁‒二+(公/几))]茂,道源浚而靈長。奇開之歲,霞軒月舉;聚沙之年,蘭薰桂馥。洎乎成立,藝殫墳素。九皐載響,五府交辟。以夫早悟真假,夙照慈慧,鏡真筌而延佇,顧生涯而永息。而朱紱紫纓,誠有界之徽網;寶車丹枕,寔出世之津途。由是擯落塵滓,言歸閑曠。
The Master was born under the favorable auspices of the light of harmony and the appearance of the Star of Virtue. He has deep roots with exuberant foliage, and the source of his Way is profound and long-lasting. In his infancy he had a lofty bearing like the glow of the rising sun and moon, and in childhood he proved to be a good son, as admirable and fragrant as orchids and osmanthus. When he had grown up he studied well the ancient books and his fame spread all over the country, so much so that the local governments of various places vied with each other in inviting him to serve in their offices. He could discern truth from falsehood at an early age and always had compassion and wisdom. He longed to gain a clear understanding of truth and sighed at the limitations of human life. He regarded the red silk ribbon attached to the official seal and the purple belts worn by government officials as snares of the material world, and he thought that the precious vehicles, the ekayāna (One Vehicle), and the esoteric texts were truly the ways leading one out of the world. Therefore he despised all worldly things as dust and rubbish, and talked only about serene and broadminded principles.
令兄長捷法師,釋門之棟[榦‒木+禾]者也。擅龍象于身世,挺鶖鷺于當年。朝野挹其風猷,中外羨其聲彩。既而情深友愛,道睦天倫。法師服勤請益,分陰靡棄。業光上首,擢秀檀林;德契中庸,騰芬蘭室。抗策平道,包九部而吞夢;鼓枻玄津,俯四韋而小魯。自茲遍遊談肆,載移涼燠。功既成矣,能亦畢矣。
His elder brother, Venerable Changjie, a pillar of the gate of Buddhism, was as energetic as a nāga (dragon) in practicing the Way, and his wisdom might be compared with that of Sāriputra of yore. Both those who held office at court and those who were not in office respected him for his good demeanor and learning, and his repute and literary talent were admired by people both at home and abroad. The two brothers had a deep feeling of fraternity in concordance with the ethical relationships between members of a family. The Master was diligent in serving his elder brother and in receiving instruction from him without wasting a single moment. His accomplishments in learning qualified him to be a Chief Monk and thus occupy an outstanding position in a monastery. His virtue coincided with the principle of the Middle Way, and he was well known among his fellow monks. He galloped along the path of equality and comprehended the nine classes of the Buddhist texts, his scope of learning being as extensive as the marshland of Yunmeng. He rowed his way in the sea of abstruse teachings, looking down upon the Four Vedas, which appeared to him insignificant. After that he traveled for several years to various places to attend lectures on Buddhist theories, until he succeeded in his studies and gained achievement in learning.
至于泰初日月,燭曜靈臺;子雲鞶悅,發揮神府。于是金文暫啟,佇秋駕而雲趨;玉柄纔撝,披霧市而波屬。若會斵輪之旨,猶知拜瑟之微。以瀉瓶之多聞,泛虛舟而獨遠。迺于轘轅之地,先摧鍱腹之誇;并絡之鄉,遽表浮桮之異。遠邇宗挹,為之語曰:「昔聞荀氏八龍,今見陳門雙驥。」汝、頴多奇士,誠哉此言。
In the remote past, at the beginning of time, the sun and moon shone upon the Terrace of Spirituality, and Yang Xiong deliberated about the Way of Heaven, which called for deep thought in one’s mind. Then the teachings of the Buddha were gradually revealed, waiting to be spread far and wide. Holding the jade handle of his chowrie (ñy-whisk), the Master waved off the mist on the sea to unveil the billows, just like an experienced wheelwright who knows the essence of his craft or a zither maker who understands the knack of producing musical instruments. He was so well informed that he instructed people with the fluency of water pouring out of a bottle, and he traveled alone far away from his native place in a small boat. While he was still at home, he defeated a boastful man who bragged that he had to wear a copper belt around his waist lest his abdomen should burst under the pressure of the knowledge he had in his possession; when he came to the region of Shu he informed his elder brother that he had the desire to travel abroad. People far and near said to him, “We have heard that the Xun family of old had eight prominent sons, and now we see that the Chen clan has two outstanding brothers. It is true that many distinguished persons have emerged in the region between Ruzhou and the Ying River!”
[0868b06] 法師自幼迄長,遊心玄理。名流先達,部執交馳,趨末忘本,摭華捐實,遂有南北異學,是非紛糾。永言于此,良用憮然。或恐傳譯踳駁,未能筌究,欲窮香象之文,將罄龍宮之目。
From his youth until he arrived at adulthood, the Master engaged himself in studying abstruse Buddhist books. Well-known scholars and predecessors grasped the theories of different sects of Buddhism, performing detailed research into side issues and forgetting about the root, plucking flowers while neglecting the fruit. Thus they gave rise to the southern and northern schools with various tenets and contradictory arguments. In the long-standing theoretical contentions he was at a loss what to do, and feared that the translators might have made mistakes and caused confusion, so that he might not be able to get a thorough understanding of the ultimate truth. With this view in mind, he wished to read all Buddhist texts at the Nāga Palace in India.
以絕倫之德,屬會昌之期,杖錫拂衣,第如遐境。于是背玄灞而延望,指葱山而矯迹。川陸綿長,備甞艱險。陋博望之非遠,嗤法顯之為局。遊踐之處,畢究方言,鐫求幽賾,妙窮津會。于是詞發雌黃,飛英天竺;文傳貝葉,聿歸振旦。
At a time when the country was most prosperous, and equipped with unparalleled virtue, he started his journey to the remote lands carrying his pewter staff and whisked the dust off his robe. In this maimer he left Chang’an behind to proceed with big strides toward the Pamir Range. In his long journey over land and water he experienced all sorts of hardships and risks. He considered the journey undertaken by the Marquis of Bowang not a long one and regarded Faxian as having traveled only in a limited area. Wherever he went he studied the local dialect and conducted research into the profound theories there; he probed into the essence of the Buddhist teachings in a marvelous way. Thus he was eloquent in debate and became famous in India, and he brought back to China the Buddhist scriptures written on palm leaves.
[0868b16] 太宗文皇帝金輪纂御,寶位居尊。載佇風徽,召見青蒲之上;廼睠通識,前膝黃屋之間。手詔綢繆,中使繼路。俯摛睿思,乃製《三藏聖教序》,凡七百八十言。今上昔在春闈,裁《述聖記》,凡五百七十九言。啟玄妙之津,書揄揚之旨。蓋非道映鷄林,譽光鷲嶽,豈能緬降神藻,以旌時秀。
Emperor Taizong, who ascended the precious throne as a gold wheel king, was a person of elegant character. He granted an interview to the Master in the inner chamber of the imperial palace, showing the consideration due to a learned scholar, and listened attentively to what he said. He personally wrote decrees to express his friendly feeling to the Master and sent palace messengers incessantly to inquire after his health. At the request of the Master, the Emperor composed the Preface to the Holy Teachings of the Tripiṭaka in seven hundred and eighty characters. When the reigning Emperor [Gao-zong] was crown prince and living at the Spring Palace, he wrote A Record Relating the Preface to the Holy Teachings of the Tripiṭaka in five hundred and seventy-nine characters. If the Master had not cast the light of his prestige upon Kukkuṭārāma Monastery and had not spread his fame over Vulture Peak in India, how could the emperors have condescended to write such ornamental compositions for the commendation of a contemporary scholar?
奉 詔翻譯梵本,凡六百五十七部。具覽遐方異俗,絕壤殊風,土著之宜,人備之序,正朔所暨,聲教所單,著《大唐西域記》,勒成一十二卷。編錄典奧,綜覈明審,立言不朽,其在茲焉。
Under imperial edict, the Master translated six hundred and fifty-seven Sanskrit texts into Chinese. Having witnessed the strange customs of distant lands, the typical scenes of remote countries, the special products of different places, the peculiar orders of human relations, the regions where the Chinese almanac has been adopted, and the localities where Chinese culture and influence have reached, he wrote The Great Tang Dynasty Record of the Western Regions in twelve fascicles, in which he cited passages from profound and obscure texts and included comprehensive investigations and detailed textual researches done in such a way as to render it a work of lasting value.
大唐西域記卷第一(三十四國)
Fascile I: Thirty-four Countries, from Agni to Kāpiśī
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
阿耆尼國
- The Country of Agni
屈支國
- The Country of Kuci
跋祿迦國
- The Country of Bālukā
笯(奴故反)赤建國
- The Country of Nujkend
赭時國
- The Country of Shash
[怡‒台+巿](敷發反)捍國
- The Country of Feihan
窣(蘇沒反)堵利瑟那國
- The Country of Sutrūshana
颯秣建國
- The Country of Samarkand
弭秣賀國
- The Country of Mimohe
劫布呾那國
- The Country of Kapūtānā
屈霜(去聲)爾伽國
- The Country of Kuṣāṇṇika
喝捍國
- The Country of Khagan
捕喝國
- The Country of Bukhārā
伐地國
- The Country of Betik
貨利習彌伽國
- The Country of Horiṣmīka
羯霜(去聲)那國
- The Country of Kasanna
呾蜜國
- The Country of Tirmidh
赤鄂衍那國
- The Country of Sahāniyan
忽露摩國
- The Country of Kharūn
愉(色俱反)漫國
- The Country of Shūmān
鞠和衍那國
- The Country of Kuvāyāna
鑊沙國
- The Country of Wakhsh
珂咄羅國
- The Country of Khuttalān
拘謎(莫閉反)陀國
- The Country of Komidai
縛伽浪國
- The Country of Baghlan
紇露悉泯健國
- The Country of Hrum-Simingān
忽懍國
- The Country of Khulm
縛喝國
- The Country of Baktra
銳秣陀國
- The Country of Zumathān
胡寔健國
- The Country of Gūzgānān
呾剌健國
- The Country of Talaqān
揭職國
- The Country of Kacik
梵衍那國
- The Country of Bāmīyāna
迦畢試國
- The Country of Kāpiśī
[0868c24] 歷選皇猷,遐觀帝錄,庖犧出震之初,軒轅垂衣之始,所以司牧黎元,所以疆畫分野。暨乎唐堯之受天運,光格四表,虞舜之納地圖,德流九土。自茲已降,空傳書事之冊,逖聽前修,徒聞記言之史。
By counting the grand strategies of successive emperors and reading the records of remote events of the past monarchs, we know that when Emperor Fuxi first ascended the throne and when the Yellow Emperor began to rule over the country, they managed the affairs of the people and divided the country into administrative regions. When Emperor Yao of Tang received the Mandate of Heaven to be the sovereign his glory reached the four quarters, and when Emperor Shun of Yu accepted the map of the empire his virtue spread over all the nine districts. Since then only the memoranda recording past events have been transmitted, and if one wishes to hear from the former sages he or she can only listen to the historians who recorded their words.
豈若時逢有道,運屬無為者歟。
How can these be compared with our time, when good government prevails in the empire under a monarch who reigns without ruling?
我大唐御極則天,乘時握紀,一六合而光宅,四三皇而照臨。玄化滂流,祥風遐扇,同乾坤之覆載,齊風雨之鼓潤。與夫東夷入貢,西戎即敘,創業垂統,撥亂反正,固以跨越前王,囊括先代。同文共軌,至治神功,非載記無以贊大猷,非昭宣何以光盛業。玄奘輒隨遊至,舉其風土,雖未考方辯俗,信已越五踰三。含生之疇,咸被凱澤;能言之類,莫不稱功。越自天府,暨諸天竺,幽荒異俗,絕域殊邦,咸承正朔,俱霑聲教。贊武功之績,諷成口實;美文德之盛,欝為稱首。詳觀載籍,所未甞聞;緬惟圖牒,誠無與二。不有所敘,何記化洽?今據聞見,於是載述。
As to our great Tang dynasty, it has held sway over the empire in accordance with the Mandate of Heaven; taking advantage of the times, it has controlled the power of governance. The Emperor has united the six quarters into one domain and filled it with his glory, and he has succeeded to the virtuous deeds of the three ancient emperors as the fourth one in order, illuminating the world with his light. His subtle influence has permeated widely and his auspicious edification has extended far. He possesses the power of covering and carrying all things like heaven and earth, and he acts with the functions of both the stimulating wind and the moistening rain. With the Yi tribe at the eastern border coming to offer tribute and the Rong people of the western frontier arriving to pledge allegiance, he has founded an imperial heritage for his posterity; and in quelling rebellion to restore order, he certainly has surpassed former kings. His great deeds have included all those achieved by previous dynasties. Now the whole empire is in such a uniformity that we use the same characters in writing and our carriages have standard wheels to go in the same mts. This is the marvelous achievement of his consummate government. If I did not mention all these points in my Record, I should have nowhere to praise his great exploits, and if I did not publish them abroad, how could I shed light on his profuse merits? Wherever I went in my journey I inquired about the local conditions and customs, and although I did not do research into their locations, nor did I differentiate their social institutions, I believe that the great merits of Emperor [Taizong] have surpassed those of the three ancient emperors and the five monarchs of old. All living creatures are benefited by his genial influence and every human being who can speak extols his merits. From the Tang empire up to the land of India all the people, either of secluded regions with different customs or of isolated places and alien countries, accept the Chinese calendar and enjoy the fame and teachings of the Emperor. The praise of his military feats has become a topic of conversation and the commendation of his civic virtue is the most popular theme. I examined various books but found no records of these things, and I presume that there is no similar instance mentioned in the genealogical tables. Had I not made this narration, how could I record the beneficial influence of the Emperor? The narratives I have now composed are based on what I saw and heard.
[0869a20] 然則索訶世界(舊曰娑婆世界,又曰娑訶世界,皆訛也),三千大千國土,為一佛之化攝也。今一日月所照臨四天下者,據三千大千世界之中,諸佛世尊皆此垂化,現生現滅,導聖導凡。蘇迷盧山(唐言妙高山。舊曰須彌,又曰須彌,婁皆訛略也),四寶合成,在大海中,據金輪上,日月之所照迴,諸天之所遊舍。七山七海,環峙環列;山間海水,具八功德。七金山外,乃鹹海也。海中可居者,大略有四洲焉。東毘提訶洲(舊曰弗婆提,又曰弗于逮,訛也),南贍部洲(舊曰閻浮提洲,又曰剡浮洲,訛也),西瞿陀尼洲(舊曰瞿耶尼,又曰的伽尼,訛也),北拘盧洲(舊曰欝單越,又曰鳩樓。訛也)。金輪王乃化被四天下,銀輪王則政隔北拘盧,銅輪王除北拘盧及西瞿陀尼,鐵輪王則唯贍部洲。夫輪王者,將即大位,隨福所感,有大輪寶,浮空來應,感有金、銀、銅、鐵之異,境乃四、三、二、一之差,因其先瑞,即以為號。
Now the sahā world, consisting of one great chiliocosm, is the sphere of the spiritual influence of one buddha. The four continents under the illumination of one sun and moon within the great chiliocosm are the places where the buddhas, the World-honored Ones, emerge in their incarnation bodies and manifest birth and death to enlighten saints and ordinary beings. Mount Sumeru, meaning “Wonderful High Mountain,” is composed of the four precious substances. It is located in the sea, standing on the golden wheel, under the illumination of the sun and moon in rotation, being the residence of heavenly beings, surrounded by a ring of seven mountains and seven seas. The water in the seas between the mountains possesses the eight virtues. Beyond the seven golden mountains is the Salt Sea. Roughly speaking, there are four habitable continents in the seas, namely, the Videha continent in the east, the Jambu continent in the south, the Godānīya continent in the west, and the Kuru continent in the north. A gold wheel king rules over all these four continents, a silver wheel king administers all except the Kuru continent in the north, a copper wheel king’s domination does not include the Kuru continent in the north or the Godānīya continent in the west, while an iron wheel king controls only the Jambu continent in the south. When a wheel king is about to ascend the throne a great precious wheel of gold, silver, copper, or iron will appear in the air according to his merits, to empower him to rule over four, three, two, or one continent, as the case may be. As the wheel is an auspicious symbol, it is adopted as the title of the kings.
則贍部洲之中地者,阿那婆答多池也(唐言無熱惱。舊曰阿耨達池,訛也)。在香山之南,大雪山之北,周八百里矣。金、銀、瑠璃、頗胝,飾其岸焉。金沙彌漫,清波皎鏡。八地菩薩以願力故,化為龍王,於中潛宅。出清冷水,給贍部洲。是以池東面銀牛口流出殑(巨勝反)伽河(舊曰恒河,又曰恒伽,訛也),繞池一匝,入東南海;池南面金象口流出信度河(舊曰辛頭河,訛也),繞池一匝,入西南海;池西面瑠璃馬口流出縛芻河(舊曰博叉河,訛也),繞池一匝,入西北海;池北面頗胝師子口流出徙多河(舊曰私陀河,訛也),繞池一匝,入東北海,或曰潛流地下,出積石山,即徙多河之流,為中國之河源云。
In the center of the Jambu continent is Anavatapta Lake, meaning “No Trouble of Heat,” which is south of Fragrant Mountain and north of the Great Snow Mountains, with a circuit of eight hundred li. Its banks are adorned with gold, silver, lapis lazuli, and crystal. It is full of golden sand and its water is as pure and clean as a mirror. A bodhisattva of the eighth stage, having transformed himself into a nāga king by the power of his resolute will, makes his abode at the bottom of the lake and supplies water for the Jambu continent. Thus from the mouth of the silver ox at the east side of the lake flows the Ganges River, which, after going round the lake once, enters the Southeast Sea; from the mouth of the golden elephant at the south side of the lake flows the Indus River, which, after winding round the lake once, enters the Southwest Sea; from the mouth of the lapis lazuli horse at the west side of the lake flows the Oxus River, which, after meandering round the lake once, enters the Northwest Sea; and from the mouth of the crystal lion at the north side of the lake flows the Sītā River, which, after encircling the lake once, enters the Northeast Sea, or it is said that it flows by a subterranean course to Jishi Mountain, where the water reappears as a tributary of the Sītā and becomes the source of the Yellow River in China.
[0869b20] 時無輪王應運,贍部洲地有四主焉。南象主則暑濕宜象,西寶主乃臨海盈寶,北馬主寒勁宜馬,東人主和暢多人。故象主之國躁烈篤學,特閑異術,服則橫巾右袒,首則中髻四垂,族類邑居,室宇重閣。寶主之鄉,無禮義,重財賄,短製左衽,斷髮長髭,有城郭之居,務殖貨之利。馬主之俗,天資獷暴,情忍殺戮,毳帳穹廬,鳥居逐牧。人主之地,風俗機惠,仁義照明,冠帶右衽,車服有序,安土重遷,務資有類。
As there is no ruler now destined to be a wheel king, the Jambu continent is reigned by four lords. The dominion under the sovereignty of the lord of elephants in the south is hot and humid in climate, and it is fit for breeding elephants. In the west the lord of treasure rules over the land beside the sea, where there are plenty of precious substances. The place of the lord of horses in the north is cold and bracing, and it is good for rearing horses. The country of the lord of humans in the east is well populated with amiable inhabitants. The people of the lord of elephants are impetuous by nature, but they are devoted to studies and are especially skillful in miraculous arts. They wear a piece of cloth across the body, leaving the right shoulder bare. Their hair is made into a topknot with tufts falling down on the sides. They live in groups of clans in towns, and their houses are multistoried. In the country of the lord of treasure the people know nothing of propriety and righteousness and overestimate wealth and property. They wear short jackets fastened on the left side and cut their hair short but keep long mustaches. They live in towns and gain profit by engaging in trade. The people under the rule of the lord of horses are of a furious disposition and are cruel man-slayers. They live in felt yurts and are migratory herdsmen. In the land of the lord of humans the people are clever and skillful with obvious sentiments of kindness and righteousness. They wear hats and belts and their garments are buttoned on the right side. Their carriages and clothes are classified according to the ranks and orders of the people, and they are attached to their native land and unwilling to leave it. They have a class of people specially devoted to commerce.
三主之俗,東方為上,其居室則東闢其戶,旦日則東向以拜。人主之地,南面為尊。方俗殊風,斯其大概。至於君臣上下之禮,憲章文軌之儀,人主之地,無以加也。清心釋累之訓,出離生死之教,象主之國,其理優矣。斯皆著之經誥,問諸土俗,博關今古,詳考見聞。
Excluding the lord of humans, the other three lords hold the east as the superior direction. Their people build houses with doors opening to the east, and early in the morning they pay reverence toward that direction. In the land of the lord of humans the people respect the southern direction. Such is the general condition of the different customs and modes of living in the diverse countries. As regards the etiquette observed between a monarch and his subjects and that between the superior and the inferior, and the cultural institutions and political systems, the land of the lord of humans excels all the other countries; as to instructions concerning the purification of the mind and liberation from worldly burdens, as well as teachings to relieve one from birth and death, the best theories are in the country of the lord of elephants. All these matters are recorded in classical works and imperial mandates and are also heard from the local people. I have made a careful check about what I saw and heard.
然則佛興西方,法流東國,通譯音訛,方言語謬,音訛則義失,語謬則理乖。故曰:「必也正名乎」,貴無乖謬矣。
Though the Buddha was born in the West his Dharma has spread to the East. In the course of translation mistakes may have crept into the texts, and idioms may have been misapplied. When the words are wrong the meaning is lost, and when a phrase is mistaken the doctrine becomes distorted. Hence the saying, “It is necessary to use correct names.” What is valuable is the absence of faults!
[0869c09] 夫人有剛柔異性,言音不同,斯則繫風土之氣,亦習俗之致也。若其山川物產之異,風俗性類之差,則人主之地,國史詳焉;馬主之俗,寶主之鄉,史誥備載,可略言矣。至於象主之國,前古未詳,或書地多暑濕,或載俗好仁慈,頗存方志,莫能詳舉,豈道有行藏之致,固世有推移之運矣。是知候律以歸化,飲澤而來賓,越重險而款玉門,貢方奇而拜絳闕者,蓋難得而言焉。由是之故,訪道遠遊,請益之隙,存記風土。
Human beings are of different dispositions, stubborn or pliable, and speak different languages. This is caused by climatic conditions and by customary usage. As to the varieties of physical features and natural products of the land of the lord of humans, and the different customs and temperaments of its people, they are recorded in detail in our national histories. As to the customs of the land of the lord of horses and the country of the lord of treasure, they are fully described in historical records, and we can give a brief account of them. But as to the country of the lord of elephants, it has never been described accurately in our ancient literature. Some said that it was mostly a hot and humid country, and others depicted its people as customarily fond of kindness and compassion. These are mentioned in topographies, but no detailed information can be found. As the Way is sometimes prevalent and sometimes in hiding, do not human affairs also have changes of fortune? Thus we may know that it is difficult to describe all those who predict the right season to pledge allegiance and who come to submit to the benevolence of the Emperor, or those who, passing one danger after another, seek admittance at Yumen Pass bearing tribute of native rarities and bow before the gate of the imperial palace.
黑嶺已來。莫非胡俗。雖戎人同貫,而族類群分,畫界封疆,大率土著。建城郭°,務殖田畜;性重財賄,俗輕仁義;嫁娶無禮,尊卑無次;婦言是用,男位居下。死則焚骸,喪期無數;釐面截耳,斷髮裂裳,屠殺群畜,祀祭幽魂。吉乃素服,凶則皂衣。同風類俗,略舉條貫;異政殊制,隨地別敘。印度風俗,語在後記。
Up to the Black Range, the customs of the Hu people are prevalent. Although they live together with the Rong people in the same localities, they are distinct tribes and their territories are demarcated. They are mostly aborigines, living in walled cities, engaging in agriculture and rearing cattle. They value wealth and property, and to despise kindness and righteousness is their custom. They have no ceremony for marriage and no distinction between the superior people and the inferior. The wife’s word is authoritative and the husband occupies a low position. They cremate the bodies of the dead and have no fixed period of mourning, but they scrape their faces, mutilate their ears, cut off their hair, and rend their garments. They slaughter domestic animals as sacrifices offered to the manes of the dead. On happy occasions they put on white clothes, while at sorrowful events they are dressed in black. This is a brief account of the common or similar customs of the tribes; the different politics and various institutions of diverse countries will be described separately as the occasion arises, and the manners and customs of India will be narrated in the following Record.
[0870a02] 出高昌故地,自近者始,曰阿耆尼國(舊曰烏耆)。
Going out of what was formerly the land of Gaochang, I started my journey with the nearest country, called Agni (formerly known as Yanqi).
[0870a04] 阿耆尼國,東西六百餘里,南北四百餘里。國大都城周六七里。四面據山,道險易守。泉流交帶,引水為田。土宜穈、黍、宿麥、香棗、蒲萄、梨、柰諸菓。氣序和暢,風俗質直。文字取則印度,微有繒絹。服飾氈褐,斷髮無巾。貨用金錢、銀錢、小銅錢。王,其國人也,勇而寡略,好自稱伐,國無綱紀,法不整肅。伽藍十餘所,僧徒二千餘人,習學小乘教說一切有部,經教律儀,既遵印度,諸習學者,即其文而翫之。
The country of Agni, which is more than six hundred li from east to west and over four hundred li from south to north, its capital city being six or seven li in circuit, is surrounded by hills on four sides with perilous tracks that are easily defended. Spring water flows in a network of channels, leading the water to irrigate cultivated fields. The soil is suitable for growing millet, broomcom, winter wheat, fragrant jujubes, grapes, pears, crabapples, and other fruit. The climate is moderate and pleasant, and the people are honest and straightforward by social custom. Their alphabet is taken from that of India with slight modifications. The garments of the people are made of felt and hempen cloth. The men cut their hair short without wearing any headdress. As to their currency, they use gold, silver, and small copper coins. The king, a native of the country, is a brave man but he lacks resourcefulness and he indulges in bragging about his own merits. The country has no guiding principle or discipline and government orders are imperfect and not seriously implemented. There are more than ten monasteries with over two thousand monks, who are followers of the Sarvāstivāda school of the Hinayana teachings. Since they practice the scriptural theories and observe the Vinaya discipline of India, the students carefully study these subjects in Indian texts.
戒行律儀,潔清勤勵。然食雜三淨,滯於漸教矣。
They are pure and strict in observing the Vinaya rules, but they eat the three kinds of pure meat together with other foodstuffs, which shows that they are stagnating in the stage of the gradual teaching.
[0870a14] 從此西南行二百餘里,踰一小山,越二大河,西得平川,行七百餘里,至屈(居勿反)支國(舊曰龜茲)。
Going from here toward the southwest for more than two hundred li, I climbed over a hill and crossed two large rivers and then reached a plain in the west. After proceeding for more than seven hundred li, I arrived in the country of Kuci (formerly known as Qiuci).
[0870a17] 屈支國,東西千餘里,南北六百餘里。國大都城周十七八里,宜穈、麥,有粳稻,出蒲萄、石榴,多梨、柰、桃、杏。土產黃金、銅、鐵、鉛、錫。氣序和,風俗質。文字取則印度,粗有改變。管絃伎樂,特善諸國。服飾錦褐,斷髮巾帽。貨用金錢、銀錢、小銅錢。王,屈支種也,智謀寡昧,迫於強臣。其俗生子以木押頭,欲其遍遞也。伽藍百餘所,僧徒五千餘人,習學小乘教說一切有部。經教律儀,取則印度,其習讀者,即本文矣。尚拘漸教,食雜三淨。潔清耽翫,人以功競。
The country of Kuci is over one thousand li from east to west and over six hundred li from south to north, and its capital city is about seventeen or eighteen li in circuit. The soil is fit for growing millet and wheat. It yields round-grained rice, grapes, and pomegranates, and plenty of pears, crabapples, peaches, and apricots. It produces gold, copper, iron, lead, and tin. Its climate is mild and the people are honest and upright by nature. Their writing is taken from that of India but with minor alterations. Their skill in playing wind and stringed instruments is well known in various countries. They dress in brocade and hempen clothes, cut their hair short, and wear turbans. For currency they use gold, silver, and small copper coins. Being a man of Kuci, the king has little resourcefulness and is under the control of powerful ministers. It is their custom to press the heads of their babies into a flat shape with wooden planks. There are over one hundred monasteries with some five thousand monks, who study the Sarvāstivāda school of the Hinayana teachings. Their scriptural teachings and Vinaya discipline follow the example of India, so they study the books on these subjects in the original Indian language. As they eat the three kinds of pure meat together with other foodstuffs, they are still stagnating in the stage of the gradual teaching. But they are pure in conduct and deeply engrossed in studies, and they compete with one another in their achievement of spiritual cultivation.
[0870a27] 國東境城北天祠前,有大龍池。諸龍易形,交合牝馬,遂生龍駒,[怡‒台+龍]戾難馭。龍駒之子,方乃馴駕,所以此國多出善馬。聞諸先志曰:近代有王,號曰金花,政教明察,感龍馭乘。王欲終沒,鞭觸其耳,因即潛隱,以至于今。城中無井,取彼池水。龍變為人,與諸婦會,生子驍勇,走及奔馬;如是漸染,人皆龍種,恃力作威,不恭王命。王乃引搆突厥,殺此城人,少長俱戮,略無噍類。城今荒蕪,人煙斷絕。
In front of a deva temple to the north of a city in the eastern part of the country there is a big dragon pond. The dragons of the pond often changed their form to mate with mares and gave birth to dragon colts, which were fierce and unruly, but the offspring of the dragon colts were tamable. That is why plenty of good horses are bred in this country. I heard some old people say that there was recently a king named Golden Flower who, through his sagacious administration and sharp insight into political affairs, convinced one of tihe dragons to pull his carriage for him. When the king was approaching death he touched the dragon’s ear with his whip and it then submerged into the pond and hid itself, up to the present time. As there was no well in the city the people drew water from this pond. The dragons transformed themselves into human form and mated with the women. Their descendants were strong and courageous and could ran as fast as a galloping horse. In this manner the blood of the dragons was diffused and everybody became a person of the dragon race. Relying on their physical strength, they rode roughshod over others and paid no heed to the king’s orders. Thus the king colluded with the Turks to slaughter all the inhabitants, old and young, in the city. After the massacre not a single person was left living in the city, which is now a deserted place without a trace of human habitation.
[0870b08] 荒城北四十餘里,接山阿,隔一河水,有二伽藍,同名照怙釐,而東西隨稱。佛像莊飾,殆越人工。僧徒清齋,誠為勤勵。
More than forty li to the north of the deserted city there are two monasteries separated by a river close to the corner of a mountain. Both monasteries, one on the east side and the other on the west side of the river, are named Cakuri. The images of the Buddha and the ornaments are so beautifully made that they almost excel human craftsmanship. The monks are pure and austere in conduct and are sincere and diligent in their studies.
東照怙釐佛堂中有玉石,面廣二尺餘,色帶黃白,狀如海蛤。其上有佛足履之迹,長尺有八寸,廣餘六寸矣。或有齋日,照燭光明。
In the buddha hall of Eastern Cakuri Monastery there is a jade stone about two feet in width, yellowish-white in color, in the shape of a sea clam. On the stone there is a footprint of the Buddha, one foot eight inches in length and more than six inches wide. On fast days it sometimes issues a brilliant light.
[0870b13] 大城西門外,路左右各有立佛像,高九十餘尺。於此像前,建五年一大會處。每歲秋分數十日間,舉國僧徒皆來會集。上自君王,下至士、庶,捐廢俗務,奉持齋戒,受經聽法,渴日忘疲。諸僧伽藍莊嚴佛像,瑩以珍寶,飾之錦綺,載諸輦輿,謂之行像,動以千數,雲集會所。常以月十五日、晦日,國王、大臣謀議國事,訪及高僧,然後宣布。
There are two standing statues of the Buddha, more than ninety feet in height, one at each side of the road outside the west gate of the capital city. It is at this place in front of the statues that the great quinquennial congregations are held. Every year, for several tens of days around the autumnal equinox, all the monks in the whole country come here to attend a meeting. From the monarch and princes on down to the commoners, all suspend their secular affairs and observe the precepts; they study the scriptures and listen to the discourses on the Dharma for a whole day at a time without feeling fatigue. All the monasteries decorate their buddha images with jewels and gems, dress them in brocade and damask, and carry them in handcarts, counted by the thousand, to conduct what is known as the procession of images, flocking to meeting place. The king always discusses state affairs with his ministers on the fifteenth and the last day of the lunar month and, after consulting with the eminent monks about their discussion, they make a proclamation.
[0870b22] 會場西北渡河,至阿奢理貳伽藍(唐言奇特)。庭宇顯敞°,佛像工飾。僧徒肅穆,精勤匪怠,並是耆艾宿德,碩學高才,遠方俊彥,慕義至止。國王、大臣、士、庶、豪右,四事供養,久而彌敬。
At the northwest of the meeting place I crossed a river and reached Āścarya (“Marvelous”) Monastery. The buildings and courtyards of the monastery are splendid and spacious and the buddha images are well adorned. The monks, quiet and austere in appearance, are diligent in their studies, without negligence. Old people of virtue with much learning and great talents are venerated. In admiration of their good conduct, brilliant scholars come here from distant lands to stay with them. The king and his ministers, as well as the common people and magnates, provide the monks with the four monastic requisites with increasing respect as time goes on.
聞諸先志曰:昔此國先王,崇敬三寶,將欲遊方,觀禮聖迹,乃命母弟,攝知留事。其弟受命,竊自割勢,防未萌也。封之金函,持以上王。王曰:「斯何謂也?」對曰:「迴駕之日,乃可開發。」即付執事,隨軍掌護。王之還也,果有搆禍者,曰:「王令監國,婬亂中宮。」王聞震怒,欲置嚴刑。弟曰:「不敢逃責,願開金函。」王遂發而視之,乃斷勢也。曰:「斯何異物?欲何發明?」對曰:「王昔遊方,命知留事,懼有讒禍,割勢自明。今果有徵,願垂照覽。」王深驚異,情愛彌隆,出入後庭,無所禁礙。
I heard some old people saying that once a previous king of this country, who revered the Triple Gem, wished to go on tour to worship various holy sites at different places, and he had his younger brother act as regent during his absence. Upon receiving the king’s order the younger brother secretly cut off his own genital organ and put it in a golden casket, as a precaution against possible calumny. He sent the casket to the king, who asked, “What is it?” His younger brother said in reply, “Upon your return, Your Majesty may open it and see.” The casket was then handed to a guard of the king’s retinue for safekeeping during the journey. When the king returned from his trip a slanderer actually accused the regent, saying, “The regent appointed by the king committed adultery in the inner palace.” On hearing this accusation the king was enraged and intended to impose a heavy punishment on the culprit. His younger brother said, “I would not dare evade the responsibility but I hope that the golden casket can be opened.” When the king opened the casket and found a severed male organ contained in it, he asked, “What is this strange thing? What do you want to say about it?” His younger brother said, “When Your Majesty went out on tour and appointed me as regent, I feared that the disaster of a possible [accusation of] calumny might befall me, so I cut off my genital organ to prove my innocence. Now this misfortune has actually happened to me. I hope Your Majesty will make a clear investigation into the case.” The king was deeply surprised to hear this and since then his fraternity toward his younger brother became more profound, so that he was allowed free admission to the inner palace without hindrance.
王弟於後,行遇一夫,擁五百牛,欲事形腐。見而惟念,引類增懷:「我今形虧,豈非宿業?」即以財寶,贖此群牛。以慈善力,男形漸具。以形具故,遂不入宮。王怪而問之,乃陳其始末。王以為奇特也,遂建伽藍,式旌美迹,傳芳後葉。
Later, when the king’s younger brother was walking on the road, he met with a herdsman driving a herd of five hundred bulls to be castrated. On seeing these animals that were about to suffer the same impairment as he had, the king’s younger brother reflected on his own fate and thought, “Is it not due to my past evil deeds that I am now a deformed manin this life?” Thus he redeemed the herd of bulls from mutilation with money and valuables, and through the power of his compassion his genital organ was gradually restored. As he regained his masculinity he refused to enter the inner palace any more. When the amazed king asked him why, he told the king all the details. Regarding this as a marvelous affair, the king constructed the monastery in a beautiful style to transmit [his brother’s] good reputation to posterity.
[0870c13] 從此西行六百餘里,經小沙磧,至跋祿迦國(舊謂姑黑,又曰亟黑)。[0870c15] 跋祿迦國,東西六百餘里,南北三百餘里。國大都城周五六里。土宜氣序,人性風俗,文字法則同屈支國,語言少異。細氈細褐,隣國所重。伽藍數十所,僧徒千餘人,習學小乘教說一切有部。
From here going westward for more than six hundred li, I crossed a small desert and arrived in the country of Bālukā (formerly known as Gumo or Jimo). The country of Bālukā is over six hundred li from east to west and more than three hundred li from south to north, its capital city being five or six li in circuit. The native products, climate, temperament of the people, customs, written language, and law are all the same as in the country of Kuci, but the spoken language differs somewhat. Its fine cotton and hempen cloth is much valued in the neighboring countries. There are several tens of monasteries with more than a thousand monks, who study the Sarvāstivāda school of the Hinayana teachings.
[0870c20] 國西北行三百餘里,度石磧,至凌山。此則葱嶺北原,水多東流矣。山谷積雪,春夏合凍,雖時消泮,尋復結氷。經途險阻,寒風慘烈。多暴龍難,凌犯行人。由此路者,不得赭衣持瓠,大聲叫喚。微有違犯,災禍目覩。暴風奮發,飛沙雨石,遇者喪沒,難以全生。
Proceeding northwest from this country for more than three hundred li, I crossed a stony desert and reached the Ice Mountains, which are located at the northern side of the Pamir Range, where most of the streams flow eastward. Snow is accumulated in the valleys, which are freezing even in the spring and summer seasons, and although they sometimes melt a little they soon become frozen again. The path is dangerous and the cold wind blows with a piercing vehemence. There are frequent disasters caused by ferocious dragons that give trouble to travelers. Travelers going by this route should not wear garments of reddish-brown color, nor should they carry calabashes or shout loudly. The slightest infringement of these taboos will cause immediate disaster. A fierce wind will arise all of a sudden, sand flying in the air and pebbles raining down from the sky. Those who encounter such a catastrophe are sure to die, [or at least] it is difficult for them to escape alive.
[0871a02] 山行四百餘里,至大清池(或名熱海,又謂鹹海)。周千餘里,東西長,南北狹。四面負山,眾流交湊,色帶青黑,味兼鹹苦,洪濤浩汗,驚波汩°淴。龍魚雜處,靈怪間起,所以往來行旅,禱以祈福,水族雖多,莫敢漁捕。
Going among the mountains for over four hundred li, I reached the Great Pure Lake (also known as the Hot Sea or the Salt Sea), which is more than one thousand li in circuit. It is long from east to west and narrow from south to north. There are hills around the lake and many streams flow into it. The water is dark blue in color and brackish and bitter in taste. It is a vast expanse of water with huge and boisterous waves. Fish and dragons live together in the lake and supernatural monsters sometimes appear in it. Therefore passing travelers pray to them for good fortune and there are plenty of aquatic animals, though no one would venture to catch them.
[0871a06] 清池西北行五百餘里,至素葉水城。城周六七里,諸國商胡雜居也。土宜糜、麥、蒲萄,林樹稀疎。氣序風寒,人衣氈褐。[0871a09] 素葉已西數十孤城,城皆立長,雖不相稟命,然皆役屬突厥。
From the Pure Lake going northwest for more than five hundred li, I reached the City of Sushe River, which is about six or seven li in circuit, a place where traders of the Hu tribes from different countries mingle their abodes. The soil is good for growing millet, wheat, and grapes but fruit trees are scarce. The climate is windy and cold and the people wear clothes made of felt and hemp. To the west of Sushe River are some tens of isolated cities, each having its own ruler, but they do not obey one another and they are all under the domination of the Turks.
[0871a10] 自素葉水城,至羯霜那國,地名窣利,人亦謂焉。文字語言,即隨稱矣。字源簡略,本二十餘言,轉而相生,其流浸廣,粗有書記,竪讀其文,遞相傳授,師資無替。服氈褐,衣皮[疊*毛],裳服褊急。齊髮露頂,或總剪剃,繒綵絡額,形容偉大,志性恇怯,風俗澆訛,多行詭詐,大抵貪求,父子計利,財多為貴,良賤無差。雖富巨萬,服食麁弊。力田逐利者雜半矣。
The region stretching from city of Sushe River up to the country of Kasanna is called Suli, and the people are known by the same name. Their language is also known as Suli. The alphabet of their language is brief and simple, having only twenty-odd rudimentary letters, with which a vast vocabulary is formed by a methodical spelling system. The people have rough written records, which are read vertically and are transmitted from teacher to pupil without interruption. They dress in felt and hempen clothes and put on fur and cotton garments. Both their undergarments and their upper clothes fit tightly. They cut their hair short and expose the tops of their heads, or they shave their heads completely, tying a colored silk band on the forehead. They are tall and sturdy in stature but timid in disposition. Their general mood is perfidious and deceptive. They are mostly avaricious and take account of money matters even between father and son. Wealthy people are honored and esteemed and there is no distinction between the well-born and the lowborn. A millionaire, however, may lead a simple and coarse life. Half of the population are farmers and the other half traders.
[0871a19] 素葉城西行四百餘里,至千泉。千泉者,地方二百餘里,南面雪山,三陲平陸。水土沃潤,林樹扶疎,暮春之月,雜花若綺。泉池千所,故以名焉。突厥可汗每來避暑。中有群鹿,多飾鈴鐶,馴狎於人,不甚驚走。可汗愛賞,下命群屬,敢加殺害,有誅無赦。故此群鹿,得終其壽。
Going westward from Sushe City for more than four hundred li, I arrived at Thousand Springs. The district known by this name is over two hundred li square, facing the Snow Mountains in the north, with plains on the three other sides. The soil is fertile and damp and there are luxuriant trees. In late spring various flowers bloom as beautifully as embroidered silk. As there are a thousand springs, the district is named as such. The Turkish Khan often comes here in the summer season to avoid the heat. There are flocks of deer, most of them wearing bells and rings. They are docile and friendly with people and do not easily become so afraid as to flee. These animals are pets of the Khan, who has forbidden his subjects to slaughter them on penalty of death, so they can live out their natural lifetimes.
[0871a25] 千泉西行百四五十里,至呾邏私城。城周八九里,諸國商胡雜居也。土宜氣序,大同素葉。[0871a27] 南行十餘里,有小孤城,三百餘戶,本中國人也,昔為突厥所掠,後遂鳩集同國,共保此城,於中宅居。衣服去就,遂同突厥;言辭儀範,猶存本國。
Going westward from Thousand Springs for one hundred and forty or fifty li, I reached the city of Taras, eight or nine li in circuit, being a place where traders of the Hu tribes from different countries make their abodes together. The natural products and climate are roughly the same as in Sushe. Going southward for about ten li is a small isolated town, in which live more than three hundred Chinese families who were formerly taken prisoner by the Turks. Afterward they gathered together all their compatriots and safeguarded this town, in which they settled. They adopted the costume and etiquette of the Turks but retained the language and ways of life of their own country.
[0871a25] 千泉西行百四五十里,至呾邏私城。城周八九里,諸國商胡雜居也。土宜氣序,大同素葉。[0871a27] 南行十餘里,有小孤城,三百餘戶,本中國人也,昔為突厥所掠,後遂鳩集同國,共保此城,於中宅居。衣服去就,遂同突厥;言辭儀範,猶存本國。
Going westward from Thousand Springs for one hundred and forty or fifty li, I reached the city of Taras, eight or nine li in circuit, being a place where traders of the Hu tribes from different countries make their abodes together. The natural products and climate are roughly the same as in Sushe. Going southward for about ten li is a small isolated town, in which live more than three hundred Chinese families who were formerly taken prisoner by the Turks. Afterward they gathered together all their compatriots and safeguarded this town, in which they settled. They adopted the costume and etiquette of the Turks but retained the language and ways of life of their own country.
[0871b01] 從此西南行二百餘里,至白水城。城周六七里。土地所產,風氣所宜,逾勝呾邏私。[0871b03] 西南行二百餘里,至恭御城。城周五六里。原隰膏腴,樹林蓊欝。
From here going southwest for more than two hundred li, I arrived at the City of White Water, which is six or seven li in circuit. The native products and climatic conditions are much better than in Taras. Going south for more than two hundred li, I reached Gongyu City, which is five or six li in circuit. The plains and marshlands are rich and fertile and covered with luxuriant trees.
[0871b04] 從此南行四五十里,至笯(奴故反)赤建國。[0871b06] 笯赤建國,周千餘里。地沃壤,備稼穡,草木欝茂,華果繁盛,多蒲萄,亦所貴也。城邑百數,各別君長,進止往來,不相稟命。雖則畫野區分,總稱笯赤建國。
From here going south for forty or fifty li, I came to the country of Nujkend. The country of Nujkend is more than one thousand li in circuit, and the soil is fertile, tilled and reaped perfectly. The vegetation is luxuriant and there are profuse flowers and fruit. Grapes are grown in large quantities and are highly valued. There are about a hundred cities and towns, each governed by its own ruler, and they are mutually independent in taking action. Although they have clearly demarcated areas they are collectively known as the country of Nujkend.
[0871b09] 從此西行二百餘里,至赭時國(唐言石國)。[0871b11] 赭時國,周千餘里。西臨葉河。東西狹、南北長。土宜氣序,同笯赤建國。城邑數十,各別君長,既無總主,役屬突厥。
From here going westward for over two hundred li, I came to the country of Shash (known as the country of Shi in Chinese). The country of Shash is more than one thousand li in circuit, bordering the She River on the west. It is narrow from east to west and long from south to north. The natural products and climate are the same as in Nujkend. There are several tens of cities and towns, each having its own ruler without a sovereign lord, and all of them are under the control of the Turks.
[0871b13] 從此東南千餘里,至[怡‒台+巿](敷發反)捍國。[0871b15] [怡‒台+巿]捍國,周四千餘里,山周四境。土地膏腴,稼穡滋盛,多花菓,宜羊馬。氣序風寒,人性剛勇,語異諸國,形貌醜弊。自數十年,無大君長,酋豪力競,不相賓伏,依川據險,畫野分都。
From here proceeding southeast for more than one thousand li, I reached the country of Feihan. The country of Feihan is over four thousand li in circuit and is surrounded by mountains on four sides. The land is fertile and the agricultural products are rich. There are plenty of flowers and fruit, and it is fit for rearing sheep and horses. The climate is windy and cold and the people are stout and brave by nature. Their language is different from those of other countries, and their features are ugly and misshapen. For the last several decades there has been no sovereign ruler in the country; the chieftains compete with one another for power and no one yields to the others. They have delimited the boundaries of their districts by rivers and precipitous mountains.
[0871b19] 從此西行千餘里,至窣堵利瑟那國。[0871b21] 窣堵利瑟那國,周千四、五百里。東臨葉河。葉河出葱嶺北原,西北而流,浩汗渾濁汩淴°漂急。土宜風俗,同赭時國。自有王,附突厥。
From here going westward for more than one thousand li, I reached the country of Sutrūshana. The country of Sutrūshana is fourteen or fifteen hundred li in circuit, bordering the She River on the east, which has its source in the plateau to the north of the Pamir Range. It is a mighty river of muddy water with rapid currents. The native products and customs are the same as in the country of Shash. In this country there is a king who is affiliated with the Turks.
[0871b24] 從此西北入大沙磧,絕無水草。途路彌漫,疆境難測,望大山,尋遺骨,以知所指,以記經途。
From here going toward the northwest, I entered a great desert in which there is absolutely no water or grass. The roads are lost in the vast waste, and its limits are unfathomable. Only by looking at the huge mountains and following the scattered skeletons can one know the direction and find the path.
行五百餘里,至颯秣建國(唐言康國)。[0871b28] 颯秣建國,周千六七百里,東西長,南北狹。國大都城周二十餘里,極險固,多居人。異方寶貨,多聚此國。土地沃壤,稼穡備植,林樹蓊欝,花菓滋茂,多出善馬。機巧之技,特工諸國。氣序和暢,風俗猛烈。凡諸胡國,此為其中,進止威儀,近遠取則。其王豪勇,隣國承命。兵馬強盛,多諸赭羯。赭羯之人,其性勇烈,視死如歸,戰無前敵。
After traveling for over five hundred li, I reached the country of Samarkand (known as Kangguo in Chinese). The country of Samarkand is sixteen or seventeen hundred li in circuit, long from east to west and narrow from south to north. The capital city is more than twenty li in circuit and is a completely invulnerable stronghold with a large population. Precious goods of different quarters are mostly centralized in this country. The soil is rich and fertile and all kinds of crops are cultivated. The trees of the forests are luxuriant and have profuse flowers and fruit. This country yields many good horses and its skillful craftsmen are the best among various countries. The climate is mild and temperate but the people are irascible by nature. The various states of the Hu tribe regard this country as their center, and people far and near follow the example of this country in social manners and behavior. The king is a valorous man and the neighboring countries obey his orders. He has a strong military force consisting of a large body of Cakar warriors; the Cakar people are courageous by nature, fearless of death, and without rival in martial skill.
[0871c06] 從此東南至弭秣賀國(唐言米國)。[0871c08] 弭秣賀國,周四五百里。據川中,東西狹,南北長。土宜風俗,同颯秣建國。
From here proceeding toward the southeast, one goes to the country of Mimohe (known as Miguo in Chinese). The country of Mimohe is four or five hundred It in circuit, situated in the middle of a plain, narrow from east to west and long from south to north. The native products and customs are the same as in the country of Samarkand.
從此北至劫布呾那國(唐言曹國)。[0871c11] 劫布呾那國,周千四五百里,東西長,南北狹。土宜風俗,同颯秣建國。
From here proceeding toward the north, one arrives at the country of Kapūtānā (known as Caoguo in Chinese). The country of Kapūtānā is fourteen or fifteen hundred li in circuit, long from east to west and narrow from south to north. The native products and customs are the same as in the country of Samarkand.
從此國西三百餘里,至屈(居勿反)霜(去聲)爾迦國(唐言何國)。[0871c14] 屈霜爾迦國,周千四五百里,東西狹,南北長。土宜風俗,同颯秣建國。
From this country proceeding westward for more than three hundred li, one arrives at the country of Kuṣāṇika (known as Heguo in Chinese). The country of Kuṣāṇika is fourteen or fifteen hundred li in circuit, narrow from east to west and long from south to north. The native products and customs are the same as in the country of Samarkand.
從此國西二百餘里,至喝捍國(唐言東安國)。[0871c17] 喝捍國,周千餘里。土宜風俗,同颯秣建國。
From this country proceeding westward for more than two hundred li, one reaches the country of Khagan (known as East Anguo in Chinese). The country of Khagan is more than one thousand li in circuit and the native products and customs are the same as in the country of Samarkand.
從此國西四百餘里,至捕喝國(唐言守安國)。[0871c19] 捕喝國,周千六七百里,東西長,南北狹。土宜風俗,同颯秣建國。
From this country proceeding westward for more than four hundred li, one reaches the country of Bukhara (known as Middle Anguo in Chinese). The country of Bukhara is sixteen or seventeen hundred li in circuit, long from east to west and narrow from south to north. The native products and customs are the same as in the country of Samarkand.
從此國西四百餘里,至伐地國(唐言西安國)。[0871c22] 伐地國,周四百餘里,土宜風俗,同颯秣建國。
From this country proceeding westward for more than four hundred li, one reaches the country of Betik (known as West Anguo in Chinese). The country of Betik is more than four hundred li in circuit and its native products and customs are the same as in the country of Samarkand.
從此西南五百餘里,至貨利習彌伽國。[0871c24] 貨利習彌伽國,順縛芻河兩岸,東西二三十里,南北五百餘里。土宜風俗,同伐地國,語言少異。
From here proceeding southwest for over five hundred li, one reaches the country of Horiṣmīka. The country of Horiṣmīka, lying along the Oxus River on both banks, is twenty or thirty li from east to west and over five hundred li from south to north. The native products and customs are the same as in the country of Betik but the language is slightly different.
從颯秣建國西南行三百餘里,至羯霜(去聲)那國(唐言史國)。[0871c28] 羯霜那國,周千四五百里。土宜風俗,同颯秣建國。從此西南行二百餘里,入山。山路崎嶇,谿徑危險,既絕人里,又少水草。
Going southwest from the country of Samarkand for more than three hundred li, I reached the country of Kasanna (known as Shiguo in Chinese). The country of Kasanna is fourteen or fifteen hundred li in circuit, and the native products and customs are the same as in the country of Samarkand. From here going southwest for more than two hundred li, I entered a mountainous region, where the roads are rough and rugged and the narrow path is dangerous. There are no inhabitants and little water and grass.
東南山行三百餘里,入鐵門。[0872a02] 鐵門者,左右帶山,山極峭峻,雖有狹徑,加之險阻,兩傍石壁,其色如鐵。既設門扉,又以鐵鋦,多有鐵鈴,懸諸戶扇,因其險固,遂以為名。
Going southeast among the mountains for over three hundred li, I entered the Iron Gate. On both sides of the Iron Gate there are precipitous rocks. Although there is a narrow path, it is hardly accessible. The rocky walls standing on both sides of the path are of the color of iron. The door panels are strengthened with iron and many iron bells are hanging on them. As it is in an impregnable position, it is called by this name.
[0872a05] 出鐵門,至覩貨邏國(舊曰吐火羅國,訛也)。其地南北千餘里,東西三千餘里。東阨葱嶺,西接波剌°斯,南大雪山,北據鐵門,縛芻大河中境西流。自數百年,王族絕嗣,酋豪力競,各擅君長,依川據險,分為二十七國。雖畫野區分,總役屬突厥。氣序既溫,疾疫亦眾。冬末春初,霖雨相繼。故此境已南,濫波已北,其國風土,並多溫疾。而諸僧徒以十二月十六日入安居,三月十五日解安居,斯乃據其多雨,亦是設教隨時也。其俗則志性恇怯;容貌鄙陋,粗知信義,不甚欺詐。語言去就,稍異諸國。字源二十五言,轉而相生,用之備物,書以橫讀,自左向右,文記漸多,逾廣窣利。多衣[疊*毛],少服褐。貨用金、銀等錢,模樣異於諸國。
Going out of the Iron Gate, I arrived at the country of Tukhāra (formerly transcribed incorrectly as the country of Tuhuoluo). This territory is over one thousand li from south to north and more than three thousand li from east to west. It borders on the Pamir Range in the east, adjoins Persia in the west, touches the Great Snow Mountains in the south, and occupies the Iron Gate in the north, with the great Oxus River flowing westward through the middle of it. For several centuries the royal family had no offspring and the powerful chieftains competed vigorously with one another, each trying to be the lord of his own district, delimited by rivers and strategic positions, and they divided the country into twenty-seven states. Although each [of these chieftains] has his own clearly demarcated territory they are all under the domination of the Turks. As the climate is temperate illness and pestilence are rampant. By the end of winter and at the beginning of spring, when there is continuous heavy rain, febrile ailments are prevalent in all the countries south of this territory down to the north of Lampā. The monks commence their summer retreat on the sixteenth day of the twelfth month and end it on the fifteenth day of the third month. It is because this place has so much rain that the dates are thus fixed according to the seasons. The people are timid and cowardly and are bad-looking, but in manner they are creditable and loyal and they seldom resort to deception. Their language and manners differ slightly from those of other countries. There are twenty-five letters in their alphabet, by which various words are formed to express all things. Their writing is horizontal, from left to right, and their records have been gradually increased until they exceed those of Suli in number. They use more cotton than hemp in making clothes. For currency they use golden, silver, and other coins, which are different in shape from those of other countries.
[0872a20] 順縛芻河北下流至呾蜜國。[0872a21] 呾蜜國,東西六百餘里,南北四百餘里。國大都城周二十餘里。東西長,南北狹。伽藍十餘所,僧徒千餘人。諸窣堵波,即舊所謂浮圖也,又曰鍮婆,又曰塔婆,又曰私鍮簸,又曰藪斗波,皆訛也。及佛尊像,多神異,有靈鑒。
Following the course of the Oxus River northward to the lower reaches, one arrives at the country of Tirmidh. The country of Tirmidh is more than six hundred li from east to west and over four hundred li from south to north, its capital city being more than twenty li in circuit, long from east to west and narrow from south to north. There are more than ten monasteries with over one thousand monks. The stupas (known in old times as futu, toupo, tapo, sitoubo, or soudoubo, all erroneous) and the venerated images of the Buddha are mostly miraculous and cause spiritual manifestations.
[0872a26] 東至赤鄂衍那國。[0872a27] 赤鄂衍那國,東西四百餘里,南北五百餘里。國大都城周十餘里。伽藍五所,僧徒尠少。
To the east of this country is the country of Sahāniyan. The country of Sahāniyan is more than four hundred li from east to west and over five hundred li from south to north; its capital city is more than ten li in circuit. There are five monasteries with very few monks.
[0872a29] 東至忽露摩國。[0872b01] 忽露摩國,東西百餘里,南北三百餘里。國大都城周十餘里。其王奚素突厥也。伽藍二所,僧徒百餘人。
To the east of this country is the country of Kharūn. The country of Kharūn is over one hundred li from east to west and more than three hundred li from south to north, its capital city being over ten li in circuit. The king is a Turk from Xisu. There are two monasteries with over one hundred monks.
[0872b03] 東至愉(朔俱反)漫國。[0872b04] 愉漫國,東西四百餘里,南北百餘里。國大都城周十六七里。其王奚素突厥也。伽藍二所,僧徒寡少。
To the east of this country is the country of Shūmān. The country of Shūmān is more than four hundred li from east to west and over one hundred li from south to north, its capital city being sixteen or seventeen li in circuit. The king is a Turk from Xisu. There are two monasteries with very few monks.
[0872b06] 西南臨縛芻河,至鞠和衍那國。[0872b08] 鞠和衍那國,東西二百餘里,南北三百餘里。國大都城周十餘里。伽藍三所,僧徒百餘人。
To the southwest along the Oxus River is the country of Kuvāyāna. The country of Kuvāyāna is more than two hundred li from east to west and over three hundred li from south to north, its capital city being over ten li in circuit. There are three monasteries with over one hundred monks.
[0872b10] 東至鑊沙國。[0872b11] 鑊沙國,東西三百餘里,南北五百餘里。國大都城周十六七里。
To the east of this country is the country of Wakhsh. The country of Wakhsh is more than three hundred li from east to west and over five hundred li from south to north, its capital city being sixteen or seventeen li in circuit.
[0872b12] 東至珂咄羅國。[0872b13] 珂咄羅國,東西千餘里,南北千餘里。國大都城周二十餘里。[0872b14] 東接葱嶺,至拘謎(莫閉反)陀國。
To the east of this country is the country of Khuttalān. The country of Khuttalān is over one thousand li from east to west and more than one thousand li from south to north, its capital city being over twenty li in circuit. It adjoins the Pamir Range and reaches the country of Komidai in the east.
[0872b16] 拘謎陀國,東西二千餘里,南北二百餘里。據大葱嶺中。國大都城周二十餘里。西南隣縛芻河,南接尸棄尼國。南渡縛芻河,至達摩悉鐵帝國、鉢鐸創那國、淫薄健國、屈浪拏國、呬(火利反)摩呾羅國、鉢利曷國、訖栗瑟摩國、曷邏胡國、阿利尼國、瞢健國。自活國東南至闊悉多國、安呾羅°縛國,事在迴記。
The country of Komidai is more than two thousand li from east to west and over two hundred li from south to north, being situated among the mountains of the Pamir Range. The capital city is more than twenty li in circuit. It borders on the Oxus River in the southwest and adjoins the country of Śikni in the south. Crossing the Oxus River to the south, it reaches the country of Dharma- sthiti, the country of Madakhshān, the country of Yamgān, the country of Kurān, the country of Himatala, the country of Pārghar, the country of Kishm, the country of Rāhula, the country of Ārhan, and the country of Mungān. To the southeast of the country of Warwālīz are the countries of Khost and Andarāb. Accounts of these countries may be found in the descriptions of my return journey.
[0872b23] 活國西南至縛伽浪國。[0872b24] 縛伽浪國,東西五十餘里,南北二百餘里。國大都城周十餘里。
To the southwest of the country of Warwālīz is the country of Baghlan. The country of Baghlan is more than fifty li from east to west and over two hundred li from south to north; its capital city is more than ten li in circuit.
[0872b25] 南至紇露悉泯健國。[0872b26] 紇露悉泯健國,周千餘里。國大都城周十四五里。
To the south is the country of Hrum-Simingān. The country of Hrum-Simingān is over one thousand li in circuit and its capital city is fourteen or fifteen li in circuit.
[0872b27] 西北至忽懍國。[0872b28] 忽懍國,周八百餘里。國大都城周五六里。伽藍十餘所,僧徒五百餘人。
To the southwest is the country of Khulm. The country of Khulm is over eight hundred li in circuit and its capital city is five or six li in circuit. There are more than ten monasteries with over five hundred monks.
[0872b29] 西至縛喝國。[0872c01] 縛喝國,東西八百餘里,南北四百餘里。北臨縛芻河。國大都城周二十餘里,人皆謂之小王舍城也。其城雖固,居人甚少。土地所產,物類尤多,水陸諸花,難以備舉。伽藍百有餘所,僧徒三千餘人,並皆習學小乘法教。
To the west is the country of Baktra. The country of Baktra is more than eight hundred li from east to west and over four hundred li from south to north, bordered by the Oxus River on the north. Its capital city, which is more than twenty li in circuit, is popularly known as Smaller Rājagṛha. It is a strongly fortified city but sparsely populated. There are a great many varieties of native products and the terrestrial and aquatic flowers are too many to be enumerated. There are more than one hundred monasteries with over three thousand monks, all of whom study and practice the Hinayana teachings.
城外西南有納縛(唐言新)僧伽藍,此國先王之所建也。大雪山北作論諸師,唯此伽藍美業不替。其佛像則瑩以名珍,堂宇乃飾之奇寶。故諸國君長,利之以攻劫。此伽藍素有毘沙門天像,靈鑒可恃,冥加守衛。近突厥葉護可汗子肆葉護可汗,傾其部落,率其戎旅,奄襲伽藍,欲圖珍寶。去此不遠,屯軍野次,其夜夢見毘沙門天曰:「汝有何力,敢壞伽藍?」因以長戟,貫徹胸背。可汗驚悟,便苦心痛,遂告群屬所夢咎徵,馳請眾僧,方申懺謝,未及返命,已從殞歿。
To the southwest outside the city is New Monastery, built by a previous king of this country. This is the only monastery north of the Great Snow Mountains in which various Buddhist commentators have worked continuously without intermission. The Buddha’s image is adorned with famous jewels and the halls are decorated with rare precious substances. For this reason the rulers of various countries attacked the monastery in order to capture the valuables. In the monastery there is a statue of the deity Vaiśravaṇa, who is reliable in his spiritual power and serves as a guardian of the monastery in a hidden sense. Recently the Turkish Shehu Khan’s son, named Si Shehu Khan, mobilizing all the forces of his tribe and commanding his army, launched a surprise attack on the monastery and attempted to seize the jewels. Not far away from the monastery he camped with his troops. During the night he dreamed of Vaiśravaṇa, who said to him, “What power do you have that you dare to devastate the monastery?” So saying, he thrust his spear through the Khan’s chest. Waking in terror, the Khan felt an acute heartache and told his subordinates about his evil dream. Then he hurriedly sent messengers to invite the monks so that he might confess his wickedness in their presence, but he died before the messengers returned.
[0872c16] 伽藍內南佛堂中有佛澡罐,量可斗餘;雜色炫燿,金石難名。又有佛牙,其長寸餘,廣八九分,色黃白,質光淨。又有佛掃箒,迦奢草作也,長餘二尺,圍可七寸,其把以雜寶飾之。凡此三物,每至六齋,法俗咸會,陳設供養,至誠所感,或放光明。[0872c23] 伽藍北有窣堵波,高二百餘尺,金剛泥塗,眾寶廁飾。中有舍利,時燭靈光。
In the southern buddha hall of this monastery there is a Buddha’s bathing pot of about one dou (1 decaliter) in capacity. It is of a variegated color and dazzlingly brilliant, and it is difficult to say whether it is made of metal or of stone. There is also a Buddha’s tooth relic about one inch long and eight or nine fen (1 fen = 1/10 of an inch) wide. It is yellowish-white in color and bright and clean in texture. There is also a Buddha’s broom, made of kāśa grass, about two feet long and seven inches around, the handle adorned various precious substances. These three articles are always shown on the six fast days to the assembly of monks and laypeople, who make offerings to them. When moved by the sincerity of the devotees these articles may emit a brilliant light. To the north of the monastery there is a stupa over two hundred feet in height, plastered with diamonds and decorated with various precious substances. A piece of relic bone is enshrined in the stupa, which often issues a divine light.
[0872c25] 伽藍西南有一精廬,建立已來,多歷年所。遠方輻湊,高才類聚,證四果者,難以詳舉。故諸羅漢將入涅槃,示現神通,眾所知識,乃有建立,諸窣堵波基跡相隣,數百餘矣。雖證聖果,終無神變,蓋亦千計,不樹封記。今僧徒百餘人,夙夜匪懈,凡聖難測。
To the southwest of the monastery there is a vihāra (temple) that was built many years ago. Numerous learned monks congregated at this monastery from distant places, and it is difficult to number those who were arhats (saints). Therefore only those arhats who had manifested supernatural powers at the time of entering nirvana and had become well known to the monks had stupas built for them. These were a hundred in number, with their bases very close together. Although those monks who had attained sainthood were also numbered by the thousand no memorials were erected for them, as they did not show supernatural powers at death. Now there are over a hundred monks, who work hard day and night for spiritual cultivation, but it is difficult to know who is an ordinary monk and who is a saint.
[0873a02] 大城西北五十餘里至提謂城,城北四十餘里有波利城。城中各有一窣堵波,高餘三丈。
Over fifty li to the northwest of the capital is the city of Trapuṣa, and over forty li to the north of this city is the city of Bhallika. In each of the two cities there is a stupa more than thirty feet in height.
昔者如來初證佛果,起菩提樹,方詣鹿園。時二長者遇被威光,隨其行路之資,遂獻麨蜜,世尊為說人天之福,最初得聞五戒十善也。既聞法誨,請所供養,如來遂授其髮、爪焉。二長者將還本國,請禮敬之儀式。如來以僧伽胝(舊曰僧祇梨,訛也),方疊布下,次欝多羅僧,次僧却崎(舊曰僧祇支,訛也),又覆鉢,竪錫杖,如是次第,為窣堵波。二人承命,各還其城,擬儀聖旨,式修崇建,斯則釋迦法中最初窣堵波也。
When the Tathāgata first realized buddhahood, he rose from his seat under the bodhi tree. When he was about to go to the Deer Park, the two elders [Trapuṣa and Bhallika] met him in his majestic glory and offered him some parched grain and honey out of their traveling provisions. The World-honored One spoke to them on the blessedness acquired by human and heavenly beings, and they were the first to hear the five precepts and the ten good deeds. After having heard the instructions on the Dharma they requested something for them to worship. Then the Tathāgata gave them some of his hair and nail parings to take back home. As they asked about the manner of venerating these relics, the Tathāgata folded his samghāti (double robe; incorrectly transcribed as sengqili in olden times) into a square and spread it on the ground, and he did the same with his uttarāsaṅga (upper robe) and samkakṣikā (side-covering vest; incorrectly transcribed as sengqizhi in olden times). Then he placed his inverted almsbowl on the robes and set his pewter staff on top of the bowl to make the shape of a stupa. The two men returned to their respective cities and each built a stupa after the patternn shown by the holy Buddha. This was the prototype of the stupas built by the Buddhists according to the teachings of the Buddha.
[0873a14] 城西七十餘里有窣堵波,高餘二丈,昔迦葉波佛時之所建也。
More than seventy li to the west of the city is a stupa over twenty feet in height, which had been built long ago at the time of Kāśyapa Buddha.
[0873a15] 從大城西南入雪山阿,至銳秣陀國。[0873a17] 銳秣陀國,東西五六十里,南北百餘里。國大都城周十餘里。
Proceeding southwest from the capital city, one enters a nook of the Snow Mountains and reaches the country of Zumathān. The country of Zumathān is fifty or sixty li from east to west and over one hundred li from south to north, its capital city being more than ten li in circuit.
[0873a18] 西南至胡寔健國。[0873a19] 胡寔健國,東西五百餘里,南北千餘里。國大都城。周二十餘里。多山川,出善馬。
Proceeding southwest one reaches the country of Gūzgānān. The country of Gūzgānān is more than five hundred li from east to west and over one thousand li from south to north, its capital city being more than twenty li in circuit. This country has many mountains and rivers and produces good horses.
[0873a20] 西北至呾剌健國。[0873a22] 呾剌健國,東西五百餘里,南北五六十里。國大都城周十餘里。西接波剌斯國界。
Proceeding northwest one reaches the country of Talaqān. The country of Talaqān is over five hundred li from east to west and fifty or sixty li from south to north, its capital city being more than ten li in circuit. It borders on the country of Persia in the west.
[0873a23] 從縛喝國南行百餘里,至揭職國。[0873a25] 揭職國,東西五百餘里,南北三百餘里。國大都城周四五里,土地磽确陵阜連屬。少花果,多菽、麥。氣序寒烈,風俗剛猛。伽藍十餘所,僧徒三百餘人,並學小乘教說一切有部。
Going south from the country of Baktra for more than one hundred li, I arrived at the country of Kacik. The country of Kacik is more than five hundred li from east to west and over three hundred li from south to north, its capital city being four or five li in circuit. The soil is hard and infertile, with hills and mounds connecting to one another. There are few flowers or fruit but much pulse and wheat. The climate is severely cold and the people are harsh and fierce by custom. There are more than ten monasteries with over three hundred monks, all of whom study the Sarvāstivāda school of the Hinayana teachings.
[0873a29] 東南入大雪山,山谷高深,峯巖危險,風雪相繼,盛夏合凍,積雪彌谷,蹊徑難涉。山神鬼魅,暴縱妖祟°,群盜橫行,殺害為務。
Proceeding southeast one enters the Great Snow Mountains. The mountains are high and the valleys deep, and the peaks and cliffs are fraught with danger. Wind and snowfall follow each other and even at the height of summer it is cold to the point of freezing. Snow heaps up in the valleys and the footpath is hard to walk on. Mountain deities and evil ghosts, when enraged, send forth monstrous sprites to create havoc. It is also infested with gangs of brigands, whose business is murder.
[0873b02] 行六百餘里,出都貨邏國境,至梵衍那國。[0873b04] 梵衍那國,東西二千餘里,南北三百餘里,在雪山之中也。人依山谷,逐勢邑居。國大都城據崖跨谷,長六七里,北背高巖,有宿麥,少花果,宜畜牧,多羊馬。氣序寒烈,風俗剛獷,多衣皮褐,亦其所宜。文字、風教,貨幣°之用,同都貨邏國。語言少異,儀貌大同。淳信之心,特甚隣國。上自三寶,下至百神,莫不輸誠,竭心宗敬。商估往來者,天神現徵祥,示祟變,求福德。伽藍數十所,僧徒數千人,宗學小乘說出世部。
Going for more than six hundred li, I came out of the territory of Tukhāra country and reached the country of Bāmīyāna. The country of Bāmīyāna is more than two thousand li from east to west and over three hundred li from south to north, being situated among the Snow Mountains. The people lived on the slopes of the valleys and gradually became town-dwellers. The capital city lies upon a cliff and stretches across a valley six or seven li in length, with a lofty precipice at its back on the north. It produces winter wheat but few flowers and fruit. It is fit for cattle breeding and there are many sheep and horses. The climate is severely cold and the customs are harsh and rude. The people mostly wear fur and hempen clothes, which are suitable for them. The written language, social institutions, and currency are the same as those in Tukhāra. The spoken language is slightly different but the manners and features of the people are generally the same. Their mind of pure faith is far better than that of the people in neighboring countries. They worship the Triple Gem with utmost sincerity and venerate all gods down to the various deities. When merchants coming and going happen to witness visions of heavenly deities, whether as good omens or as predictions of disaster, they worship the deities to pray for blessedness. There are several tens of monasteries with several thousand monks, who follow the Hinayana teachings of the Lokottaravāda school.
[0873b13] 王城東北山阿有立佛石像,高百四五十尺,金色晃曜,寶飾煥爛。東有伽藍,此國先王之所建也。伽藍東有鍮石釋迦佛立像,高百餘尺,分身別鑄,總合成立。
To the northeast of the royal city, at a corner of the mountains, there is a rock statue of the standing Buddha, one hundred forty or fifty feet in height, of a dazzling golden color and adorned with brilliant gems. To the east there is a monastery built by a previous king of the country. To the east of the monastery there is a copper statue of the standing Buddha, more than one hundred feet tall. It was cast in separate pieces and then welded together into shape.
[0873b18] 城東二三里伽藍中有佛入涅槃臥像,長千餘尺。其王每此設無遮大會,上自妻子,下至國珍,府庫既傾,復以身施,群官僚佐就僧酬贖,若此者以為所務矣。
In the monastery situated two or three li to the east of the city there is an image of the recumbent Buddha, more than one thousand feet long, in the posture of entering nirvana. At this place the king often convened the quinquennial assembly, in which he offered everything from his queen down to the national treasures as alms to the monks. When the state repository was exhausted he gave himself up to the monks, and then his officials paid ransom to the monks to redeem the king. This practice has become the king’s regular duty.
[0873b22] 臥像伽藍東南行二百餘里,度大雪山,東至小川澤,泉池澄鏡,林樹青葱。有僧伽藍,中有佛齒及劫初時獨覺齒,長餘五寸,廣減四寸;復有金輪王齒,長三寸,廣二寸;商諾迦縛娑(舊曰商那和修,訛也)大阿羅漢所持鐵鉢,量可八九升。凡三賢聖遺物,並以黃金緘封。
Going from the monastery of the image of the recumbent Buddha toward the southeast for over two hundred li, I crossed the Great Snow Mountains and reached the Small Marshland in the east, where the water of the springs and ponds is as clear and lucid as a mirror, with luxuriant trees of green foliage. There is a monastery in which are preserved a tooth relic of the Buddha and a tooth of a pratyekabuddha who lived at the beginning of the present kcdpct (eon), more than five inches long and less than four inches wide. There is also a tooth of a gold wheel king, three inches long and two inches wide, as well as the iron almsbowl used by the great arhat Sāṇakavāsa (incorrectly transcribed as Shangna-hexiu in olden times), with a capacity of eight or nine sheng (liter). These three kinds of relics left by the holy ones are sealed up in golden containers.
又有商諾迦縛娑九條僧伽胝衣,絳赤色,設諾迦草皮之所績成也。商諾迦縛娑者,阿難弟子也,在先身中,以設諾迦草衣,於解安居日,持施眾僧。承茲福力,於五百身中陰、生陰,恒服此衣。以最後身,從胎俱出,身既漸長,衣亦隨廣;及阿難之度出家也,其衣變為法服;及受具戒,更變為九條僧伽胝。將證寂滅,入邊際定,發智願力,留此袈裟,盡釋迦遺法。法盡之後,方乃變壞。今已少損,信有徵矣。
There is also preserved a piece of Śāṇakavāsa’s samghāti robe, consisting of nine stripes of a dark red color. It was made of the cloth woven with the fiber of the śāṇaka (hemp) plant. Sāṇakavāsa was a disciple of Ānanda. In a former life he presented a piece of hempen robe to the monks on the last day of the summer retreat. Through this meritorious deed he was born five hundred times always wearing a hempen garment, whether he was in the state of intermediate existence or born into the human world. In his last birth he was born wrapped in a hempen garment, which enlarged with the growth of his body. When he was converted to the Buddhist order by Ānanda his garment turned into a religious robe, and when he received full ordination it became a samghāti robe of nine stripes. When he was about to realize nirvana he entered the ultimate samādhi of perfection; through the power of his vow of wisdom he left his robe to last in the world until the end of the bequeathed teachings of the Buddha. It will decay only after the termination of the Dharma. It is now slightly diminished, and this is evidence for the veracity of the legend.
[0873c08] 從此東行入雪山,踰越黑嶺,至迦畢試國。[0873c10] 迦畢試國,周四千餘里,北背雪山,三陲黑嶺。國大都城周十餘里。宜穀、麥、多果、木,出善馬、欝金香。異方奇貨,多聚此國。氣序風寒,人性暴獷,言辭鄙[卄/執/衣],婚姻雜亂。文字大同覩貨邏國。習俗、語言、風教頗異。服用毛[疊*毛],衣兼皮褐。貨用金錢、銀錢及小銅錢,規矩模樣異於諸國。王,剎利種也,有智略,性勇烈,威懾隣境,統十餘國。愛育百姓,敬崇三寶,歲造丈八尺銀佛像,兼設無遮大會,周給貧窶,惠施鰥寡。伽藍百餘所,僧徒六千餘人,並多習學大乘法教。窣堵波、僧伽藍崇高弘敞°,廣博嚴淨。天祠數十所,異道千餘人,或露形,或塗灰,連絡髑髏,以為冠鬘。
Going from here to the east and after crossing the Black Range, I reached the country of Kāpiśī. The country of Kāpiśī is more than four thousand li in circuit, with the Snow Mountains at its back in the north and the Black Range surrounding the three other sides. It is fit for growing rice and wheat and there are plenty of fruit trees. It produces good horses and aromatic turmeric. Rare commodities from different places are mostly concentrated in this country. The climate is windy and cold and the people are rude and rustic by nature. Their language is vulgar and indecent and they practice mixed marriage. The written language is generally the same as in the country of Tukhāra but the customs and spoken language and social institutions are quite different. They wear woolen and cotton clothes and also use fur and hemp in making garments. For currency they use golden and silver coins and small coppers, whose sizes and shapes differ from those of other countries. The king, who belongs to the Suli tribe, is a man of strategy, brave and fiery by nature and feared by neighboring regions; he has more than ten countries under his dominion. He loves and nurtures his subjects and venerates the Triple Gem. Every year he makes a silver image of the Buddha, eighteen feet in height. He also holds a quinquennial assembly for the distribution of charity to the poor and needy, and he gives alms to widows and widowers. There are over one hundred monasteries with more than six thousand monks, most of whom study the teachings of the Mahayana school. The stupas and monasteries are tall and spacious and are kept clean in a solemn manner. There are over ten deva temples with more than one thousand heretical believers, who either go about naked or with dust smeared on their bodies; some wear strings of skulls as head ornaments.
[0873c23] 大城東三四里北山下有大伽藍,僧徒三百餘人,並學小乘法教。聞諸先志曰:昔健馱邏國迦膩色迦王威被隣國,化洽遠方,治兵廣地,至葱嶺東,河西蕃維畏威送質。迦膩色迦王既得質子,特加禮命,寒暑改館,冬居印度諸國,夏還迦畢試國,春、秋止健馱邏國。故質子三時住處,各建伽藍;今此伽藍即夏居之所建也。故諸屋壁,圖畫質子,容貌服飾,頗同中夏。其後得還本國,心存故居,雖阻山川,不替供養。故今僧眾,每至入安居、解安居,大興法會,為諸質子祈福樹善,相繼不絕,以至于今。
Three or four li to the east of the great city there is a large monastery at the foot of the northern mountain with over three hundred monks, all of whom study the teachings of the Hinayana schools. I heard some old people say that when King Kaniṣka of the country of Gandhāra was on the throne, his prestige extended to the neighboring countries and his influence reached distant regions. He strengthened his military forces and expanded his territory to the east of the Pamir Range. Out of fear of the king’s might, the lord of a Chinese vassal state west of the Yellow River sent his son as hostage to the king. Upon receiving the hostage prince King Kaniṣka treated him with special kindness and courtesy, providing him with different lodgings according to the seasons. In the winter he stayed in various states in India and in the summer he returned to the country of Kāpiśī, while in the spring and autumn he stayed in the country of Gandhāra. Therefore a monastery was built at each of these places where the hostage prince lived in the three different seasons. This monastery was the one built at his summer residence. Painted on the walls of the buildings are pictures of the hostage prince, his features and costume being quite the same as those of the Chinese people. Afterward he was sent back to his own country, but in memory of his old residences he continued to send offerings to the monasteries without interruption in spite of the obstacles of mountains and rivers. Now the monks of the monastery still perform grand religious functions at the times of commencing and dissolving the summer retreat to pray for blessedness and perform meritorious deeds on behalf of the hostage prince, without cease up to the present time.
[0874a06] 伽藍佛院東門南大神王像右足下,坎地藏寶,質子之所藏也。故其銘曰:「伽藍朽壞,取以修治。」近有邊王,貪婪凶暴,聞此伽藍多藏珍寶,驅逐僧徒。方事發掘,神王冠中鸚鵡鳥像乃奮羽驚鳴,地為震動,王及軍人辟易僵仆,久而得起,謝咎以歸。
Under the right foot of the statue of the great deity at the southern side of the east gate of the buddha hall courtyard of the monastery, there was an underground treasure laid up by the hostage prince with an inscription that reads, “When the monastery is in need of repair, take this treasure for its renovation.” Recently the king of a frontier country, an avaricious and cruel man, heard that there were plenty of jewels and gems stored in the monastery. After he had expelled the monks and was about to dig up the treasure, the figure of a parrot on the crown of the great deity vigorously flapped its wings and screamed in a terrible manner, causing an earthquake. The king and his soldiers were so frightened that they fainted and fell on the ground and it was a long time before they came to, after which they apologetically returned home.
[0874a12] 伽藍北嶺上有數石室,質子習定之處也。其中多藏雜寶,其側有銘,藥叉守衛。有欲開發取中寶者,此藥叉神變現異形,或作師子,或作蟒蛇、猛獸、毒虫,殊形震怒,以故無人敢得攻發。
On the mountain to the north of the monastery there are several caves in which the hostage prince practiced meditation. A large quantity of miscellaneous valuables was stored in the caves, with an inscription placed beside them and guarded by a yakṣa (demon). Whenever anyone wished to open the caves to take away the treasure the yakṣa, through his supernatural power, would appear in different forms: as a python, a fierce animal, or a poisonous insect, all greatly enraged. Therefore no one dared to attempt to take the valuables by force.
[0874a16] 石室西二三里大山嶺上有觀自在菩薩像,有人至誠願見者,菩薩從其像中出妙色身,安慰行者。
On a great mountain two or three li to the west of the caves there is a statue of Avalokiteśvara Bodhisattva. When anybody earnestly wishes to see the bodhisattva he appears out of the statue in a graceful form to comfort the devotee.
[0874a19] 大城東南三十餘里至曷邏怙羅僧伽藍,傍有窣堵波,高百餘尺,或至齋日,時燭光明。覆鉢勢上石隙間流出黑香油,靜夜中時聞音樂之聲。聞諸先志曰:昔此國大臣遏邏怙邏之所建也。功既成已,於夜夢中有人告曰:「汝所建立窣堵波未有舍利,明旦有獻上者,宜從王請。」旦入朝進請曰:「不量庸昧,敢有願求。」王曰:「夫何所欲?」對曰:「今有先獻者,願垂恩賜。」王曰:「然。」
Over thirty li to the southeast of the great city is Rāhula Monastery. Beside it there is a stupa more than one hundred feet in height that sometimes emits a brilliant light on fast days. From a crevice on the body of the stupa in the shape of an inverted almsbowl black aromatic oil oozes out, and on a quiet night one sometimes hears the sound of music. I heard some old people say that it was built by Rāhula, a minister of this country. When the construction was completed he dreamed that someone said to him, “In the stupa you have constructed there is no śarīra (relic bone) enshrined. Tomorrow morning someone will offer one to the king. You may as well ask the king for it.” The next morning the minister went to court and said to the king, “May I have the impudence to beg a favor from Your Majesty?” The king said, “What is your desire?” The minister asked, “Will Your Majesty grant me what is first offered to you today?” The king said, “Let it be so!”
遏邏怙羅佇立宮門,瞻望所至。俄有一人持舍利瓶,大臣問曰:「欲何獻上?」曰:「佛舍利。」大臣曰:「吾為爾守,宜先白王。」遏邏怙羅恐王珍貴舍利,追悔前恩,疾往伽藍,登窣堵波,至誠所感,其石覆鉢自開,安置舍利,已而疾出,尚拘衣襟。王使逐之,石已掩矣。故其隙間,流黑香油。
Rāhula then waited at the gate of the palace to see who was coming first, and in a moment a man came with a bottle containing a grain of śarīra. The minister inquired of the man, “What are you going to offer to the king?” The man said, “A buddha śarīra (relic).” The minister said, “I shall watch the śarīra for you while you go in to report first to the king.” Rāhula, fearing that the king might be reluctant to part with the precious śarīra and might go back on his promise, quickly went to the monastery and climbed up on the stupa with such a pious mind that the stupa in the shape of an inverted almsbowl, moved by his earnestness, opened by itself so that he could deposit the śarīra inside. He then hurriedly came out and the gusset of his robe was caught by the closing crevice. The king’s messenger chased after the relic but the stone stupa had already closed. Thus black aromatic oil oozed out from the crevice.
[0874b06] 城南四十餘里至霫(胥立反)蔽多伐剌°祠城。凡地大震,山崖崩墜,周此城界,無所動搖。
More than forty li to the south of the city is the City of Svetavat Temple. Whenever there is a big earthquake and the mountains and precipices collapse, nothing is shaken within the limits of this city.
[0874b09] 霫蔽多伐剌°祠城南三十餘里,至阿路猱(奴高反)山,崖嶺°峭峻,巖谷杳冥。其峯每歲增高數百尺,與漕矩吒國[禾*芻](士句反,下同)那呬羅山髣髴相望,便即崩墜。聞諸土俗曰:初,[禾*芻]那天神自遠而至,欲止此山。山神震怒,搖蕩谿谷。天神曰:「不欲相舍,故此傾動。少垂賓主,當盈財寶。吾今往漕矩吒國[禾*芻]那呬羅山,每歲至我受國王、大臣祀獻之時,宜相屬望。」故阿路猱山增高既已,尋即崩墜。
More than thirty li to the south of the City of Śvetavat Temple is Aruṇa Mountain, with its lofty peaks and cliffs and gloomy valleys stretching far. The top of the mountain increases every year by several hundred feet in height, as if to look at Śunāśīra Mountain in the country of Jāguda, and then it suddenly collapses. I heard the local people say that when the deity Śunā first came here from a distant place, he wished to stay at this mountain. Terrified, the mountain god shook the rivulets in the valleys. The deity said, “You do not wish me to take up lodging with you, and so you shook the earth. If you had shown me a little hospitality I would have filled your chest with riches and valuables. Now I am going to Śunāśīra Mountain in the country of Jāguda. Every year at the time when I receive worship and offerings from the king and his ministers, you may only look at me!” Thus Aruṇa Mountain increases to a height and then immediately collapses.
[0874b19] 王城西北二百餘里至大雪山。山頂有池,請雨祈晴,隨求果願。聞諸先志曰:昔健馱邏國有阿羅漢,常受此池龍王供養。每至中食,以神通力,并坐繩床,凌虛而往。侍者沙彌密於繩床之下,攀援潛隱,而阿羅漢時至便往,至龍宮乃見沙彌,龍王因請留食。龍王以天甘露飯阿羅漢,以人間味而饌沙彌。阿羅漢飯食已訖,便為龍王說諸法要。沙彌如常為師滌器,器有餘粒,駭其香味,即起惡願,恨師忿龍:「願諸福力,於今悉現,斷此龍命,我自為王。」沙彌發是願時,龍王已覺頭痛矣。羅漢說法誨喻,龍王謝咎責躬;沙彌懷忿,未從誨謝。既還伽藍,至誠發願,福力所致,是夜命終,為大龍王,威猛奮發,遂來入池,殺龍王,居龍宮,有其部屬,總其統命。以宿願故,興暴風雨,摧拔樹木,欲壞伽藍。
More than two hundred li to the northwest of the royal city are the Great Snow Mountains, at the top of which there is a lake. Whenever people come here to pray for rain or fine weather their wishes are always fulfilled. I heard some old people say that formerly there was an arhat in Gandhāra, who always received offerings of alms from the nāga king of this lake. Every day at the time of the midday meal he would sit on his folding chair and fly through the air to the lake through supernatural power. Once his attendant novice hid himself below the folding chair and the arhat went to the lake as usual when the time arrived for him to make the journey. On arriving at the nāga’s palace he discovered the novice, and so the nāga king also invited the novice to the meal. The nāga king offered heavenly delicious rice to entertain the arhat, while he gave the novice food of the human world. When the meal was over the arhat preached the Dharma for the nāga king, and the novice washed his master’s almsbowl, as usual. When he discovered some remaining grains of rice in the bowl he was amazed by its fragrance and he immediately cherished a malignant feeling against his master and the nāga king, saying, “May the power of whatever good deeds I have performed appear to kill this nāga and let me be the king.” The moment the novice expressed this desire the nāga king felt a headache. After listening to the sermons delivered by the arhat, the nāga king repented his misdeed and blamed himself, but the novice, deeply resentful, would not make a confession nor accept the nāga king’s apology. Having returned to the monastery, the novice, by his earnest desire and the power of his good deeds, died that night and was reborn as a great nāga king with majesty and valor. He came to the lake, killed the resident nāga king, occupied the nāga palace, took possession of his subordinates, and became the master of all. Out of his old indignation he caused a violent storm that uprooted the trees, intending to destroy the monastery.
時迦膩色迦王怪而發問,其阿羅漢具以白王。王即為龍於雪山下立僧伽藍,建窣堵波,高百餘尺。龍懷宿忿,遂發風雨。王以弘濟為心,龍乘瞋毒作暴,僧伽藍、窣堵波六壞七成。迦膩色迦王恥功不成,欲填龍池,毀其居室,即興兵眾,至雪山下。時彼龍王深懷震懼,變作老婆羅門,叩王象而諫曰:「大王宿殖善本,多種勝因,得為人王,無思不服。今日何故與龍交爭?夫龍者,畜也,卑下惡類,然有大威,不可力競。乘雲馭風,蹈虛履水,非人力所制,豈王心所怒哉?王今舉國興兵,與一龍鬪,勝則王無伏遠之威,敗則王有非敵之恥。為王計者,宜可歸兵。」
At that time King Kaniṣka, perplexed by the accident, made inquiries into the matter and the arhat told him everything. The king then built a monastery at the foot of the Snow Mountains with a stupa over one hundred feet high for the nāga. Out of his old resentment the nāga sent forth wind and rain. The king cherished the mind of universal salvation but the nāga, out of his malignance and hatred, caused storms six times to destroy the monastery and stupa, but they were rebuilt seven times. King Kaniṣka, ashamed of his failure, intended to fill up the nāga’s lake and demolish his dwellings. He mobilized his troops and came to the foot of the Snow Mountains. Deeply terrified, the nāga king transformed himself into the form of an old brahman, halted the king’s elephant, and offered a remonstrance to him, saying, ‘‘Because, Great King, you have in the past performed good deeds and sowed many superior causes, you are now a king of humans and no one dares to disobey you. Why do you contend with a nāga today? A nāga is an animal, and though of a base and evil species he still possesses great power and cannot be subjugated by strength. He can ride on a piece of cloud and fly through the air, or tread upon empty space and walk over water, beyond the control of human power. What influence can your anger produce upon him? Now you have mobilized all of the military forces in the whole country to fight with a nāga. Even if you win in the battle you will not gain the prestige that you achieve when you conquer a distant land; if you lose the war you will bring shame on yourself for being unable to defeat your enemy. It is in your own interest to withdraw your troops.”
迦膩色迦王未之從也。龍即還池,聲震雷動,暴風拔木,沙石如雨,雲霧晦冥,軍馬驚駭。王乃歸命三寶,請求加護,曰:「宿殖多福,得為人王,威懾強敵,統贍部洲°,今為龍畜所屈,誠乃我之薄福也。願諸福力,於今現前。」即於兩肩起大煙焰,龍退風靜,霧卷雲開。王令軍眾人擔一石,用填龍池。龍王還作婆羅門,重請王曰:「我是彼池龍王,懼威歸命,唯王悲愍,赦其前過。王以含育,覆燾生靈,如何於我獨加惡害?王若殺我,我之與王,俱墮惡道,王有斷命之罪,我懷怨讎之心,業報皎然,善惡明矣。」
King Kaniṣka did not listen to this remonstrance so the nāga returned to his lake and caused a thunderstorm and a hurricane that uprooted the trees. Sand and stones rained down from the air, clouds and mist darkened the world, and the king’s troops and horses were frightened. The king then took refuge in the Triple Gem, begging for protection, saying, “Because I have done many good deeds in the past I am now a king of human beings with mighty power to subdue strong enemies and rule over Jambudvīpa. Now I am humiliated by this nāga animal, which shows that my blessedness is scanty. May whatever power I have gathered from doing good deeds be present at this very moment!” Immediately a huge flame arose from his shoulders, the nāga retreated, the wind died down, and the mist and clouds dispersed. The king ordered each soldier in his army to carry a piece of stone to fill up the nāga lake. The nāga king resumed the form of a brahman and said again to the king, “I am the nāga king of this lake and, out of fear of your great power, I have come to pledge allegiance to you. May the king take pity on me and forgive me for the faults I have committed. You are a king who nourishes and protects all living beings, so why should you do harm to me alone? If you kill me, we will both fall into the evil ways of existence, because you will have commited the sin of taking life, while I will have cherished a feeling of hatred and vengeance in my mind. Karmic retribution is apparent and shows plainly what is good and what is evil.”
王遂與龍明設要契,後更有犯,必不相赦。龍曰:「我以惡業,受身為龍,龍性猛惡,不能自持,瞋心或起,當忘所制。王今更立伽藍,不敢摧毀。每遣一人候望山嶺,黑雲若起,急擊揵槌,我聞其聲,惡心當息。」其王於是更修伽藍,建窣堵波,候望雲氣,於今不絕。[0875a08] 聞諸先志曰:窣堵波中有如來骨肉舍利,可一升餘,
The king then reached an agreement with the nāga that should the nāga commit another offense in the future, the king would certainly not pardon him. The nāga said, “Because of my evil karma done in the past I am now a nāga. As a nāga is violent by nature, I am unable to restrain myself and in a fit of anger I may forget about the obligation. If you build another monastery I will dare not destroy it again. Please always send a guard to watch the peak of the mountain. If a black cloud arises he should at once strike an instrument. When I hear the sound I shall quench my evil mind.” The king then constructed another monastery together with a stupa, and a guard was stationed to watch to see if any black cloud appeared. This is still done without interruption. I heard some old people say that inside the stupa there was preserved about one sheng of bone and flesh relics of the Tathāgata.
神變之事,難以詳述。一時中窣堵波內忽有煙起,少間便出猛焰,時人謂窣堵波已從火燼,瞻仰良久,火滅煙消,乃見舍利如白珠幡,循環表柱,宛轉而上,升高雲際,縈旋而下。
Marvelous events are difficult to relate in detail. Once smoke suddenly arose from inside the stupa, and in a moment raging flames burst out of it. The people thought that the stupa must have been consumed by the fire, but after looking at it for a long time, when the smoke and flames had vanished, they saw the relics resembling a streamer of white pearls, winding upwards around an ornamental pillar, up to the clouds and whirling down again.
[0875a14] 王城西北大河南岸舊王伽藍內,有釋迦菩薩弱齡齠齓,長餘一寸。其伽藍東南有一伽藍,亦名舊王,有如來頂骨一片,面廣寸餘,其色黃白,髮孔分明。又有如來髮,髮色青紺,螺旋右縈,引長尺餘,卷可半寸。凡此三事,每至六齋,王及大臣散花供養。
In Old Royal Monastery on the southern bank of the great river in the northwest of the royal city is a deciduous tooth of Śākyamuni Bodhisattva about one inch long. To the southeast of this monastery there is another one, also called Old Royal Monastery, in which is preserved a piece of the Tathāgata’s skull bone about one inch broad, yellowish white in color, with distinctive hair pores. There is also a hair of the Tathāgata’s head, dark purple in color, curled up rightward about half an inch long, but when extended it measures about one foot. These three objects are worshiped with scattering of flowers by the king and his ministers on the six fast days of every month.
[0875a20] 頂骨伽藍西南有舊王妃伽藍,中有金銅窣堵波,高百餘尺。聞諸土俗曰:其窣堵波中有佛舍利升餘,每月十五日,其夜便放圓光,燭燿露盤,聯暉達曙,其光漸斂,入窣堵波。
To the southwest of this skull bone monastery is Old Queen’s Monastery, in which there is a gilt copper stupa more than one hundred feet in height. I heard some local people say that it contained over one sheng of the Buddha’s relic bones, from which on the night of the fifteenth day of every month emits a round light shining continuously upon the dew basin of the stupa which gradually fades into it at dawn.
[0875a24] 城西南有比羅娑洛山(唐言象堅)。山神作象形,故曰象堅也。昔如來在世,象堅神奉請世尊及千二百大阿羅漢,山巔有大盤石,如來即之,受神供養。其後無憂王即盤石上起窣堵波,高百餘尺,今人謂之象堅窣堵波也。亦云中有如來舍利,可一升餘。
To the southwest of the city is Pilusāra (“Strong Elephant”) Mountain. It is called Strong Elephant because the tutelary deity of the mountain assumed the form of an elephant. Formerly, when the Tathāgata was living in the world, the deity of Strong Elephant Mountain once invited the World-honored One and his twelve hundred great arhats to the mountain. There was a large flat rock on the top of the mountain, where the Tathāgata took his seat and accepted the alms offered by the deity. Afterward King Aśoka erected a stupa more than one hundred feet high on the rock. This is what the people now call Strong Elephant Stupa, and it is also said that about one sheng of the Tathāgata’s relic bones is preserved in it.
[0875b01] 象堅窣堵波北山巖下有一龍泉,是如來受神飯已,及阿羅漢於中漱口嚼楊枝,因即種根,今為茂林。後人於此建立伽藍,名鞞鐸佉(唐言嚼楊枝)。
Below the cliff to the north of Strong Elephant Stupa is a nāga spring, where the Tathāgata and arhats washed their mouths by chewing willow twigs after taking the meal offered by the deity. They planted the twigs in the ground, where they took root and grew into the dense wood that it is now. Afterward, people built at this place a monastery called Pindaka (“Chewing Willow Twigs”) Monastery.
[0875b04] 自此東行六百餘里,山谷接連,峯巖峭峻,越黑嶺,入北印度境,至濫波國(北印度境)。
From here I traveled east for more than six hundred li through mountains and valleys connected with each other. The peaks and cliffs are steep and precipitous. After crossing the Black Range I entered the territory of North India and reached the country of Lampā (in the domain of North India).
大唐西域記卷第一
End of Fascicle I of The Great Tang Dynasty Record of the Western Regions
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大唐西域記卷第二(三國)
Fascicle II: Three Countries, from Lampā to Gandhāra
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
濫波國
- The Country of Lampā
那揭羅曷國
- The Country of Nagarahāra
健馱邏國
- The Country of Gandhāra
[0875b16] 詳夫天竺之稱,異議糺紛,舊云身毒,或曰賢豆,今從正音,宜云印度。印度之人,隨地稱國,殊方異俗,遙舉總名,語其所美,謂之印度。印度者,唐言月。月有多名,斯其一稱。言諸群生輪迴不息,無明長夜莫有司晨,其猶白日既隱,宵燭斯繼,雖有星光之照,豈如朗月之明。苟緣斯致,因而譬月。良以其土聖賢繼軌,導凡御物,如月照臨。由是義故,謂之印度。印度種姓族類群分,而婆羅門特為清貴,從其雅稱,傳以成俗,無云經界之別,總謂婆羅門國焉。
In a careful study we find that Tianzhu is variantly designated, causing much confusion and perplexity. Formerly it was called Shengdu, or Xiandou, but now we should call it Indu (India) according to the right pronunciation. The people of India use different names for their respective countries, while people of distant places with diverse customs generally designate the land that they admire as India. The word indu means “moon,” which has many names, and this is one of them. It means that living beings live and die in the wheel of transmigration in the long night of ignorance ceaselessly, without a rooster to announce the advent of the dawn. When the sun has sunk candles continue to give light in the night. Although the stars are shining in the sky, how can they be as brilliant as the clear moon? For this reason India was compared to the moon. Because saints and sages emerged one after another in that land to guide living beings and regulate all affairs, just as the moon shines upon all tilings, it was called India. In India the people are divided into different castes and clans, among whom the brahmans are the noblest. Following their good name, tradition has designated the whole land as the brahmanical country, disregarding the regular lines of demarcation.
[0875b27] 若其封疆之域,可得而言。五印度之境,周九萬餘里。三垂大海,北背雪山。北廣南狹,形如半月,畫野區分,七十餘國。時特暑熱,地多泉濕。北乃山阜隱軫,丘陵舃鹵;東則川野沃潤,疇壠膏腴;南方草木榮茂;西方土地磽确。斯大概也,可略言焉。
As regards the territory, we may say that the whole of India, with its five parts, is over ninety thousand li in circuit, with three sides facing the sea and the Snow Mountains at its back in the north. It is wide in the north and narrow in the south, in the shape of a crescent moon. The land is divided into more than seventy countries. The climate is particularly hot and the soil is mostly moist, with many springs. In the north there are many mountains and the hills are of saline-alkaline soil. In the east the plain is rich and moist, and the cultivated fields are productive. In the south vegetation is luxuriant, while in the west the soil is hard and barren. Such is the general condition [of this vast country] told in brief.
[0875c04] 夫數量之稱,謂踰繕那(舊曰由旬。又曰踰闍那,又曰由延,皆訛略也)。踰繕那者,自古聖王一日軍行也。舊傳一踰繕那四十里矣;印度國俗乃三十里;聖教所載唯十六里。窮微之數,分一踰繕那為八拘盧舍。拘盧舍者,謂大牛鳴聲所極聞,稱拘盧舍。分一拘盧舍為五百弓,分一弓為四肘,分一肘為二十四指,分一指節為七宿麥,乃至蝨、蟣、隙塵、牛毛、羊毛兔毫、金、水,次第七分,以至細塵,細塵七分,為極細塵。極細塵者,不可復析,析即歸空,故曰極微也。
For the measurement of space there is the yojana. (In olden times it was called yonxim, yuzhena, or youyan, all incorrect.) One yojana is the distance covered by the ancient royal army in one day’s time. Formerly it was said to be forty li, or thirty li according to Indian usage, while in Buddhist texts it was counted as only sixteen li. To divide it down to the infinitesimal, one yojana is divided into eight krośas, one krośa being the distance within which the mooing of a bull can be heard, one krośa into five hundred bows, one bow into four cubits, one cubit into twenty-four fingers, and one finger joint into seven grains of winter wheat. Then the division goes on by sevens through the louse, the nit, the crevice dust, the ox hair, the sheep wool, the hare hair, the copper dust [particle], the water dust, down to the fine dust, and one fine dust [particle] is divided into seven extremely fine dust [particles]. The extremely fine dust is indivisible; if divided it becomes emptiness. This is why it is called extremely fine dust.
[0875c15] 若乃陰陽曆運,日月次舍,稱謂雖殊,時候無異,隨其星建,以標月名。時極短者,謂剎那也。百二十剎那為一呾剎那,六十呾剎那為一臘縛,三十臘縛為一牟呼栗多,五牟呼栗多為一時,六時合成一日一夜(晝三夜三)。居俗日夜分為八時(晝四夜四,於一一時各有四分)。月盈至滿謂之白分,月虧至晦謂之黑分,黑分或十四日、十五日,月有小大故也。黑前白後,合為一月。六月合為一行。日遊在內,北行也;日遊在外,南行也。總此二行,合為一歲。又分一歲以為六時:正月十六日至三月十五日,漸熱也;三月十六日至五月十五日,盛熱也;五月十六日至七月十五日,雨時也;七月十六日至九月十五日,茂時也;九月十六日至十一月十五日,漸寒也;十一月十六日至正月十五日,盛寒也。
Although the names of the alternating [periods of] day and night and the emergence and disappearance of the sun and moon are different [from those used in China], there is no difference in the measurement of time and season. The months are named according to the position of the Big Dipper. The briefest unit of time is called a kṣaṇa; one hundred twenty kṣaṇas make one tatkṣaṇa; sixty tatkṣaṇas make one lava; thirty lavas make one muhūrta; five muhūrtas make one kāla; and six kālas make one day and one night (three kālas in the daytime and three in the night). Secular people divide one day and one night into eight kālas (four kālas in the daytime and four in the night, each being subdivided into four divisions). From the waxing moon to the full moon is known as the white division, and from the waning moon to the last day of the month is called the black division. The black division has fourteen or fifteen days, as the month may be “small” or “big.” The anterior black division and the posterior white division constitute one month and six months make one year. When the sun moves inside the celestial equator, it is the northern revolution, and when it moves outside the celestial equator, it is the southern revolution. These two revolutions constitute one year. The year is also divided into six seasons, namely, from the sixteenth day of the first month to the fifteenth day of the third month is the season of gradual heat; from the sixteenth day of the third month to the fifteenth day of the fifth month is the season of intense heat; from the sixteenth day of the fifth month to the fifteenth day of the seventh month is the rainy season; from the sixteenth day of the seventh month to the fifteenth day of the ninth month is the season of exuberance; from the sixteenth day of the ninth month to the fifteenth day of the eleventh month is the season of gradual cold; and from the sixteenth day of the eleventh month to the fifteenth day of the first month is the season of severe cold.
如來聖教歲為三時:正月十六日至五月十五日,熱時也;五月十六日至九月十五日,雨時也;九月十六日至正月十五日,寒時也。或為四時,春、夏、秋、冬也。春三月謂制呾羅月、吠舍佉月、逝瑟吒月,當此從正月十六日至四月十五日。夏三月謂頞沙荼月、室羅伐拏月、婆羅鉢陀月,當此從四月十六日至七月十五日。秋三月謂頞濕縛庾闍月、迦剌底迦月、末伽始羅月,當此從七月十六日至十月十五日。冬三月謂報沙月、磨袪月、頗勒窶拏月,當此從十月十六日至正月十五日。
According to the holy teachings of the Tathāgata, a year is divided into three seasons, namely, from the sixteenth day of the first month to the fifteenth day of the fifth month is the hot season; from the sixteenth day of the fifth month to the fifteenth day of the ninth month is the rainy season; and from the sixteenth day of the ninth month to the fifteenth day of the first month is the cold season. Or it is divided into four seasons, namely, spring, summer, autumn, and winter. The three months of spring are called Caitra, Vaiśākha, and Jyeṣṭha, corresponding to the period from the sixteenth day of the first month to the fifteenth day of the fourth month in China. The three months of summer are called Āṣādha, Śravaṇa, and Bhādrapada, corresponding to the period from the sixteenth day of the fourth month to the fifteenth day of the seventh month in China. The three months of autumn are known as Āśvayuja, Kārttika, and Mārgaśīrṣa, corresponding to the period from the sixteenth day of the seventh month to the fifteenth day of the tenth month in China. The three months of winter are named Pauṣa, Māgha, and Phālguna, corresponding to the period from the sixteenth day of the tenth month to the fifteenth day of the first month in China.
故印度僧徒依佛聖教坐兩安居,或前三月,或後三月。前三月當此從五月十六日至八月十五日,後三月當此從六月十六日至九月十五日。前代譯經律者,或云坐夏,或云坐臘,斯皆邊裔殊俗,不達中國正音,或方言未融,而傳譯有謬。又推如來入胎、初生、出家、成佛、涅槃日月,皆有參差,語在後記。
Thus, according to the holy teachings of the Buddha, the monks of India observe the summer retreat during the rainy season, either in the earlier three months or in the later three months. The earlier three months correspond to the period from the sixteenth day of the fifth month to the fifteenth day of the eighth month in China, and the later three months correspond to the period from the sixteenth day of the sixth month to the fifteenth day of the ninth month in China. Former translators of scriptures and Vinaya texts used the terms zuoxia or zuola (“to sit for the summer or the annual retreat”). This was because they were outlandish people who did not understand the Chinese language correctly or were not conversant with the dialects, and so they committed mistakes in their translations. Moreover, there are divergences in the calculation of the dates of the Buddha’s entry into his mother’s womb, birth, renunciation, enlightenment, and nirvana; this point will be discussed later.
[0876a21] 若夫邑里閭閻,方城廣峙;街衢巷陌,曲徑盤迂,闤闠當塗,旗亭夾路。屠、釣、倡、優、魁膾、除糞,旌厥宅居,斥之邑外,行里往來,僻於路左。至於宅居之製,垣郭之作,地勢卑濕,城多壘塼,暨諸牆壁,或編竹木,室宇臺觀,板屋平頭,泥以石灰,覆以甎墼。諸異崇構,製同中夏。苫茅苫草,或塼或板,壁以石灰為飾,地塗牛糞為淨,時花散布,斯其異也。
As regards the towns and cities, they have square city walls, which are broad and tall. The streets and lanes are narrow and winding, with stores facing the roads and wine shops standing beside the streets. Butchers, fishermen, harlots, actors, executioners, and scavengers mark their houses with banners and are not allowed to live inside the cities. When they come to town they have to sneak up and down along the left side of the road. Concerning the building of residential houses and the construction of the city walls, they are mostly built with bricks, as the terrain is low and humid, while the walls of houses may be made of wattled bamboo or wood. The roofs of houses, terraces, and pavilions are made of planks, plastered with limestone and covered with bricks or adobe. Some of the lofty buildings are similar in style to those in China. Cottages thatched with cogon grass or ordinary straw are built with bricks or planks and the walls are adorned with limestone. The floor is purified by smearing it with cow dung and seasonal flowers are scattered over it. In this matter they differ [from Chinese custom].
諸僧伽藍,頗極奇製。隅樓四起,重閣三層,榱梠棟梁,奇形彫鏤,戶牖垣牆,圖畫眾綵。黎庶之居,內侈外儉。
The monasteries are constructed in an extremely splendid manner. They have four corner towers and the halls have three tiers. The rafters, eaves, ridgepoles, and roof beams are carved with strange figures. The doors, windows, and walls are painted with colored pictures. The houses of the common people are ostentatious inside but plain and simple outside.
隩室中堂,高廣有異,層臺重閣,形製不拘。門闢東戶,朝座東面。至於坐止,咸用繩床。王族、大人、士、庶、豪右,莊飾有殊,規矩無異。君王朝座,彌復高廣,珠璣間錯,謂師子床,敷以細[疊*毛],蹈以寶机。凡百庶僚,隨其所好,刻彫異類,瑩飾奇珍。衣裳服玩,無所裁製,貴鮮白,輕雜綵。男則繞腰絡腋,橫巾右袒,女乃襜衣下垂,通肩總覆。頂為小髻,餘髮垂下。或有剪髭,別為詭俗。首冠花鬘,身佩瓔珞。其所服者,謂憍奢耶衣及[疊*毛]布等。憍奢耶者,野蠶絲也;叢摩衣,麻之類也;頷(?嚴反)鉢羅衣,織細羊毛也;褐剌縭衣,織野獸毛也。獸毛細耎,可得緝績,故以見珍,而充服用。
The inner chambers and main halls vary in their dimensions and the structures of the tiered terraces and multistoried pavilions have no fixed style, but the doors open to the east and the throne also faces east. For a seat on which to rest a rope bed (charpoy) is used. The royal family, great personages, officials, commoners, and magnates adorn their seats in different ways, but the structure is the same in style. The sovereign’s throne is exceedingly high and wide and decorated with pearls. Called the lion seat, it is covered with fine cotton cloth and is mounted by means of a jeweled footstool. The ordinary officials carve their seats in different decorative patterns according to their fancy and they ornament them with rare gems. Both the upper [clothes] and undergarments, as well as ornamental garb, need no tailoring. Pure white is the preferred color, while motley is held in no account. The men wind a piece of cloth around the waist under the armpits and leave the right shoulder uncovered. The women wear a cape that covers both shoulders and hangs down loose. The hair on the top is combed into a small topknot with the rest of the hair falling down. Some men clip their mustaches and have other strange fashions, such as wearing a garland on the head or a necklace on the body. For clothing they use kauśeya and cotton cloth, kauśeya being silk spun by wild silkworms. The kṣauma (linen) cloth is made of hemp or similar fibers. The kambala is woven with fine sheep wool, while the hela cape (a sort of raincoat?) is woven with the wool of a wild animal. As this wool is fine and soft and can be spun and woven, it is valued for making garments.
其北印度,風土寒烈,短製褊衣,頗同胡服。外道服飾,紛雜異製,或衣孔雀羽尾,或飾髑髏瓔珞,或無服露形,或草板掩體,或拔髮斷髭,或蓬鬢椎髻,裳衣無定,赤白不恒。
In North India, where the climate is bitterly cold, the people wear tight- fitting short jackets, quite similar to those of the Hu people. The costumes of the heretics vary in style and are strangely made. They dress in peacock tails, or wear necklaces of skulls, or go naked, or cover their bodies with grass or boards, or pluck their hair and clip their mustaches, or have disheveled hair with a small topknot. Their upper [clothes] and undergarments have no fixed style and the color may be red or white; there is no definite rule.
沙門法服,唯有三衣及僧却崎,泥縛些(桑箇反)那。三衣裁製,部執不同,或緣有寬狹,或葉有小大。僧却崎(唐言掩腋。舊曰僧祇支,訛也),覆左肩,掩兩腋,左開右合,長裁過腰。泥縛些那(唐言裙。舊曰涅槃僧,訛也),既無帶襻,其將服也,集衣為襵,束帶以縚,襵則諸部各異,色乃黃赤不同。剎帝利、婆羅門清素居簡,潔白儉約。國王、大臣服玩良異,花鬘寶冠以為首飾,環釧瓔珞而作身佩。其有富商、大賈,唯釧而已。人多徒跣,少有所履。染其牙齒,或赤或黑,齊髮穿耳,脩鼻大眼,斯其貌也。
The monks have only the three regular robes, [the samghāti,] the samkakṣikā, and the nivāsana robes as their religious garments. The different sects have different ways of making the three robes, of which the fringes may be broad or narrow and the folds may be small or large. The samkakṣikā (known in Chinese as ‘‘armpit cover” and formerly transcribed as sengqizhi incorrectly) covers the left shoulder and veils both armpits. It is open on the left and closed on the right side, reaching below the waist. Since the nivāsana (known in Chinese as “skirt” and formerly transcribed as niepanseng incorrectly) has no strings for fastening; it is worn by gathering it into pleats, which are tightened with a braid. The pleats are folded in different ways by different sects and the color also differs, either yellow or red. People of the kṣatriya (military and ruling class) and the brahman (priestly class) castes are pure and simple in lodging and clean and frugal. The dress and ornaments of the kings and ministers are very ostentatious. Garlands and coronets studded with gems are their headdresses, and rings, bracelets, and necklaces are their bodily ornaments. The wealthy merchants use only bracelets. Most people go barefoot; few wear shoes. They stain their teeth red or black, have closely cropped hair, pierce their earlobes, and have long noses and large eyes. Such are their outward features.
[0876c02] 夫其潔清自守,非矯其志。凡有饌食,必先盥洗,殘宿不再,食器不傳;瓦木之器,經用必棄;金、銀、銅、鐵,每加摩瑩。饌食既訖,嚼楊枝而為淨。澡漱未終,無相執觸。每有溲溺,必事澡灌。身塗諸香,所謂栴檀、欝金也。君王將浴,鼓奏絃歌。祭祀拜祠,沐浴盥洗。
They voluntarily keep themselves pure and clean, not by compulsion. Before taking a meal they must wash their hands. Remnants and leftovers are not to be served again and food vessels are not passed from one person to another. Earthenware and wooden utensils must be discarded after use, and golden, silver, copper, or iron vessels are polished each time after use. When the meal is over they chew willow twigs to cleanse [their mouths], and before washing and rinsing their mouths they do not come into contact with one another. Each time after going to defecate or urinate they must wash themselves and daub their bodies with a fragrant substance, such as sandalwood or turmeric. When the monarch is going to take a bath music made by beating drums and playing stringed instruments is performed, along with singing. Before offering sacrifices to gods and worshiping at temples they take baths and wash themselves.
[0876c09] 詳其文字,梵天所製,原始垂則,四十七言也。寓物合成,隨事轉用。流演枝派,其源浸廣,因地隨人,微有改變,語其大較,未異本源。而中印度特為詳正,辭調和雅,與天同音,氣韻清亮,為人軌則。隣境異國,習謬成訓,競趨澆俗,莫守淳風。
It is known that their writing, composed of forty-seven letters, was invented by the deva Brahma as an original standard for posterity. These letters are combined to indicate objects and used as expressions for events. The original [language] branched as it gradually became widely used, and there are slight modifications of it according to place and people. As a language in general, it did not deviate from the original source. The people of Central India are particularly accurate and correct in speech, and their expressions and tones are harmonious and elegant like the language of the devas. They speak accurately in a clear voice and serve as a standard for other people. The people of neighboring lands and foreign countries became accustomed to speaking in erroneous ways until their mistakes became accepted as correct, and they vied with one another in emulating vulgarities, not sticking to the pure and simple style.
[0876c14] 至於記言書事,各有司存。史誥總稱,謂尼羅蔽荼(唐言清藏),善惡具舉,災祥備著。[0876c16] 而開蒙誘進,先導十二章。七歲之後,漸授五明大論:一曰聲明,釋詁訓字,詮目疏別。二工巧明,伎術機關,陰陽曆數。三醫方明,禁呪閑邪,藥石針艾。四謂因明,考定正邪,研覈真偽。五曰內明,究暢五乘因果妙理。
As regards their records of sayings and events, there are separate departments in charge of them. The annals and royal edicts are collectively called Nīlapiṭa (Blue Collection), in which good and bad events are recorded, and calamities as well as auspicious signs are noted down in detail. To begin the education of their children and induce them to make progress, they first guide them to learn the Book of Twelve Chapters; and when the children reach the age of seven, the great treatises of the five knowledges are gradually imparted to them. The first is the knowledge of grammar, which explains the meanings of words and classifies them into different groups. The second is the knowledge of technical skills, which teaches arts and mechanics, the principles of yin and yang (negativity and positivity), and calendrical computation. The third is the knowledge of medicine, including the application of incantation, exorcism, drugs, stone needles, and moxibustion. The fourth is the knowledge of logic, by which orthodox and heterodox are ascertained and truth is differentiated from falsehood. The fifth is the inner knowledge, which thoroughly investigates the teachings of the five vehicles and the subtle theory of cause and effect.
[0876c21] 其婆羅門學四吠陀論:(舊曰毘陀,訛也)。一曰壽,謂養生繕性。二曰祠,謂享祭祈禱。三曰平,謂禮儀、占卜、兵法、軍陣。四曰術,謂異能、伎數、禁呪、醫方。
The brahmans study the Four Vedas (formerly transcribed as Pituo incorrectly). The first treatise is on longevity, dealing with the preservation of good health and the readjustment of mentality. The second is on worship, that is, offering sacrifices and saying prayers. The third is on equity, concerning ceremonial rituals, divination, military tactics, and battle formation. The fourth is on practical arts, which teaches unusual abilities, crafts and numeration, incantation, and medical prescriptions.
[0876c24] 師必博究精微,貫窮玄奧,示之大義,導以微言,提撕善誘,彫朽°勵薄。若乃識量通敏,志懷逋逸,則拘縶反開,業成後已。年方三十,志立學成,既居祿位,先酬師德。
The teachers must be learned in the essence [of these treatises] and thoroughly master the profound mysteries. They expound the cardinal principles [to the pupils] and teach them with succinct but penetrating expressions. The teachers summon up their pupils’ energy to study and tactfully induce them to progress. They instruct the dull and encourage the less talented. Those disciples who are intelligent and acute by nature and have sensible views, intending to live in seclusion, confine themselves, and lock the door against the outside until they complete their studies. On reaching the age of thirty, they have fixed their minds and gained achievements in learning. After having been appointed to official posts, the first thing they do is to repay the kindness of their teachers.
其有博古好雅,肥遁居貞、沈浮物外,逍遙事表,寵辱不驚,聲問以遠,君王雅尚,莫能屈迹。然而國重聰叡,俗貴高明,褒贊既隆,禮命亦重。故能強志篤學,忘疲遊藝,訪道依仁,不遠千里。家雖豪富,志均羈旅,口腹之資,巡匃以濟,有貴知道,無恥匱財。娛遊、惰業、媮食、靡衣,既無令德,又非時習,恥辱俱至,醜聲載揚。
There are some people who are conversant with ancient lore and fond of classic elegance, living in seclusion to preserve their uprightness. They drift along the course of life without worldly involvement and remain free and unfettered, above human affairs. They are indifferent to honor and humiliation and their renown spreads far. The rulers, even while treating such people with courtesy, cannot win them over to serve at court. But the state honors wise and learned people and the [common] people respect those who are noble and intelligent, according them high praise and treating them with perfect etiquette. Therefore people can devote their attention to learning without feeling fatigue and they travel about seeking knowledge and visiting masters of the Way in order to rely on the virtuous ones, not counting a thousand li as a long journey Although their families may be rich, such people make up their minds to live wandering about the world, begging for their food wherever they go. They value the acquisition of truth and do not deem poverty a disgrace. Those people who lead a life of amusement and dissipation, eating delicious food and wearing expensive garments, neither have virtue nor study constantly; they incur shame and disgrace upon themselves and their ill repute spreads far and wide.
[0877a13] 如來理教,隨類得解,去聖悠遠,正法醇醨,任其見解之心,俱獲聞智之悟。部執峯峙,諍論波濤,異學專門,殊途同致。十有八部,各擅鋒銳;大小二乘,居止區別。其有宴默思惟,經行住立,定慧悠隔,諠靜良殊,隨其眾居,各製科防。無云律、論,經是佛經,講宣一部,乃免僧知事;二部,加上房資具;三部,差侍者祇承;四部,給淨人役使;五部,則行乘象輿;六部,又導從周衛。
The Tathāgata’s teachings may be comprehended by each listener according to his own type of mentality, and as we are now far away from the time of the holy Buddha some of his right Dharma is still pure and some has become defiled. With the faculty of understanding all people can acquire the enlightenment of wisdom. There are different sects, like peaks, standing against each other and debating various viewpoints, as vehemently as crashing waves. They study divergent specific subjects but they all lead to the same goal. Each of the eighteen sects is expert in argumentation, using sharp and incisive words. The manner of living of the Mahayana (Great Vehicle) followers and that of the Hinayana (Small Vehicle) followers differ from each other. They engage themselves in silent meditation, or in walking to and fro, or in standing still. Samādhi (intense mental concentration) and prajñā (wisdom) are far apart and noisiness and calmness are quite different. Each community of monks has laid down its own restrictive rules and regulations. All texts, whether belonging to the Vinaya (disciplinary rules), the Abhidharma (treatises), or the Sutras (discourses), are scriptures of the Buddha. A monk who can expound one text is exempted from routine monastic duties. One who can expound two texts is supplied with additional good rooms and daily requisites. One who can expound three texts is to be served by attendants. One who can expound four texts is provided with lay servants at his service. One who can expound five texts is entitled to ride an elephant when going out. One who can expound six texts has a retinue protecting him.
道德既高,旌命亦異。時集講論,考其優劣,彰別善惡,黜陟幽明。其有商搉微言,抑揚妙理,雅辭贍美,妙辯敏捷,於是馭乘寶象,導從如林。至乃義門虛闢,辭鋒挫銳,理寡而辭繁,義乖而言順,遂即面塗赭堊,身坌塵土,斥於曠野,棄之溝壑。既旌淑慝,亦表賢愚。人知樂道,家勤志學。出家歸俗,從其所好。罹咎犯律,僧中科罰,輕則眾命訶責,次又眾不與語,重乃眾不共住。不共住者,斥擯不齒,出一住處,措身無所,羈旅艱辛,或返初服。
The honor given to those who have high morality is also extraordinary. Assemblies for discussion are often held to test the intellectual capacity of the monks, in order to distinguish superior from inferior, and to reject the dull and promote the bright. Those who can deliberate on the subtle sayings and glorify the wonderful theories with refined diction and quick eloquence may ride richly caparisoned elephants, with hosts of attendants preceding and following behind them. But those to whom the theories are taught in vain, or who have been defeated in a debate, explaining few principles in a verbose way or distorting the teachings with language that is merely pleasant to the ear, are daubed with ocher or chalk on the face while dust is scattered over the body, and they are exiled to the wilderness or discarded in ditches. In this way the good and the evil are distinguished and the wise and the ignorant disclosed. Thus people may take delight in the Way and study diligently at home. They may either forsake their homes or return to secular life, as they please. To those who commit faults or violate the disciplinary rules, the community of monks may mete out punishments. A light offense incurs public reprimand, and the penalty for the next gravest offense is that the monks do not speak to the offender. One who has committed a grave offense is excommunicated; that is, he is expelled contemptuously by the community of monks. Once expelled the offender will have nowhere to take shelter and will suffer the hardships of a vagabond life, or he may return to his former life as a layperson.
[0877b03] 若夫族姓殊者,有四流焉:一曰婆羅門,淨行也。守道居貞,潔白其操。二曰剎帝利,王種也(舊曰剎利,略也)。奕世君臨,仁恕為志。三曰吠奢(舊曰毘舍,訛也),商賈也。貿遷有無,逐利遠近。四曰戍陀羅(舊曰首陀,訛也),農人也。肆力疇壠,勤身稼穡。凡茲四姓,清濁殊流,婚娶通親,飛伏異路,內外宗枝,姻媾不雜。婦人一嫁,終無再醮。自餘雜姓,寔繁種族,各隨類聚,難以詳載。
As far as the different clans are concerned, there are four castes among the people. The first caste is that of the brahmans, who are pure in conduct, adhere to their doctrines, live in chastity, and preserve their virtue in purity. The second is the caste of ksatriyas (formerly transcribed incorrectly as chali), who are royal descendants and rule the country, taking benevolence and humanity as their objects in life. The third is the caste of vaiśyas (formerly transcribed incorrectly aspishe), who are merchants and traders, exchanging goods to meet the needs of one another and gaining profit far and near. The fourth caste is the śūdras, farmers who labor in the fields and toil at sowing and reaping. These four castes are differentiated by their hereditary purity or defilement. People of a given caste marry within the caste and the conspicuous and the humble do not marry each other. Relatives, either on the father’s or the mother’s side, do not intermarry. A woman can marry only once and can never remarry. There are numerous miscellaneous clans grouped together according to their [professional] categories, and it is difficult to give a detailed account.
[0877b11] 君王奕世,唯剎帝利。篡弑時起,異姓稱尊。國之戰士,驍雄畢選,子父傳業,遂窮兵術。居則宮廬周衛,征則奮旅前鋒。凡有四兵:步、馬、車、象。象則被以堅甲,牙施利距,一將安乘,授其節度,兩卒左右,為之駕馭。車乃駕以駟馬,兵帥居其乘,列卒周衛,扶輪挾轂。馬軍散禦,逐北奔命。步軍輕捍,敢勇充選,負大樐,執長戟,或持刀劍,前奮行陣。凡諸戎器,莫不鋒銳,所謂矛、楯、弓、矢、刀、劍、鉞、斧、戈、殳、長矟、輪索之屬,皆世習矣。
The monarchs and kings of successive generations have always been kṣatriyas. When usurpation and regicide occasionally happened, other families assumed supreme power. The warriors of the nation are well-chosen men of extraordinary bravery and, as the occupation is hereditary, they become experienced in the art of war. In peacetime they guard the palace buildings and in times of war they courageously forge ahead as the vanguard. The army is composed of four types of troops, namely, infantry, cavalry, charioteers, and elephant-mounted soldiers. The war elephant is covered with strong armor and its tusks are armed with sharp barbs. The general who controls the armed forces rides on it, with two soldiers walking on each side to manage the animal. The chariot carrying the commander-in-chief is drawn by four horses and arrays of soldiers march beside the wheels to protect him. The cavalrymen spread open to draw up a defensive formation or gallop ahead to pursue the defeated enemy. The infantry, daring men chosen for their boldness, go lightly into battle, carrying large shields and long spears, sabers, or swords and dashing to the front of the battle array. All their weapons are sharp and keen and they have been trained in such weaponry as the spear, shield, bow and arrow, saber, sword, battle axe, hatchet, dagger axe, long pole, long spear, discus, rope, and the like, with which they practice generation after generation.
[0877b20] 夫其俗也,性雖狷急,志甚貞質,於財無苟得,於義有餘讓,懼冥運之罪,輕生事之業,詭譎不行,盟誓為信,
Although the people are violent and impetuous by temperament they are plain and honest in nature. They never accept any wealth without considering the propriety of the action but give others more than what is required by righteousness. They fear retribution for sins in future lives and make light of the benefits they enjoy in the present. They do not engage in treachery and are creditable in keeping their promises.
政教尚質,風俗猶和。凶悖群小,時虧國憲,謀危君上,事迹彰明,則常幽囹圄,無所刑戮,任其生死,不齒人倫。犯傷禮義,悖逆忠孝,則劓鼻,截耳,斷手,刖足,或驅出國,或放荒裔。自餘咎犯,輸財贖罪。
Government administration emphasizes simplicity and honesty and the people are amicable by social custom. There are occasionally criminals and scoundrels who violate the national law or scheme to endanger the sovereign. When the facts are discovered these criminals are often cast into jail, where they are left to live or die; they are not sentenced to death but are no longer regarded as members of human society. The punishment for those who infringe the ethical code or behave against the principles of loyalty and filial piety is to cut off the nose, excise an ear, mutilate a hand, or amputate a foot, or the offender may be banished to another country or into the wilderness. Other offenses can be expiated by a cash payment.
理獄占辭,不加刑扑°,隨問欵對,據事平科。拒違所犯,恥過飾非,欲究情實,事須案者,凡有四條:水、火、稱、毒。水則罪人與石,盛以連囊,沈之深流,校其真偽;人沈石浮則有犯,人浮石沈則無隱。火乃燒鐵,罪人踞上,復使足蹈,既遣掌案,又令舌舐;虛無所損,實有所傷。懦弱之人不堪炎熾,捧未開花,散之向焰;虛則花發,實則花焦。稱則人石平衡,輕重取驗;虛則人低石舉,實則石重人輕。毒則以一羖羊,剖其右髀,隨被訟人所食之分,雜諸毒藥置右髀中;實則毒發而死,虛則毒歇而穌。舉四條之例,防百非之路。
When a judge hears a case no torture is inflicted upon the accused to extort a confession. The accused answers whatever questions are put to him and then a sentence is fairly passed, according to the facts. There are some who refuse to admit their unlawful activities, ashamed of their faults, or who try to cover up their mistakes. In order to ascertain the actual facts of a case ordeals are required to justify a final judgment. There are four ways, namely, ordeals by water, fire, weighing, and poison. In the ordeal by water the accused person is put into a sack and a stone is put into another sack; the two sacks are connected together and thrown into a deep river to discriminate the real criminal from the suspect. If the person sinks and the stone floats his guilt is proven, but if the person floats and the stone sinks he is then judged as having concealed nothing. In the ordeal by fire the accused is forced to crouch on a piece of hot iron and required to stamp on it with his feet, to touch it with his hands, and to lick it with his tongue. If the charge against him is false he will not be harmed, but if he is burned he is judged to be the real culprit. If a weak and feeble person cannot stand the heat of the scorching iron, he is asked to scatter some flower buds over the hot iron. If he is falsely charged the buds open into flowers, but if he is truly a criminal the buds are burned. In the ordeal by weighing the accused is weighed on a balance against a stone to determine which is heavier. If the charge is false the person goes down, while the stone goes up; if the charge is true the stone is weightier than the person. In the ordeal by poison the right hind leg of a black ram is cut and poison is put into it as a portion for the accused to eat. If the charge is true the person dies from the poison, but if the charge is false the poison is counteracted and the accused may survive. These four ordeals are the methods for the prevention of a hundred misdeeds.
[0877c12] 致敬之式,其儀九等:一發言慰問,二俯首示敬,三舉手高揖,四合掌平拱,五屈膝,六長踞,七手膝踞地,八五輪俱屈,九五體投地。凡斯九等,極唯一拜。跪而讚德,謂之盡敬。遠則稽顙拜手,近則嗚足摩踵。凡其致辭受命,褰裳長跪。尊賢受拜,必有慰辭,或摩其頂,或拊其背,善言誨導,以示親厚。出家沙門,既受敬禮,唯加善願,無止跪拜。隨所宗事,多有旋繞,或唯一周,或復三匝,宿心別請,數則從欲。
There are nine grades in the manner of paying homage. They are (1) inquiring after one’s health, (2) bowing down three times to show respect, (3) bowing with hands raised high, (4) bowing with hands folded before the chest, (5) kneeling on one knee, (6) kneeling on both knees, (7) crouching with hands and knees on the ground, (8) bowing down with hands, elbows, and head to the ground, and (9) prostrating oneself with hands, elbows, and head touching the ground. In all these nine grades the utmost veneration is expressed by doing only one obeisance. To kneel down and praise the other’s virtue is the perfect form of veneration. If one is at a distance [from the venerated person], one just prostrates with folded hands. If a venerated person is nearby, one kisses their feet and rubs their heels. When one is delivering messages or receiving orders, he must hold up his robe and kneel. The honored person who receives veneration must say some kind words in return, or stroke the head or pat the back of the worshiper, giving him good words of admonition to show his affection and kindness. When a homeless monk receives salutation he expresses only his good wishes in return and never stops the worshiper from paying homage to him. One often pays reverence to a great respected master by circumambulating him once, thrice, or as many times as one wishes if one has a special request in mind.
[0877c22] 凡遭疾病,絕粒七日。期限之中,多有痊愈;必未瘳差,方乃餌藥。藥之性類,名種不同;醫之工伎,占候有異。
When a person is sick he refrains from eating food for seven days, and during this period he may often recover his health. If he is not cured then he takes medicine. Medicines are of various properties and have different names, and physicians differ in medical technique and methods of diagnosis.
[0877c24] 終沒臨喪,哀號相泣,裂裳、拔髮、拍額、椎胸。服制無間。喪期無數。送終殯葬,其儀有三:一曰火葬,積薪焚燎。二曰水葬,沈流漂散。三曰野葬,棄林飼獸。
At a funeral ceremony the relatives of the departed one wail and weep, rend their clothes and tear their hair, strike their foreheads, and beat their chests. They do not wear mourning clothes and have no fixed period of mourning. There are three kinds of burial service. The first is cremation, in which a pyre is built and the body is burned. The second is water burial, in which the corpse is put into a stream to be carried away. The third is wilderness burial, in which the body is discarded in a forest to feed wild animals.
國王殂落,先立嗣君,以主喪祭,以定上下。生立德號,死無議諡。喪禍之家,人莫就食;殯葬之後,復常無諱。諸有送死,以為不潔,咸於郭外,浴而後入。
After the demise of a king, the first function is to enthrone the crown prince so that he may preside over the funeral ceremony and fix the positions of superiority and inferiority. Meritorious titles are conferred on a king while he is living and no posthumous appellations are given after his death. No one goes to take a meal at a house where the people are suffering the pain of bereavement, but when the funeral service is over things go back to normal and there are no taboos. Those who have taken part in a funeral procession are considered unclean and they must all bathe themselves outside the city before reentering the city walls.
至於年耆壽耄,死期將至,嬰累沈痾,生涯恐極,厭離塵俗,願棄人間,輕鄙生死,希遠世路。於是親故知友,奏樂餞會,泛舟鼓棹,濟殑伽河,中流自溺,謂得生天。十有其一,未盡鄙見。
As regards those who are getting very old, approaching the time of death, suffering from incurable disease, or fearing that life is drawing to an end, they become disgusted with this world, desire to cast off human life, despise mortal existence, and wish to get rid of the ways of the world. Their relatives and friends then play music to hold a farewell party, put them in a boat, and row them to the middle of the Ganges River so that they may drown themselves in the river. It is said that they will thus be reborn in the heavens. Out of ten people only one cherishes such ideas, and so far I have not seen this with my own eyes.
出家僧眾,制無號哭,父母亡喪,誦念酬恩,追遠慎終,寔資冥福。
According to monastic regulations, homeless monks should not lament over the deaths of their parents but should recite and chant scriptures in memory of their kindness, so as to be in keeping with the funeral rites and impart happiness to the departed souls.
[0878a09] 政教既寬,機務亦簡,戶不籍書,人無傜課。王田之內,大分為四:一充國用,祭祀粢盛;二以封建輔佐宰臣;三賞聰叡碩學高才;四樹福田,給諸異道。所以賦斂輕薄,傜稅儉省,各安世業,俱佃口分。假種王田,六稅其一。商賈逐利,來往貨遷,津路關防,輕稅後過。國家營建,不虛勞役,據其成功,酬之價直。鎮戍征行,宮廬營衛,量事招募,懸賞待人。宰牧、輔臣、庶官、僚佐,各有分地,自食封邑。
As the government is liberal official duties are few. There is no census registration and no corvee labor is imposed upon the people. Royal lands are roughly divided into four divisions. The first division is used by the state to defray the expense of offering sacrifices to gods and ancestors, the second division is used for bestowing fiefs to the king’s assistants and ministers, the third division is for giving rewards to prominent and intelligent scholars of high talent, and the fourth division is for making meritorious donations to various heterodox establishments. Therefore taxation is light and forced labor rarely levied. Everyone keeps to his hereditary occupation and all people cultivate the portions of land allotted to them per capita. Those who till the king’s fields pay one-sixth of their crops as rent. Also, in order to gain profits merchants and traders travel about exchanging commodities and they pay light duties at ferries and barriers to pass through. For public construction no forced labor is enlisted; laborers are paid according to the work they have done. Soldiers are dispatched to garrison outposts and palace guards are conscripted according to circumstances, and rewards are announced in order to obtain applicants. Magistrates and ministers, as well as common government officials and assistants, all have their portions of land so that they may sustain themselves by the fief they have been granted.
[0878a18] 風壤既別,地利亦殊,花草果木,雜種異名。所謂菴沒羅果、菴弭羅果、末杜迦果、跋達羅果、劫比他果、阿末羅果、鎮杜迦果、烏曇跋羅果、茂遮果、那利葪°羅果、般[木*(玄/衣)]娑果,凡厥此類,難以備載,見珍人世者,略舉言焉。至於棗、栗、椑、柿°,印度無聞;梨、柰、桃、杏、蒲萄等果,迦濕彌羅國已來,往往間植;石榴、甘橘,諸國皆樹。
As the climate and soil vary in different places, the natural products also differ in various districts. There are diverse descriptions of flowers, herbs, fruit, and trees with different names, such as āmra (mango), āmla (tamarind), madhūka (licorice), badara (jujube), kapittha (wood apple), āmalaka (myrobalan), tinduka (Diospyros), udumbara (Ficus glomerata), moca (plantain), nārikera (coconut), andpanasa (jackfruit). It is difficult to give a full list of such fruit [trees], and here I just mention a few of them that are valued by the people. Dates, chestnuts, and green and red persimmons are unknown in India. Pears, crabapples, peaches, apricots, and grapes are often alternately grown in Kaśmīra and elsewhere, while pomegranates and sweet oranges are planted in all countries.
[0878a25] 墾田農務,稼穡耕耘,播植隨時,各從勞逸。土宜所出,稻麥尤多。[0878a26] 蔬菜則有薑、芥、瓜、瓠、葷陀菜等;[葸‒十+夕]、蒜雖少,噉食亦希,家有食者,驅令出郭。
In the cultivation of fields, such farm work as sowing and reaping, ploughing and weeding, and seeding and planting are done according to the seasons, either laboriously or with ease. Among the native products, rice and wheat are particularly abundant. As for vegetables, there are ginger, mustard, melon, calabash, and kanda (beet). Onion and garlic are scarce and few people eat them. Those who eat them are driven out of the city.
[0878a28] 至於乳、酪、膏、酥、粆糖、石蜜、芥子油、諸餅麨,常所膳也。魚、羊、麞、鹿,時廌肴胾。牛、驢、象、馬、豕、犬、狐、狼、師子、猴、猨,凡此毛群,例無味噉,噉者鄙恥,眾所穢惡,屏居郭外,希迹人間。
Milk, ghee, oil, butter, granulated sugar, rock candy, mustard-seed oil, and various kinds of cakes and parched grainse are used as common food, and fish, mutton, and venison are occasionally served as delicacies. The meat of such animals as oxen, donkeys, elephants, horses, pigs, dogs, foxes, wolves, lions, monkeys, and apes is not to be eaten, as a rule. Those who eat the meat of such animals are despised and detested by the general public and the offenders are expelled to the outskirts of the city; they rarely show themselves among the people.
[0878b03] 若其酒醴之差,滋味流別:蒲萄、甘蔗,剎帝利飲也;麴糱醇醪,吠奢等飲也;沙門、婆羅門飲蒲萄、甘蔗漿,非酒醴之謂也。雜姓卑族,無所流別。
As regards different spirits and sweet wines of diverse tastes, drinks made from grapes and sugarcane are for the kṣatriyas and fermented spirits and unfiltered wines are for the vaiśyas to drink. The śramaṇas and brahmans drink grape and sugarcane juice, as they refrain from taking alcoholic beverages. For the low and mixed castes there are no specific drinks.
[0878b06] 然其資用之器,巧°質有殊;什物之具,隨時無闕。雖釜鑊斯用,而炊甑莫知。多器坯土,少用赤銅。食以一器,眾味相調,手指斟酌,略無匙箸,至於老病,乃用銅匙。
As to household implements, there are different articles made of various materials for various purposes. Miscellaneous necessities are always sufficiently at hand. Although cauldrons and big pots are used for cooking the rice steamer is unknown. Cooking utensils are mostly made of earthenware, with a few made of brass. When taking a meal a person eats from one vessel in which all the ingredients are mixed together. He takes the food with his fingers, never using spoons or chopsticks; the aged and the sick use copper spoons for eating food.
[0878b11] 若其金、銀、鍮石、白玉、火珠,風土所產,彌復盈積。奇珍雜寶,異類殊名,出自海隅,易以求貿。然其貨用,交遷有無,金錢、銀錢、貝珠、小珠。
Gold, silver, brass, white jade, and crystal are local products, which are amassed in large quantities. Precious substances and rare treasures of different descriptions, procured from overseas, are commodities for trading. For the exchange of goods, gold and silver coins, cowries, and small pearls are used as the media of exchange.
[0878b14] 印度之境,疆界具舉,風壤之差,大略斯在,同條共貫,粗陳梗概,異政殊俗,據國而敘。
The territories and boundaries of India have been described above and different local conditions have been briefly related here. I have made only a rough statement of what is common in all the regions of the country in a generalized manner. As regards the particular political administrations and social customs of different regions, I shall explain them separately under the heading of each country, as follows.
[0878b17] 濫波國,周千餘里,北背雪山,三垂黑嶺。國大都城周十餘里。自數百年,王族絕嗣,豪傑力競,無大君長,近始附屬迦畢試國。宜粳稻,多甘蔗,林樹雖眾,果實乃少。氣序漸溫,微霜無雪。國俗豐樂,人尚歌詠,志性怯弱,情懷詭詐,更相欺誚,未有推先。體貌卑小,動止輕躁。多衣白[疊*毛],所服鮮飾。伽藍十餘所,僧徒寡少,並多習學大乘法教。天祠數十,異道甚多。
The country of Lampā is over one thousand li in circuit, with the Snow Mountains at its back in the north and the Black Range on the other three sides. The capital city is more than ten li in circuit. Several hundred years ago the royal family of this country ceased to exist and since then powerful families have competed with each other for superiority in the absence of a great monarch. It has recently become a dependency of Kāpiśī. The country produces non- glutinous rice and much sugarcane. There are many trees but little fruit. The climate is temperate; there is little frost and no snow. The country is a rich and happy land and the people are fond of singing and chanting, but they are timid and deceitful by nature. They cheat and do not respect one another. They are ugly and short in stature and are frivolous and impetuous in behavior. They mostly wear white cotton and are nicely dressed. There are more than ten monasteries with a few monks, most of whom are students of the Mahayana teachings. There are several tens of deva temples with many heretics.
[0878b25] 從此東南行百餘里,踰大嶺,濟大河,至那揭羅曷國(北印度境)。[0878b27] 那揭羅曷國,東西六百餘里,南北二百五六十里。山周四境,懸°隔危險。國大都城周二十餘里。無大君長,主令役屬迦畢試國。豐穀稼,多花果,氣序溫暑,風俗淳質,猛銳驍雄,輕財好學。崇敬佛法,少信異道。伽藍雖多,僧徒寡少,諸窣堵波荒蕪圮°壞。天祠五所,異道百餘人。
From here going southeast for over one hundred li, I crossed a high mountain and a large river and then arrived in the country of Nagarahāra (in North India). This country is over six hundred li from east to west and two hundred fifty or sixty li from south to north. It is surrounded by steep and dangerous precipices on all sides. The capital city is more than twenty li in circuit. There is no sovereign king to rule over the country and it belongs to Kāpiśī as a vassal state. Grain and fruit are produced in abundance and the climate is moderately warm. The people are simple and honest, as well as courageous and valiant. They do not value wealth but esteem learning and they venerate the buddha-dharma, though a few have faith in heretical religions. There are many monasteries but few monks. All the stupas are deserted and in dilapidated condition. There are five deva temples with over a hundred heretics.
[0878c05] 城東二里有窣堵波,高三百餘尺,無憂王之所建也。編石特起,刻雕奇製,釋迦菩薩值然燈佛,敷鹿皮衣,布髮掩泥,得受記處。時經劫壞,斯迹無泯。或有齋日,天雨眾花,群黎心競,式修供養。其西伽藍,少有僧徒。次南小窣堵波,是昔掩埿之地,無憂王避大路,遂僻建焉。
Two li to the east of the capital city there is a stupa built by King Aśoka that is over three hundred feet high with piled-up stones, on which there are marvelous sculptures. This was the place where [in a former life] Śākya Bodhisattva once met Dīpamkara Buddha and spread a piece of deerskin and his own hair to cover the muddy ground [for Dīpamkara to tread on], and received a prediction of buddhahood from him. Although it has passed through a kalpa of destruction the ancient trace remains intact. On fast days various kinds of flowers descend on the spot and multitudes of the common people vie with one another in making offerings [to the stupa]. In a monastery to the west of the stupa there are a few monks. Further to the south, a small stupa marks the spot where the Bodhisattva covered up the muddy ground in a former life. It was erected by King Aśoka at a secluded place to avoid the highway.
[0878c12] 城內有大窣堵波故基。聞諸先志曰:昔有佛齒,高廣嚴麗。今既無齒,唯餘故基。其側有窣堵波,高三十餘尺。彼俗相傳,不知源起,云從空下,峙基於此。既非人工,寔多靈瑞。
Inside the capital city there are the old foundations of a great stupa. I heard the local people say that it had formerly contained a tooth relic of the Buddha and that it was originally a tall and magnificent structure. Now there is no more tooth relic and only the old foundations remain there. Beside them there is a stupa more than thirty feet high whose origin is unknown, according to local tradition. The people said that it dropped down from the air and took root at the spot. It was not built by human beings and it manifested many spiritual signs.
[0878c17] 城西南十餘里有窣堵波,是如來自中印度凌虛遊化,降迹於此,國人感慕,建此靈基。其東不遠有窣堵波,是釋迦菩薩昔值然燈佛,於此買華。
Over ten li to the southwest of the capital city there is a stupa that marks the spot where the Tathāgata once alighted during his flight from Central India on his travels to seek edification. Moved by the event, the people of the country built the base of this spiritual stupa out of admiration. Not far away to the east there is a stupa marking the place where Śākya Bodhisattva met Dīpamkara Buddha in a former life and purchased some flowers [to offer to the buddha].
[0878c21] 城西南二十餘里至小石嶺,有伽藍,高堂重閣,積石所成。庭宇寂寥,絕無僧侶。中有窣堵波,高二百餘尺,無憂王之所建也。
More than twenty li to the southwest of the capital city one reaches a small range of rocky hills where there is a monastery with lofty halls and multistoried pavilions, all constructed out of rocks. The buildings were all quiet and silent and not a single monk was to be found. Within the compound of the monastery there was a stupa more than two hundred feet high, built by King Aśoka.
[0878c24] 伽藍西南,深澗陗絕,瀑布飛流,懸°崖壁立。東崖石壁有大洞穴,瞿波羅龍之所居也。門徑狹小,窟穴冥闇,崖石津滴,磎徑餘流。昔有佛影,煥若真容,相好具足,儼然如在。近代已來,人不遍覩,縱有所見,髣髴而已。至誠祈請,有冥感者,乃暫明視,尚不能久。
To the southwest of the monastery is a deep gully with overhanging rocks [on each side], from which water falls down the wall-like precipices. On the rocky wall at the east precipice is a large cave that was the dwelling place of the nāga Gopāla. The entrance is small and narrow and it is dark inside the cave; water drips from the rocks down to the mountain path. Formerly there was a shadowy image of the Buddha, resembling his true features with all the good physical marks, just as if he were alive. But in recent years it is not visible to everyone and even those who see it can only perceive an indistinct outline. Those who pray with utmost sincerity may get a spiritual response and see a clear picture, but only for a brief instant.
昔如來在世之時,此龍為牧牛之士,供王乳酪,進奉失宜;既獲譴責,心懷恚恨,即以金錢買華,供養受記窣堵波,願為惡龍,破國害王。即趣石壁,投身而死;遂居此窟,為大龍王,便欲出穴,成本惡願。適起此心,如來已鑒,愍此國人為龍所害,運神通力,自中印度至。龍見如來,毒心遂止,受不殺戒,願護正法。因請如來:「常居此窟,諸聖弟子,恒受我供。」如來告曰:「吾將寂滅,為汝留影,遣五羅漢常受汝供。正法隱沒,其事無替。汝若毒心奮怒,當觀吾留影,以慈善故,毒心當止。此賢劫中,當來世尊,亦悲愍汝,皆留影像。」
When the Tathāgata was living in the world the nāga was a cowherd whose duty was to supply the king with milk and cream. Once he failed to fulfill his task properly and was reprimanded by the king. With a feeling of hatred and malice, he purchased some flowers to offer to the stupa of prediction, in the hope that he might be reborn as an evil nāga to devastate the country and do harm to the king. Then he went up to the rocky precipice and jumped down to kill himself. Thus he became a nāga king and lived in this cave. The moment he desired to go out of the cave to carry out his evil wishes, the Tathāgata, with a mind of compassion for the people of the country, who would suffer havoc caused by the nāga, arrived from Central India, flying through his supernatural power. At the sight of the Tathāgata the nāga’s malignant mind ceased. He accepted the rule of non-killing and wished to protect the right Dharma. So he requested that the Tathāgata dwell in the cave permanently and [promised] to always offer alms to all his saintly disciples. The Tathāgata said to him, “I shall enter nirvana but I will leave my shadow behind for you, and I will send five arhats to always receive your offerings. Even when the right Dharma has disappeared into oblivion this arrangement will not be altered. If your malignant mind becomes agitated you should look at my shadow and, on account of your compassion and benevolence, your malignant mind will come to an end. During this bhadra-kalpa (“good eon”) all the future World-honored Ones will have compassion for you and leave their shadows behind.”
[0879a18] 影窟門外有二方石,其一石上有如來足蹈之迹,輪相微現,光明時燭。影窟左右多諸石室,皆是如來諸聖弟子入定之處。影窟西北隅有窣堵波,是如來經行之處。其側窣堵波有如來髮、爪。隣此不遠有窣堵波,是如來顯暢真宗,說蘊界處之所也。影窟西有大盤石,如來甞於其上濯浣袈裟,文影微現。
Outside the door of Shadow Cave there are two square rocks. On one of the rocks is the trace of the Tathāgata’s footprint with the wheel sign dimly visible and it sometimes emits a light. On either side of Shadow Cave there are many other caves, which are the places where the saintly disciples of the Tathāgata used to sit in meditation. On a corner to the northwest of the Shadow Cave there is a stupa that marks the place where the Tathāgata once took a walk. Beside it is another stupa, in which are stored the relics of the Tathāgata’s hair and nail parings. Not far from here another stupa marks the spot where the Tathāgata preached on the true doctrine of the skandhas (five attributes of being), the āyatanas (twelve sense fields), and the dhātus (eighteen spheres, consisting of the six sense organs, the six sense objects, and the six consciousnesses). To the west of Shadow Cave there is a large flat rock on which the Tathāgata once washed his robe; the traces of the robe left on the rock are still dimly visible.
[0879a26] 城東南三十餘里至醯羅城。周四五里,竪峻險固,花林池沼,光鮮澄鏡。城中居人,淳質正信。復有重閣,畫棟丹楹。第二閣中有七寶小窣堵波,置如來頂骨。骨周一尺二寸,髮孔分明,其色黃白,盛以寶函,置窣堵波中。欲知善惡相者,香末和埿,以印頂骨,隨其福感,其文煥然。又有七寶小窣堵波,以貯如來髑髏骨,狀若荷葉,色同頂骨,亦以寶函緘絡而置。又有七寶小窣堵波,有如來眼睛,睛大如[木*奈],光明清徹,曒映中外,又以寶函緘封而置。如來僧伽胝袈裟,細[疊*毛]所作,其色黃赤,置寶函中,歲月既遠,微有損壞。如來錫杖,白鐵作鐶,栴檀為笴,寶筒盛之。
At more than thirty li to the southeast of the city one reaches the city of Hilo, which is four or five li in circuit; [its city wall] is high, precipitous, and impregnable. There are flowers, trees, and pools with pure water as bright as a mirror. The inhabitants of the city are simple and honest and they believe in the right Dharma. There is a multistoried pavilion with colorfully painted beams and pillars. On the second story is a small stupa made of the seven precious substances, in which is preserved a piece of the Tathāgata’s skull bone, twelve inches in circumference with distinct hair pores, yellowish- white in color, which is contained in a precious casket that has been placed inside the stupa. Those who wish to tell their fortunes may prepare some fragrant plaster to make an impression of the skull bone and then read a clear written prediction according to the effects of their blessedness. There is another small stupa made of the seven precious substances in which is stored the Tathāgata’s cranial bone, which has the shape of a lotus leaf and is of the same color as the skull bone. It is also contained in a precious casket that has been sealed up and placed [in the stupa]. There is another small stupa made of the seven precious substances, in which is preserved an eyeball of the Tathāgata, as large as a crabapple, brilliant and transparent throughout. It is also contained in a precious casket that has been sealed up and placed [in the stupa]. The Tathāgata’s upper robe, made of fine cotton in a yellowish-red color, is placed in a precious casket. It has lasted a long time and is slightly damaged. The Tathāgata’s pewter staff, with rings made of pewter and a sandalwood handle, is stored in a precious tube.
近有國王聞此諸物竝是如來昔親服用,恃其威力,迫脇而歸;既至本國,置所居宮,曾未浹辰,求之已失,爰更尋訪,已還本處。
Recently a king heard that these relics belonged to the Tathāgata and he captured them by force. After returning to his own country the king kept the relics in his palace but less than twelve days later the relics were lost. When he searched for them he found that they had returned to their original location.
斯五聖迹,多有靈異,迦畢試王令五淨行給侍香花。觀禮之徒,相繼不絕。諸淨行等欲從虛寂,以為財用人之所重,權立科條,以止諠雜。其大略曰:諸欲見如來頂骨者,稅一金錢;若取印者,稅五金錢;自餘節級,以次科條。科條雖重,觀禮彌眾。
These five holy objects have shown many spiritual signs. The king of Kāpiśī ordered five attendants to take care of the relics by offering incense and flowers, and worshipers came to pay reverence to them without cease. The attendants, wishing to spend their time in quietude and thinking that people would value money more than anything else, in order to stop the hubbub caused by visitors, made a rule to the effect that one gold coin would be charged to see the skull bone and five gold coins would be charged for making an impression. This rule was also applicable in different grades to the other relics. Even with these steep fees the number of worshipers increased.
重閣西北有窣堵波,亦甚高大,而多靈異,人以指觸,便即搖震,連基傾動,鈴鐸和鳴。
To the northwest of the storied pavilion there is a stupa that is also very lofty and has shown many marvelous signs. When it is touched with a finger it shakes down to the basement and its bells ring harmoniously.
從此東南山谷中行五百餘里,至健馱邏國(舊曰乾陀衛,訛也。北印度境)。[0879b23] 健馱邏國,東西千餘里,南北八百餘里。東臨信度河。國大都城號布路沙布邏,周四十餘里。王族絕嗣,役屬迦畢試國。邑里空荒,居人稀少,宮城一隅有千餘戶。穀稼殷盛,花果繁茂,多甘蔗,出石蜜。氣序溫暑,略無霜雪。人性恇怯,好習典藝,多敬異道,少信正法。
From here going toward the southeast among mountains and valleys for over five hundred li, I reached the country of Gandhāra (at former times incorrectly transcribed as Qiantuowei, in the domain of North India). The country of Gandhāra is more than one thousand li from east to west and over eight hundred li from south to north, with the Indus on the east. The capital city, called Puruṣapura, is more than forty li in circuit. The royal family is extinct and the country is now under the domination of Kāpiśī. The towns and villages are desolate and have few inhabitants. In one corner of the palace city there are over one thousand families. They produce abundant cereals and have flowers and fruit in profusion. The country grows much sugarcane and produces sugar candy. The climate is mild and there is scarcely any frost or snow. The people are shy and timid by nature and are fond of literature and the arts. Most of them respect heretical religions; only a few believe in the right Dharma.
自古已來,印度之境作論諸師,則有那羅延天、無著菩薩、世親菩薩、法救、如意、脇尊者等本生處也。僧伽藍千餘所,摧殘荒廢,蕪漫蕭條,諸窣堵波頗多頹圮°。天祠百數,異道雜居。
Since ancient times masters who wrote commentaries and theoretical treatises in India, such as Nārāyaṇadeva, Asaṅga, Vasubandhu, Dharmatrāta, Manoratha, Pārśva, and so on, have been born in this country. There were more than a thousand monasteries but they are now dilapidated and deserted, in desolate condition. Most of the stupas are also in mins. There are about a hundred deva temples inhabited by various heretics.
[0879c05] 王城內東北有一故基,昔佛鉢之寶臺也。如來涅槃之後,鉢流此國,經數百年,式遵供養,流轉諸國,在波剌°斯。[0879c07] 城外東南八九里有卑鉢羅樹,高百餘尺,枝葉扶疎,蔭影蒙密。過去四佛已坐其下,今猶現有四佛坐像。賢劫之中,九百九十六佛皆當坐焉。冥祇警衛,靈鑒潛被。釋迦如來於此樹下南面而坐,告阿難曰:「我去世後,當四百年,有王命世,號迦膩色迦,此南不遠起窣堵波,吾身所有骨、肉舍利,多集此中。」
To the northeast inside the royal city there are the remains of the foundation of a precious terrace on which the Buddha’s almsbowl was once placed. After the Tathāgata’s demise the bowl was brought to this country, where it was venerated with formal rituals for several hundred years, and then it was brought to various countries. It is now in Persia. At a distance of eight or nine li to the southeast outside the city, there is a pipal tree more than one hundred feet tall with profuse branches and leaves that cast a dense shade on the ground. The four past buddhas sat under this tree and now statues of the four buddhas are still to be seen there. The remaining nine hundred and ninety-six buddhas of the bhadrakalpa will also sit under it, divinely guarded and protected by gods and deities. Once, when Sākya Tathāgata was sitting under this tree, facing south, he told Ānanda, “Four hundred years after my demise there will be a king named Kaniṣka, who will erect a stupa not far south of here. Most of my bodily remains will be collected in it.”
[0879c15] 卑鉢羅樹南有窣堵波,迦膩色迦王之所建也。迦膩色迦王以如來涅槃之後第四百年,君臨膺運,統贍部洲,不信罪福,輕毀佛法。畋遊草澤,遇見白兔,王親奔逐,至此忽滅。見有牧牛小豎,於林樹間作小窣堵波,其高三尺。王曰:「汝何所為?」牧豎對曰:「昔釋迦佛聖智懸記:『當有國王於此勝地建窣堵波,吾身舍利多聚其內。』大王聖德宿殖,名符昔記,神功勝福,允屬斯辰,故我今者先相警發。」說此語已,忽然不現。
To the south of the pipal tree there is a stupa constructed by King Kaniṣka. In the four hundredth year after the Tathāgata’s demise King Kaniṣka ascended the throne and ruled over Jambudvīpa. He did not [originally] believe in the theory of retribution for good and evil deeds and contemptuously defamed the buddha-dharma. Once he was hunting in a marsh when a white hare appeared. The king chased after the hare and it suddenly disappeared at this place. In the woods he saw a young cowherd building a small stupa three feet high. The king asked the boy, “What are you doing?” The boy replied, “Formerly Sākya Buddha made a wise prediction: ‘A king will build a stupa at this auspicious place and most of my bodily remains will be collected in it.’ Your Majesty’s holy virtues were cultivated in your previous lives and your name coincides with the one mentioned in the prediction. Your divine merits and superior blessedness will be realized at this time. Thus I am here as a preliminary sign to remind you of the prediction.” With these words, the cowherd vanished.
王聞是說,嘉慶增懷,自負其名,大聖先記,因發正信,深敬佛法。周小窣堵波,更建石窣堵波,欲以功力彌覆其上。隨其數量,恒出三尺,若是增高,踰四百尺,基趾所峙,周一里半,層基五級,高一百五十尺,方乃得覆小窣堵波。王因嘉慶,復於其上更起二十五層金銅相輪,即以如來舍利一斛而置其中,式修供養。營建纔訖,見小窣堵波在大基東南隅下傍出其半。王心不平,便即擲棄,遂住窣堵波第二級下石基中半現,復於本處更出小窣堵波。王乃退而歎曰:「嗟夫,人事易迷,神功難掩,靈聖所扶,憤怒何及!」慚懼既已,謝咎而歸。
Upon hearing these words the king was overjoyed and was proud to know that his name had been predicted by the Great Sage in his prophecy. Thereafter he professed the right faith and deeply believed in the buddha-dharma. Around the small stupa he built a stone stupa, wishing to encompass the smaller one, through the power of his merit. But no matter how tall he built the stone stupa the smaller one was always three feet higher, until the larger stupa reached over four hundred feet in height, standing on a base one and a half li in circuit, with five flights of steps leading up to a height of one hundred fifty feet, so that it then covered the small stupa. Delighted, the king also had gilded copper disks arranged in twenty-five tiers on the top. Then he placed one hit (hectoliter) of the Tathāgata’s relic bones in the stupa, to which he piously made offerings. When construction of the large stupa had just been completed the king saw that the small stupa was protruding, with half of its structure sideways at the southeast corner of the base [of the great stupa]. Enraged, the kinf threw the smaller stupa upward and it stayed there, half of it appearing in the stone base under the second flight of steps of the stupa, but another small stupa emerged at the original place. The king then gave up and remarked with a sigh, “Human affairs are bewildering but the merits of deities are insuppressible. What is the use of being angry with it, if it is supported by the gods?” Ashamed and fearful, the king apologized and returned home.
其二窣堵波今猶現在,有嬰疾病欲祈康愈者,塗香散華,至誠歸命,多蒙瘳差。[0880a10] 大窣堵波東面石陛南鏤作二窣堵波,一高三尺,一高五尺,規摹形狀如大窣堵波。又作兩軀佛像,一高四尺,一高六尺,擬菩提樹下加趺坐像,日光照燭,金色晃曜,陰影漸移,石文青紺。聞諸耆舊曰:數百年前,石基之隙有金色蟻,大者如指,小者如麥,同類相從,齧其石壁,文若雕鏤,廁以金沙,作為此像,今猶現在。
These two stupas still stand. Those who are ill and wish to pray for recovery offer incense and flowers to the stupas with pious minds, and in most cases they are cured. On the southern side of the flight of steps at the east of the great stupa there are two carved stupas, one three and the other five feet high, in the same style and shape as the great stupa. There are also two carved images of the Buddha, one four and the other six feet in height, resembling the Buddha sitting cross-legged under the bodhi tree. In the sunshine these images are of a dazzling golden color, and when they are gradually covered by shade the lines on the stone become bluish-violet in color. Some local old people said that several hundred years ago there were golden-colored ants in the crevice of the stone; the big ones were the size of a fingernail and the small ones were the size of a grain of wheat. Following one another, they gnawed at the surface of the stone and the lines they made on the stone looked like incised grooves that were filled with golden sand to delineate the images, which are still in existence.
[0880a18] 大窣堵波石陛南面有畫佛像,高一丈六尺,自胸已上,分現兩身,從胸已下,合為一體。聞諸先志曰:初,有貧士傭力自濟,得一金錢,願造佛像。至窣堵波所,謂畫工曰:「我今欲圖如來妙相,有一金錢,酬功尚少,宿心憂負,迫於貧乏。」時彼畫工鑒其至誠,無云價直,許為成功。復有一人,事同前迹,持一金錢,求畫佛像。畫工是時受二人錢,求妙丹青,共畫一像。二人同日俱來禮敬,畫工乃同指一像,示彼二人,而謂之曰:「此是汝所作之佛像也。」二人相視,若有所懷。畫工心知其疑也,謂二人曰:「何思慮之久乎?凡所受物,毫釐不虧。斯言不謬,像必神變。」言聲未靜,像現靈異,分身交影,光相照著。二人悅服,心信歡喜。
On the south side of the flight of steps leading up to the great stupa there is a painting of the Buddha sixteen feet in height, with two busts above the chest but only one body below it. Some old people said that there was formerly a poor man who sustained himself by working as a laborer. Once he earned a gold coin and wished to make an image of the Buddha. He came to the stupa and said to a painter, “I wish to make a portrait of the Tathāgata’s excellent features but I have only one gold coin, which is really insufficient for remuneration. This has been my long-cherished desire but I am poor and lack money.” In consideration of the poor man’s sincerity, the painter did not argue about the payment and promised to accomplish the job. Another man under the same circumstances came with a gold coin to request the painter to draw a portrait of the Buddha. Thus the painter accepted the money from both men and he asked another skillful painter to work together with him in drawing a single portrait. When the two men came on the same day to worship the Buddha, the two painters showed them the portrait, pointing at it and saying, “This is the portrait you ordered.” The two men looked at each other, bewildered. The painters realized that they were doubtful about the matter and said to them, “Why are you pondering the matter for so long? Whatever object we undertake to produce is done without the slightest fault. If our words are not false the portrait will show miracles.” As soon as they had uttered these words the portrait manifested a wonder: the body split into two busts, while the shadows intermingled into one, with the features shining brilliantly. The two men were happily convinced and delightedly fostered faith.
[0880b04] 大窣堵波西南百餘步,有白石佛像,高一丈八尺,北面而立,多有靈相,數放光明。時有人見像出夜行,旋繞大窣堵波。近有群賊欲入行盜,像出迎賊,賊黨怖退,像歸本處,住立如故。群盜因此改過自新,遊行邑里,具告遠近。
More than a hundred paces to the southwest of the great stupa there is a standing image of the Buddha made of white stone, eighteen feet high, facing north. It often worked miracles and frequently emitted light. Sometimes people see it walking at night and circumambulating the great stupa. Recently a band of robbers intended to enter the stupa to steal the contents. The image came out to meet the robbers head-on and the robbers withdrew in fear. Then the image returned to its original place and stood there as usual. Thereafter the robbers corrected their error and made a fresh start in life. They walked about in towns and villages and related the event to all people, far and near.
[0880b09] 大窣堵波左右,小窣堵波魚鱗百數。佛像莊嚴,務窮工思,殊香異音,時有聞聽,靈仙聖賢,或見旋繞。此窣堵波者,如來懸記,七燒七立,佛法方盡。先賢記曰:成壞已三。初至此國,適遭大火,當見營搆,尚未成功。
At the left and right sides of the great stupa there are hundreds of small stupas, arranged as closely together as the scales of a fish. The Buddha’s images are magnificent, having been made with perfect craftsmanship. Unusual fragrances and strange sounds are sometimes perceived and spirits and genies, as well as holy ones, may be seen circumambulating the great stupa. The Tathāgata predicted that when this stupa has burned down and been rebuilt seven times, the buddha-dharma will come to an end. Previous sages have recorded that it has been destroyed and reconstructed three times. When I first came to this country the stupa had just suffered the disaster of conflagration. It is now under repair and the structure is not yet completed.
[0880b15] 大窣堵波西有故伽藍,迦膩色迦王之所建也。重閣累榭,層臺洞戶,旌召高僧,式昭景福。雖則圮°毀,尚曰奇工。僧徒減少,並學小乘。自建伽藍,異人間出。諸作論師及證聖果,清風尚扇,至德無泯。
To the west of the great stupa there is an old monastery built by King Kaniṣka. The multistoried pavilion and the houses built on terraces were constructed so that eminent monks could be invited in recognition of their distinguished merits. Although the buildings are dilapidated they can still be regarded as wonderful constructions. There are a few monks who study the Hinayana teachings. Since the monastery was constructed it has produced extraordinary personages from time to time, who were either writers of treatises or people who realized sainthood. The influence of their pure conduct and perfect virtue is still functioning.
[0880b19] 第三重閣有波栗濕縛(唐言脇)尊者室,久已傾頓,尚立旌表。初,尊者之為梵志師也,年垂八十,捨家染衣。城中少年更誚之曰:「愚夫朽老,一何淺智!夫出家者,有二業焉,一則習定,二乃誦經。而今衰耄,無所進取,濫迹清流,徒知飽食。」
On the third story of the pavilion is the room used by Venerable Pārśva (‘‘Ribs”). It has been in ruins for a long time but its location is indicated with a mark. The venerable monk was a brahmanical teacher but he became a Buddhist monk at the age of eighty. Some young people in the city sneered at him, saying, “You stupid old man, why are you so ignorant? A Buddhist monk has two duties: first to practice meditation and second to recite scriptures. Now you are getting old and feeble and cannot make any more progress. So you are trying to pass yourself off as a monk among the pure mendicants but you do nothing but eat your fill.”
時脇尊者聞諸譏議,因謝時人而自誓曰:「我若不通三藏理,不斷三界欲,得六神通,具八解脫,終不以脇而至於席!」自爾之後,唯日不足,經行宴坐,住立思惟,晝則研習理教,夜乃靜慮凝神,綿歷三歲,學通三藏,斷三界欲,得三明智,時人敬仰,因號脇尊者焉。
Having heard this reproach, Venerable Pārśva apologized to the people and made a vow, saying, “If I do not thoroughly master the teachings of the Tripiṭaka and do not cut off all desires of the three realms of the world, so as to realize the six supernatural powers and possess the eight emancipations, I shall not lie down to sleep with my ribs touching the mat.” He then worked hard and always meditated whether he was walking, sitting, or standing still. In the daytime he studied theories and doctrines and at night he sat quietly in meditation with a concentrated mind. In three years’ time he completely mastered the Tripiṭaka, cut off the desires of the three realms of the world, and obtained the wisdom of the three knowledges. As the people respected him, they called him Venerable Ribs (Pārśva).
[0880c03] 脇尊者室東有故房,世親菩薩於此製《阿毘達磨俱舍論》,人而敬之,封以記焉。
To the east of Venerable Pārśva’s chamber there is an old room in which Vasubandhu Bodhisattva composed the Abhidharmakośa-śāstra. Out of respect for him the people had the room sealed and indicated by a mark.
[0880c05] 世親室南五十餘步,第二重閣,末笯曷剌他(唐言如意)論師於此製《毘婆沙論》。論師以佛涅槃之後一千年中利見也。少好學,有才辯,聲問遐被,法俗歸心。時室羅伐悉底國毘訖羅摩阿迭多王(唐言超日),威風遠洽,臣諸印度,日以五億金錢周給貧窶孤獨。主藏臣懼國用乏匱也,乃諷諫曰:「大王威被殊俗,澤及昆蟲,請增五億金錢,以賑四方°匱乏。府庫既空,更稅有土,重斂不已,怨聲載揚,則君上有周給之恩,臣下被不恭之責。」王曰:「聚有餘,給不足,非苟為身侈靡國用。」遂加五億,惠諸貧乏。
On the second story of the pavilion, at a place more than fifty paces to the south of Vasubandhu Bodhisattva’s room, is the place where the śāstra master Manoratha (“As You Wish”) composed the Vibhāṣā-śāstra. The śāstra master was born a thousand years after the nirvana of the Buddha. When he was young he loved learning and was eloquent in speech. His fame spread far and both clerics and laypeople had faith in him. At that time the influence of King Vikramāditya (“Valor Sun”) of Srāvastī reached far and he brought the various parts of India under his domination. Every day he distributed five lakhs of gold coins as alms to paupers, orphans, and the solitary. The state treasurer, fearing that the national treasury would be exhausted, ironically remonstrated with the king, saying, “Your Majesty’s strong influence extends to various peoples and your kindness benefits even insects. Pray spend five more lakhs of gold coins to relieve the poor and needy of the four quarters. When the treasury is exhausted we can levy more taxes and repeated taxation will arouse the people’s resentment and grievance everywhere, but the monarch above may show off his kindness in bestowing charity upon the people and we subjects below will bear the blame of being disrespectful.” The king said, “We collect surplus money to give to those who are short of it, it is not for ourselves that we squander the national wealth.” Thus five lakhs of gold coins were added to the sum of money given to the poor and needy.
其後畋遊,逐豕失蹤,有尋知迹者,賞一億金錢。如意論師一使人剃髮,輒賜一億金錢,其國史臣依即書記。王恥見高,心常怏怏,欲眾辱如意論師。乃招集異學德業高深者百人,而下令曰:「欲收視聽,遊諸真境,異道紛雜,歸心靡措,今考優劣,專精遵奉。」
Later, while out hunting, the king lost the trace of a wild boar and a man who found the animal was granted a reward of one lakh of gold coins. Now when the śāstra master Manoratha once had his hair shaved, he paid the barber one lakh of gold coins and the state annalist accordingly put the event on record. The king was ashamed to have been surpassed by a monk in lavishing money and intended to insult the śāstra master Manoratha in public. Thus he summoned a hundred heretical teachers of high virtue and deep learning, to whom he issued an order, saying, “We wish to glean various views to find out the truth but different schools have different theories, so we do not know where to fix our mind. Now we wish to see which of your schools is superior and which is inferior, so that we may know which way we should follow exclusively.”
洎乎集論,重下令曰:「外道論師並英俊也,沙門法眾宜善宗義,勝則崇敬佛法,負則誅戮僧徒。」於是如意詰諸外道,九十九人已退飛矣。下席一人,視之蔑如也,因而劇談,論及火煙。王與外道咸諠言曰:「如意論師辭義有失!夫先煙而後及火,此事理之常也。」如意雖欲釋難,無聽覽者。恥見眾辱,齰斷其舌,乃書誡告門人世親曰:「黨援之眾,無競大義;群迷之中,無辯正論。」言畢而死。
At the time the discussion was held the king issued another order, saying, “These heretical śāstra masters are brilliant and talented scholars and the śramaṇas of the Dharma should master their own theories well. If they win in the debate we shall venerate the buddha-dharma; otherwise we will slaughter the Buddhist monks.” Then Manoratha debated with the heretics and defeated ninety-nine of the opponents, who fled in retreat. He slighted the last antagonist with contempt and talked with him fluently. When he came to the subject of fire and smoke, the king and the heretic said aloud, “The śāstra master Manoratha has made a faulty statement. It is common sense that smoke precedes fire.” Although Manoratha wished to explain his viewpoint no one would listen to his argumentation. Ashamed of being insulted in public, he bit off his tongue and wrote a letter to his disciple Vasubandhu, saying, “Among groups supported by factions one cannot hold a great principle in competition, and in an assembly of ignorant people there is no way to argue for the right theory.” He died after having written these words.
居未久,超日王失國,興王膺運,表式英賢。世親菩薩欲雪前恥,來白王曰:「大王以聖德君臨,為含識主命。先師如意學窮玄奧,前王宿憾,眾挫高名,我承導誘,欲復先怨。」
Not long afterward, King Vikramāditya lost his kingdom and was succeeded by another king who adored and respected people of eminence and wisdom. Wishing to rehabilitate his teacher’s good name, Vasubandhu Bodhi- sattva came to the new king and said to him, “Your Majesty rules the kingdom with your saintly virtues and you render support to all living beings. My late teacher Manoratha was learned in abstruse and profound theories but the previous king held a grudge against him and besmirched his good name in public. As I have studied under his instruction I wish to avenge the wrong done to my teacher.”
其王知如意哲人也,美世親雅操焉,乃召諸外道與如意論者。世親重述先旨,外道謝屈而退。
The king, knowing that Manoratha had been a wise man and appreciating Vasubandhu’s upright character, summoned all the heretics who had debated with Manoratha to a meeting. Vasubandhu then reiterated what his teacher had expounded and all the heretics were defeated and withdrew.
[0881a09] 迦膩色迦王伽藍東北行五十餘里,渡大河,至布色羯邏伐底城。周十四五里。居人殷盛,閭閻洞連。城西門外有一天祠,天像威嚴,靈異相繼。[0881a13] 城東有窣堵波,無憂王之所建也,即過去四佛說法之處。先古聖賢自中印度降神導物,斯地寔多。即伐蘇蜜呾羅(唐言世友。舊曰和須蜜多,訛也)論師於此製《眾事分阿毘達磨論》。
Going to the northeast for more than fifty li from the monastery built by King Kaniṣka, I crossed a large river and reached the city of Puṣkarāvatī, which is fourteen or fifteen li in circuit. It is well populated and the lanes and alleys are connected with each other. Outside the west gate of the city there is a deva temple, in which the deva image is austere in appearance and often works miracles. To the east of the city there is a stupa built by King Aśoka. It marks the place where the four past buddhas preached the Dharma. Ancient saints and sages coming from Central India to subdue divine beings and teach human mortals at this place were very numerous. It was at this site that the śāstra master Vasumitra (Shiyou in Chinese, formerly transcribed erroneously as Hexumiduo) composed the Abhidharma-prakaraṇa-pāda-śāstra.
[0881a17] 城北四五里有故伽藍,庭宇荒涼,僧徒寡少,然皆遵習小乘法教。即達磨呾邏多(唐言法救。舊曰達磨多羅,訛也)論師於此製《雜阿毘達磨論》。[0881a20] 伽藍側有窣堵波,高數百尺,無憂王之所建也。雕木文石,頗異人工。是釋迦佛昔為國王,修菩薩行,從眾生欲,惠施不倦,喪身若遺,於此國土千生為王,即斯勝地千生捨眼。
Four or five li to the north of the city there is an old monastery whose buildings are in desolation, with a few resident monks who are followers of Hinayana teachings. This is the place where the śāstra master Dharmatrāta (known as Fajiu in Chinese and erroneously transcribed as Damoduoluo in olden times) composed the Abhidharmatābhidharma-hṛdaya-śāstra. Beside the monastery there is a stupa several hundred feet high built by King Aśoka. The wood carvings and stone sculptures are quite different from work done by human artisans. Formerly, when Sākya Buddha was a king, he practiced the way of the bodhisattva at this place and gave alms tirelessly to all living beings according to their wishes. He was the king of this land for one thousand lives, and it was at this auspicious place where he surrendered his eyes in one thousand lives.
[0881a25] 捨眼東不遠有二石窣堵波,各高百餘尺。右則梵王所立,左乃天帝所建,以妙珍寶而瑩飾之。如來寂滅,寶變為石;基雖傾陷,尚曰崇高。
Not far east of where Sākya Buddha forsook his eyes there are two stone stupas, both more than one hundred feet high. The one on the right was erected by Brahma and the one on the left by Indra, and both are beautifully decorated with wonderful jewels and gems. After the demise of the Tathāgata the gems turned into stone. Although the foundations have sunk the stupas still stand high and lofty.
[0881a29] 梵、釋窣堵波西北行五十餘里,有窣堵波,是釋迦如來於此化鬼子母,令不害人,故此國俗祭以求嗣。
More than fifty li to the northwest of the stupas built by Brahma and Indra there is a stupa that marks the place where Sākya Tathāgata converted the goddess Hārītī to prevent her from doing harm to people. Thus it became the custom of the country to pray to the goddess for offspring.
[0881b03] 化鬼子母北行五十餘里,有窣堵波,是商莫迦菩薩(舊曰睒摩菩薩,訛也)恭行鞠養,侍盲父母,於此採菓,遇王遊獵,毒矢誤中;至誠感靈,天帝傅藥,德動明聖,尋即復穌。
More than fifty li to the north of the place where Hārītī was converted, there is a stupa built at the spot where Syāmaka Bodhisattva (formerly transcribed incorrectly as Shanmo Bodhisattva) gathered fruit to offer to his blind parents in fulfillment of his filial duty, and he met the king who was hunting and who accidentally hit him with a poisoned arrow. Indra, moved by Syāmaka’s mind of sincerity, dressed the wound with medicine and his virtuous deed inspired the gods, who restored him to life very quickly.
[0881b07] 商莫迦菩薩被害東南行二百餘里,至跋虜沙城。城北有窣堵波,是蘇達拏太子(唐言善牙)以父王大象施婆羅門,蒙譴被擯,顧謝國人,既出郭°門,於此告別。其側伽藍,五十餘僧,並小乘學也。昔伊濕伐邏(唐言自在)論師於此製《阿毘達磨明燈論》。
Going to the southeast for more than two hundred li from the place where Syāmaka Bodhisattva was injured, I reached the city of Varṣa. To the north of the city there is a stupa built at the place where Prince Sudāna (“Good Tooth” | sic |) said farewell to his countrymen at the city gate when he was banished from the city, and apologized to the people for having given his father’s elephant as a gift to a brahman. In the monastery beside the stupa there are more than fifty monks, all of whom are followers of the Hinayana teachings. It was at this place that the śāstra master Iśvara (“Self-existence”) composed the Abhidhannadīpa-śāstra.
[0881b13] 跋虜沙城東門外有一伽藍,僧徒五十餘人,並大乘學也,有窣堵波,無憂王之所建立。昔蘇達拏太子擯在彈多落迦山(舊曰壇特山,訛也),婆羅門乞其男女,於此鬻賣。
Outside the east gate of Varṣa there is a monastery with more than fifty monks, all of whom are followers of the Mahayana teachings. There is a stupa built by King Aśoka. Formerly, when Prince Sudāna was living in exile at Daṇdaloka Mountain (formerly known as Tante Mountain erroneously), a brahman begged for his sons and wife and then sold them at this place.
[0881b17] 跋虜沙城東北二十餘里,至彈多落迦山。嶺上有窣堵波,無憂王所建,蘇達拏太子於此棲隱。其側不遠有窣堵波,太子於此以男女施婆羅門,婆羅門捶其男女,流血染地,今諸草木猶帶絳色。巖間石室,太子及妃習定之處。谷中林樹垂條若帷,竝是太子昔所遊止。其側不遠有一石廬,即古仙人之所居也。
At a place more than twenty li to the northeast from Varṣa one reaches Daṇdaloka Mountain. On the ridge there is a stupa built by King Aśoka to mark the place where Prince Sudāna once lived in seclusion. Not far away there is another stupa, built at the spot where the prince gave away his sons and wife to a brahman. The brahman beat the prince’s sons and wife until their blood ran to the ground and stained the earth. Even now the grass and plants still retain a reddish hue. The cave on the cliff was the place where the prince and his wife practiced meditation. The branches of the trees in the valley droop like curtains, and the prince used to roam about here. Nearby is a stone hermitage that was the abode of an ancient ṛṣi (sagely anchorite).’s
[0881b25] 仙廬西北行百餘里,越一小山,至大山,山南有伽藍,僧徒尠少,並學大乘。其側窣堵波,無憂王之所建也。昔獨角仙人所居之處。仙人為婬女誘亂,退失神通,婬女乃駕其肩而還城邑。
At more than one hundred li to the northwest from the hermitage one crosses over a small hill and arrives at a large mountain. On the south of the mountain there is a monastery, in which lived a few monks who studied Mahayana teachings. The stupa beside it was built by King Aśoka at the place where the ṛṣi Unicom once lived. This ṛṣi was ensnared by a lustful woman and lost his supernatural powers. The lustful woman then rode on his shoulders and returned to the city.
[0881c01] 跋虜沙城東北五十餘里,至崇山。山有青石大自在天婦像,毘摩天女也。聞諸土俗曰:此天像者,自然有也。靈異既多,祈禱亦眾,印度諸國,求福請願,貴賤畢萃,遠近咸會。其有願見天神形者,至誠無貳,絕食七日,或有得見,求願多遂。山下有大自在天祠,塗灰外道式修祠祀。
At more than fifty li to the northeast from Varṣa one reaches a lofty mountain, on which there is a bluish stone image of Bhīmādevī, wife of Maheśvara. The local people said that this image of the goddess existed naturally. It showed many marvels and many people came to give prayers. In all parts of India people, both noble and common, who wish to pray for blessedness flock to this place from far and near. Those who wish to see the physical form of the goddess may get a vision of her after fasting for seven days with a sincere and concentrated mind, and in most cases their wishes will be fulfilled. At the foot of the mountain there is a temple for Maheśvara in which the ash-smearing heretics perform ceremonies.
[0881c08] 毘摩天祠東南行百五十里,至烏鐸迦漢荼城,周二十餘里,南臨信度河。居人富樂,寶貨盈積,諸方珍異,多集於此。
Going for a hundred fifty li to the southeast from the Bhīmādevī temple I reached the city of Udakhand, which is more than twenty li in circuit, bordering the Indus River in the south. The inhabitants are rich and happy. Precious goods pile up high and most of the rare and valuable things of different places are collected here.
[0881c11] 烏鐸迦漢荼城西北行二十餘里,至婆羅覩邏邑,是製《聲明論》波爾尼仙本生處也。遂古之初,文字繁廣,時經劫壞,世界空虛,長壽諸天,降靈道俗,由是之故,文籍生焉。自時厥後,其源泛濫。梵王、天帝作則隨時,異道諸仙各製文字,人相祖述,競習所傳,學者虛功,難用詳究。
Going for more than twenty li to the northwest from Udakhand I reached the city of Salātura, the birthplace of the ṛṣi Pāṇini, author of the Sabda-vidyā-śāstra. At the beginning of antiquity the written language was rich and extensive in vocabulary, but with the passage of the kalpa of destruction the world became empty, and afterward the long-lived deities descended to the earth to guide human beings. Thereafter, literary documents were produced, and thenceforth the source of literature became a torrential flood. Brahma and Indra wrote model compositions as the time required, and the ṛṣis of each of the heretical systems formed their own words. The people studied what was taught by their predecessors and emulated what was handed down; but the efforts of the students were wasted because it was difficult for them to master everything in detail.
人壽百歲之時,有波爾尼仙,生知博物,愍時澆薄,欲削浮偽,刪定繁猥,遊方問道,遇自在天,遂申述作之志。自在天曰:「盛矣哉!吾當祐汝。」仙人受教而退,於是研精覃思,採摭群言,作為字書,備有千頌,頌三十二言矣。究極今古,總括文言。封以進上,王甚珍異,下令國中,普使傳習,有誦通利,賞千金錢。所以師資傳授,盛行當世。故此邑中諸婆羅門,碩學高才,博物強識。
At the time when the human life span was a hundred years, the ṛṣi Pāṇini was born with innate knowledge of wide scope. Feeling pity at the shallowness of learning in his time, and wishing to expunge what was superficial and false and delete what was superfluous, he traveled about to make inquiries into the way of learning. He met with Maheśvara and told the deity of his intention. Maheśvara said, ‘‘How grand it is! I shall render you assistance.” The ṛṣi withdrew after hearing these words and concentrated his mind to ponder the matter. He collected all words and composed a text of one thousand stanzas, each stanza consisting of thirty-two syllables. In this book he made a thorough study of the written and spoken language of both ancient and modem times, and offered it to the king in a sealed envelope. The king treasured it very much and ordered that all the people of the country should learn the text; one who could recite it fluently by heart would be rewarded with a thousand gold coins. Thus this text was transmitted from teacher to pupil and became prevalent at that time. Henceforth the brahmans in this city are great scholars of high talent with knowledge of wide scope.
[0881c27] 婆羅覩邏邑中有窣堵波,羅漢化波爾尼仙後進之處。如來去世,垂五百年,有大阿羅漢自迦濕彌羅國遊化至此,乃見梵志捶訓稚童。時阿羅漢謂梵志曰:「何苦此兒?」梵志曰:「令學《聲明論》,業不時進。」阿羅漢逌爾而笑。老梵志曰:「夫沙門者,慈悲為情,愍傷物類。仁今所笑,願聞其說。」阿羅漢曰:「談不容易,恐致深疑。汝頗甞聞波爾尼仙製《聲明論》,垂訓於世乎?」婆羅門曰:「此邑之子,後進仰德,像設猶在。」阿羅漢曰:「今汝此子,即是彼仙。猶以強識,翫習世典,唯談異論,不究真理。神智唐捐,流轉未息,尚乘餘善,為汝愛子。然則世典文辭,徒疲功績;豈若如來聖教,福智冥滋?
In the city of Śalātura there is a stupa built at the place where an arhat converted a disciple of Pāṇini. Five hundred years after the demise of the Tathāgata a great arhat came from Kaśmīra to this place in the course of his journey. When he saw a brahman teacher beating a schoolboy, he asked the brahman, ‘‘Why are you chastising the child?” The brahman said, “I asked him to learn the Sabdavidyā-śāstra but he has not made progress with the passage of time.” The arhat smiled amiably and the old brahman said, “A śramaṇa should be compassionate and have sympathy for all living beings. But you are now smiling and I would like to know why.” The arhat said in reply, “It is not easy for me to tell you, for fear that it might cause you deep doubt. Have you ever heard about the ṛṣi Pāṇini, who composed the Sabdavidyā-śāstra for the instruction of posterity?” The brahman said, “He was a scion of this city. Out of admiration for his virtue his disciples have made an image of him, which is still in existence.” The arhat said, “This son of yours is [a reincarnation of] that ṛṣi. On account of his rich knowledge he took delight in studying worldly books, discussing only the heretical theories and never researching the truth. He wasted his spirit and wisdom and is still involved in the wheel of rebirth. By virtue of his surplus good deeds he has been reborn as your beloved son. But he simply wasted his energy studying the diction and language of worldly books. How can this be the same as the Tathāgata’s holy teachings, which give rise to bliss and wisdom in a mysterious way?
曩者南海之濱有一枯樹,五百蝙蝠於中穴居。有諸商侶止此樹下,時屬風寒,人皆飢凍,聚積樵蘇,蘊火其下,煙焰漸熾,枯樹遂燃°。時商侶中有一賈客,夜分已後,誦《阿毘達磨藏》。彼諸蝙蝠雖為火困,愛好法音,忍而不去,於此命終。隨業受生,俱得人身,捨家修學,乘聞法聲,聰明利智,並證聖果,為世福田。
“In olden times there was a decayed tree by the shore of the South Sea, and five hundred bats lived in the holes of the tree. Once a caravan of merchants stayed under the tree. As the season windy and chilly and the merchants were hungry and cold, they piled up firewood and built a fire under the tree. The smoke and flames gradually began to burn fiercely and set the decayed tree fire. One of the merchants recited the Abhidharma-piṭaka after midnight, and the bats, even though scorched by the heat, so loved to listen to the recitation of the Dharma that they would not leave the place; they disregarded the intense heat and died in the tree. According to their karmic force they were reborn as human beings and renounced their homes to leam and practice [the Buddhist teachings]. As they had heard the recitation of the Dharma they were clever and intelligent and realized sainthood; thus they became fields of blessedness for the world.
近迦膩色迦王與脇尊者招集五百賢聖,於迦濕彌羅國作《毘婆沙論》,斯並枯樹之中五百蝙蝠也。余雖不肖,是其一數。斯則優劣良異,飛伏懸°殊。仁今愛子,可許出家;出家功德,言不能述。」
“Recently King Kaniṣka and Venerable Pārśva summoned five hundred holy persons in Kaśmīra to compile the Vibhāṣā-śāstra, and these five hundred holy persons are the five hundred bats that lived in that decayed tree. Although I am an unworthy person I was one of them. From this we may see that there is such a great difference between the superior and the inferior, the virtuous and the vicious, as that between those that fly high in the air and those that crouch down on the ground. Permit your beloved son to become a monk, for the merits of becoming a monk are indescribable in words.”
時阿羅漢說此語已,示神通事,因忽不現。婆羅門深生敬異,歎善久之,具告隣里,遂放其子出家修學,因即迴信,崇重三寶,鄉人從化,於今彌篤。
After having spoken these words the arhat performed miracles and disappeared all of a sudden. The brahman cherished a deep feeling of awe and faith and exclaimed sādhu (“excellent”) for a long time. He related everything to the people of the neighborhood and permitted his son to become a monk to learn and practice [the Buddhist teachings]. He then gained faith and honored the Triple Gem, and his countrymen have accepted his edification with more and more earnestness up to this day.
從烏鐸迦漢荼城北踰山涉川,行六百餘里,至烏仗那國(唐言苑,昔輪王之苑囿也。舊云烏場,或曰烏茶,皆訛。北印度境)。
Going from Udakhand to the north over mountains and across rivers for more than six hundred li, I reached the country of Udyāna. (This means “park,” as it was a pleasure garden of a previous wheel king. Formerly it was transcribed as Wuchang or Wutu, both erroneously. It is in the domain of North India.)
大唐西域記卷第二
End of Fascicle II of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第三(八國)
Fascicle III: Eight Countries, from Udyāna to Rājapura
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
烏仗那國
- The Country of Udyāna
鉢露羅國
- The Country of Balūra
呾叉始羅國
- The Country of Takṣaśilā
僧訶捕羅國
- The Country of Simhapura
烏剌°尸國
- The Country of Uraśā
迦濕彌羅國
- The Country of Kaśmīra
半笯(奴故反)嗟國
- The Country of Parṇotsa
遏羅闍補羅國
- The Country of Rājapur
[0882b10] 烏仗那國,周五千餘里,山谷相屬,川澤連原。穀稼雖播,地利不滋。多蒲萄,少甘蔗,土產金、鐵,宜欝金香,林樹蓊欝,花果茂盛。寒暑和暢,風雨順序。人性怯懦,俗情譎詭。好學而不功,禁呪為藝業。多衣白[疊*毛],少有餘服。語言雖異,大同印度。文字禮儀,頗相參預。
The country of Udyāna is over five thousand li in circuit, with mountains and valleys connecting each other and rivers and marshes linking together. Although crops are planted, the yield is poor owing to the infertility of the land. There are many grapevines but sugarcane is scanty. The country produces gold and iron and the soil is suitable for growing saffron. The woods are exuberant and flowers and fruit are abundant. The climate is mild with timely wind and rain. The people are timid and overcautious by nature and the practice of fraudulence is the common custom. They enjoy learning but do not make profound studies, and they take the recitation of spells as their profession. They mostly wear white cotton and have few other garments. Although they speak a different dialect, it is roughly the same as that spoken in India, and their written language and etiquette are closely related to those of India.
崇重佛法,敬信大乘。夾蘇婆伐窣堵河,舊有一千四百伽藍,多已荒蕪。昔僧徒一萬八千,今漸減少。並學大乘,寂定為業,善誦其文,未究深義,戒行清潔,特閑禁呪。律儀傳訓,有五部焉:一法密部,二化地部,三飲光部,四說一切有部,五大眾部。天祠十有餘所,異道雜居。堅城四五,其王多治瞢揭釐城。城周十六七里,居人殷盛。
They hold Buddhism in high esteem and reverently believe in the Mahayana teachings. Along the two sides of the Śubhavastu River there were formerly one thousand four hundred monasteries, but most of them are now in desolation. In the old days there were eighteen thousand monks but the number has gradually decreased. They all study Mahayana teachings and spend their time in silent meditation. They can recite their books well but they do not make researches into the deep meanings. They are pure in observing the disciplinary rules and are specially adept in reciting incantations. There are five traditions of the Vinaya rules, namely, the Dharmaguptaka, the Mahīśāsaka, the Kāśyapīya, the Sarvāstivāda, and the Mahāsāṃghika. There are more than ten deva temples with heretics living together. There are four or five fortified cities, and the king mostly rules over the country from the city of Maṅgala, which is sixteen or seventeen li in circuit and is well populated.
[0882b24] 瞢揭釐城東四五里有窣堵波,極多靈瑞,是佛在昔作忍辱仙,於此為羯利王(唐言鬪諍。舊云哥利,訛也)割截支體。
Four or five li to the east of Maṅgala there is a stupa that has shown a great number of spiritual signs. This was the spot where the Buddha, as the ṛṣi Patience in a previous life, had his limbs mutilated by King Kali (“Fighting,” formerly transcribed as Geli erroneously).
[0882b27] 瞢揭釐城東北行二百五六十里,入大山,至阿波邏羅龍泉,即蘇婆伐窣堵河之源也。派流西南,春夏含凍,昏夕飛雪,雪霏五彩,光流四照。此龍者,迦葉波佛時生在人趣,名曰殑祇,深閑呪術,禁禦惡龍,不令暴雨,國人賴之,以稸餘糧。居人眾庶感恩懷德,家稅斗穀以饋遺焉。既積歲時,或有逋課。殑祇含怒,願為毒龍,暴行風雨,損傷苗稼。命終之後,為此池龍。泉流白水,損傷地利。釋迦如來大悲御世,愍此國人獨遭斯難,降神至此,欲化暴龍。執金剛神杵擊山崖,龍王震懼,乃出歸依,聞佛說法,心淨信悟,如來遂制勿損農稼。龍曰:「凡有所食,賴收人田,今蒙聖教,恐難濟給,願十二歲一收糧儲。」如來含覆,愍而許焉。故今十二年一遭白水之災。
Going to the northeast for two hundred and fifty or sixty li from Maṅgala, I came to a great mountain and reached Apalāla Dragon Spring, which is the source of the Subhavasṅi River and has a tributary flowing to the southwest. Morning and evening the white spray falls like snowflakes with all the colors of the rainbow, shining upon all sides. At the time of Kāśyapa Buddha the dragon [of this spring] was born a human being named Jingqi, who was an expert in the art of exorcism and had restrained a malicious dragon from causing rainstorms. It was because of his help that the people of the country had surplus grain to store at home. Out of gratitude for the exorcist’s virtuous deeds, each household of the inhabitants contributed one doit (ten liters) of grain as a gift to him. As time passed some people neglected their duty, and Jingqi became angry and wished to become a malignant dragon and cause storms to spoil the seedlings of the crops. After his death he was reborn a dragon at this place and caused white water to flow from the spring and it damaged the fertility of the soil. When Śākya Tathāgata came to guide the world with a mind of great pity he had sympathy with the people of this country, who alone suffered from the disaster, and he sent a deity to the place to convert the ferocious dragon. The deity Vajrapāṇi stmck the mountain cliffs with his vajra (thunderbolt) and the shock terrified the dragon king, who came out and took refuge in the Buddha. After hearing the Buddha preaching the Dharma for him, the dragon purified his mind and had faith in enlightenment. The Tathāgata then forbade him to destroy agricultural products. The dragon said, “Whatever food I eat is collected from the fields cultivated by people. Under your holy teachings I fear that I could not sustain my life. I hope that I may be allowed to collect grain for storage once every twelve years.” The Tathāgata accepted the dragon’s request with compassion. Thus the country suffers this white water calamity once every twelve years.
[0882c14] 阿波邏羅龍泉西南三十餘里,水北岸大磐石上,有如來足所履迹,隨人福力,量有短長,是如來伏此龍已,留迹而去。後人於上積石為室,遐邇相趨,花香供養。順流而下三十餘里,至如來濯衣石,袈裟之文煥焉如鏤。
More than thirty li to the southwest of Apalāla Dragon Spring, on the northern bank of the river, there is a huge rock with a footprint of the Tathāgata, which varies in size according to the power of the merits of the measurer. It was left by the Tathāgata when he was going away after having converted the dragon. Afterward people built a stone chamber in the rock and worshipers came here from far and near to offer flowers and incense. Going downstream for more than thirty li, one reaches the rock on which the Tathāgata washed his robe. The lines of the robe are still clearly visible, as if they were carved into the rock.
[0882c20] 瞢揭釐城南四百餘里,至醯羅山,谷水西派,逆流東上,雜華異果,被澗緣崖,峯巖危險,谿谷盤紆,或聞諠語之聲,或聞音樂之響。方石如塔,宛若工成,連延相屬,接布崖谷。是如來在昔為聞半頌(舊曰伽,梵文略也。或曰偈他,梵音訛也。今從正音,宜云伽他。伽他者,唐言頌,頌三十二言也)之法,於此捨身命焉。
More than four hundred li to the south of Maṅgala one reaches Hidda Mountain, where the stream in the valley flows westward. As one goes up to the east against the current of the stream, there are various kinds of flowers and strange [types of] fruit, covering the gully and climbing the steeps. The peaks and cliffs are precipitous and the brooks and ravines wind and meander. The sound of loud talking and the echo of music are sometimes heard. Lying linked together in the valley are square rocks that resemble bedsteads made by craftsmen. This was the place where once in a former life the Tathāgata forsook his life to hear half a stanza of the Dharma. (The word “stanza” was formerly transcribed as jie, an abbreviation of the original Sanskrit, or as jieta, a mispronunciation of the Sanskrit word. The correct reading should be gāthā, meaning a “verse” consisting of thirty-two syllables.)
[0883a01] 瞢揭釐城南二百餘里,大山側,至摩訶伐那(唐言大林)伽藍。是如來昔修菩薩行,號薩縛達之王(唐言一切施),避敵棄國,潛行至此,遇貧婆羅門,方來乞匃。既失國位,無以為施,遂令羈縛,擒往敵王,冀以賞財,迴為惠施。
More than two hundred li to the south of Maṅgala is Mahāvana (“Great Forest”) Monastery, located beside a mountain. This was the place where the Tathāgata, when he was practicing the way of the bodhisattva in one of his previous lives as a king named Sarvadatta (“All-giving”), came incognito after having abandoned his kingdom to avoid an enemy. He met a poor brahman coming to beg for alms. Since the king had lost his kingdom he had nothing to give as alms. So he asked the brahman to bind him, send him to the enemy king, and claim a reward so that he might give the reward as alms to the brahman.
[0883a07] 摩訶伐那伽藍西北,下山三四十里,至摩愉(摩言豆)伽藍。有窣堵波,高百餘尺。其側大方石上,有如來足蹈之迹,是佛昔蹈此石,放拘胝光明,照摩訶伐那伽藍,為諸人、天說本生事。其窣堵波基下有石,色帶黃白,常有津膩。是如來在昔修菩薩行,為聞正法,於此析骨書寫經典。
Going down the mountain for thirty or forty li from the northwest of Mahāvana Monastery, one reaches Mayū (“Bean”) Monastery. There is a stupa over one hundred feet high, beside which is a big square rock with a footprint of the Tathāgata. In one of his previous lives the Buddha stood on the rock and emitted millions of rays of light to illumine Mahāvana Monastery, while he related the Jātaka stories to human and divine beings. Below the base of the stupa there is a stone, yellowish-white in color and which always exudes an oily substance. This was the place where the Tathāgata, when practicing the way of the bodhisattva, wrote down scriptures with a splinter of his bone in order to hear the right Dharma.
[0883a14] 摩愉伽藍西六七十里,至窣堵波,無憂王之所建也。是如來昔修菩薩行,號毘迦王(唐言與。舊曰尸毘王,訛),為求佛果,於此割身,從鷹代鴿。
Sixty or seventy li to the west of Mayū Monastery is a stupa built by King Aśoka. This was the place where in order to acquire buddhahood when he was practicing the way of the bodhisattva the Tathāgata, in a former life as a king named Sivaka (“Giving,” formerly transcribed as Shipi erroneously), cut his body to ransom a dove from a hawk.
[0883a18] 代鴿西北二百餘里,入珊尼羅闍川,至薩裒殺地(唐言蛇藥)僧伽藍。有窣堵波,高八十餘尺。是如來昔為帝釋,時遭饑歲,疾疫流行,醫療無功道,死相屬。帝釋悲愍,思所救濟,乃變其形為大蟒身,僵屍川谷,空中遍告;聞者感慶,相率奔赴,隨割隨生,療飢療疾。其側不遠,有蘇摩大窣堵波。是如來昔為帝釋,時世疾疫,愍諸含識,自變其身為蘇摩蛇,凡有噉食,莫不康豫。
More than two hundred li to the northwest of the place where the dove was ransomed, one enters the Sanirāja Valley and reaches Sarpauṣadhi (“Serpent Medicine”) Monastery, where there is a stupa over eighty feet high. This was the place where a famine and pestilence occurred when the Tathāgata was Indra in a former life. Medical treatment failed to cure the people, who died one after another on the road. With a mind of compassion Indra wished to save them, so he transformed himself into a huge python lying dead in the valley, and an announcement echoed in the air. Those who heard it happily rushed to the spot to cut off pieces of flesh, which were immediately regenerated, to satisfy their hunger and cure their disease. Not far away there is the great Sūma Stupa, marking the place where the Tathāgata, as Indra in in one of his former lives, pitied the people suffering during a year of famine. He changed himself into a large sūma (water) serpent and all those who ate its flesh were cured.
[0883a27] 珊尼羅闍川北石崖邊,有窣堵波。病者至求,多蒙除差。如來在昔為孔雀王,與其群而至此,熱渴所逼,求水不獲,孔雀王以[此/束]啄崖,涌泉流注。今遂為池,飲沐愈疾。石上猶有孔雀蹤迹。
Beside the cliff at the north of the Sanirāja River there is a stupa that often cures sick people who come to pray for the recovery of their health. When in a former life the Tathāgata was a peacock king, he came here with his flock. As it was the hot season, the peacocks were thirsty but they could not find any water to drink. The peacock king then pecked the cliff to let water flow out of the rock. Now a pond has been formed there, and its water is effective for healing illness. There are traces of the peacocks still visible on the stone.
[0883b03] 瞢揭釐城西南行六七十里,大河東有窣堵波,高六十餘尺,上軍王之所建也。昔如來之將寂滅,告諸大眾:「我涅槃後,烏仗那國上軍王宜與舍利之分。」及諸王將欲均量,上軍王後來,遂有輕鄙之議。是時天人大眾重宣如來顧命之言,乃預同分,持歸本國,式遵崇建。
More than sixty or seventy li southwest from Maṅgala there is a stupa over sixty feet high built by King Uttarasena at the east side of a great river. When the Tathāgata was about to enter nirvana he told the assembly of monks, “After my nirvana, King Uttarasena of Udyāna should be given a portion of my relic bones.” The various other kings wished to share the relics equally among themselves and, as King Uttarasena arrived later, he was despised by the other kings. At that time all the people, heavenly beings, and monks reiterated the Tathāgata’s last words. Thus King [Uttarasena] took part in sharing the relics and carried his portion back to his own country, where he reverently constructed a stupa.
窣堵波側大河濱,有大石,狀如象。昔上軍王以大白象負舍利歸,至於此地,象忽蹎仆,因而自斃,遂變為石,即於其側起窣堵波。
On the bank beside the great river there is a huge rock in the shape of an elephant. Formerly, when King Uttarasena used his great white elephant to carry the relics home, it suddenly fell down and died at this place; it was transformed into a rock and a stupa was erected beside it.
[0883b12] 瞢揭釐城西五十餘里,渡大河,至盧醯呾迦(唐言赤)窣堵波,高五十餘尺,無憂王之所建也。昔如來修菩薩行,為大國王,號曰慈力,於此刺身血以飼五藥叉(舊曰夜叉,訛也)。
More than fifty li to the west of Maṅgala and across a great river, one reaches Rohitaka (“Red”) Stupa, which is over fifty feet in height and was built by King Aśoka. Formerly when the Tathāgata was practicing the way of the bodhisattva as a king named Maitrībala, he drew blood from his body to feed five yakṣas (formerly transcribed as yecha erroneously).
[0883b17] 瞢揭釐城東北三十餘里,至遏部多(唐言奇特)石窣堵波,高四十餘尺。在昔如來為諸人、天說法開導,如來去後,從地踊出,黎庶崇敬,香華不替。
More than thirty li to the northwest of Maṅgala, one reaches Adbhuta (“Marvelous Stone”) Stupa, which is over forty feet in height. Formerly the Tathāgata preached the Dharma to instruct human and heavenly beings at this place. When the Tathāgata had left the place this stupa emerged from the ground, to which the people offered incense and flowers reverently, without cease.
[0883b21] 石窣堵波西渡大河三四十里,至一精舍,中有阿縛盧枳低濕伐羅菩薩像(唐言觀自在。合字連聲,梵語如上;分文散音,即阿縛盧枳多譯曰觀,伊濕伐羅譯曰自在。舊譯為光世音,或云觀世音,或觀世自在,皆訛謬也)。威靈潛被,神迹昭明,法俗相趨,供養無替。
Crossing the great river at the west of the stone stupa and going for thirty or forty li, I reached a vihāra in which is enshrined an image of Avalokiteśvara Bodhisattva (known as Guanzizai in Chinese. When it is pronounced in connected syllables it reads as the above-mentioned Sanskrit form, and when it is read separately it is divided into avalokita, translated as guan or “observe,” and īśvara, translated as zizai or “master.” Formerly it was translated as Guang- shiyin, Guanshiyin, or Guanshizizai, all erroneously). Its protective spiritual influence is latent but its divine manifestations are apparent. Both monks and laypeople come here one after another to make offerings to it without cease.
[0883b25] 觀自在菩薩像西北百五十里,至藍勃盧山。山嶺有龍池,周三十餘里,淥波浩汗,清流皎鏡。[0883b27] 昔毘盧釋迦王前伐諸釋,四人拒軍者,宗親擯逐,各事分飛。其一釋種,既出國都,跋涉疲弊,中路而止。時有一雁,飛趣其前,既以馴狎,因即乘焉。其雁飛翔,下此池側。釋種虛遊,遠適異國,迷不知路,假寐樹陰。
Going northwest for one hundred forty or fifty li from the image of Avalokiteśvara Bodhisattva, I reached Lanpolu Mountain, on top of which is a dragon lake more than thirty li in circuit, a vast expanse of green water as pure as a brilliant mirror. Formerly when King Virudhaka went to attack the Śākyas, four men of the Śākya clan resisted the [invading] army and their relatives were exiled to different places. One of the four men came out of the capital city and, feeling tired during the march, he stopped midway. At that time a wild goose came before him and, as the bird was docile and friendly the man climbed onto its back. The goose flew up and alighted beside the lake. The Sākya man, having traveled through the air and arrived in a distant and strange land, lost his way and took a nap under the shade of a tree.
池龍少女,遊覽水濱,忽見釋種,恐不得當也,變為人形,即而摩拊。釋種驚寤,因即謝曰:「羈旅羸人,何見親拊?」遂欵殷勤,凌逼野合。女曰:「父母有訓,祗奉無違。雖蒙惠顧,未承高命。」釋種曰:「山谷杳冥,爾家安在?」曰:「我此池之龍女也。敬聞聖族流離逃難,幸因遊覽,敢慰勞弊。命有讌私,未聞來旨。況乎積禍,受此龍身,人畜殊途,非所聞也。」釋種曰:「一言見允,宿心斯畢。」龍女曰:「敬聞命矣,唯所去就。」
The young daughter of the dragon in the lake was enjoying the scenery at the lakeside when she suddenly saw the Sākya refugee. Fearing that her shape was unfit [to appear before a stranger], she changed herself into a human being and stroked him. The Sākya man, startled, asked her, “I am a poor traveler; why are you so intimate with me?” Then he tried to be affectionate with the girl and attempted to have illicit intercourse with her. The girl said, “If I had my parents’ permission I would be glad to comply with your wishes. But even though you show me favor [I cannot accept it] without my parents’ consent.” The Sākya said, “In this wilderness of mountains and valleys, where is your home?” The girl said, “I am the daughter of the dragon in this lake. I have heard that people of your noble clan have become destitute and homeless in the course of fleeing from calamity. I am lucky to have this opportunity to comfort you in your fatigue while on an excursion here. You ask me to have intimacy with you but I have not received instructions from my parents. Moreover, it is due to my evil deeds done in past lives that I have been born in the form of a dragon. A human being and an animal are beings of different ways and [their union] is unthinkable.” The Śākya man said, “Once I get your consent my mind will be satisfied.” The dragon girl said, “Then I shall accept your orders and will do whatever you wish me to do.”
釋種乃誓心曰:「凡我所有福德之力,令此龍女舉體成人。」福力所感,龍遂改形,既得人身,深自慶悅。乃謝釋種曰:「我積殃運,流轉惡趣。幸蒙垂顧,福力所加,曠劫弊身,一旦改變。欲報此德,糜軀未謝。心願陪遊,事拘物議。願白父母,然後備禮。」
The Sākya man then made an oath in his mind: “I shall render the whole body of this dragon girl [permanently] transformed into that of a human being by the power of whatever blessedness and virtue I have accumulated.” So the dragon girl actually changed her form through the power of the man’s blessedness. Having assumed the form of a human being, the girl was overjoyed and thanked the Sākya, saying, “Due to my past evil deeds I was born in the cycle of the evil ways of existence. I am lucky that your power of blessedness has transformed my wicked body, in which I have been reborn for many kalpas in the past, into a human figure in an instant. I am so grateful to you that even if I were to smashed my body into pieces it would not be sufficient to express my thanks. I am willing to be intimate with you but I fear people’s criticism. I wish to tell my parents to arrange the rites in the proper way.”
龍女還池,白父母曰:「今者遊覽,忽逢釋種,福力所感,變我為人,情存好合,敢陳事實。」龍王心欣人趣,情重聖族,遂從女請。乃出池而謝釋種曰:「不遺非類,降尊就卑,願臨我室,敢供灑掃。」
The dragon girl returned to the lake and said to her parents, “Today when on an excursion I met a Sākya man, who by the power of his blessedness transformed me into a human being. As we wish to get married I venture to inform you of the fact.” The dragon king was pleased with human beings and had respect for the holy Sākya clan, so he consented to his daughter’s request and came out of the lake to express his thanks to the man, saying, “You condescend to marry my daughter despite her station as a nonhuman being. Please come to my home and let her serve you.”
釋種受龍王之請,遂即其居。於是龍宮之中,親迎備禮,燕爾樂會,肆極歡娛。釋種覩龍之形,心常畏惡,乃欲辭出。龍王止曰:「幸無遠舍,隣此宅居,當令據疆土,稱大號,總有臣庶,祚延長世。」釋種謝曰:「此言非冀。」
At the dragon king’s invitation, the Sākya man came in and stayed in his abode. He lived in the dragon palace together [with the dragon girl] after performing due ceremonies and the two of them shared a happy conjugal life with great pleasure. But the Sākya man always feared and loathed the sight of dragons, so he wished to beg leave to depart. The dragon king stopped him, saying, “Please do not go far away but stay near us as neighbors. I shall cause you to possess territory and have the grand title of king; you will have ministers and subjects under your control and rule over the country for a long time.” The Sākya declined, saying, “What you have said is not my wish.”
龍王以寶劍置篋中,妙好白[疊*毛],而覆其上。謂釋種曰:「幸持此[疊*毛]以獻國王,王必親受遠人之貢,可於此時害其王也。因據其國,不亦善乎?」
The dragon king then put a sword into a small chest and covered it with a piece of the best white cotton. He said to the Sākya man, “Take this white cotton and present it to the king. He will certainly accept the gift with his own hands from a man coming from afar. At that moment you can kill the king, and wouldn’t it be good to seize the kingdom in such a way?”
釋種受龍指誨,便往行獻;烏仗那王躬舉其[疊*毛],釋種執其袂而刺之。侍臣、衛兵諠亂階陛,釋種麾劍告曰:「我所杖劍,神龍見授,以誅後伏,以斬不臣。」咸懼神武,推尊大位。於是沿弊立政,表賢恤患。已而動大眾,備法駕,即龍宮而報命,迎龍女以還都。
Thus, at the instigation of the dragon, the Sākya went to offer the gift. When the king of Udyāna personally took up the white cotton, the Sākya got hold of his sleeve and stabbed him. The king’s attendants and guards were thrown into a hubbub of confusion at the flight of steps leading up to the audience hall. The Sākya wielding the sword said to them, “This sword in my hand was given to me by a divine dragon to kill those who surrender after the others or who refuse to serve me.” Fearing his divine martial power, they all supported him in his ascent to the throne. Then he rectified the abuses of the government and implemented new policies, eulogizing the sages and sympathizing with those who were in trouble. He mobilized his retinue and rode in a carriage to return to the dragon palace to report on his mission, as well as to welcome the dragon girl to the capital.
龍女宿業未盡,餘報猶在、每至讌私,首出九龍之頭。釋種畏惡,莫知圖計,伺其寐也,利刃斷之。龍女驚寐曰:「斯非後嗣之利,非徒我命有少損傷,而汝子孫當苦頭痛。」故此國族常有斯患,雖不連綿,時一發動。釋種既沒,其子嗣位,是嗢呾羅犀那王(唐言上軍)。
As the influence of the dragon girl’s evil deeds done in the past was not yet completely wiped out, she often assumed her dragon form with nine heads when in her private chamber. The Sākya man feared and abhorred the sight and did not know what to do about it. He waited until the girl was asleep and approached to cut off her heads with a sharp knife. The dragon girl, startled from sleep, said, “This will not be advantageous to our offspring. Not only would I be slightly injured but your descendants will suffer from headache.” Thus the clanspeople of this country often suffer from this ailment. Although it is not continuously painful it recurs from time to time.
[0884a15] 上軍王嗣位之後,其母喪明。如來伏阿波邏羅龍還也,從空下其宮中。上軍王適從遊獵,如來因為其母略說法要。遇聖聞法,遂得復明。如來問曰:「汝子,我之族也,今何所在?」母曰:「旦出畋遊,今將返駕。」如來與諸大眾尋欲發引。王母曰:「我惟福遇,生育聖族,如來悲愍,又親降臨,我子方還,願少留待。」世尊曰:「斯人者,我之族也。可聞教而信悟,非親誨以發心。我其行矣。還,語之曰:『如來從此往拘尸城娑羅樹間入涅槃,宜取舍利,自為供養。』」如來與諸大眾凌虛而去。
After the death of the Sākya man, his son succeeded to the throne as King Uttarasena (“Superior Army”). After King Uttarasena had ascended the throne his mother lost her sight. When the Tathāgata had subdued the Apalāla dragon and was on his return journey, he descended from the air and alighted at the palace at a time when King Uttarasena was out hunting. Then the Tathāgata briefly preached the Dharma to [Uttarasena’s] mother. Having met the Holy One and heard the Dharma, she regained her sight. The Tathāgata asked her, “Your son is a clansman of mine. Where is he now?” The king’s mother said, “He went out in the morning on a hunting excursion. He will return soon.” When the Tathāgata and his retinue of monks were about to resume their journey the king’s mother said, “I am fortunate to have given birth to a son of the holy clan, and you have had pity on us such that you condescended to visit us in person. My son will return soon—please stay and wait for a moment.” The World-honored One said, “As this person is a clansman of mine he may become enlightened on hearing of my teachings, so it is not necessary for him to receive my personal instruction for the development of his mind. I am going now. You may tell him when he returns that the Tathāgata has gone to Kuśinagara to enter nirvana between the śāda trees. He can obtain some of my relic bones for his private worship.” The Tathāgata and his assembly of monks rose into the air and went away.
上軍王方遊獵,遠見宮中光明赫奕,疑有火災,罷獵而返。乃見其母復明,慶而問曰:「我去幾何,有斯祥感,能令慈母復明如昔?」母曰:「汝出之後,如來至此,聞佛說法,遂得復明。如來從此至拘尸城娑羅樹間,當取涅槃,召汝速來分取舍利。」
While King Uttarasena was hunting, he saw from afar that his palace was shining brightly, and he suspected that a fire might have occurred. He stopped hunting and returned to find that his mother had regained her sight. He asked delightedly, “What auspicious event happened during my brief absence that my kind mother’s eyesight has been restored?” His mother said, “When you were out the Tathāgata came here. After hearing the Buddha’s Dharma I regained my sight. The Tathāgata has gone from here to Kuśinagara to enter nirvana between the śāla trees. He suggested that you go promptly to obtain a portion of his relic bones.”
時王聞已,悲號頓躄,久而醒悟,命駕馳赴。至雙樹間,佛已涅槃。時諸國王輕其邊鄙,寶重舍利,不欲分與。是時天、人大眾重宣佛意,諸王聞已,遂先均授。
Upon hearing these words the king wailed piteously and fainted, and recovered only after a long time. He got into his carriage and hurried to the śāla trees, but the Buddha had already entered nirvana. The other kings despised him as a [minor] king from a vulgar borderland; they valued the relic bones they did not wish to share them with him. At that time the assembly of gods and people repeated the Buddha’s last words. Only when the other kings heard the Buddha’s words did they share with him an equal portion of the relics.
[0884b06] 瞢揭釐城東北踰山越谷,逆上信度河,途路危險,山谷杳冥,或履°縆索,或牽鐵鎖,棧道虛臨,飛梁危構,椽杙躡蹬,行千餘里,至達麗羅川,即烏仗那國舊都也。多出黃金及欝金香。達麗川中大伽藍側,有刻木慈氏菩薩像,金色晃昱,靈鑒潛通,高百餘尺,末田底迦(舊曰末田地,訛略也)阿羅漢之所造也。羅漢以神通力,携引匠人升覩史多天(舊曰兜率他也,又曰兜術他,訛也)親觀妙相,三返之後,功乃畢焉。自有此像,法流東派。
Climbing over mountains and crossing valleys to the northwest from Maṅgala, and going upstream along the Indus River, the road is perilous and goes through gloomy gullies, which are linked either by thick ropes or by iron chains, with viaducts and bridges constructed at the precipices and wooden pegs installed on the rocks as steps for climbers to set foot on. After a journey of over one thousand li, I reached the plain of Darada, the old capital of Udyāna, where gold and saffron are produced in abundance. Beside the great monastery at Darada there is a wooden statue of Maitreya Bodhisattva more than a hundred feet tall, of golden hue and latent spiritual power. It was made by the arhat Madhyāntika (formerly transcribed and abridged incorrectly as Motiendi). Through his supernatural powers the arhat brought a craftsman up to Tuṣita Heaven (formerly transcribed as Doushuaita or Doushuta erroneously) three times to observe the fine features of the bodhisattva, and then [the artisan] completed the task. The Dharma has been transmitted to the East since the time when this statue was made.
從此東行,踰嶺越谷,逆上信度河,飛梁棧道,履危涉險,經五百餘里,至鉢露羅國(北印度境)。
From here going to the east across mountains and valleys upstream of the Indus River, over flying bridges and viaducts through perilous regions for more than five hundred li, I reached the country of Balūra (in the domain of North India).
[0884b18] 鉢露羅國,周四千餘里,在大雪山間,東西長,南北狹。多麥、豆,出金、銀,資金之利,國用富饒。時唯寒烈,人性獷暴,薄於仁義,無聞禮節。形貌麁弊,衣服毛褐。文字大同印度。言語異於諸國,伽藍數百所,僧徒數千人,學無專習,戒行多濫。
The country of Balūra is more than four thousand li in circuit. Situated among the Great Snow Mountains, it is long from east to west and narrow from south to north. It yields much wheat and pulse and produces gold and silver. Having the advantage of gold resources the country has ample means for state expenditures. The climate is bitterly cold and the people are rude by nature, lacking in kindness and righteousness and knowing nothing of politeness. Their features are ugly and they wear coarse woolen garments. Their writing is roughly the same as that of India but their spoken language diverges from those of other countries. There are several hundred monasteries with several thousand monks, who do not study the theories of any one specific school, and they are mostly defective in observing the Vinaya rules.
[0884b23] 從此復還烏鐸迦漢荼城,南渡信度河,河廣三四里,南流,澄清皎鏡,汩°淴漂流。毒龍、惡獸窟穴其中,若持貴寶、奇花果種及佛舍利渡者,船多飄沒。
From here I went back to Udakhand and crossed the Indus River to the south. Flowing southwest, the river is three or four li wide, with pure and limpid rapidly moving water. Poisonous dragons and evil animals make their dens in the river and often overturn the boats of those who are transporting precious objects, seeds of rare flowers and fruit, or the Buddha’s relic bones across the river.
渡河至呾叉始羅國(北印度境)。[0884b28] 呾叉始羅國,周二千餘里。國大都城周十餘里。酋豪力競,王族絕嗣,往者役屬迦畢試國,近又附庸迦濕彌羅國。地稱沃壤,稼穡殷盛,泉流多,花草茂。氣序和暢,風俗輕勇,崇敬三寶。伽藍雖多,荒蕪已甚,僧徒寡少,並學大乘。
After crossing the river, I reached the country of Takṣaśilā (in the domain of North India). The country of Takṣaśilā is more than two thousand li in circuit and its capital city is over ten li in circuit. As the royal family is extinct, the regional chieftains have competed with each other for sovereignty. Formerly it belonged to the country of Kāpiśī but recently it became a dependency of the country of Kaśmīra. The soil is fertile and the crops are rich, with many springs and luxuriant vegetation. The climate is mild and the people are reckless and brave by custom and they venerate the Triple Gem. There are many monasteries but most of them are in desolation. There are a few monks, all of whom study Mahayana teachings.
[0884c04] 大城西北七十餘里有醫羅鉢呾羅龍王池,周百餘步。其水澄清,雜色蓮華同榮異彩。此龍者,即昔迦葉波佛時壞醫羅鉢羅樹苾芻者也。故今彼土請雨祈晴,必與沙門共至池所,彈指慰問隨願必果。
More than seventy li to the northwest of the capital city is the pond of the dragon king Elāpattra, which is about one hundred paces in circuit. The water is lucid and has lotus flowers of different colors growing in it. This dragon was a monk who injured an elāpattra tree in the time of Kāśyapa Buddha. Therefore, when the people of this land approached the dragon to pray for rain or fine weather they had to invite a monk to go with them to the pond. When the monk snapped his fingers to comfort the dragon the people’s wishes would surely be fulfilled.
[0884c08] 龍池東南行三十餘里,入兩山間,有窣堵波,無憂王之所建也,高百餘尺。是釋迦如來懸記,當來慈氏世尊出興之時,自然有四大寶藏,即斯勝地,當其一所。聞諸先志曰:或時地震,諸山皆動,周藏百步,無所傾搖。諸有愚夫,妄加發掘,地為震動,人皆蹎仆。傍有伽藍,圮°損已甚,久絕僧徒。
Going southeast for more than thirty li, I entered a spot between two mountains where there is a stupa more than a hundred feet high built by King Aśoka. This was the place where Śākya Tathāgata predicted that when Maitreya appears in the world as a buddha four great treasures would naturally come into existence. This auspicious spot is one of the four places. I heard the local people say that during an earthquake all the mountains would shake but for about a hundred paces around this treasure place the earth does not quiver even a little. Some foolish people once vainly attempted to dig up the treasure but the earth quaked and all the people toppled over onto the ground. Beside this spot is a monastery in a very deserted condition, having had no monks living in it for quite a long time.
[0884c15] 城北十二三里有窣堵波,無憂王之建也。或至齋日,時放光明,神花天樂,頗有見聞。聞諸先志曰:近有婦人,身嬰惡癩,竊至窣堵波,責躬禮懺,見其庭宇有諸糞穢,掬除灑掃,塗香散華,採青蓮。重布其地。惡疾除愈,形貌增妍,身出名香,青蓮同馥。
Twelve or thirteen li to the north of the city is a stupa built by King Aśoka. On fast days it sometimes emits a light amid [a shower of] divine flowers and heavenly music. I heard the local people say that recently a woman suffering from malignant leprosy secretly came to this stupa to make self- reproach and repent [of evil deeds she had done in her past lives]. When she saw that the compound was in a filthy condition she removed the dirt, swept the place clean, smeared incense paste and scattered flowers on the ground, and she plucked some blue lotus flowers to scatter on the road. By doing so she was cured of her malignant disease and became beautiful in appearance, and a sweet smell as fragrant as blue lotus issued from her body.
斯勝地也,是如來在昔修菩薩行,為大國王,號戰達羅鉢剌婆(唐言月光),志求菩提,斷頭惠施。若此之捨,凡歷千生。
This was also the place where the Tathāgata, while practicing the Dharma in a former life as a great king named Candraprabha (“Moonlight”), cut off his head for almsgiving in the course of acquiring enlightenment. He performed such almsgiving a thousand times in past lives.
[0884c24] 捨頭窣堵波側有僧伽藍,庭宇荒涼,僧徒減少。昔經部拘摩羅邏多(唐言童受)論師於此製述諸論。
Beside this stupa where the head was forsaken, there is a desolate monastery with a few monks. Formerly Kumāralāta (known as Tongshou in Chinese), a śāstra master of the Sautrāntika school, wrote treatises at this monastery.
[0885a02] 城外東南,南山之陰有窣堵波,高百餘尺,是無憂王太子拘浪拏為繼母所誣抉目之處,無憂王所建也。盲人祈請,多有復明。
Outside the city to the southeast, on the northern side of South Hill, is a stupa over a hundred feet high built by King Aśoka at the place where his son, Prince Kuṇāla, had his eyes tom out due to the calumny of his stepmother. Blind people prayed at this place and most of them recovered their eyesight.
[0885a05] 此太子正后生也,儀貌妍雅,慈仁夙著。正后終沒,繼室憍婬,縱其惛愚,私逼太子。太子瀝泣引責,退身謝罪。繼母見違,彌增忿怒,候王閑隙,從容言曰:「夫呾叉始羅,國之要領,非親子弟,其可寄乎?今者,太子仁孝著聞,親賢之故,物議斯在。」王或聞說,雅悅姦謀,即命太子,而誡之曰:「吾承餘緒,垂統繼業,唯恐失墜,忝負先王。呾叉始羅國之襟帶,吾今命爾作鎮彼國。國事殷重,人情詭雜,無妄去就,有虧基緒。凡有召命,驗吾齒印。印在吾口,其有謬乎?」
Prince Kuṇāla, who had been borne by the chief queen, was a handsome man who was well known for his kindness. After the death of the chief queen, his stepmother, a lascivious, immoral woman, fried to force the prince to have illicit relations with her. The prince wept and blamed himself for his refusal and withdrew with an apology. Having been rejected by the prince, the stepmother was ashamed and became angry and having waited for the chance to speak to the king, she said coolly, “Takṣaśilā is in a strategic position, and who else but a royal descendant can be depended on for its protection? Prince Kuṇāla is well known for his kindness and filial piety. Because you do not employ sagacious persons the people are critical of you.” Deluded by these words, the king was pleased with the intrigue and ordered the prince, saying, “I succeeded to the throne handed down by our ancestors to rule over the country and I fear losing it—our forerunners would be disappointed. As Takṣaśilā is a strategic place I now appoint you to garrison that country. State affairs are important and human relationships are treacherous. You must not move about at will so as to jeopardize the foundation of the state. Whenever there is a [written] summons from me you should verify it by my teeth marks. As my teeth are in my mouth, no one can make a forgery.”
於是太子銜命來鎮。歲月雖淹,繼室彌怒,詐發制書,紫泥封記,候王眠睡,竊齒為印,馳使而往,賜以責書。輔臣跪讀,相顧失圖。太子問曰:「何所悲乎?」曰:「大王有命,書責太子,抉去兩目,逐棄山谷,任其夫妻,隨時生死。雖有此命,尚未可依。今宜重請,面縛待罪。」太子曰:「父而賜死,其可辭乎?齒印為封,誠無謬矣。」
The prince thus went to the garrison post by the king’s order, and even though time passed his stepmother became increasingly angry with him. She issued a false order in the king’s name, sealed it with purple clay, and had it marked with the king’s teeth a when he was asleep. It was then dispatched to the prince to reprimand him. When his assistants knelt down to read the order they looked at each other, not knowing what to do. The prince asked them, “What is it that makes you look so miserable?” They said, “The great king has issued an order to reprimand Your Highness, stating that your eyes should be tom out and that you should be exiled to the valleys among mountains and left there to live or die with your wife. However, the order may be fraudulent and it would be better for you to go see the king face to face and hear his personal verdict.” The prince said, “How can I disobey my father’s order, even if he asked me to die? There is no mistake since the order is sealed with his teeth marks.”
命旃荼羅抉去其眼。眼既失明,乞貸自濟,流離展轉,至父都城。其妻告曰:「此是王城。嗟乎,飢寒良苦!昔為王子,今作乞人!願得聞知,重申先責。」於是謀計,入王內廐,於夜後分,泣對清風,長嘯悲吟,箜篌鼓和。
The prince then asked a caṇdāla (outcaste) to tear out his eyes, and having lost his eyesight he lived thereafter as a beggar, wandering from place to place, until he came to the capital city where the king lived. His wife told him, “This is the royal city and we are now suffering from hunger and cold. Formerly you were a prince but now you are a beggar! I wish to report the matter to the king and ask him to reconsider the reprimand.” Then through some subterfuge they slipped into the royal stable, where they wept in the cool breeze, late into the night, and sang piteously to the accompaniment of a konghou (a sort of harp).
王在高樓,聞其雅唱,辭甚怨悲,怪而問曰:「箜篌歌聲,似是吾子,今以何故而來此乎?」即問內廐:「誰為歌嘯?」遂將盲人,而來對旨。王見太子,銜悲問曰:「誰害汝身,遭此禍釁?愛子喪明,猶自不覺,凡百黎元,如何究察?天乎,天乎,何德之衰!」太子悲泣,謝而對曰:「誠以不孝,負責於天,某年日月,忽奉慈旨,無由致辭,不敢逃責。」其王心知繼室為不軌也,無所究察,便加刑辟。
On a lofty pavilion the king heard the melodious singing of melancholy and sorrowful words and, feeling it strange, he asked, “The voice of the singing accompanied by a konghou sounds like that of my son. Why has he come here?” He inquired of the stableman as to who was singing in the stable. So the man brought the blind singer into the king’s presence. Upon seeing the prince, the king felt sorrowful and asked him, “Who disfigured you into such a disastrous condition? If I did not even know that my beloved son had lost his eyesight, how can I [claim to] see into the affairs of my people? Good heavens! Oh, good heavens! How is it that my virtue has been corrupted to such an extent?” The prince wept piteously and apologetically said in reply, “It is because of my unfiliality that I incurred the blame of Heaven. On such- and-such day I suddenly received your compassionate edict. I had no way to speak to you, nor did I dare evade my responsibility [to implement your edict].” Finding out that it had all been done illegally by his second wife, the king inflicted capital punishment upon her without further investigation.
時菩提樹伽藍有瞿沙(唐言妙音)大阿羅漢者,四辯無礙,三明具足。王將盲子,陳告其事,唯願慈悲,令得復明。時彼羅漢受王請已,即於是日宣令國人:「吾於後日,欲說妙理,人持一器,來此聽法,以盛泣淚也。」於是遠近相趨,士女雲集。是時阿羅漢說十二因緣,凡厥聞法,莫不悲耿,以所持器,盛其瀝泣。說法既已,總收眾淚,置之金盤,而自誓曰:「凡吾所說,諸佛至理。理若不真,說有紕繆,斯則已矣;如其不爾,願以眾淚,洗彼盲眼,眼得復明,明視如昔。」發是語訖,持淚洗眼,眼遂復明。
At that time there was at the monastery near the bodhi tree a great arhat named Ghoṣa (“Wonderful Voice”), who possessed the four kinds of unhindered eloquence and was complete with the three insights. The king told him what his blind son had said and wished him to be so kind as to restore his son’s eyesight. At the king’s request the arhat then made an announcement on that day to the people of the country, saying, “On the day after tomorrow I shall speak on the sublime doctrine. You may come listen to the Dharma and each of you should bring a vessel with you to hold your tears.” Thus men and women coming from far and near flocked to the place. At that time the arhat spoke on the twelvefold causation. None of those who heard the Dharma did not shed tears, and they collected the tears in the vessels. When the preaching was over the tears of everyone in the entire assembly were collected in a golden basin. The arhat then made a pledge, saying, “All that I have said is the Buddha’s ultimate truth. If it is untrue and if I have spoken wrongly, I shall have nothing more to say. Otherwise, I wish to wash the blind man’s eyes to restore his eyesight to what it was before.” Having said this, he used the tears to wash the eyes of the prince, whose eyesight was thus restored.
王乃責彼輔臣,詰諸僚佐,或黜或放,或遷或死。諸豪世俗移居雪山東北沙磧之中。
The king then reproached his ministers and denounced his assistants at court, who were all dismissed, banished, relegated, or executed, and many powerful and wealthy families were deported to the desert to the northeast of the Snow Mountains.
[0885b21] 從此東南越諸山谷,行七百餘里,至僧訶補羅國(北印度境)。[0885b23] 僧訶補羅國,周三千五六百里,西臨信度河。國大都城周十四五里,依山據嶺,堅峻險固。農務少功,地利多獲。氣序寒,人性猛,俗尚驍勇,又多譎詐。國無君長主位,役屬迦濕彌羅國。
From here going to the southeast across mountains and valleys for over seven hundred li, I reached the country of Simhapura (in the domain of North India). The country of Simhapura is over three thousand five hundred or six hundred li in circuit, bordering on the Indus River on the west. The capital city of the country is fourteen or fifteen li in circuit, and as it was built with a range of hills at the back it is an impregnable stronghold. The farmers exert little effort but gain much profit from the land. The climate is cold and the people are rude by nature. They are valiant but deceitful by custom. There is no king ruling over the country; it is a dependency of the country of Kaśmīra.
[0885b27] 城南不遠有窣堵波,無憂王之所建也。莊飾有虧,靈異相繼。傍有伽藍,空無僧侶。
Not far to the south of the city is a stupa built by King Aśoka. Although some of its decorations are missing, it continues to be effective in showing spiritual manifestations. Beside it there is a monastery devoid of monks.
城東南四五十里至石窣堵波,無憂王建也,高二百餘尺。池沼十數,映帶左右,雕石為岸,殊形異類。激水清流,汩°淴漂注,龍魚水族,窟穴潛泳,四色蓮華,彌漫清潭。百果具繁,同榮異色,林沼交映,誠可遊玩。傍有伽藍,久絕僧侶。
Forty or fifty li to the southeast of the city there is a stone stupa more than two hundred feet high built by King Aśoka. There are about ten ponds around the stupa. The banks of the ponds are built with rocks carved in various strange shapes and clear water rushes into the ponds, giving off spray. Dragons, fish, and other aquatic creatures move about in the grottoes under the water. Lotus flowers of the four colors cover the surfaces of the clear ponds and all kinds of fruit trees blossom luxuriantly in different hues. With the woods reflected in the ponds, this place is truly a pleasure garden. There is a monastery nearby but it has been deserted for a long time.
[0885c05] 窣堵波側不遠,有白衣外道本師悟所求理初說法處,今有封記,傍建天祠。其徒苦行,晝夜精勤,不遑寧息。本師所說之法,多竊佛經之義,隨類設法,擬則軌儀。大者謂苾芻,小者稱沙彌。威儀律行,頗同僧法。唯留少髮,加之露形,或有所服,白色為異,據斯流別,稍用區分。其天師像,竊類如來,衣服為差,相好無異。
Not far from the stupa is where the founder of the white-clothed [Jains] realized the principles he was seeking and first preached his doctrine. Now there is a memorial of the event and beside it is a deva temple. His disciples practice austerities, persevering day and night without leisure to take rest. The doctrine preached by the founder was mostly taken from the tenets of the Buddhist scriptures and he taught them according to the different inclinations of people and laid down disciplinary rules. The senior disciples are called bhikṣus and the junior ones śrāmaṇeras. Their manner of living and code of deportment are quite similar to those of the Buddhist monks, except that they keep a tuft of hair on the head and [some] go naked. If they put on any clothing the special color is white, which differentiates them from other sects. The statues of the founder are made, without authority, in the same posture as images of the Tathāgata. The only difference is the costume; the good features are exactly the same.
[0885c13] 從此復還呾叉始羅國北界,渡信度河,南東行二百餘里,度大石門,昔摩訶薩埵王子,於此投身飤餓烏擇(音徒)。其南百四五十步有石窣堵波,摩訶薩埵愍餓獸之無力也,行至此地,乾竹自刺,以血啗之,於是乎獸乃噉焉。其中地土,洎諸草木,微帶絳色,猶血染也。人履其地,若負芒刺,無云疑信,莫不悲愴。
From here I returned to the northern part of the country of Takṣaśilā, where I crossed the Indus River and, after going southeast for more than two hundred li, I came across a great rocky pass. Formerly Prince Mahāsattva sacrificed his body at this place to feed a starving tigress. About one hundred and forty or fifty paces to the south is a stone stupa, built at the spot where the Mahāsattva had pity on the [starving] tigress. When he came here he pricked himself with a dry bamboo splinter so as to give the tigress his blood. The animal [regained enough strength and subsequently] devoured him. The soil and plants of this place are dark reddish in color, as if stained by blood. When people come to this spot they feel nervous and uneasy, as if they had prickles hurting their backs, and whether or not they believe [the story of the hungry tigress] they are moved to pity.
[0885c20] 捨身北有石窣堵波,高二百餘尺,無憂王之所建也。雕刻奇製,時燭神光。小窣堵波及諸石龕動以百數,周此塋域,其有疾病,旋繞多愈。
To the north of this stupa of the sacrifice of the body there is a stone stupa more than two hundred feet high built by King Aśoka. It is decorated with marvelous engravings and sometimes emits a divine light. Smaller stupas and stone niches, counted by the hundreds, surround the sepulchral ground. Those who are suffering from illness circumambulate this place and most of them are cured.
[0885c24] 石窣堵波東有伽藍,僧徒百餘人,並學大乘教。從此東行五十餘里,至孤山,中有伽藍,僧徒二百餘人,並學大乘法教。華菓繁茂,泉池澄鏡。傍有窣堵波,高二百餘尺,是如來在昔於此化惡藥叉,令不食肉。
To the east of the stone stupa there is a monastery with more than a hundred monks, all of whom study Mahayana teachings. From here going east for more than fifty li, I reached an isolated hill where there is a monastery with over two hundred monks, all of whom study Mahayana teachings. There are luxuriant flowers and fruit trees with ponds of spring water as lucid as a mirror. Beside it is a stupa over two hundred feet high, built at the spot where the Tathāgata in a former life converted an evil yakṣa and taught him not to eat meat.
從此東南行五百餘里,至烏剌尸國(北印度境)。[0886a01] 烏剌尸國,周二千餘里,山阜連接,田疇隘狹。國大都城周七八里,無大君長,役屬迦隰彌羅國。宜稼穡,少華果。氣序溫和,微有霜雪。俗無禮義,人性剛猛,多行詭詐,不信佛法。大城西南四五里有窣堵波,高二百餘尺,無憂王所建也。傍有伽藍,僧徒寡少,並皆學大乘法教。
From here going southeast for more than five hundred li, I reached the country of Uraśā (in the domain of North India). The country of Uraśā is more than two thousand li in circuit, with mountains and hills connected together, rendering the cultivated fields narrow and small. The capital city of the country is seven or eight li in circuit; it is without a sovereign king and the country is a dependency of the country of Kaśmīra. The soil is suitable for growing cereals but the country has few flowers and little fruit. The climate is mild and there is not much frost or snow. The people are rough and deceitful and lack the custom of observing the proprieties, and they do not believe in Buddhism. About four or five li to the southwest of the capital city there is a stupa more than two hundred feet high built by King Aśoka. Beside it is a monastery with few monks, all of whom study Mahayana teachings.
從此東南,登山履險,度鐵橋,行千餘里,至迦濕彌羅國(舊曰罽賓,訛也。北印度境)。[0886a09] 迦濕彌羅國,周七千餘里。四境負山,山極陗峻,雖有門徑,而復隘狹,自古隣敵無能攻伐。國大都城西臨大河,南北十二三里,東西四五里。宜稼穡,多花果,出龍種馬及欝金香、火珠、藥草。
From here going southeast for more than one thousand li over mountains, along dangerous paths and across iron bridges, I reached the country of Kaśmīra (formerly transcribed erroneously as Jibin, in the domain of North India). The country of Kaśmīra is more than seven thousand li in circuit, with precipitous mountains surrounding it on all sides. Although there are passes the passages are very narrow. Since ancient times no hostile neighboring countries have been able to invade this country. The capital city, with a great river on its west, is twelve or thirteen li from south to north and four or five li from east to west. The soil is suitable for growing cereals and there are plenty of flowers and fruit. It produces horses of the dragon breed and also yields saffron, fire-pearls, and medicinal herbs.
氣序寒勁,多雪少風。服毛褐,衣白[疊*毛]。土俗輕僄,人多怯懦。國為龍護,遂雄隣境。容貌妍美,情性詭詐。好學多聞,邪正兼信。伽藍百餘所,僧徒五千餘人。有四窣堵波,並無憂王建也,各有如來舍利升餘。
The climate is bitterly cold and there is much snow but little wind. The people wear woolen or cotton clothes. They are frivolous by custom and mostly timid. As the country is protected by a dragon the people hold sway over the neighboring regions. Their features are handsome but they are of deceitful dispositions. They are fond of learning and have a wide scope of knowledge, believing in both heretical teachings and the right teachings. There are over one hundred monasteries with more than five thousand monks. There are four stupas, all built by King Aśoka, each containing about one sheng of the Tathāgata’s relic bones.
[0886a19] 《國志》曰:國地本龍池也。昔佛世尊自烏仗那國降惡神已,欲還中國,乘空當此國上,告阿難曰:「我涅槃之後,有末田底迦阿羅漢,當於此地建國安人,弘揚佛法。」如來寂滅之後第五十年,阿難弟子末田底迦羅漢者,得六神通,具八解脫,聞佛懸記,心自慶悅,便來至此,於大山嶺,宴坐林中,現大神變。龍見深信,請資所欲。阿羅漢曰:「願於池內,惠以容膝。」龍王於是縮水奉施。羅漢神通廣身,龍王縱力縮水,池空水盡,龍飜請地。阿羅漢於此西北為留一池,周百餘里;自餘枝屬,別居小池。
In the National Record it is said that this country was originally a dragon lake. Formerly, when the Buddha, the World-honored One, had subdued an evil god in the country of Udyāna and was flying over this country on his way back to Central India, he said to Ānanda, ‘‘After my nirvana the arhat Madhyāntika will establish a country at this place, settle people, and propagate tile buddha-dharma.” In the fiftieth year after the Tathāgata’s nirvana, Ānanda’s disciple, the arhat Madhyāntika, who possessed the six supernatural powers and had attained the eight emancipations, heard about the Buddha’s prediction with a feeling of joy. He came here and sat down in the woods on a great mountain, showing great supernatural powers. Upon seeing him, the dragon had deep faith in him and asked him what he wanted. The arhat said, “I want you to give me enough space to keep [just] my knees in the lake.” Thereupon the dragon king withdrew some water from the lake to offer [a bit of dry land] to the monk. Through his miraculous powers the arhat enlarged his body [to take more land] as the dragon did his utmost to draw away the water from the lake until it was completely exhausted, so that the dragon had to ask for some place for himself. The arhat reserved a lake more than a hundred li in circuit in the northwest for the dragon, while the dragon’s relatives dwelled separately in a small lake.
龍王曰:「池地總施,願恒受供。」末田底迦曰:「我今不久無餘涅槃,雖欲受請,其可得乎?」龍王重請:「五百羅漢常受我供,乃至法盡,法盡之後,還取此國以為居池。」末田底迦從其所請。
The dragon king said, “Now that I have presented all the land of the lake to you, please always accept my offerings.” Madhyāntika said, “As I shall enterparinirvāṇa (complete nirvana) very soon, how will I be able to always accept your offerings, though I would like to?” The dragon then requested that five hundred arhats should always accept his offerings until the extinction of the Dharma, and that after the extinction of the Dharma he should then retake this country as his dwelling lake. Madhyāntika assented to this request.
時阿羅漢既得其地,運大神通力,立五百伽藍。於諸異國買鬻賤人,以充役使,以供僧眾。末田底迦入寂滅後,彼諸賤人自立君長,隣境諸國鄙其賤種,莫與交親,謂之訖利多(唐言買得)。今時泉水已多流濫。
After having obtained the land the arhat established five hundred monasteries with his great supernatural powers and bought slaves from different countries to serve the monks. After Madhyāntika entered extinction the slaves made themselves rulers. The neighboring countries despise them as lowborn people and do not interact with them, calling them the Krīta (“The Bought”). Now spring water is overflowing at many places.
[0886b11] 摩揭陀國無憂王以如來涅槃之後第一百年,命世君臨,威被殊俗。深信三寶,愛育四生。時有五百羅漢僧、五百凡夫僧,王所敬仰,供養無差。有凡夫僧摩訶提婆(唐言大天),闊達多智,幽求名實,潭思作論,理違聖教,凡有聞知,群從異議。無憂王不識凡、聖,同情所好,黨援所親,召集僧徒赴殑伽河,欲沈深流,總從誅戮。時諸羅漢既逼命難,咸運神通,凌虛履空,來至此國,山棲谷隱。時無憂王聞而懼,躬來謝過,請還本國。彼諸羅漢確不從命。無憂王為羅漢建五百僧伽藍,總以此國持施眾僧。
King Aśoka of Magadha ascended the throne in the hundredth year after the Tathāgata’s nirvana and exerted his influence in distant lands. He deeply believed in the Triple Gem and fostered all creatures of the four forms of birth. There were then five hundred arhat monks and five hundred ordinary monks, whom the king respected and treated with equal hospitality. There was a monk named Mahādeva (“Great Deity”), a person of extensive learning and great wisdom, who had made profound studies of the categories of name and reality. He wrote an elaborate treatise in exposition of theories contrary to the holy teachings [of the Buddha], and all his friends and acquaintances followed his heterodox views. Being unable to discern the arhats from the ordinary monks, King Aśoka had sympathy with those whom he liked and supported those who were on intimate terms with him. He summoned the monks to the Ganges River, intending to drown them in the deep water and kill them all. The arhats, realizing that their lives were at stake, employed their supernatural powers and flew through the air to this country [of Kaśmīra], where they lived in the mountains and valleys. Upon hearing this, King Aśoka was afraid and repented; he came in person to apologize and invited the arhats to return to his country but the arhats flatly refused the invitation. Thus King Aśoka built five hundred monasteries for the arhats and offered the whole country as alms to the community of monks.
[0886b22] 健馱邏國迦膩色迦王,以如來涅槃之後第四百年,應期撫運,王風遠被,殊俗內附。機務餘暇,每習佛經,日請一僧入宮說法,而諸異議部執不同。王用深疑,無以去惑。時脇尊者曰:「如來去世,歲月逾邈,弟子部執,師資異論,各據聞見,共為矛楯。」時王聞已,甚用感傷,悲歎良久,謂尊者曰:「猥以餘福,聿遵前緒,去聖雖遠,猶為有幸,敢忘庸鄙,紹隆法教,隨其部執,具釋三藏。」脇尊者曰:「大王宿殖善本,多資福祐,留情佛法,是所願也。」
King Kaniṣka of the country of Gandhāra ascended the throne in the four- hundredth year after the Tathāgata’s nirvana; his influence reached far and distant lands, which then became affiliated with him. In his leisure hours he always studied Buddhist scriptures and each day he invited a monk to preach the Dharma in his palace. As the monks belonged to different schools their views were at variance with each other, and the king was greatly puzzled and could not get rid of his delusions. At that time Venerable Pārśva explained, “In the long period of time since the Tathāgata passed away, his disciples have adhered to different schools and the masters have held various views, each grasping his own opinions and giving rise to contradictions.” The king was quite moved to hear this and, after brooding in a sorrowful mood for a long time, he said to the venerable monk, “By the remnant blessedness of my ancestors I am lucky enough to have succeeded to the exploits of my predecessors. Although I am far away from the time of the Buddha I am still fortunate. I venture to forget my vulgarity and incompetence and wish to propagate the Dharma by expounding the whole Tripiṭaka according to the tenets of different schools.” Venerable Pārśva said, “Your Majesty has planted the root of good deeds in the past and has accumulated much blessing. It is my wish that Your Majesty should pay attention to the buddha-dharma.”
王乃宣令遠近,召集聖哲。於是四方輻湊,萬里星馳,英賢畢萃,叡聖咸集。七日之中,四事供養。既欲法議,恐其諠雜。王乃具懷白諸僧曰:「證聖果者住,具結縛者還。」如此尚眾。又重宣令:「無學人住,有學人還。」猶復繁多。又更下令:「具三明、備六通者住,自餘各還。」然尚繁多。又更下令:「其有內窮三藏、外達五明者住,自餘各還。」於是得四百九十九人。
Then the king issued an order to summon holy and learned monks throughout the country, from far and near. Thus brilliant scholars and wise monks flocked to the assembly from great distances in the four quarters, to be entertained with the four monastic requisites for seven days. Since [the assembly] was for the discussion of the great Dharma, having too many participants would be too chaotic. Thus the king respectfully said to the monks, “Those who have attained sainthood may stay, while those who are still under the bondage of rebirth may.” The remaining number was still too many, so the king declared again, “Those who have completed their learning may stay, while those who are still in the course of learning may go back.” The remaining number was still too many, and so he ordered again, “Those who possess the three insights and have the six supernatural powers may stay, while the rest may go back.” But as the remaining number was still too many, he again issued an order, saying, “Only those who are well versed in the Tripiṭaka with its supramundane theories and who thoroughly understand the five mundane branches of knowledge may remain, while the others may go back.” Thereupon four hundred ninety-nine persons were selected.
王欲於本國,苦其暑濕,又欲就王舍城大迦葉波結集石室。脇尊者等議曰:「不可。彼多外道,異論糺紛,酬對不暇,何功作論?眾會之心,屬意此國。
The king wished [to hold the convention] in his own country but the climate was too hot and humid for the purpose. He also wished to go to the cave at Rājagṛha, where Mahākāśyapa had convened his assembly. Venerable Pārśva and others discussed the matter and said, “No! [At Rājagṛha] there are many heretics who engage in debate, holding divergent heterodox views. We would get involved with them in disputations and then how could we have the time to write our treatises?” Thus the monks in the meeting all favored the country [of Kaśmīra for the assembly].
此國四周山固,藥叉守衛,土地膏腴,物產豐盛,賢聖之所集往,靈僊之所遊止。」眾議斯在,僉曰:「允諧。」其王是時與諸羅漢自彼而至,建立伽藍,結集三藏,欲作《毘婆沙論》。
Because the country was surrounded by mountains on the four sides and was strongly guarded by yakṣas, and had fertile soil and rich products, it was a place where sages and saints met and took up their lodgings and was frequented by spirits and genies. The monks discussed the place and they all agreed that it was an appropriate location [for the meeting]. The king and the arhats then came from their country [of Gandhāra] to the country [of Kaśmīra] and constructed a monastery to collect and compile the Tripiṭaka with the intention of composing a Vibhāṣā-śāstra.
是時尊者世友,戶外納衣。諸阿羅漢謂世友曰:「結使未除,淨議乖謬,爾宜遠迹,勿居此也。」世友曰:「諸賢於法無疑,代佛施化,方集大義,欲製正論。我雖不敏,粗達微言,三藏玄文、五明至理,頗亦沈研,得其趣矣。」諸羅漢曰:「言不可以若是。汝宜屏居,疾證無學,已而會此,時未晚也。」世友曰:「我顧無學,其猶涕唾,志求佛果,不趨小徑。擲此縷丸,未墜于地,必當證得無學聖果。」
At that time Venerable Vasumitra, dressed in a monk’s patched robe, was outside the door, when the arhats said to him, “You have not gotten rid of the bondage of the passions and your arguments are absurd and erroneous. You should go far away and not stay here.” Vasumitra said, “You sagacious monks have no doubts about the Dharma and you are spreading the Buddha’s teachings in his place. You are collecting the great doctrines with the intention of writing a standard treatise. Although I am unintelligent, I do know something of the subtle teachings. I have made profound studies of the abstruse texts of the Tripiṭaka and the sublime principles of the five branches of knowledge and I have mastered their essences.” The arhats said, “You must not speak in this manner. You should live in seclusion and attain arhatship quickly. Then it will not be too late for you to come and join us at the meeting.” Vasumitra said, “I deem the attainment of arhatship to be as insignificant as spittle. My ambition is to gain buddhahood;d I do not wish to go by the small path. But I can still attain the holy fruit of arhatship before a ball of thread falls down to the ground after I have thrown it up into the air.”
時諸羅漢重訶之曰:「增上慢人,斯之謂也。無學果者,諸佛所讚,宜可速證,以決眾疑。」於是世友即擲縷丸,空中諸天接縷丸而請曰:「方證佛果,次補慈氏,三界特尊,四生攸賴,如何於此欲證小果?」時諸羅漢見是事已,謝咎推德,請為上座,凡有疑議,咸取決焉。
The arhats again reproached him, saying, “You are truly an arrogant man. Arhatship is what all the buddhas have praised and you should quickly realize it, so as to remove the monks’ doubts.” Vasumitra then tossed a ball of thread up into the air but the devas, took hold of it and made an appeal to him, saying, “You should now attain buddhahood and become the successor to Maitreya in the future, to be specially honored by all the three realms and be someone on which all beings of the four forms of birth can depend. Why should you wish to realize the small fruit here and now?” Upon witnessing this event the arhats apologized [to Vasumitra] and elected him to be the elder of the meeting, and all dubious points were settled by him.
是五百賢聖,先造十萬頌《鄔波第鑠論》(舊曰《優波提舍論》,訛也)。釋《素呾纜藏》(舊曰《修多羅藏》,訛也)。次造十萬頌《毘柰耶毘婆沙論》,釋《毘奈耶藏》(舊曰《毘那耶藏》,訛也)。後造十萬頌《阿毘達磨毘婆沙論》,釋《阿毘達磨藏》(或曰《阿毘曇藏》,略也)。凡三十萬頌,九百六十萬言,備釋三藏,懸諸千古,莫不窮其枝葉,究其淺深,大義重明,微言再顯,廣宣流布,後進賴焉。
First the five hundred saintly and holy monks composed the Upadeśa- śāstra (formerly transcribed wrongly as Yoiipotishe hm) in a hundred thousand stanzas for the exposition of the Sutra piṭaka (formerly transcribed wrongly as Xiuduoluozang). Then they wrote the Vmaya-vibhāṣā-śāstra in one hundred thousand stanzas for the exposition of the Vinaya piṭaka (formerly transcribed wrongly as Pinayezang). Last, they compiled the Abhidharma-vibhāṣā-śāstra in one hundred thousand stanzas for the exposition of the Abhidharma piṭaka (known as Apitanzang in abbreviation). There are altogether three hundred thousand stanzas with nine million six hundred thousand words for the full explanation of the Tripiṭaka, to be studied for all ages to come. They probe into all branches and ramifications, whether shallow or deep. The general meanings are repeatedly clarified and the subtle sayings made apparent. They are widely circulated for the guidance of posterity.
迦膩色迦王遂以赤銅為鍱,鏤寫論文,石函緘封,建窣堵波,藏於其中。命藥叉神周衛其國,不令異學持此論出,欲求習學,就中受業。於是功既成畢,還軍本都。出此國西門之外,東面而跪,復以此國總施僧徒。[0887a17] 迦膩色迦王既死之後,訖利多種復自稱王,斥逐僧徒,毀壞佛法。
King Kaniṣka had these treatises incised on red copper plates and kept them in stone cases, and a stupa was constructed for their preservation. He ordered the yakṣa deities to be on guard all around the country to prevent heretics from taking the treatises out of the country. Those who wished to study them might do so inside the country. After having completed the task the king returned to his own capital with his army. When he came out of the western gate of the capital city of the country [of Kaśmīra], he knelt down facing the east to offer the whole country as alms to the monks. But after the Kaniṣka’s death the Krīta tribe resumed kingship, expelled the monks, and demolished the buddha-dharma.
覩貨邏國呬摩呾羅王(唐言雪山下),其先釋種也。以如來涅槃之後第六百年,光有疆土,嗣膺王業,樹心佛地,流情法海。聞訖利多毀滅佛法,招集國中敢勇之士,得三千人,詐為商旅,多齎寶貨,挾隱軍器,來入此國。此國之君,特加賓禮。商旅之中,又更選募,得五百人,猛烈多謀,各袖利刃,俱持重寶,躬齎所奉,持以獻上。時雪山下王去其帽,即其座,訖利多王驚懾無措,遂斬其首,令群下曰:「我是覩邏國雪山下王也。怒此賤種公行虐政,故於今者誅其有罪。凡百眾庶,非爾之辜。」然其國輔宰臣,遷於異域。既平此國,召集僧徒,式建伽藍,安堵如故。復於此國西門之外,東面而跪,持施眾僧。
The king of Himatala (“Below the Snow Mountains”) in the country of Tukhāra, a descendant of the Śākya clan, fully occupied his territory and ascended the throne in the six-hundredth year after the Tathāgata’s nirvana. He planted his mind in the earth of the Buddha and poured his sentiments into the sea of the Dharma. When he heard that the Krīta tribesmen were destroying the buddha-dharma, he mustered three thousand brave warriors of his country and outfitted them in the guise of merchants. Carrying with them a large quantity of valuable goods, they hid weapons secretly among the merchandise and came to this country. The lord of [Kaśmīra] treated them with special courtesy. From among the [disguised] merchants, five hundred brave men who possessed tactical skill were selected. Each was equipped with a sharp dagger hidden in his sleeves and they carried rare valuables to present to the lord in person. At that moment the king of Himatala took off the hat of the lord and occupied his throne. The king of the Krīta tribe was taken aback by the surprise attack and was beheaded right away. [The king of Himatala] declared to the people, “I am the king of Himatala in the country of Tukhāra. I was enraged by this low-born tribesman, who openly carried out cruel policies. I have put him to death because he was guilty. You innocent people are guiltless.” The chief ministers of the court were banished to a foreign land. Once order was restored in the country the monks were invited back and monasteries were built, as peacefully as before. The king knelt down outside the western gate of the capital city with his face turned to the east to again offer the country as alms to the monks.
其訖利多種屢以僧徒覆宗滅祀,世積其怨,嫉惡佛法。歲月既遠,復自稱王。故今此國不甚崇信,外道天祠,特留意焉。
Because the Krīta tribesmen had lost power on account of Buddhist monks on several occasions, they bore them a grudge for generations and hated the buddha-dharma. After a long period of time they resumed the kingship once again. Therefore Buddhism is not much believed in by the people of the country, while deva temples enjoy much attention.
[0887b07] 新城東南十餘里,故城北,大山陽,有僧伽藍,僧徒三百餘人。其窣堵波中有佛牙,長可寸半,其色黃白,或至齋日時放光明。
More than ten li to the southeast of the new city, at the south side of a great mountain to the north of the old city, is a monastery with over three hundred monks. In the stupa of the monastery there is a Buddha’s tooth relic, about one and a half inches long, yellowish-white in color. On fast days it sometimes emits a light.
昔訖利多種之滅佛法也,僧徒解散,各隨利居。有一沙門,遊諸印度,觀禮聖迹,申其至誠。後聞本國平定,即事歸途,遇諸群象,橫行草澤,奔馳震吼。沙門見已,昇樹以避。是時群象相趨奔赴,競吸池水,浸漬樹根,互共排掘,樹遂蹎仆。
Formerly when the Krīta tribespeople persecuted the buddha-dharma, the monks scattered to various places and lived separately. One of the śramaṇas went to India to visit and worship the sacred sites with utmost sincerity. Later, when he heard that order had been restored in his country, he started on his return journey and on the way he met a herd of elephants running amok in the marsh, trumpeting and rampaging wildly. At the sight of the elephants, the śramaṇa climbed up into a tree to avoid them. At that moment the elephants rushed to a pond to get water to soak the roots of the tree, then they pushed the tree until it fell down.
既得沙門,負載而行,至大林中,有病象瘡痛而臥,引此僧手,至所苦處,乃枯竹所刺也。沙門於是拔竹傅藥,裂其裳,裹其足。別有大象,持金函授與病象,象既得已,轉授沙門,沙門開函,乃佛牙也。諸象圍繞,僧出無由。明日齋時,各持異果,以為中饌。食已,載僧出林,數百里外,方乃下之,各跪拜而去。
Having got hold of the śramaṇa, the elephants carried him into a big forest, where a sick elephant was lying on the ground with a painful sore. They put the monk’s hand on the painful spot and he found that the wound had been made by a bamboo prickle. After plucking out the bamboo prickle and applying medicine to the wound, the śramaṇa tore off a piece of his robe to dress the sick elephant’s wounded foot. One of the elephants took a golden casket to the sick elephant and the sick elephant handed it over to the śramaṇa. Upon opening the casket, the śramaṇa saw a Buddha’s tooth relic in it. The monk was surrounded by the elephants and could not get away from them. At mealtime on the following day they brought him strange [kinds of] fruit for his midday meal. After the meal was over, they carried the monk out of the forest and, having carried him for several hundred li, they let him get down and knelt on the ground to worship him before they dispersed.
沙門至國西界,渡一駛河,濟乎中流,船將覆沒。同舟之人互相謂曰:「今此船覆,禍是沙門;必有如來舍利,諸龍利之。」船主檢驗,果得佛牙。時沙門舉佛牙俯謂龍曰:「吾今寄汝,不久來取。」遂不渡河,迴船而去,顧河歎曰:「吾無禁術,龍畜所欺!」重往印度,學禁龍法。三歲之後,復還本國,至河之濱,方設壇場,其龍於是捧佛牙函以授沙門。沙門持歸,於此伽藍,而修供養。
When the śramaṇa reached the western boundary of the country he boarded a ferryboat to cross a rapid river but in midstream the boat was almost overturned. The other passengers in the boat said among themselves, “This śramaṇa must be the cause of our trouble—almost getting drowned in the river. He must have carried with him some relic bones of the Tathāgata, which are greatly valued by dragons.” The boatman searched the passengers and in fact discovered the Buddha’s tooth relic. The śramaṇa then held the tooth relic high and lowered his head to say to the dragon [in the river], “I now hand this over to you for safekeeping but I shall come soon to take it back.” He did not cross the river but disembarked and, gazing at the river, he said regretfully, “As I did not learn the craft of subduing dragons I am now bullied by this beast of a dragon!” So he went back to India to learn the magical craft of suppressing dragons. After three years he started again on his return journey, and when he reached the bank of the river and was preparing an altar [for performing the rites], the dragon handed over the casket containing the Buddha’s tooth relic to the śramaṇa, who took it back and enshrined it at this monastery.
[0887c03] 伽藍南十四五里,有小伽藍,中有觀自在菩薩立像。其有斷食誓死為期願見菩薩者,即從像中出妙色身。
Fourteen or fifteen li to the south of the monastery [of the tooth relic] there is a small monastery in which is enshrined a standing statue of Avalokiteśvara Bodhisattva. If a worshiper decides to starve himself to death, in case he cannot fulfill his wish to see the bodhisattva in person, the bodhisattva appears in his marvelous corporeal body out of the statue.
[0887c06] 小伽藍東南三十餘里,至大山,有故伽藍,形製宏壯,蕪漫良甚,今唯一隅起小重閣。僧徒三十餘人,並學大乘法教。昔僧伽跋陀羅(唐言眾賢)論師於此製《順正理論》。伽藍左右諸窣堵波,大阿羅漢舍利並在。野獸、山猨採華供養,歲時無替,如承指命。然此山中多諸靈迹,或石壁橫分,峯留馬迹。凡厥此類,其狀譎詭,皆是羅漢、沙彌,群從遊戲,手指麾畫,乘馬往來。遺迹若斯,難以詳述。
Over thirty li to the southeast of the small monastery I arrived at a great mountain on which there was an old monastery built on a magnificent scale, but it is now mostly in ruins. There is only one small storied pavilion at a corner of the monastery, with more than thirty monks, who study Mahayana teachings. Formerly the śāstra master Saṃghabhadra (known as Zhongxian in Chinese) composed the Abhidharma-nyāyānusāra-śāstra here. On the left and right sides of the monastery there are stupas containing relic bones of great arhats. Monkeys and other wild animals pluck flowers as offerings at all times of the year without interruption, as if they were performing a duty under instruction. There are many strange traces on this mountain, such as rocky walls that are split crosswise, or the hoofprints of horses left on the tops of the peaks. All these traces have strange shapes. They were drawn by arhats who were śrāmaṇeras (not yet fully ordained monks) with their fingers while they were riding to and fro on pleasure trips. Such traces are so numerous that it is difficult to give a full account of them.
[0887c14] 佛牙伽藍東十餘里,北山崖間,有小伽藍,是昔索建地羅大論師於此作《眾事分毘婆沙論》。
Over ten li to the east of the Buddha tooth monastery, on the steep side of a northern mountain, there is a small monastery where the great śāstra master Skandhila composed the Abhidharma-prakaraṇa-pāda-śāstra in former times.
[0887c18] 小伽藍中有石窣堵波,高五十餘尺,是阿羅漢遺身舍利也。先有羅漢,形量偉大,凡所飲食,與象同等。時人譏曰:「徒知飽食,安識是非?」羅漢將入寂滅也,告諸人曰:「吾今不久當取無餘,欲說自身所證妙法。」眾人聞之,相更譏笑,咸來集會,共觀得失。時阿羅漢告諸人曰:「吾今為汝說本因緣。此身之前,報受象身,在東印度,居王內廐。是時此國有一沙門,遠遊印度,尋訪聖教諸經典論。時王持我,施與沙門,載負佛經,而至於此。是後不久,尋即命終。乘其載經福力所致,遂得為人,復鍾餘慶,早服染衣,勤求出離,不遑寧居,得六神通,斷三界欲。然其所食,餘習尚然,每自節身,三分食一。」
In the small monastery there is a stone stupa more than fifty feet high, containing the relic bones of an arhat. Formerly there was an arhat, a big and tall man who had the appetite of an elephant. The people of the time sneered at him, saying, “You know only how to satisfy yourself and have no sense of right and wrong!” When the arhat was about to enter nirvana he told the people, “I shall soon take up complete extinction. I wish to tell you the wonderful Dharma I have personally realized.” On hearing this the people all jeered at him even more and they all gathered to see what would happen. The arhat then said to them, “Now I shall tell you my personal karmic conditions. Before my present existence I was born an elephant, and I lived in the royal stable of a king of East India. There was then in the country [of Kaśmīra] a śramaṇa who was making a long journey in India in search of sacred scriptures and commentaries. The king presented me as a gift to the śramaṇa to carry the Buddhist scriptures for him to this country. Soon afterward I died and by the merit of having carried scriptures I was reborn a human being. With the surplus blessedness I was able to become a monk at an early age. I worked hard to find liberation from the cycle of rebirth, without spending a single moment in idleness, until I attained the six supernatural powers and cut off the passions of the three realms. But my old habit of eating [like an elephant] was still as before, though I restricted myself to eating only one-third of my regular amount of food.”
雖有此說,人猶未信。即昇虛空,入火光定,身出煙焰,而入寂滅,餘骸墜下,起窣堵波。
When he said this the people did not believe him, so he rose into the air and entered the samādhi (concentrated trance) of firelight. Flames and smoke came from his body and he entered extinction while his remains dropped down, over which a stupa was built.
[0888a05] 王城西北行二百餘里,至商林伽藍,布剌°拏(唐言圓滿)論師於此作《釋毘婆沙論》。
Going northwest from the royal city for over two hundred li, I reached Vikrītavana Monastery, where the śāstra master Pūrṇa (known as Yuanman in Chinese) composed the Exposition of the Abhidharma-śāstra.
[0888a06] 城西行百四五十里,大河北,接山南,至大眾部伽藍,僧徒百餘人。昔佛地羅論師於此作大眾部《集真論》。
Going west from the city for one hundred forty or fifty li, I reached the north of a great river at the south side of a mountain and came to a monastery of the Mahāsāṃghika school with more than a hundred monks. This was the place where the śāstra master Bodhila composed the Tattvasamcaya-śāstra of the Mahāsāṃghika school.
[0888a09] 從此西南,踰山涉險,行七百餘里,至半笯(奴故反)嗟國(北印度境)。[0888a11] 半笯嗟國,周二千餘里。山川多,疇壠狹,穀稼時播,花菓繁茂,多甘蔗,無蒲萄,菴沒羅菓、烏淡跋羅、茂遮等菓,家植成林,珍其味也。氣序溫暑,風俗勇烈。裳服所製,多衣[疊*毛]布。人性質直,淳信三寶。伽藍五所,並多荒圮°。無大君長,役屬迦濕彌羅國。城北伽藍少有僧徒。伽藍北有石窣堵波,寔多靈異。
Going southwest from here for more than seven hundred li over mountains and across dangerous rivers, I reached the country of Parṇotsa (in the domain of North India). The country of Parṇotsa is more than two thousand li in circuit and has many mountains and rivers; it has narrow strips of cultivated land. The crops are sown in season and flowers and fruit are luxuriant. There is plenty of sugarcane but no grapes. Trees bearing such fruit as āmra (mango), udumbara (fig), moca (plantain), and so on have been planted by householders in the woods near their dwelling places, because the people enjoy the taste of these [varitcics of] fruit. The climate is humid and hot and the people are bold and fiery by custom. Their garments are mostly made of cotton cloth. They are simple and straightforward by nature and believe in the Triple Gem. There are five monasteries, mostly in ruins. The country has no ruler and is a dependency of Kaśmīra. In the monastery to the north of the city there are a few monks. To the north of the monastery there is a stone stupa that often shows miracles.
[0888a18] 從此東南行四百餘里,至曷邏闍補羅國(北印度境)。[0888a20] 曷邏闍補羅國,周四千餘里。國大都城周十餘里。極險固,多山阜,川原隘狹,地利不豐。土宜氣序,同半笯嗟國。風俗猛烈,人性驍勇。國無君長,役屬迦濕彌羅國。伽藍十所,僧徒寡少。天祠一所,外道甚多。
From here going southeast for more than four hundred li, I reached the country of Rājapura (in the domain of North India). The country of Rājapura is over four thousand li in circuit; the capital city, which is more than ten li in circuit and has many hills and mounds around it, is a strong fortress. The valleys and plains are narrow and the soil is not productive. The native products and climate are the same as those of Parṇotsa. The people are bold and fiery by custom and are brave and valiant by nature. The country has no ruler and is a dependency of Kaśmīra. There are ten monasteries with few monks. There is one deva temple with many heretics.
自濫波國至於此土,形貌麁弊,情性猥暴,語言庸鄙,禮義輕薄,非印度之正境,乃邊裔之曲俗。
From the country of Lampā up to this land all the inhabitants are coarse and vulgar in appearance and rustic and violent by nature. They speak unrefined dialects, have little courtesy, and lack the sense of righteousness. Their lands do not belong to India proper but are uncivilized frontier regions.
[0888a26] 從此東南,下山,渡水,行七百餘里,至磔迦國(北印度境)。
From here proceeding southeast, descending from a mountain, crossing a river, and going for more than seven hundred li, I reached the country of Ṭakka (in the domain of North India).
大唐西域記卷第三
End of Fascicle III of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第四(十五國)
Fascicle IV: Fifteen Countries, from Ṭakka to Kapitha
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
磔迦國
- The Country of Ṭakka
至那僕底國
- The Country of Cīnabhukti
闍爛達羅國
- The Country of Jālamdhara
屈(居勿反)露多國
- The Country of Kulūta
設多圖盧國
- The Country of Śatadru
波理夜呾羅國
- The Country of Pāriyātra
秣菟羅國
- The Country of Mathura
薩他泥濕伐羅國
- The Country of Sthāneśvara
窣祿勤那國
- The Country of Śrughna
秣底補羅國
- The Country of Matipura
婆囉吸摩補羅國
- The Country of Brahmapura
瞿毘霜那國
- The Country of Goviṣāṇa
堊醯掣呾羅國
- The Country of Ahicchattra
毘羅刪那國
- The Country of Vilaśāṇa
劫比他國
- The Country of Kapitha
[0888b14] 磔迦國,周萬餘里,東據毘播奢河,西臨信度河。國大都城周二十餘里。宜粳稻,多宿麥,出金、銀、鍮石、銅、鐵。
The country of Ṭakka is more than ten thousand li in circuit, with the Vipāśā River at its east and the Indus River at its west; the capital city is over twenty li in circuit. The soil is good for growing nonglutinous rice and there is plenty of winter wheat. The country produces gold, silver, brass, copper, and iron.
時候暑熱,土多風飆。風俗暴惡,言辭鄙褻。衣服鮮白,所謂憍奢耶衣、朝霞衣等。少信佛法,多事天神。伽藍十所,天祠數百。
The climate is hot and there is much violent wind. The people are rude and ill-tempered and their language is base and vulgar. They dress in white garments known as kauśeya (“wild silk”) clothes and “morning glow” (fine cotton) costume. Few of them believe in the buddha-dharma and most of them serve the deities. There are ten monasteries and several hundred deva temples.
此國已往,多有福舍,以贍貧匱,或施藥,或施食,口腹之資,行旅無累。
In this country there were formerly many almshouses to render help to the poor and needy or give them free food and medicine, and to provide travelers with meals so that they might dispel their fatigue.
[0888b22] 大城西南十四五里,至奢羯羅故城。垣堵雖壞,基趾尚固。周二十餘里。其中更築小城,周六七里,居人富饒;即此國之故都也。
Going fourteen or fifteen li to the southwest from the capital city, I reached the old city of Sākala. The city wall is dilapidated but the foundations are still tough and strong. It is over twenty li in circuit, inside which there is a smaller city, six or seven li in circuit, with rich and prosperous inhabitants. This was the original capital city of the country.
[0888b24] 數百年前,有王號摩醯邏矩羅(唐言大族),都治此城,王諸印度。有才智,性勇烈,隣境諸國,莫不臣伏。機務餘閑,欲習佛法,令於僧中推一俊德。時諸僧徒莫敢應命,少欲無為,不求聞達;博學高明,有懼威嚴。
Several hundred years ago there was a king named Mahirakula (known as Dazu, “Great Clan,” in Chinese), who reigned in this city over all parts of India. He was a man of talent and intelligence with a bold and furious nature. All the neighboring countries were his vassal states. Wishing to learn about the buddha-dharma in his leisure time, he ordered the monks to recommend a learned monk of virtue [to be his teacher]. But none of the monks dared accept the offer, as they had few desires in their quiet lives and did not seek fame or eminence, while those who were erudite and prominent feared his majesty.
是時王家舊僮,染衣已久,辭論清雅,言談贍敏,眾共推舉,而以應命。王曰:「我敬佛法,遠訪名僧,眾推此隸,與我談論。常謂僧中,賢明肩比,以今知之,夫何敬哉?」於是宣令五印度國,繼是佛法並皆毀滅,僧徒斥逐無復孑遺。
At that time there was a man who had been a servant of the royal household but he had also been a monk for a long time. A man of refined speech and skillful in discussion, he was chosen by the monks to accept the king’s appointment. King Mahirakula said, “Out of respect for the buddha-dharma I tried to seek a monk of renown, and you now recommend a slave to hold discussions with me! I thought that there were many brilliant scholars in the community of monks but now I have come to know the actual condition. What is there for me to respect?” Then he issued an order to all the five parts of India to destroy whatever was connected with Buddhism and to expel all monks and not allow a single one to remain behind.
[0888c07] 摩揭陀國婆羅阿迭多王(唐曰幼日),崇敬佛法,愛育黎元,以大族王淫刑虐政,自守疆場,不恭職貢。時大族王治兵將討。幼日王知其聲問,告諸臣曰:「今聞寇至,不忍鬪其兵也。幸諸僚庶赦而不罪,賜此微軀潛行草澤。」言畢出宮,依緣山野。國中感恩慕從者數萬餘人,棲竄海島。
Now in the country of Magadha, King Bālāditya (known as Youri, “Morning Sun,” in Chinese) respected the buddha-dharma and loved his subjects, Because King Mahirakula employed cruel punishment and practiced tyranny, King Bālāditya defended his territory and refused to pay tribute to Mahirakula as his subordinate. King Mahirakula mobilized his troops to punish Bālāditya, but Bālāditya got news of the invasion and said to his ministers, “I have heard that the invaders are coming but I do not have the heart to injure the soldiers. May you officials and commoners spare me of guilt and allow my humble self to hide in the grassy marshland.” Having said so, he left the palace and went to the mountainous wilderness and several myriads of his admirers and followers accompanied him to take refuge on an island.
大族王以兵付弟,浮海往伐。幼日王守其阨險,輕騎誘戰,金鼓一震,奇兵四起,生擒大族,反接引現。大族王自愧失道,以衣蒙面。幼日王踞師子床,群官周衛,乃命侍臣告大族曰:「汝露其面,吾欲有辭。」大族對曰:「臣主易位,怨敵相視,既非交好,何用面談?」再三告示,終不從命。於是宣令數其罪曰:「三寶福田,四生攸賴。苟任豺狼,傾毀勝業。福不祐汝,見擒於我。罪無可赦,宜從刑辟。」
King Mahirakula then handed over his troops to his younger brother and sailed across the sea to attack the island. King Bālāditya guarded the strategic points and sent his light cavalrymen to lure the enemy to war. Amid the clamor of gongs and drums, Bālāditya’s soldiers, lying in ambush, suddenly appeared in all quarters and captured Mahirakula alive, who was then granted the favor of an audience. Ashamed of his misbehavior, King Mahirakula covered his face with his robes. King Bālāditya, seated on his lion seat and surrounded by his officials, ordered his attendants to tell Mahirakula, “Uncover your face; I wish to speak to you.” Mahirakula said in reply, “The vassal and the lord have changed positions. We now face each other in grudges and enmity, and since we are not on friendly terms what is the use of having a face-to-face talk?” Despite repeated exhortation to [uncover his face] he would not do so. Then it was ordered to enumerate Mahirakula’s faults. “The Triple Gem is the field of blessedness, it is that on which all creatures of the four forms of birth can depend. If I had allowed you to act like a jackal or wolf you would have completely destroyed the causes of superior [good] deeds. Good luck is not on your side and so you have been captured by me. Your crimes are unpardonable and you must be sentenced to death.”
時幼日王母博聞強識,善達占相。聞殺大族也,疾告幼日王曰:「我甞聞大族奇姿多智,欲一見之。」幼日王命引大族至母宮中。幼日母曰:「嗚呼,大族幸勿恥也!世間無常,榮辱更事,吾猶汝母,汝若吾子,宜去蒙衣,一言面對。」大族曰:「昔為敵國之君,今為俘囚之虜,隳廢王業,亡滅宗祀,上愧先靈,下慚黎庶,誠恥面目。俯仰天地,不勝自喪,故此蒙衣。」王母曰:「興廢隨時,存亡有運。以心齊物,則得喪俱忘;以物齊心,則毀譽更起。宜信業報,與時推移,去蒙對語,或存軀命。」大族謝曰:「苟以不才,嗣膺王業,刑政失道,國祚亡滅,雖在縲紲之中,尚貪旦夕之命。敢承大造,面謝厚恩。」於是去蒙衣,出其面。王母曰:「子其自愛,當終爾壽。」
When the mother of King Bālāditya, who was a woman of erudition and good memory and an expert physiognomist, heard that Mahirakula was to be executed, she promptly told King Bālāditya, “I have heard that Mahirakula is a person with marvelous features and great wisdom. I wish to have a look at him.” King Bālāditya then had Mahirakula led to his mother’s palace. The queen mother said, “Alas, Mahirakula! You need not feel ashamed. The world is impermanent and honor and disgrace replace each other alternately. I am just as your mother and you, my son. You should remove the covering on your face so that we may talk face to face.” Mahirakula said, “I was the lord of a country hostile to you but I am now a captive at your court. I have demolished the achievements of my forerunners and brought my ancestral line to an end. Not only I am ashamed to face my forefathers but also I feel remorseful to my subjects. I am ashamed to see heaven and earth so I regretfully cover my face with my clothes.” The king’s mother said, “The rise and fall of a nation depends on circumstances and existence or extinction is predestined by fate. If your mind looks at things with a view of equality, then both gain and loss are forgotten. If your mind is controlled by things, there will then arise feelings of calumny and commendation. You should believe in karmic retribution and change with the change of time. If you remove your covering and speak to me face to face, you may perhaps be able to keep your life.” Mahirakula said gratefully, “I am a man of no talent and attained the throne by mere chance. Through my malpractice in political administration my royal lineage was brought to an end. Although I am under arrest I still cling to my life even for a short while. For your great courtesy I thank you face to face with profuse gratitude.” Then he removed his robes from his face. The king’s mother said to him, “Take good care of yourself and you will live to the natural end of your life.”
已而告幼日王曰:「先典有訓,宥過好生。今大族王積惡雖久,餘福未盡,若殺此人,十二年中,菜色相視。然有中興之氣,終非大國之王,當據北方,有小國土。」幼日王承慈母之命,愍失國之君,娉以稚女,待以殊禮,總其遺兵,更加衛從,未出海島。
Then she told King Bālāditya, “It is laid down in the code of our ancestors that we should forgive other people’s faults and be kind to living beings. Although King Mahirakulahas done evil for a long time his personal blessedness has not yet been exhausted. If you kill this man we will suffer famine for twelve years. He has prognostic signs of reinstatement but he will not be the king of a great country; he will occupy and possess a small country in the north.” Under the admonition of his compassionate mother, King Bālāditya took pity on the lord who had lost his kingdom; he married his young daughter to him and treated him with special hospitality. Mahirakula’s defeated soldiers were enrolled to reinforce his guards before [the former king] was sent out of the island.
[0889a14] 大族王弟還國自立,大族失位,藏竄山野,北投迦濕彌羅國。迦濕彌羅王深加禮命,愍以失國,封以土邑。
In the meantime King Mahirakula’s younger brother had returned to his own country and established himself as king, so Mahirakula had lost the throne and had to flee and hide himself in the mountainous wilderness. He then went north to seek refuge in the country of Kaśmīra, and the king of Kaśmīra accorded him deep courtesy and conferred feudal estates upon him.
歲月既淹,率其邑人,矯殺迦濕彌羅王而自尊立。乘其戰勝之威,西討健馱邏國,潛兵伏甲,遂殺其王,國族大臣,誅鋤殄滅。毀窣堵波,廢僧伽藍,凡一千六百所。兵殺之外,餘有九億人,皆欲誅戮,無遺噍類。時諸輔佐咸進諫曰:「大王威懾強敵,兵不交鋒,誅其首惡。黎庶何咎?願以微躬,代所應死。」王曰:「汝信佛法,崇重冥福,擬成佛果,廣說本生,欲傳我惡於未來世乎?汝宜復位,勿有再辭。」
After some years had passed [Mahirakula], commanding the people of his fiefdom, killed the king of Kaśmīra on some pretext and proclaimed himself king. With the prestige of his success in the war he then attacked the country of Gandhāra in the west and he had his troops lie in ambush and killed the king. The members of the royal clan and all the ministers were slaughtered and one thousand six hundred stupas and monasteries were demolished. Apart from those killed in the war, there were nine koṭis of people who remained alive, and he intended to kill them all and not allow a single one to survive. At that time his assistants at court admonished him, saying, “Your Majesty’s prestige awed the strong enemies so much that their chiefs were executed even before the soldiers exchanged blows. What guilt have the common people committed? We wish to substitute our humble lives for their deaths.” The king said, “You believe in the buddha-dharma and think highly of future blessedness. Because you desire to achieve buddhahood you widely propagate the Jātaka stories. Do you intend to hand down my evil repute to posterity? Go back to your seats and say no more!”
於是以三億上族,臨信度河流殺之;三億中族,下沈信度河流殺之;三億下族,分賜兵士,於是持其亡國之貨,振旅而歸。曾未改歲,尋即徂落。于時,雲霧冥晦,大地震動,暴風奮發。時證果人愍而歎曰:「枉殺無辜,毀滅佛法,墮無間獄,流轉未已。」
Three koṭis of people of the upper class were taken to the bank of the Indus River and put to death, three koṭis of people of the middle class were drowned in the river, and three koṭis of people of the lower class were granted to the soldiers [as slaves]. After that, Mahirakula carried the loot he had taken from the conquered country and marched home in triumph. But in less than a year’s time he died a sudden death, and at that time clouds and mist darkened the sky and the earth quaked, with a violent wind blowing vehemently. A person who had realized sainthood had pity on him and remarked with a sigh of regret, “You unjustly killed innocent people and destroyed the buddha-dharma. You will fall into the deepest hell of incessant suffering and rotate [in the wheel of rebirth] without end.”
[0889b04] 奢羯羅故城中有一伽藍,僧徒百餘人,並學小乘法。世親菩薩昔於此中製《勝義諦論》。其側窣堵波,高二百餘尺,過去四佛於此說法。又有四佛經行遺迹之所。伽藍西北五六里,有窣堵波,高二百餘尺,無憂王之所建也,是過去四佛說法之處。
In the old city of Śākala there is a monastery with more than one hundred monks, all of whom study Hinayana teachings. Formerly Vasubandhu Bodhi- sattva composed the Paramārtha-satya-śāstra at this monastery. Beside it is a stupa over two hundred feet high built at a place where the four past buddhas preached the Dharma. There are also the ruins of a place where the four buddhas used to walk up and down. Five or six li to the northwest of the monastery there is another stupa over two hundred feet high built by King Aśoka at a place where the four past buddhas had preached the Dharma.
[0889b10] 新都城東北十餘里,至石窣堵波,高二百餘尺,無憂王之所建也,是如來往北方行化中路止處。《印度記》曰:「窣堵波中有多舍利,或有齋日,時放光明。」從此東行五百餘里,至那僕底國(北印度境)。
Going for more than ten li to the northeast of the new capital city, I reached a stone stupa over two hundred feet high built by King Aśoka at a place where the Tathāgata had once halted halfway on his evangelical journey to the north. It is said in the Record of India that there are many relic bones preserved in the stupa and on fast days they often emit a light.
[0889b15] 至那僕氐國,周二千餘里。國大都城周十四五里。稼穡滋茂,菓木稀疎。編戶安業,國用豐贍。氣序溫暑,風俗怯弱,學綜真俗,信兼邪正。伽藍十所,天祠八所。
From here going eastward for more than five hundred li, I reached the country of Cīnabhukti (in the domain of North India). The country of Cīnabhukti is more than two thousand li in circuit and its capital city is fourteen or fifteen li in circuit. It is abundant in cereals but fruit trees are scarce. The inhabitants are enrolled in household registration and live in peace and contentment. The state treasury has rich and profuse resources. The climate is temperate and warm and the people are timid and weak by custom. They study the theories of both the transcendental and the conventional truth in a comprehensive way and believe in heterodoxy as well as orthodoxy. There are ten monasteries and eight deva temples.
[0889b19] 昔迦膩色迦王之御宇也,聲振隣國,威被殊俗,河西蕃維,畏威送質。迦膩色迦王既得質子,賞遇隆厚,三時易館,四兵警衛。此國則冬所居也,故曰至那僕底(唐言漢封)。質子所居,因為國號。
When King Kaniṣka occupied the throne his fame reached neighboring countries and his prestige covered distant lands with dissimilar customs. In fear of his influence, a vassal state to the west of the Yellow River [in China] sent a hostage to him. King Kaniṣka received the hostage with munificent hospitality, provided him with three residences for the three seasons of the year, and appointed four divisions of soldiers to serve as his guards. The winter residence of the hostage was in this district and was called Cīnabhukti (known as Hanfeng, “China Fief,” in Chinese), which was also the name of the country where he had sojourned.
此境已往,洎諸印度,土無梨、桃,質子所植,因謂桃曰至那爾(唐言漢持來),梨曰至那羅闍弗呾邏(唐言漢王子)。故此國人深敬東土,更相指語:「是我先王本國人也。」
In this district, and beyond it in the various parts of India, there had been no pears or peaches; it was the hostage who first planted them. Thus peaches are called cīnanī (“brought from China”) and pears are called cīnarājaputra (“Chinese prince”). Therefore the people of this country have a deep respect for the East Land and they often said to one another, pointing at me, “This is a man from the land of our former king.”
[0889b28] 大城東南行五百餘里,至答秣蘇伐那僧伽藍(唐言闍林)。僧徒三百餘人,學說一切有部,眾儀肅穆,德行清高,小乘之學特為博究,賢劫千佛皆於此地集天、人眾,說深妙法。釋迦如來涅槃之後第三百年中,有迦多衍那(舊曰迦旃延,訛也)論師者,於此製《發智論》焉。
Going to the northeast for more than five hundred li from the capital city, I reached Tamasāvana-samghārāma (known as Anlin, “Dark Forest,” in Chinese), where there are more than three hundred monks who study the teachings of the Sarvāstivāda school. They behave in a solemn and respectful manner with pure and high virtues. They are particularly learned in the doctrines of the Hinayana schools. All the thousand buddhas of the bhadrakalpa will hold meetings of heavenly and human beings at this place to speak on the profound and marvelous Dharma. In the three-hundredth year after the nirvana of Sākya Tathāgata, the śāstra master Kātyāyana (wrongly transcribed as Jiazhanyan in olden times) composed the Abhidharma-jñāna-prasthāna-śāstra at this monastery.
[0889c05] 闍林伽藍中有窣堵波,高二百餘尺,無憂王之所建也。其側則有過去四佛坐及經行遺迹之處。小窣堵波、諸大石室,鱗次相望,不詳其數,並是劫初已來諸果聖人,於此寂滅,差難備舉,齒骨猶在。繞山伽藍周二十里,佛舍利窣堵波數百千所,連隅接影。
Inside Dark Forest Monastery there is a stupa more than two hundred feet high built by King Aśoka. Beside it are the ruins of places where the four past buddhas used to sit and walk up and down. Small stupas and large caves, of which the number is unknown, lie close together. They were built since the beginning of the present kalpa, when arhats of different stages passed away at this place, but I cannot give a full description of these events. Their holy tooth relics are still kept there. The range of hills that encircles the monastery is over twenty li in circuit. There are hundreds and thousands of stupas containing the Buddha’s relic bones, built so closely together that their shadows touch one another.
[0889c11] 從此東北行百四五十里,至闍爛達羅國(北印度境)。[0889c13] 闍爛達邏國,東西千餘里,南北八百餘里。國大都城周十二三里。宜穀稼,多粳稻,林樹扶疎,華菓茂盛。氣序溫暑,風俗剛烈,容貌鄙陋,家室富饒。伽藍五十餘所,僧徒二千餘人,大小二乘,專門習學。天祠三所,外道五百餘人,並塗灰之侶也。
Going northeast from here for more than one hundred forty or fifty li, I reached the country of Jālamdhara (in die domain of North India). The country of Jālamdhara is over one thousand li from east to west and more than eight hundred li from south to north; the capital city is twelve or thirteen li in circuit. It yields cereals and has plenty of nonglutinous rice. The trees in the forests are luxuriant and flowers and fruit are abundant. The climate is temperate and warm and the people are violent and indomitable by custom and ugly in appearance, but all their households are wealthy. There are over fifty monasteries with more than two thousand monks, who have specialized knowledge of both Mahayana and Hinayana teachings. There are three deva temples with over five hundred heretics, who all smear their bodies with ashes.
此國先王崇敬外道,其後遇羅漢,聞法信悟。故中印度王體其淳信,五印度國三寶之事,一以總監。混彼此,忘愛惡,督察僧徒,妙窮淑慝。故道德著聞者,竭誠敬仰;戒行虧犯者,深加責罰。聖迹之所,並皆旌建,或窣堵波,或僧伽藍,印度境內,無不周遍。
A previous king of this country had venerated heretics, but he later met an arhat from whom he heard the Dharma and he came to understand and believe in it. The king of Central India, appreciating his sincere faith, empowered him to be the sole controller of all affairs connected with the Triple Gem in all of the five parts of India. [The king of Jālamdhara] made no distinction between different regions and, forgetting his personal likes and dislikes, he supervised all the monks, skillfully pointing out even the most minute of their good and evil deeds. Therefore virtuous monks of good repute were highly respected, while those who violated the disciplinary rules were denounced and punished. At all sacred sites he erected memorial buildings, either stupas or monasteries, which were found everywhere in India.
[0889c24] 從此東北,踰峻嶺越,洞谷,經危途,涉險路,行七百餘里,至屈(居勿反)露多國(北印度境)。[0889c27] 屈露多國,周三千餘里,山周四境。國大都城周十四五里。土地沃壤,穀稼時播,華果茂盛,卉木滋榮。既隣雪山,遂多珍藥,出金、銀、赤銅及火珠、雨石。氣序逾寒,霜雪微降。人貌麁弊,既癭且尰,性剛猛,尚氣勇。伽藍二十餘所,僧徒千餘人,多學大乘,少習諸部。天祠十五,異道雜居。依巖據嶺,石室相距,或羅漢所居,或仙人所止。
Going from here to the northeast for more than seven hundred li over precipitous ranges, through deep valleys, and along perilous paths, and trudging on dangerous tracks, I reached the country of Kulūta (in the domain of North India). The country of Kulūta is more than three thousand li in circuit, surrounded by mountains, and the capital city is fourteen or fifteen li in circuit. The soil is fertile and cereals are sown and planted in season. Flowers and fruit are abundant and various kinds of grasses and trees are luxuriant. As it borders the Snow Mountains, it is rich in precious medicinal herbs. It yields gold, silver, red copper, crystal, and brass. The climate is somewhat cold but there is little snow or frost. The people have ugly features and suffer from goiter as well as edema. They are violent and furious by nature and uphold the spirit of bravery. There are more than twenty monasteries with over one thousand monks, most of whom study Mahayana teachings; a few of them practice the tenets of various [Hinayana] schools. There are fifteen deva temples with heretics living together. On the steep mountains there are caves situated in connection with one another, which were either the lodgings of arhats or the abodes of ṛṣis.
國中有窣堵波,無憂王之建也。在昔如來曾至此國。說法度人,遺迹斯記。
In this country there is a stupa built by King Aśoka in memory of the event of the Tathāgata coming to this place in olden times to preach the Dharma for the conversion of the people.
[0890a07] 從此北路千八九百里,道路危險,踰山越谷,至洛護羅國。此北二千餘里,經途艱阻,寒風飛雪,至秣邏娑國(亦謂三波訶國)。
From here the road, leading to the north for one thousand and eight or nine hundred li by perilous paths and over mountains and valleys, takes one to the country of Lāhul. Going further to the north over two thousand li along a route full of difficulties and obstacles, in cold winds and wafting snowflakes, one could reach the country of Marsa (also known as the country of Sanbohe).
[0890a10] 自屈露多國南行七百餘里,越大山,濟大河,至設多圖盧國(北印度境)。[0890a12] 設多圖盧國,周二千餘里,西臨大河。國大都城周十七八里。穀稼殷盛,果實繁茂,多金、銀,出珠珍。服用鮮素,裳衣綺靡。氣序暑熱,風俗淳和,人性善順,上下有序。敦信佛法,誠心質敬。王城內外,伽藍十所,庭宇荒涼,僧徒尠少。城東南三四里,有窣堵波,高二百餘尺,無憂王之所建也。傍有過去四佛坐及經行遺迹之所。
From the country of Kulūta going south for more than seven hundred li over a great mountain across a big river, I reached the country of Satadru (in the domain of North India). The country of Śatadru is more than two thousand li in circuit, bordering on a big river in the west. The capital city is seventeen or eighteen li in circuit. Cereals are grown in abundance and fruit is plentiful. It produces much gold and silver and also yields pearls. The people’s dress and utensils are bright and clean and their clothes are extravagant and gorgeous. The climate is hot and the people are honest and amiable by custom. Their disposition is kind and gentle and the superior and inferior are in proper order. They earnestly believe in the buddha-dharma with a true attitude of respect. Within and outside the royal city there are ten monasteries, which are in desolation and have few monks. Three or four li to the southeast of the city there is a stupa over two hundred feet high built by King Aśoka. Beside it are the ruins of places where the four past buddhas used to sit and walk up and down.
[0890a19] 復從此西南行八百餘里,至波理夜呾羅國(中印度境)。[0890a21] 波理夜呾羅國,周三千餘里。國大都城周十四五里。宜穀稼,豐宿麥,有異稻種六十日而收穫焉。多牛羊,少華菓。氣序暑熱,風俗剛猛。不尚學藝,信奉外道。王,吠奢種也,性勇烈,多武略。伽藍八所,傾毀已甚,僧徒寡少,習學小乘。天祠十餘所,異道千餘人。
Going from here to the southwest for over eight hundred li, I reached the country of Pāriyātra (in the domain of Central India). The country of Pariyātra is more than three thousand li in circuit and the capital city is fourteen or fifteen li in circuit. It yields cereals and winter wheat in abundance and has a particular species of rice that is ready for harvest sixty days after planting. It has plenty of cattle and sheep but flowers and fruit are scarce. The climate is hot and the people are violent and furious by custom. They do not esteem learning and they profess false teachings. The king, a descendant of the vaiśya caste, is a man of courage and military skills. There are eight monasteries standing in an extremely ruinous condition, with a few monks who study the teachings of the Hinayana schools. There are over ten deva temples with more than a thousand devotees.
[0890a26] 從此東行五百餘里,至秣菟羅國(中印度境)。[0890a28] 秣菟羅國,周五千餘里。國大都城周二十餘里,土地膏腴,稼穡是務。菴沒羅菓家植成林,雖同一名,而有兩種:小者生青熟黃,大者始終青色。出細班[疊*毛]及黃金。氣序暑熱,風俗善順,好修冥福,崇德尚學。伽藍二十餘所,僧徒二千餘人,大小二乘,兼功習學。天祠五所,異道雜居。[0890b05] 有三窣堵波,並無憂王所建也。過去四佛遺迹甚多。
Going from here to the east for more than five hundred li, I reached the country of Mathura (in the domain of Central India). The country of Mathura is more than five thousand li in circuit and the capital city is over twenty li in circuit. The land is fertile and agriculture is the main occupation. Mango frees are grown by the people in their homesteads. There are two species of this fruit, one is small and turns yellow when ripe; the other large and always remains green. The country produces fine kapok cloth and gold. The climate is hot and the people are good and genial by custom. They like to work for the happiness of the departed, they respect the virtuous, and they advocate learning. There are over twenty monasteries with more than two thousand monks who study the teachings of both the Mahayana and Hinayana schools. There are five deva temples where heretics live together. There are three stupas, all built by King Aśoka, and numerous traces left by the four past buddhas.
釋迦如來諸聖弟子遺身窣堵波,謂舍利子(舊曰舍利子,又曰舍利弗,訛略也)、沒特伽羅子(舊曰目乾連,訛也)、布剌°拏梅呾麗衍尼弗呾羅、(唐言滿慈子。舊曰彌多羅尼子,訛略也)、鄔波釐、阿難陀、羅怙羅(舊曰羅睺,又曰羅云,皆訛略也),曼殊室利(唐言妙吉祥。舊曰濡首,又曰文殊師利,或言曼殊尸利,譯曰妙德,訛也)諸菩薩窣堵波等。
There are also stupas containing the relic bones of the holy disciples of Sākya Tathāgata, such as Sāriputra (formerly known as Shelizi or Shelifu in wrongly abbreviated forms), Maudgalyāyana (formerly known as Mujianlian erroneously), Pūrṇamaitrāyaṇīputra (known as Mancizi, “Full Compassion Son,” in Chinese, and formerly transcribed in a wrongly abbreviated form as Midouluonizi), Upāli, Ānanda, and Rāhula (formerly known as Luohou or Louyun, both being erroneous and abbreviated forms). There are stupas for such bodhisattvas as Mañjuśrī (known as Miaojixiang, “Wonderful Auspices,” in Chinese, formerly known as Rushou, Wenshushili, or Manshushili and wrongly translated as “Wonderful Virtue”), and others.
每歲三長及月六齋,僧徒相競,率其同好,齎持供具,多營奇玩,隨其所宗,而致像設。阿毘達磨眾供養舍利子;習定之徒供養沒特伽羅子;誦持經者供養滿慈子;學毘柰耶眾供養鄔波釐;諸苾芻°尼供養阿難;未受具戒者供養羅怙羅;其學大乘者供養諸菩薩。是日也,諸窣堵波競修供養,珠幡布列,寶蓋駢羅,香煙若雲,華散如雨,蔽虧日月,震蕩谿谷。國王大臣,修善為務。
In the three fast months of the year and on each of the six fast days of the month, the monks vie with their friends and acquaintances to carry ritual implements and many rare and strange articles to offer to the images of their particular patrons. Those who study the Abhidharma make offerings to Śāri- putra, those who practice meditation make offerings to Maudgalyāyana, the sutra reciters to Pūrṇamaitrāyaṇīputra, the Vinaya students to Upāli, the bhikṣuṇīs to Ānanda, the śrāmaṇerns to Rāhula, and the Mahayana students to the various bodhisattvas. On the day offerings to the various stupas are to be made in competition pearled banners are displayed and bejeweled canopies arranged in rows; the smoke of incense pervades the air like clouds and flowers are scattered in such abundance that they obscure the sun and moon and cause great tumult in the valleys. The king and his ministers perform good deeds as their bound duty.
[0890b20] 城東行五六里,至一山伽藍,疎崖為室,因谷為門,尊者鄔波毱多(唐言近護)之所建也。其中則有如來指爪窣堵波。
Going east for five or six li from the city I came to a hill monastery, of which the chambers are carved on the precipice of a mountain, with an entrance facing the valley. It was built by Venerable Upagupta (known as Jinhu, “Near Protection,” in Chinese). In the monastery is a stupa preserving the fingernails of the Tathāgata.
[0890b24] 伽藍北巖間,有石室,高二十餘尺,廣三十餘尺,四寸細籌填積其內。尊者近護說法化導,夫妻俱證羅漢果者,乃下一籌,異室別族,雖證不記。
On the steep rock to the north of the [hill] monastery there is a cave more than twenty feet in height and over thirty feet in breadth. Fine chips four inches long [used as counters] are accumulated in the cave. When Venerable Upagupta was preaching the Dharma to convert the people every married couple that attained arhatship put down a counter here, but single members of a family were not counted even though they had become arhats.
[0890b28] 石室東南二十四五里,至大涸池,傍有窣堵波。在昔如來行經此處,時有彌猴,持蜜奉佛,佛令水和,普遍大眾。獼猴喜躍,墮坑而死,乘茲福力,得生人中。
Going twenty-four or five li to the southeast from the cave I came to a large dried-up pond with a stupa beside it. Formerly when the Tathāgata was once going across this place, a monkey offered him some honey. The Buddha had it mixed with water and distributed the beverage to the assembly of monks. The monkey was so delighted that it gamboled with joy, fell into a pit, and died. By the merits of this offering it was reborn as a human being.
[0890c04] 池北不遠,大林中有過去四佛經行遺迹。其側有舍利子、沒特伽羅子等千二百五十大阿羅漢習定之處,並建窣堵波,以記遺迹。如來在世,屢遊此國,說法之所,並有封樹。
Not far away to the north of the [dried-up] pond there is a large wood in which are traces left by the four past buddhas when they walked up and down. Beside it are the places where the one thousand two hundred and fifty great arhats, Śāriputra, Maudgalyāyana, and so on, practiced meditation and stupas have been built to mark the traces. When the Tathāgata was living in the world he frequently visited this country, and trees have been planted at the places where he preached the Dharma.
[0890c08] 從此東北行五百餘里,至薩他泥濕伐羅國(中印度境)。[0890c10] 薩他泥濕伐羅國,周七千餘里。國大都城周二十餘里。土地沃壤,稼穡滋盛。氣序溫暑,風俗澆薄,家室富饒,競為奢侈。深閑幻術,高尚異能。多逐利,少務農,諸方奇貨多聚其國。伽藍三所,僧徒七百餘人,並皆習學小乘法教。天祠百餘所,異道甚多。
From here going to the northeast for more than five hundred li, I reached the country of Sthāneśvara (in the domain of Central India). The country of Sthāneśvara is more than seven thousand li in circuit; the capital city is over twenty li in circuit. The land is fertile and crops grow in abundance. The climate is hot and the people are unkind and ignoble by custom. The householders are wealthy and vie with each other in showing extravagance. The people are learned in art of magic and they highly esteem unusual capabilities. Most of them engage in trade in pursuit of profit, while a few are farmers. Exceptional goods of various places are collected in this country. There are three monasteries with over seven hundred monks, all of whom study the teachings of the Hinayana schools. Deva temples amount to over one hundred and have numerous heretics.
[0890c16] 大城四周二百里內,彼土之人謂為福地。聞諸先志曰:昔五印度國二王分治,境壤相侵,干戈不息。兩主合謀,欲決兵戰,以定雌雄,以寧氓俗。黎庶胥怨,莫從君命。王以為眾庶者,難與慮始也,神可動物,權可立功。時有梵志,素知高才,密齎束帛,命入後庭,造作法書,藏諸巖穴。歲月既久,樹皆合拱。
Around the great city within a radius of two hundred li, the district is called by the people of the country the Land of Blessedness. I heard some old people say that the five parts of India were formerly ruled separately by two kings. Their territories were adjacent to each other and the two kings carried out mutual invasions in endless wars. Then they agreed to fight a final battle to see who would be the master, so as to establish peace for their subjects. But all the common people bore a grudge against war and would not obey the kings’ orders [to fight]. Thinking that it was difficult to discuss the matter with his subjects, the king [of Sthāneśvara] considered that the gods might be able to arouse his people and their power might help him achieve his exploits. There was then a brahman who was known for his high talents. [The king] secretly sent him a roll of silk and invited him to the back chambers of the palace to compose a Dharma book, which was then hidden in a rock cave. After a long lapse of many years, the cave was covered over by the trees growing at the place.
王於朝坐,告諸臣曰:「吾以不德,忝居大位,天帝垂照,夢賜靈書,今在某山,藏於某嶺。」於是下令營求,得書山林之下。群官稱慶,眾庶悅豫,宣示遠近,咸使聞知。其大略曰:
One day at an audience in the morning, the king said to his ministers, “As a man of no virtue I have unworthily occupied the throne. The Lord of Heaven has favored me with a dream in which he granted me a spiritual book, which is now hidden under a certain peak on a certain mountain.” Then he gave orders to search for the book and, to the delight of the ministers as well as the pleasure of the common people, the book was found in a forest on a mountain. The contents of the book were made known to all people far and near. It reads briefly as follows:
「夫生死無崖,流轉無極,含靈淪溺,莫由自濟。我以奇謀,令離諸苦。今此王城周二百里,古先帝世福利之地。歲月極遠,銘記堙滅,生靈不悟,遂沈苦海。溺而不救,夫何謂歟?汝諸含識,臨敵兵死,得生人中,多殺無辜,受天福樂,順孫孝子,扶侍親老,經遊此地,獲福無窮。功少福多,如何失利?一喪人身,三途冥漠。是故含生,各務修業!」
The [wheel of] life and death is endless and rotates incessantly without limit. Those who are submerged in the sea of rebirth cannot save themselves. I have a wonderful device to release you from all kinds of suffering. The region two hundred li wide around the royal city is the Land of Blessedness, handed down by former kings from generation to generation, but in the long lapse of time the inscriptions have been obliterated. As the people are not aware of the fact they are sunk in the sea of suffering. What would people say if we failed to rescue those who are being drowned? You people will be reborn among humans if you die fighting your enemies, and if you slaughter many innocent people you will enjoy happiness in heaven. Obedient grandsons and filial sons serving their parents in touring this region will gain infinite blessedness. Why should you lose the chance to obtain much blessedness by performing a small meritorious deed? Once the human body is lost you will suffer in the darkness of the three evil states of rebirth. Therefore every one of you should cultivate good karma.
於是人皆兵戰,視死如歸。
Thereafter all the people practiced the military arts and looked upon death as going home.
王遂下令,招募勇烈,兩國合戰,積屍如莽。迄于°今時,遺骸°遍野,時既古昔,人骸偉大。國俗相傳,謂之福地。
The king then ordered that brave and high-spirited warriors be enlisted and in the war that took place between the two counties the numerous corpses of those killed on the battlefield piled up high, so that even now skeletons are scattered about in the wilderness. Because this happened in ancient times the bodies of the fighters were very large in size. This region is known as the Land of Blessedness by tradition of the country.
[0891a10] 城西北四五里,有窣堵波,高二百餘尺,無憂王之所建也。甎皆黃赤色,甚光淨,中有如來舍利一斗,光明時照,神迹多端。
Four or five li to the northwest of the city is a stupa more than two hundred feet high built by King Aśoka. The bricks are all yellowish-red in color, very lustrous and clean. It contains one sheng of the Tathāgata’s relic bones, which often emit a light with many divine manifestations.
[0891a13] 城南行百餘里,至俱昏(去聲)荼僧伽藍。重閣連甍,層臺間峙。僧徒清肅,威儀閑雅。
Going south for over one hundred li from the city, I came to Govinda Monastery, which consists of storied pavilions with the ridges of the roofs connected together, and terraces of many tiers standing one higher than another. The monks lead a pure and strict life and comport themselves in a calm and refined manner.
[0891a14] 從此東北行四百餘里,至窣祿勤那國(中印度境)。[0891a16] 窣祿勤那國,周六千餘里,東臨殑伽河,北背大山,閻牟那河中境而流。國大都城周二十餘里,東臨閻牟那河,荒蕪雖甚,基趾尚固。土地所產,風氣所宜,同薩他泥濕伐羅國。人性淳質,宗信外道。貴藝學,尚福慧。伽藍五所,僧徒千餘人,多學小乘,少習餘部。商搉微言,清論玄奧,異方俊彥,尋論稽疑。天祠百所,異道甚多。
From here going northeast for more than four hundred li, I reached the country of Śrughna (in the domain of Central India). The country of Śrughna is more than six thousand li in circuit, bordering the Ganges River on the east, with big mountains lying at its back in the north and the Yamuna River flowing through the middle of its territory. The capital city is over twenty li in circuit and borders the Yamuna River on the east. Although the city is in a desolate condition the foundations are still strong. The native products and customs and habits are the same as in the country of Sthāneśvara. The people are honest by nature and believe in heretical theories. They esteem the learning of arts and crafts and advocate the cultivation of blessedness and wisdom. There are five monasteries with over one thousand monks, most of whom study Hinayana teachings, but a few leam the tenets of other schools. They discuss the subtle teachings and deliberate on the abstruse doctrines. Talented scholars of different places come to hold discussions with them in order to resolve their doubts. There are one hundred deva temples with numerous heretics.
[0891a23] 大城東南閻牟那河西,大伽藍東門外,有窣堵波,無憂王之所建也。如來在昔,曾於此處說法度人。其側又一窣堵波,中有如來髮、爪也。舍利子、沒特伽羅諸阿羅漢髮、爪窣堵波,周其左右,數十餘所。如來寂滅之後,此國為諸外道所詿誤焉,信受邪法,捐廢正見。今有五伽藍者,乃異國論師與諸外道及婆羅門論議勝處,因此建焉。
To the southeast of the great city, outside the eastern gate of a big monastery at the west of the Yamuna River, there is a stupa built by King Aśoka at a place where the Tathāgata once preached the Dharma to convert the people in olden times. Beside it another stupa contains hair and fingernail relics of the Tathāgata. Hair and fingernail relics of Sāriputra, Maudgalyāyana, and other arhats are preserved in several tens of stupas built around here. After the nirvana of the Tathāgata, the country was led astray by heretics and the people abandoned the right views. The five monasteries now in existence were built by foreign śāstra masters who had defeated the heretics and brahmans in debates at the sites where the monasteries were subsequently built.
[0891b02] 閻牟那河東行八百餘里,至殑伽河河源,廣三四里,東南流入海處廣十餘里。水色滄浪,波流浩汗,靈怪雖多,不為物害,其味甘美,細沙隨流。彼俗書記,謂之福水,罪咎雖積,沐浴便除;輕命自沈,生天受福;死而投骸,不墮惡趣;揚波激流,亡魂獲濟。
Going east from the Yamunā River for over eight hundred li, I came to the Ganges River, the source of which is three or four li wide flowing southeast to the sea; it is over ten li at its mouth. The water is dark blue in color with great waves rising in it. Although there are many strange monsters [in the river], they do not harm people. The water is sweet and fine grains of sand come down with the current. According to local popular records, this river is known as the Water of Blessedness and one’s accumulated sins can be expiated by taking a bath in it. Those who drown themselves in the river will be reborn in heaven to enjoy happiness, and a recently deceased person whose corpse is thrown into the river will not fall into the evil states of existence in his next rebirth. By raising waves and blockading the current the souls of the dead will be saved.
時執師子國提婆菩薩深達實相,得諸法性,愍諸愚夫,來此導誘。當是時也,士女咸會,少長畢萃,於河之濱,揚波激流。提婆菩薩和光汲引,俯首反激,狀異眾人。有外道曰:「吾子何其異乎?」提婆菩薩曰:「吾父母親宗在執師子國,恐苦飢渴,冀斯遠濟。」諸外道曰:「吾子謬矣!曾不再思,妄行此事。家國綿邈,山川遼敻,激揚此水,給濟彼飢,其猶却行以求前及,非所聞也。」提婆菩薩曰:「幽途罪累,尚蒙此水;山川雖阻,如何不濟?」時諸外道知難謝屈,捨邪見,受正法,改過自新,願奉教誨。
Deva Bodhisattva of the country of was a man learned in the theory of reality; he understood the nature of all dharmas. Having pity for ignorant people, he came here to enlighten them. At the time when all the people, men and women, old and young, assembled at the banks of the river, raised waves, and blockaded the current, Deva Bodhisattva mingled with them to draw up the water and lowered his head to push the current in the reverse direction, counter to the efforts of the other people. A heretic said to him, “Why are you doing it in a strange way?” Deva Bodhisattva said, “My parents and other kinsfolk are in the country of Siṃhala and I fear that they may be suffering from hunger and thirst. So I am trying to send this water from afar to save them.” The heretic said, “You are mistaken. You did not consider the matter well and behaved erroneously. Your home country is far away, separated [from here] by big mountains and rivers. To agitate the water here with the hope of saving those who are hungry there is like someone who goes backward in order to advance. This is unthinkable !” Deva Bodhisattva said, “If sinners in the nether world can be benefited by this water, why could it not also save the people separated [from here] by mountains and rivers?” The heretics then realized their fault and acknowledged defeat. They renounced their erroneous views, accepted the right Dharma, corrected their mistakes, and made a fresh start by wishing to listen to the instructions [of Deva Bodhisattva].
[0891b19] 渡河東岸至秣底補羅國(中印度境)。[0891b21] 秣底補羅國,周六千餘里。國大都城周二十餘里。宜穀、麥,多華果。氣序和暢,風俗淳質。崇尚學藝,深閑呪術。信邪正者,其徒相半。王,戍達羅種也,不信佛法,敬事天神。伽藍十餘所,僧徒八百餘人,多學小乘教說一切有部。天祠五十餘所,異道雜居。
Crossing the river to the east bank I reached the country of Matipura (in the domain of Central India). The country of Matipura is more than six thousand li in circuit and its capital city is over twenty li in circuit. It yields rice and wheat and has plenty of flowers and fruit. The climate is temperate and the people are honest by custom. They esteem the learning of arts and crafts and are learned in the art of sorcery. Half of the population believes in heterodox religions and the other half in the right teachings [of Buddhism]. The king is a śūdra by caste who does not believe in the buddha-dharma but worships the devas. There are over ten monasteries with more than eight hundred monks, most of whom study the teachings of the Sarvāstivāda school of Hinayana Buddhism. There are over fifty deva temples where heretics live together.
[0891b27] 大城南四五里,至小伽藍,僧徒五十餘人。昔瞿拏鉢剌婆(唐言德光)論師於此作《辯真》等論,凡百餘部。論師少而英傑,長而弘敏,博物強識,碩學多聞。本習大乘,未窮玄奧,因覽《毘婆沙論》,退業而學小乘,作數十部論,破大乘綱紀,成小乘執著。又製俗書數十餘部,非斥先進所作典論。覃思佛經,十數不決,研精雖久,疑情未除。
Four or five li to the south of the great city is a small monastery with over fifty monks. Formerly the śāstra master Guṇaprabha (known as Deguang, “Virtue Light,” in Chinese) composed at this place the Tattva-satya-śāstra and other treatises, totaling over one hundred books. The śāstra master was eminently smart when he was young and when he had grown up he became an intelligent, vastly learned, and versatile scholar, possessing a good memory and erudite learning. At first Guṇaprabha studied Mahayana teachings but before he could thoroughly understand these profound teachings he came upon the Vibhāṣā-śāstra, and he changed his course of study and devoted himself to learning Hinayana theories. He wrote several tens of treatises to refute the principles of the Mahayana teachings and to promote Hinayana theories. He also wrote several tens of secular books to denounce the classical works written by his predecessors. He pondered the Buddhist scriptures and found more than ten dubious points that he could not solve and despite his studies for a long time his doubts were not resolved.
時有提婆犀那(唐言天軍)羅漢,往來覩史多天。德光願見慈氏,決疑請益。天軍以神通力,接上天宮。既見慈氏,長揖不禮。天軍謂曰:「慈氏菩薩次紹佛位,何乃自高,敢不致敬?方欲受業,如何不屈?」德光對曰:「尊者此言,誠為指誨。然我具戒苾芻,出家弟子,慈氏菩薩受天福樂,非出家之侶,而欲作禮,恐非所宜。」菩薩知其我慢心固,非聞法器,往來三返,不得決疑。更請天軍,重欲覲禮。天軍惡其我慢,蔑而不對。德光既不遂心,便起恚恨,即趣山林,修發通定,我慢未除,不證道果。
There was then the arhat Devasena (known as Tianjun, “Heavenly Army,” in Chinese), who used to frequent Tuṣita Heaven [where Maitreya Bodhisattva resided]. Guṇaprabha wished to see Maitreya to seek instructions for the solution of his doubts and Devasena brought him to the heavenly palace by his supernatural powers. Upon seeing Maitreya, [Guṇaprabha] would not salute him in the proper way. Devasena said to him, “Maitreya Bodhisattva is next only to the Buddha in position. Why are you so conceited as to not worship him? Since you desire to study under his guidance how can you be so unruly toward him?” Guṇaprabha said in reply, “What you, Venerable Sir, have said is truly a good admonition but I am a fully ordained bhikṣu, a homeless disciple, while Maitreya Bodhisattva is enjoying the bliss of heaven and is not a renunciant monk. I am afraid that it is unbefitting of me to worship him.” The bodhisattva, knowing that [Guṇaprabha’s] conceited mind was so stubborn that he was not a competent person to hear the Dharma, would not resolve his doubts, even though Guṇaprabha came up to heaven three times. [Guṇaprabha] said to Devasena that he wished to see [Maitreya] Bodhisattva once more so as to worship him but Devasena detested his conceit and contemptuously ignored his request. Having not satisfied his wish, Guṇaprabha retired to a forest, holding a grudge, to practice meditation for the development of supernatural powers but as he did not eliminate his conceit he could not attain sainthood.
[0891c16] 德光伽藍北三四里,有大伽藍,僧徒二百餘人,並學小乘法教,是眾賢論師壽終之處。論師,迦濕彌羅國人也,聰敏博達,幼傳雅譽,特深研究《說一切有部毘婆沙論》。
Three or four li to the north of Guṇaprabha’s monastery there is a big monastery with more than two hundred monks, all of whom study Hinayana teachings. This is the place where the śāstra master Saṃghabhadra passed away. A native of the country of Kaśmīra, the śāstra master was an intelligent and learned man who enjoyed a good reputation from the time of his youth and made a profound study of the Vibhāṣā-śāstra of the Sarvāstivāda school.
時有世親菩薩,一心玄道,求解言外,破毘婆沙師所執,作《阿毘達磨俱舍論》,辭義善巧,理致清高。眾賢循覽,遂有心焉。於是沈研鑽極,十有二歲,作《俱舍雹論》二萬五千頌,凡八十萬言矣。所謂言深致遠,窮幽洞微。告門人曰:「以我逸才,持我正論,逐斥世親,挫其鋒銳,無令老叟獨擅先名。」於是學徒四三俊彥,持所作論,推訪世親。
There was then Vasubandhu Bodhisattva, whose mind was fixed on the abstruse Way, seeking implications beyond words. In order to refute the Vibhāṣā masters he composed the Abhidharmakośa-śāstra, a work written in fine and dexterous language that explains the meanings in a pure and sublime manner. When Saṃghabhadra read this work he made up his mind to probe into its contents. After making a profound study of the work for twelve years, he composed the Kośakarakā-śāstra in twenty-five thousand stanzas and eight hundred thousand words. This book consists of words of far-reaching import, seeking the depths of abstruse and subtle theories. He said to his disciples, ‘‘With my outstanding competence and correct reasoning, go and refute Vasubandhu to frustrate his sharpness and break the old man’s monopoly on eminent fame.” Three or four of his prominent disciples took Saṃghabhadra’s treatise and went to visit Vasubandhu.
世親是時在磔迦國奢羯羅城,遠傳聲問,眾賢當至。世親聞已,即治行裝。門人懷疑,前進諫曰:「大師德高先哲,名擅當時,遠近學徒莫不推謝。今聞眾賢,一何惶遽?必有所下,我曹厚顏。」世親曰:「吾今遠遊,非避此子。顧此國中,無復監達。眾賢後進也,詭辯若流,我衰耄°矣,莫能持論。欲以一言頹其異執,引至中印度,對諸髦彥,察乎真偽,詳乎得失。」尋即命侶,負笈遠遊。
At that time Vasubandhu was in Sākula City in the country of Ṭakka. When the news arrived that Saṃghabhadra was coming Vasubandhu packed up his things. His bewildered disciples came forward to remonstrate with him, saying, “Great Master, your virtue surpasses that of former sages and your unique fame spreads far in the present world. All scholars far and near have great esteem for you. Why are you so alarmed at the news of Saṃghabhadra’s arrival? Even if he is coming to humiliate us we will boldly face him.” Vasubandhu said, “It is not because I wish to avoid this man that I am going far away. Looking around this country, I find no one skillful and competent enough to decide the case. Saṃghabhadra is a young man, eloquent in debate, while I am advanced in years and could not hold a discussion with him. I wish to defeat his heterodox views with one word and I intend to lure him to Central India to meet venerable and learned scholars who can discern truth from falsehood and find out right and wrong.” He then asked his companion to carry his bookcase for him and soon started on the long journey.
眾賢論師當後一日至此伽藍,忽覺氣衰,於是裁書謝世親曰:「如來寂滅,弟子部執,傳其宗學,各擅專門,黨同道,疾異部。愚以寡昧,猥承傳習,覽所製《阿毘達磨俱舍論》,破毘婆沙師大義,輒不量力,沈究彌年,作為此論,扶正宗學。智小謀大,死其將至。菩薩宣暢微言,抑揚至理,不毀所執,得存遺文,斯為幸矣,死何悔哉?」
The śāstra master Saṃghabhadra arrived at the monastery one day after [Vasubandhu’s departure] and suddenly found himself short of breath. So he wrote a letter of apology to Vasubandhu, in which he said, ‘‘After the nirvana of the Tathāgata his disciples split into different sects and schools, each propagating his own theories in specific ways. They defended those who belonged to their own sects and despised those who were affiliated with other groups. Being an ignorant man of shallow learning, I had the opportunity to pursue knowledge under my teachers and read the Abhidharmakośa-śāstra composed by you for the refutation of the principles of the Vibhāṣā masters. I overrated my abilities and worked for many years on a treatise, [the Kośakarakā-śāstra,] with the intention of making it a support for the correct theories. My scheme was great but my wisdom too small, and the time of my death is approaching. You are a bodhisattva who expounds the subtle sayings and propagates the supreme truth. I would be happy if you would not deny what opinions I hold so that my treatise might be preserved. Then I can die without regret.”
於是歷選門人有辭辯者而告之曰:「吾誠後學,輕凌先達,命也如何?當從斯沒!汝持是書及所製論,謝彼菩薩,代我悔過。」授辭適畢,奄爾云亡。
He selected some of his disciples who were eloquent in debate and said to them, “I am really a man of the younger generation and despised the sages of older times. What can I do, if such is my fate? I shall be dying soon. You should take this letter together with my treatise to apologize to that bodhisattva and show repentance on my behalf.” As soon as he finished these words, he passed away.
門人奉書至世親所而致辭曰:「我師眾賢已捨壽命。遺言致書,責躬謝咎。不墜其名,非所敢望。」
His disciples took the letter and went to Vasubandhu, and said to him, ‘‘Our teacher Saṃghabhadra has passed away. He left word for us to send this letter to express his self-reproach and apologize to you for his mistakes, hoping that you would not bring down his reputation, though this may be beyond our expectation.”
世親菩薩覽書閱論,沈吟久之,謂門人曰:「眾賢論師聰敏後進,理雖不足,辭乃有餘。我今欲破眾賢之論,若指諸掌。顧以垂終之託,重其知難之辭,苟緣大義,存其宿志,況乎此論,發明我宗?」遂為改題為《順正理論》。
Vasubandhu Bodhisattva read the letter and looked over the treatise for a long while before he spoke to the disciples, saying, “The śāstra master Saṃghabhadra was a young scholar of intelligence. In his treatise the theories are not sufficiently elucidated but his phraseology is sharp enough. If I wish to confute this treatise it would be as easy as pointing at my palm. Considering the he request made on his deathbed, and having noticed the words he spoke after realizing die difficulties in his attempt, I shall comply, out of the principle of righteousness, with his long-cherished ambition; moreover, the views of my school are also expounded in his treatise.” Then he changed the title of the treatise to the Nyāyānusāra-śāstra.
門人諫曰:「眾賢未沒,大師遠迹,既得其論,又為改題,凡厥學徒,何顏受愧?」世親菩薩欲除眾疑,而說頌曰:
[Vasubandhu’s] disciples remonstrated with him, saying, “Before Saṃghabadra’s death, you, a great teacher, went far away from him and now, after having obtained his treatise, you changed its title. How will any of your disciples be able to bear the shame?” In order to clear up their doubt Vasubandhu Bodhisattva uttered the following stanza:
「如師子王,避豕遠逝,二力勝負,智者應知。」
When a king of lions
Runs away from a pig,
The wise should know
Which is the winner in strength.
眾賢死已,焚屍收骨,於伽藍西北二百餘步菴沒羅林中,起窣堵波,今猶現在。
After Saṃghabhadra’s death his body was cremated and his ashes were preserved in a stupa, which is still in existence, built in a mango grove over two hundred paces to the northwest of the monastery.
[0892b04] 菴沒羅林側有窣堵波,毘末羅蜜多羅(唐言無垢友)論師之遺身。論師,迦濕彌羅國人也,於說一切有部而出家焉。博綜眾經,研究異論,遊五印度國,學三藏玄文,名立業成,將歸本國。途次眾賢論師窣堵波也,拊而歎曰:「惟論師雅量清高,抑揚大義,方欲挫異部,立本宗業也,如何降年不永!我無垢友猥承末學,異時慕義,曠代懷德。世親雖沒,宗學尚傳,我盡所知,當製諸論,令贍部洲諸學人等絕大乘稱,滅世親名,斯為不朽,用盡宿心。」
Beside the mango grove there is a stupa containing the remains of śāstra master Vimalamitra (known as Wugouyou, “Stainless Friend,” in Chinese). This śāstra master was a native of the country of Kaśmīra and became a monk of the Sarvāstivāda school. He was widely learned in various scriptures and studied the treatises of diverse sects, and he traveled throughout the five parts of India to learn the abstruse texts of the Tripiṭaka. After he had gained fame and completed his studies he started on his homeward journey, and on the way he came across the stupa of Saṃghabhadra. He patted the stupa and said with a sigh, “You, śāstra master, were a man of magnanimity and eminence and extolled the great teachings. Why did you live such a short life and die at the time when you were just about to defeat the heterodox schools and establish your own sect? I, Vimalamitra, am a man of shallow learning, and although we have lived in different times I admire your righteousness and have always remembered your virtue for many years. Vasubandhu is dead but his theories are still in vogue. I shall exhaust my knowledge to write treatises for all the scholars in Jambudvīpa to efface the fame of the Mahayana teachings and the name of Vasubandhu. This will be an unending task but I shall do my best to fulfill it.”
說是語已,心發狂亂,五舌重出,熱血流涌。知命必終,裁書悔曰:「夫大乘教者,佛法之中究竟說也。名味泯絕,理致幽玄。輕以愚昧,駁斥先進,業報皎然,滅身宜矣。敢告學人,厥鑒斯在,各慎爾志,無得懷疑。」大地為震,命遂終焉。當其死處,地陷為坑。同旅焚屍,收骸旌建。時有羅漢見而歎曰:「惜哉!苦哉!今此論師,任情執見,毀惡大乘,墮無間獄。」
After having said these words, [Vimalamitra] suddenly became delirious and five tongues stuck out of his mouth, which oozed hot blood. Knowing that he would surely die he wrote a letter of repentance, saying, “The Mahayana doctrines are the ultimate truth of the buddha-dharma, which is beyond the scope of both conception and substance and has deep and abstruse principles. I have been so imprudent as to denounce an advanced teacher in my ignorance. Karmic retribution is apparent and it is just and right that I should lose my life. I venture to advise my fellow students to consider me as an example. Be careful in making your aspirations and do not cherish doubt.” At the moment of Vimalamitra’s death the earth quaked and a pit formed at the place where he died. His traveling companions cremated his corpse and collected the ashes, over which a memorial was built. At that time an arhat witnessed the event and said with a sigh, “What a pity, how sorrowful it is! This śāstra master waywardly grasped his own views and vilified the Mahayana doctrines, and he fell into the hell of incessant suffering.”
[0892b23] 國西北境殑伽河東岸有摩裕羅城,周二十餘里。居人殷盛,清流交帶,出鍮石、水精、寶器。去城不遠,臨殑伽河,有大天祠,甚多靈異。其中有池,編石為岸,引殑伽水為補,五印度人謂之殑伽河門,生福滅罪之所。常有遠方數百千人,集此澡濯。樂善諸王建立福舍,備珍羞,儲醫藥,惠施鰥寡,周給孤獨。
In the northwest of this country of [Matipura], on the east bank of the Ganges, is the city of Mayūra, which is more than twenty li in circuit and has a dense population; there are many watercourses that interflow with one another. It produces brass, crystal, and valuable articles. Not far away from the city on the bank of the Ganges River is a great deva temple with many miraculous manifestations. Inside the shrine compound is a pond whose banks are inlaid with slabs of stone. Water is diverted from the Ganges to replenish the pond. People from all the five parts of India call it the Gate of the Ganges and it is a place to perform meritorious deeds and expiate sins. There are always hundreds and thousands of people flocking from afar to bathe themselves in the pond. Philanthropic kings have constructed almshouses to provide isolated, solitary, and needy people with free food and medical service.
[0892c01] 從此北行三百餘里,至婆羅吸摩補羅國(北印度境)。[0892c03] 婆羅吸摩補羅國,周四千餘里,山周四境。國大都城周二十餘里。居人殷盛,家室富饒。土地沃壤,稼穡時播,出鍮石、水精。氣序微寒,風俗剛猛。少學藝,多逐利。人性獷烈,邪正雜信。伽藍五所,僧徒寡少。天祠十餘所,異道雜居。
From here going north for more than three hundred li, I reached the country of Brahmapura (in the domain of North India). The country of Brahmapura, which is over four thousand li in circuit, is surrounded by mountains on all four sides and the capital city is more than twenty li in circuit. It is densely populated and the inhabitants are rich and prosperous. The land is fertile and crops are sown and reaped in a timely manner. It yields brass and crystal and the climate is somewhat cold. The people are rude and violent by custom and few of them leam arts and crafts; the majority engages in business to gain profits. They believe in both heterodox and orthodox teachings. There are five monasteries with a few monks, and more than ten deva temples with heretics living together.
[0892c08] 此國境北大雪山中,有蘇伐剌°拏瞿呾羅國(唐言金氏)。出上黃金,故以名焉。東西長,南北狹,即東女國也。世以女稱國。夫亦為王,不知政事,丈夫唯征伐,田種而已。土宜宿麥,多畜羊、馬。氣候寒烈,人性躁暴。東接吐蕃國,北接于闐國,西接三波訶國。
In the Great Snow Mountains to the north of this country is the country of Suvarṇagotra (known as Jinshi, “Gold Clan,” in Chinese). It produces gold of the best quality, hence the name of the country. It is long from east to west and narrow from south to north. This is what is known as the Eastern Woman’s Country, as it is has been ruled from generation to generation by a woman. Her husband is the king but he does not administer state affairs. The men’s only duties are is to serve in the army and cultivate the fields. The soil is good for growing winter wheat and many sheep and horses are reared. The climate is severely cold and the people are violent by nature. In the east it borders the country of Tubo, in the north it adjoins the country of Khotan, and in the west it abuts the country of Sanbohe.
[0892c13] 從末底補羅東南行四百餘里,至瞿毘霜那國(中印度境)。[0892c16] 瞿毘霜那國,周二千餘里。國大都城周十四五里,崇峻險固,居人殷盛,華林池沼,往往相間。氣序土宜同末底補羅國。風俗淳質,勤學好福。多信外道,求現在樂。伽藍二所,僧眾百餘人,並皆習學小乘法教。天祠三十餘所,異道雜居。
Going from Matipura to the southeast for more than four hundred li, I reached the country of Goviṣāṇa (in the domain of Central India). The country of Goviṣāṇa is over two thousand li in circuit and the capital city is fourteen or fifteen li in circuit. Lofty mountains serve as impregnable barriers to the city and the inhabitants are rich and prosperous. Flowery woods and ponds and pools are to be seen everywhere, one after the other. The climate and natural products are the same as in the country of Matipura. The people are sincere and honest by custom and they are assiduous in learning and fond of doing meritorious works. Most of them believe in heterodox teachings, seeking happiness in the present life. There are two monasteries with over one hundred monks, all of whom study the Hinayana teachings. There are more than thirty deva temples where heretics live together.
[0892c21] 大城側故伽藍中,有窣堵波,無憂王之所建也,高二百餘尺。如來在昔,於此一月說諸法要,傍有過去四佛座及經行遺迹處。其側有如來髮、爪二窣堵波,各高一丈餘。
In an old monastery beside the capital city there is a stupa more than two hundred feet high built by King Aśoka. Formerly the Tathāgata once preached on the various principles of the Dharma at this place for one month. Beside it there are traces where the four past buddhas used to sit and walk up and down. Alongside the traces there are two stupas, each over ten feet high, containing hair and fingernail relics of the Tathāgata.
[0892c25] 自此東南行四百餘里,至堊醯掣呾邏國(中印度境)。[0892c27] 堊°醯掣呾邏國,周三千餘里。大都城周十七八里,依據險固,宜穀、麥,多林泉。氣序和暢,風俗淳質。翫道篤學,多才博識。伽藍十餘所,僧徒千餘人,習學小乘正量部法。天祠九所,異道三百餘人,事自在天,塗灰之侶也。
Going from here to the southeast for more than four hundred li, I reached the country of Ahicchattra (in the domain of Central India). The country of Ahicchattra is more than three thousand li in circuit and the capital city, which is built upon strongly fortified positions, is seventeen or eighteen li in circuit. The country produces rice and wheat and has many woods and springs. The climate is mild and pleasant and the people are sincere and honest by custom. They take delight in studying the Way and are diligent in learning, and they possess much talent and extensive knowledge. There are over ten monasteries with more than one thousand monks, who study the teachings of the Saṃmitīya sect of the Hinayana school. There are nine deva temples with more than three hundred followers who are worshipers of Īśvara and smear themselves with ashes.
[0893a03] 城外龍池側有窣堵波,無憂王之所建也。是如來在昔為龍王,七日於此說法。其側有四小窣堵波,是過去四佛坐及經行遺迹之所。
Beside a dragon pond outside the city there is a stupa built by King Aśoka. Formerly the Tathāgata preached the Dharma for the dragon of this place for seven days. Beside it there are four smaller stupas built at places where the four past buddhas sat and walked up and down.
自此東行二百六七十里,渡殑伽河,南至毘羅那拏國(中印度境)。[0893a08] 毘羅那拏國,周二千餘里。國大都城周十餘里。氣序土宜,同堊醯掣呾邏國。風俗猛暴,人知學藝。崇信外道,少敬佛法。伽藍二所,僧徒三百人,並皆習學大乘法教。天祠五所,異道雜居。
From here going east for two hundred sixty or seventy li and crossing the Ganges River to the south, I reached the country of Vilaśāṇa (in the domain of Central India). The country of Vilaśāṇa is more than two thousand li in circuit and the capital city is over ten li in circuit. The climate and natural products are the same as in the country of Ahicchattra. The people are fierce and violent by custom but they have an inclination for learning. They believe in heretical theories; only a few of them venerate the buddha-dharma. There are two monasteries with three hundred monks, all of whom study Mahayana teachings. There are five deva temples, and heretics live together.
[0893a12] 大城中故伽藍內,有窣堵波基,雖傾圮°,尚百餘尺,無憂王之所建也。如來在昔於此七日說《蘊界處經》之所。其側則有過去四佛座及經行遺迹斯在。
In an old monastery inside the capital city there is a stupa whose base, though dilapidated, remains over one hundred feet in height. It was built by King Aśoka at the place where the Tathāgata preached the Skandha-dhātu-āyatana-sūtra for seven days. Beside it are traces where the four past buddhas used to sit and walk up and down.
從此東南行二百餘里,至劫比他國(舊謂僧迦舍國。中印度境)。[0893a17] 劫比他國,周二千餘里。國大都城周二十餘里。氣序土宜,同毘羅那拏國。風俗淳和,人多學藝。伽藍四所,僧徒千餘人,並學小乘正量部法。天祠十所,異道雜居,同共遵事大自在天。
From here going southeast for more than two hundred li, I reached the country of Kapitha (formerly known as the country of Sengjiashe, in the domain of Central India). The country of Kapitha is more than two thousand li in circuit and the capital city is over twenty li in circuit. The climate and natural products are the same as in the country of Vilaśāṇa. The people are honest and amiable by custom and most of them learn handicrafts. There are four monasteries with over one thousand monks, all of whom study the teachings of the Saṃmitīya sect of the Hinayana school. There are ten deva temples where heretics live together, all of whom serve and worship Īśvara.
[0893a21] 城西二十餘里有大伽藍,經製輪奐,工窮剞劂,聖形尊像,務極莊嚴。僧徒數百人,學正量部法。數萬淨人,宅居其側。
Over twenty li to the west of the city there is a large, beautifully constructed monastery consisting of many lofty and spacious buildings adorned with exquisite carvings. The holy images and statues are made in a most stately manner. There are several hundred monks who study the teachings of the Saṃmitīya sect; several myriads of laypeople, attendants of the monks, live in their houses beside the monastery.
伽藍大垣內有三寶階,南北列,東面下,是如來自三十三天降還也。昔如來起自勝林,上昇天宮,居善法堂,為母說法,過三月已,將欲下降。天帝釋乃縱神力,建立寶階,中階黃金,左水精,右白銀。如來起善法堂,從諸天眾,履中階而下;大梵王執白拂,履銀階而右侍;天帝釋持寶蓋,蹈水精階而左侍;天眾凌虛,散華讚德。
Inside the great wall of the monastery there are three stairways [made of precious substances] standing in a row from south to north and sloping down to the east. This was the place where the Tathāgata descended from Trayas- trimśa Heaven and returned to earth. Formerly the Tathāgata set out from Jetavana Garden and ascended to Devapura (the residence of Indra); he stayed in the Hall of the Good Dharma, where he preached the Dharma for his mother. At the end of three months he wished to descend, so Indra employed his divine power to construct the stairways. The middle flight of stairs was made of gold, the left one of crystal, and the right one of silver. The Tathāgata started from the Hall of the Good Dharma and, accompanied by a multitude of heavenly beings, he walked down the middle flight of stairs. Brahmā, holding a white fly-whisk, walked down the silver stairs, attending the Buddha at his right, while Indra, carrying a precious canopy, walked down the crystal stairs, attending the Buddha at his left. The multitude of heavenly beings flying high in the air scattered flowers and praised the virtues of the Buddha.
數百年前,猶有階級,逮至今時,陷沒已盡。諸國君王悲慨不遇,疊以塼石,飾以珍寶,於其故基,擬昔寶階,其高七十餘尺,上起精舍。中有石佛像,而左右之階有釋、梵之像,形擬厥初,猶為下勢。傍有石柱,高七十餘尺,無憂王所建。色紺光潤,質堅密理,上作師子,蹲踞向階,雕鏤奇形,周其方面,隨人罪福,影現柱中。
A few hundred years ago the stairways were still there but they have now completely sunk down. The kings of various countries, regretting that they had not seen the holy structures, piled up bricks and stones on the old base, ornamented with gems and jewels, to the height of seventy feet to imitate the original precious stairways. A shrine room was built on top with a stone image of the Buddha installed in it, while on the left and right flights of stairs there are the statues of Indra and Brahmā respectively, in the forms of their original postures, as if they were walking down. Beside the stairs is a stone pillar more than seventy feet high erected by King Aśoka. Dark purple in color, it is made of lustrous hard stone with a fine grain and on top there is a carved lion crouching and facing toward the stairs. On the surface all around the pillar various kinds of strange figures are carved, which appear in a shadowy way to viewers according to their good or evil deeds.
[0893b11] 寶階側不遠有窣堵波,是過去四佛坐及經行遺迹之所。其側窣堵波,如來在昔於此澡浴。其側精舍,是如來入定之處。[0893b14] 精舍側有大石,基長五十步,高七尺,是如來經行之處。足所履迹皆有蓮華之文。基左右各有小窣堵波,帝釋、梵王之所建也。
Not far away from the precious stairs is a stupa built at a place where the four past buddhas sat and walked up and down, and besuide it is another stupa built at a place where the Tathāgata bathed. The temple beside the stupa was built where the Tathāgata sat in meditation. Beside the temple there is a great stone terrace, fifty paces long and seven feet high, at the place where the Tathāgata walked up and down. The footprints have the shapes of lotus flowers. On the left and right sides of the terrace there are two small stupas, one built by Indra and the other by Brahmā.
[0893b17] 釋、梵窣堵波前,是蓮華色苾芻尼欲先見佛,化作轉輪王處。如來自天宮還贍部洲也,時蘇部底(唐言善現。舊曰須扶提,或曰須菩提,譯曰善吉,皆訛也)宴坐石室,竊自思曰:「今佛還降,人、天導從,如我今者,何所宜行?甞聞佛說,知諸法空,體諸法性,是則以慧眼觀法身也。」
In front of the stupas built by Indra and Brahmā is the place where the bhikṣuṇī Utpalavarṇā, wishing to be the first one to see the Buddha, appeared in the form of a universal monarch (cakravartin). When the Tathāgata returned from Devapura to Jambudvīpa, Subhūti (known as Shanxian, “Good Manifestation,” in Chinese, formerly transcribed as Xufuti or Xuputi and translated as “Good Auspices,” all erroneously) was sitting in meditation in a cave. He reflected, “Now the Buddha, attended by human and heavenly beings, is returning to earth. Being such as I am, what should I do? I have heard the Buddha say that knowing the emptiness of all things and understanding the nature of all things are to see the Buddha’s spiritual body with the eye of wisdom.”
時蓮華色苾芻尼欲初見佛,化為轉輪王,七寶導從,四兵警衛,至世尊所,復苾芻尼。如來告曰:「汝非初見。夫善現者,觀諸法空,是見法身。」
At that time the bhikṣuṇī Utpalavarṇā, wishing to be the first to see the Buddha, appeared in the form of a universal monarch accompanied by attendants holding the seven kinds of precious objects and guarded by the four divisions of troops. When she came to the place of the Tathāgata she resumed the form of a bhikṣuṇī. The Tathāgata told her, “You are not the first person to see me. Subhūti, who has insight into the emptiness of all things, has already seen my spiritual body.”
[0893b26] 聖迹垣內,靈異相繼。其大窣堵波東南有一池龍,恒護聖迹。既有冥衛,難以輕犯,歲久自壞,人莫能毀。
Within the enclosure of the holy traces divine manifestations occurred in succession. To the of the great stupa there is a pond in which a dragon always protected the holy traces, and under its divine protection they were not easily violated. The ship and pond became dilapidated through erosion over time but no human effort could destroy them.
[0893b28] 從此東南行,減二百里,至羯若鞠闍國(唐言曲女城國。中印度境)。
From here going southeast for less than two hundred li, I reached the country of Kanyākubja known as Qunuchengguo, “Country of Hunchbacked Maidens,” in the domain of Central India).
大唐西域記卷第四
End of Fascicle IV of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第五(六國)
Fascicle V: Six Countries, from Kanyākubja to Visaka
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
羯若鞠闍國
- The Country of Kanyākubja
阿踰陀國
- The Country of Ayodhyā
阿耶穆佉國
- The Country of Ayamukha
鉢邏耶伽國
- The Country of Prayāga
憍賞彌國
- The Country of Kauśāmbī
鞞索(山格反)迦國
- The Country of Viṣaka
[0893c11] 羯若鞠闍國,周四千餘里。國大都城西臨殑伽河,其長二十餘里,廣四五里。城隍堅峻,臺閣相望,花林池沼,光鮮澄鏡。異方奇貨,多聚於此。居人豐樂,家室富饒。華菓具繁,稼穡時播。氣序和洽,風俗淳質。容貌妍雅,服飾鮮綺。篤學遊藝,談論清遠。邪正二道,信者相半。伽藍百餘所,僧徒萬餘人,大小二乘,兼功習學。天祠二百餘所,異道數千餘人。
The country of Kanyākubja is more than four thousand li in circuit and the capital city, with the Ganges River at the west, is over twenty li in length and four or five li in breadth. The city wall and moat are strongly built and terraces and pavilions are to be seen everywhere. Flowery woods are brilliant in color and the ponds are filled with transparent water, like a mirror. Rare goods of different places are collected here. The inhabitants live happily in abundance and their families are rich and prosperous. There are many kinds of flowers and fruit and crops are sown and reaped in good time. The climate is mild and pleasant and the people are simple and honest by custom. Their features are handsome and graceful and their clothes and adornments are bright and resplendent. They earnestly study arts and literature and talk in a lucid and far-sighted manner. Heterodoxy and orthodoxy are each each by half of the population and both Mahayana and Hinayana teachings are studied by the people. There are more than two hundred deva temples with several thousand heretics.
[0893c19] 羯若鞠闍國人長壽時,其舊王城號拘蘇磨補羅(唐言花宮)。王號梵授,福智宿資,文武允備,威懾贍部,聲震隣國。具足千子,智勇弘毅,復有百女,儀貌妍雅。
In the age when the human life span was very long, the old capital city of the country of Kanyākubja was called Kusumapura (known as Huagong, “Flowery Palace,” in Chinese). The king, named Brahmadatta, was a person endowed with both bliss and wisdom; he was well versed in literature and the arts of war. His prestige kept Jambudvīpa in awe of him and his renown spread to the neighboring countries. He had one thousand sons, all of whom possessed the qualities of wisdom and bravery as well as magnanimity and resoluteness. He also had one thousand daughters who were beautiful in features and had refined manners.
時有仙人居殑伽河側,棲神入定,經數萬歲,形如枯木,遊禽棲集,遺尼拘律果於仙人肩上,暑往寒來,垂蔭合拱。多歷年所,從定而起,欲去其樹,恐覆鳥巢,時人美其德,號大樹仙人。
There was then a ṛṣi (sage) who lived by the banks of the Ganges. He concentrated his mind in meditation for several myriads of years and his form became like that of a dried-up tree. Some migratory birds alighted upon him and dropped a fruit of the nyagrodha (banyan) tree on his shoulder. With the passage of many hot and cold seasons the fruit grew into a big tree with branches growing downward to form a vault. After many years the ṛṣi rose from his meditation and wished to shake off the tree but he feared that he might overturn the nests of the birds. The people appreciated his virtue and called him the Ŗṣi of the Big Tree.
仙人寓目河濱,遊觀林薄,見王諸女相從嬉戲,欲界愛起,染著心生,便詣華宮,欲事禮請。王聞仙至,躬迎慰曰:「大仙棲情物外,何能輕舉?」仙人曰:「我棲林藪,彌積歲時,出定遊覽,見王諸女,染愛心生,自遠來請。」王聞其辭,計無所出,謂仙人曰:「今還所止,請俟嘉辰。」仙人聞命,遂還林藪。
One day, as the ṛṣi was enjoying the view of the riverside, he made a pleasure trip into the dense wood, where he saw the king’s daughters playing and frolicking merrily. His sexual passion was aroused and his mind became stained. So he went to Kusumapura to ask to marry one of the king’s daughters. On hearing of the ṛṣVs arrival, the king received him in person and greeted him, saying, “As Your Reverence lives outside the scope of the human world, why do you condescend to pay me a visit?” The ṛṣi said, “I have lived in the woods and near the lakes for many long years. When I came out of meditation I made a pleasure trip and saw your daughters, and a mind of contamination has arisen in me. I have come from afar to propose marriage.” On hearing these words the king did not know what to do and said to the ṛṣi, “Return to your place and wait for an auspicious time.” Heeding the king’s order, the ṛṣi went back to the woods.
王乃歷問諸女,無肯應娉。王懼仙威,憂愁毀悴。其幼稚女候王事隙,從容問曰:「父王千子具足,萬國慕化,何故憂愁,如有所懼?」王曰:「大樹仙人幸顧求婚,而汝曹輩莫肯從命。仙有威力,能作災祥,儻不遂心,必起瞋怒,毀國滅祀,辱及先王。深惟此禍,誠有所懼。」稚女謝曰:「遺此深憂,我曹罪也。願以微軀,得延國祚。」王聞喜悅,命駕送歸。
The king then consulted with his daughters about the matter but none of them would consent to accept the offer. Fearing the ṛṣi’s divine power, he became heavy-hearted and weighed down with worry. One day when the king was at leisure, his youngest daughter calmly asked him, “Father, you have a thousand sons and you are admired by all countries. Why do you look so worried as if you have fear in your mind?” The king said, “The Ŗṣi of the Big Tree has come to propose marriage but none of your sisters consented to be married to him. The ṛṣi has divine power and could cause either disaster or bliss. If I cannot fulfill his desire he will certainly become angry with me and destroy our country and terminate our ancestral line, causing insult to our forefathers. This is why I am deeply worried; this is really my fear.” The king’s youngest daughter said apologetically, “It is our sin to have caused you such deep worry. I wish to offer my humble self to lengthen the transmission of the royal line.” The king was delighted to hear this and ordered a carriage to take his youngest daughter to her [new] home.
既至仙廬,謝仙人曰:「大仙俯方外之情,垂世間之顧,敢奉稚女,以供灑掃。」仙人見而不悅,乃謂王曰:「輕吾老叟,配此不妍。」王曰:「歷問諸女,無肯從命。唯此幼稚,願充給使。」仙人懷怒,便惡呪曰:「九十九女,一時腰曲,形既毀弊,畢世無婚。」王使往驗,果已背傴。從是之後,便名曲女城焉。
Upon arriving at the ṛṣi’s hermitage the king apologized to him, saying, ‘‘Great Ŗṣi, you comply with supramundane sentiments and you also stoop to care for worldly affection. I venture to offer my youngest daughter to be at your service.” The ṛṣi, displeased at the sight of the girl, said to the king, “You must despise me as an old man to give me such an ill-looking girl in marriage.” The king said, “I have asked all my other daughters but none of them would obey my order. Only this youngest one consented to serve you.” The ṛṣi was enraged and called down evil on the king’s other daughters, saying, “Let all ninety-nine (sic) girls immediately become hunchbacked! With their disfigured shapes let them remain unmarried their whole lives long!” The king’s messenger went back to check the efficacy of the curse and found that the girls had actually become hunchbacked. Thereafter the place was called the City of Hunchbacked Maidens.
[0894a20] 今王,本吠奢種也,字曷利沙伐彈那(唐言喜增)。君臨有土,二世三王。父字波羅羯羅伐彈那(唐言作光增),兄字曷邏闍伐彈那(唐言王增)。王增以長嗣位,以德治政。時東印度羯羅拏蘇伐剌那(唐言金耳)國設賞迦王(唐言月),每謂臣曰:「隣有賢主,國之禍也。」於是誘請,會而害之。人既失君,國亦荒亂。
The present king, named Harṣavardhana (known as Xizeng, “Increment of Happiness”), is a descendant of the vaiśya caste. His family had three kings that ruled over the country for two generations. His father was named Prabhākaravardhana (known as Guangzeng, “Increment of Light”) and his elder brother was Rājyavardhana (known as Wangzeng, “Increment of the Kingdom”). As Rājyavardhana was the senior prince he succeeded to the throne and administered state affairs in a virtuous manner. At that time, King Saśāṅka (known as Yue, “Moon,” in Chinese) of the country of Karṇasuvarṇa (known as Jiner, “Golden Ear,” in Chinese) in East India often said to his ministers, “A sagacious king in a neighboring country might be the cause of disaster to our own country.” So he lured Rājyavardhana to his country and murdered him. Since the people lost their lord the country of [Kanyākubja] fell into a chaos.
時大臣婆尼(唐言辯了),職望隆重,謂僚庶曰:「國之大計,定於今日。先王之子,亡君之弟,仁慈天性,孝敬因心,親賢允屬,欲以襲位。於事何如?各言爾志。」眾咸仰德,嘗無異謀。於是輔臣執事咸勸進曰:「王子垂聽,先王積功累德,光有國祚。嗣及王增,謂終壽考;輔佐無良,棄身讎手,為國大恥,下臣罪也。物議時謠,允歸明德。光臨土宇,克復親讎,雪國之恥,光父之業,功孰大焉?幸無辭矣!」
At that time, the minister Bhaṇdi, a man of high position and good repute, said to his colleagues, “Today we should make a decision about a matter of fundamental importance for the nation. The son of the former king and younger brother of the late monarch is a kind and benevolent man who has filial piety toward his parents and an affectionate mind; he respects the sages and treats his subordinates with equality. I wish to propose him for the throne. What do you think of this? Please state your views.” The ministers all admired the virtue of the late king’s younger brother and had no objection to him. Thus the assistant ministers and other officials exhorted him to be king, saying, “May the prince listen to us. By accumulating merits and cultivating virtues the former king possessed the throne and ruled over the country extensively. When the throne was handed down to Rājyavardhana he should have lived to an old age, but due to the incapability of his assistant ministers he was killed by his enemy. This is a great shame to our country and it is also the fault of the humble ministers. Current public opinion and folk rhymes say that you, a sagacious prince, should succeed to the throne in order to avenge your deceased brother and wipe out the national humiliation, as well as glorify the deeds of your father. This is really a great exploit, so we hope you will not decline the offer.”
王子曰:「國嗣之重,今古為難,君人之位,興立宜審。我誠寡德,父兄遐棄,推襲大位,其能濟乎?物議為宜,敢忘虛薄?今者殑伽河岸,有觀自在菩薩像,既多靈鑒,願往請辭。」即至菩薩像前,斷食祈請。菩薩感其誠心,現形問曰:「爾何所求,若此勤懇?」王子曰:「我惟積禍,慈父云亡;重茲酷罰,仁兄見害。自顧寡德,國人推尊,令襲大位,光父之業。愚昧無知,敢希聖旨!」菩薩告曰:「汝於先身,在此林中為練若苾芻,而精勤不懈。承茲福力,為此王子。金耳國王既毀佛法,爾紹王位,宜重興隆,慈悲為志,傷愍居懷,不久當王五印度境。欲延國祚,當從我誨,冥加景福,隣無強敵。勿昇師子之座,勿稱大王之號。」於是受教而退,即襲王位,自稱曰王子,號尸羅阿迭多(唐言戒日)。
The prince said, “From ancient times up to the present it has always been an important affair for one to succeed to the throne, so we should be prudent in establishing a man in the position of a monarch. I am indeed poor in virtue and both my father and my elder brother have departed. Although you recommend me to succeed to the throne, do you think I am a competent candidate for the position? Despite public opinion I dare not forget my own unsubstantiality and shallowness. Now, on the bank of the Ganges River there is an image of Avalokiteśvara Bodhisattva that has shown many spiritual manifestations. I wish to go there to consult the oracle of the bodhisattva.” So he went to the image of the bodhisattva and prayed before it after having observed the appropriate fast. Mmoved by his sincerity, the bodhisattva revealed his true features and inquired of him, “For what do you seek with such sincerity and earnestness?” The prince said, “My accumulated ill fortune caused the death of my father and the murder of my elder brother was a heavy punishment inflicted upon me. I am aware of my own lack of virtue but the people wish to elect me to succeed to the throne to glorify the deeds of my departed father. Being ignorant of what to do, I hope to hear your holy mandate.” The bodhisattva told him, “In your previous life you were a forest-dwelling bhikṣu in this wood and practiced the Way diligently. By the power of this meritorious action you are now a prince in this life. Since the king of the country of Karṇasuvarṇa destroyed the buddha-dharma you should ascend the throne to work for its revival. With a mind of great compassion and sympathy for the people you will soon become king of all the five parts of India. If you wish to prolong the sovereignty of your country you should follow my advice, and then you will be blessed by the gods and have no powerful enemy in neighboring countries. You should not ascend the lion seat nor should you assume the title of king.” With this instruction the prince left the image and ascended the throne with the appellation of prince and the name Sīlāditya (known as Jieri, “Sun of Morality”).
於是謂臣曰:「兄讎未報,隣國不賓,終無右手進食之期。凡爾庶僚,同心勠力。」遂總率國兵,講習戰士。象軍五千,馬軍二萬,步軍五萬,自西徂東,征伐不臣。象不解鞍,人不釋甲,於六年中,臣五印度。既廣其地,更增甲兵。象軍六萬,馬軍十萬。
Prince Sīlāditya said to his ministers, “For as long as my elder brother is not avenged and neighboring countries have not pledged allegiance to me, I will not take food with my right hand. I hope you court officials will work together with one heart.” Then he took command of all his troops in the whole country and trained the fighters, who consisted of five thousand elephant-mounted soldiers, twenty thousand cavalrymen, and fifty thousand infantrymen. He marched from west to east to attack those who refused to acknowledge allegiance to him. With his elephants unreleased and his men fully armed, for six years he subjugated all the five parts of India. He not only expanded his territory but also enlarged his military forces, having increased his elephant corps to sixty thousand men and his cavalrymen to one hundred thousand strong.
垂三十年,兵戈不起,政教和平,務修節儉,營福樹善,忘寢與食。令五印度不得噉肉,若斷生命,有誅無赦。於殑伽河側建立數千窣堵波,各高百餘尺。於五印度城邑、鄉聚、達巷、交衢,建立精廬,儲飲食,止醫藥,施諸羈貧,周給不殆。聖迹之所,並建伽藍。五歲一設無遮大會,傾竭府庫,惠施群有,唯留兵器,不充檀捨。歲一集會諸國沙門,於三七日中,以四事供養,莊嚴法座,廣飾義筵,令相摧論,校其優劣,褒貶淑慝,黜陟幽明。若戒行貞固,道德淳邃,推昇師子之座,王親受法;戒雖清淨,學無稽古,但加敬禮,示有尊崇;律儀無紀,穢德已彰,驅出國境,不願聞見。
For thirty years no weapon was raised for fighting and the prince administered the country in peace and practiced frugality. He sought blessedness and performed good deeds so sedulously that he forgot about eating and sleeping. He ordered that within the five parts of India no was allowed to eat meat and if anyone killed any living creature the culprit would be executed without pardon. Alongside the Ganges River he built several thousand stupas, each over one hundred feet high. Temples were constructed in towns and villages and at thoroughfares and crossroads in the five parts of India, where food and drink were stored and medicines laid in to be distributed as alms to wayfarers and the poor, without negligence. Monasteries were constructed at sacred sites and once every five years a great congregation was convened, in which everything in the royal treasury, except weaponry, was given away as alms. Every year śramaṇas of different countries were invited to attend a meeting for twenty-one days, during which time they were provided with the four monastic requisites, and seats were prepared on well-decorated mats so that they might carry out debates and arguments about the teachings of Buddhism, to see who was superior and who inferior in learning. The good ones were praised and the bad ones censured, while the ignorant were dismissed and the brilliant ones promoted. Those who strictly observed the disciplinary rules and were pure in morality were selected to ascend the lion seat and the king received the Dharma from them in person. Those who were pure in observing the disciplinary rules but lacked learning were merely saluted to show respect to them. Those who violated the disciplinary rules and whose immorality was obvious were banished from the country, never to be seen or heard of again.
隣國小王、輔佐大臣,殖福無殆,求善忘勞,即携手同座,謂之善友;其異於此,面不對辭,事有聞議,通使往復。而巡方省俗,不常其居,隨所至止,結廬而舍。唯雨三月,多雨不行。每於行宮日修珍饌,飯諸異學,僧眾一千,婆羅門五百。每以一日分作三時,一時理務治政,二時營福修善,孜孜不倦,竭日不足矣。
If the lords and their assistant ministers of the small neighboring countries performed meritorious deeds tirelessly and sought goodness without weariness, the king would take them by the hand to sit together with him and call them “good friends.” He never spoke to those kings who were different in character, and if a negotiation was required to settle a matter an envoy was sent to deal with it. Whenever he went on an inspection tour he would not stay at any one place but would have a hut made for his lodging wherever he stopped on the way. During the three months of the rainy season he would not travel about because of the rain. At his temporary residence he always had delicious food prepared every day to feed one thousand monks of different schools and five hundred brahmans. He always divided a day into three periods: one was spent attending to state affairs and two were devoted to performing meritorious deeds and doing good work. He lived assiduously and the day was too short for him.
[0894c19] 初,受拘摩羅王請曰,自摩揭陀國往迦摩縷波國。時戒日王巡方在羯°朱嗢祇羅°國,命拘摩羅王曰:「宜與那爛陀遠客沙門速來赴會。」於是遂與拘摩羅王往會見焉。戒日王勞苦已曰:「自何國來,將何所欲?」對曰:「從大唐國來,請求佛法。」王曰:「大唐國在何方?經途所亘,去斯遠近?」對曰:「當此東北數萬餘里,印度所謂摩訶至那國是也。」
At first I was invited by King Kumāra to proceed from the country of Magadha to the country of Kāmarūpa. At that time King Śīlāditya was making an inspection tour in the country of Kajuṅghira, and he sent an order to King Kumāra, saying, “It befits you to come promptly with the śramaṇa, a guest from a distant land, to Nālandā, to attend an assembly.” Thus I went together with King Kumāra to meet him. After exchanging greetings, King Śīlāditya inquired of me, “Which country do you come from? What is the purpose of your journey?” I said in reply, “I come from the country of Great Tang to seek the buddha-dharma.” The king said, “Where is the country of Great Tang located, by what route did you travel, and how far is it from here?” I replied, “It is situated to the northeast at a distance of several myriads of li, and it is the country known in India as Mahācīna.”
王曰:「嘗聞摩訶至那國有秦王天子,少而靈鑒,長而神武。昔先代喪亂,率土分崩,兵戈競起,群生荼毒,而秦王天子早懷遠略,興大慈悲,拯濟含識,平定海內,風教遐被,德澤遠洽,殊方異域,慕化稱臣。民庶荷其亭育,咸歌《秦王破陣樂》。聞其雅頌,于茲久矣。盛德之譽,誠有之乎?大唐國者,豈此是耶?」對曰:「然。至那者,前王之國號;大唐者,我君之國稱。昔未襲位,謂之秦王;今已承統,稱曰天子。前代運終,群生無主,兵戈亂起,殘害生靈。秦王天縱含弘,心發慈愍,威風鼓扇,群凶殄滅,八方靜謐,萬國朝貢。愛育四生,敬崇三寶,薄賦斂,省刑罰,而國用有餘,氓俗無穴,風猷大化,難以備舉。」戒日王曰:「盛哉!彼土群生,福感聖主。」
The king remarked, “I have heard that in the country of Mahācīna the Prince of Qin has been an intelligent man since his youth, and that now that he has grown up he is a man of unusual bravery. The generation before his was a time of chaos and the country disintegrated. Wars were waged one after another, causing the people to suffer bitterly. But the Prince of Qin, who was far-sighted from an early age, cherished the mind of great compassion to save living beings and he restored order in his country. His moral influence spread widely and his beneficence extended far. People of different localities and regions admire him and serve him as his subjects. Out of gratitude for his edification and maintenance, all the common people chant the Music of Prince Qin’s Victory in praise of him. It has been a long time since we heard this elegant eulogy bestowed on him. Is the good repute heaped on him for his great virtue true to the facts? Is such the actual condition of the country of Great Tang?” I said in reply, “Yes. Cīna is the name of the country [now and] during the reign of the former king, while Great Tang is the national title of the reigning sovereign. Before his accession to the throne he was called the Prince of Qin, and after ascending the throne he is now entitled the Son of Heaven. When the fortune of the previous monarch came to an end the people lost their lord and the country fell into a chaos caused by war and cruel harm and injuries were inflicted on the people. The Prince of Qin, endowed with innate ambition, had the mind of compassion and by exerting the influence of his prestige he annihilated all his enemies. Peace prevailed over all the eight quarters and various countries presented tributes. He loves and tends creatures of the four kinds of birth and respects the Triple Gem with veneration. He has reduced taxation and mitigated penalties yet he has surplus funds in the state treasury, and no one attempts to violate the law. Concerning his moral influence and his profound edification of the people, it is difficult for me to narrate all of this in detail.” King Sīlāditya remarked, “How grand it is! The people of that land have performed good deeds that caused them to have a saintly lord.”
[0895a18] 時戒日王將還曲女城設法會也,從數十萬眾,在殑伽河南岸。拘摩羅王從數萬之眾,居北岸。
When King Sīlāditya was about to return to the city of Kanyākubja to convoke a religious assembly, hundreds of thousands of his followers gathered on the southern bank of the Ganges, while King Kumāra, followed by a multihide of tens of thousands of people, was on the northern bank of the river.
分河中流,水陸並進。二王導引,四兵嚴衛,或泛舟,或乘象,擊鼓鳴螺,拊弦奏管。經九十日,至曲女城,在殑伽河西大花林中。是時諸國二十餘王,先奉告命,各與其國髦俊沙門及婆羅門、群官、兵士,來集大會。
Divided by the stream, the two retinue groups proceeded by land and water simultaneously, with the two kings leading their four divisions of troops, who sailed in boats and rode elephants, beating drums and blowing conches, plucking strings and playing pipes. After traveling for ninety days they reached the city of Kanyākubja. In a great flowery wood to the west of the Ganges more than twenty kings of various countries, who had been informed beforehand, came with intelligent śramaṇas and brahmans as well as officials and soldiers of their respective countries to attend the great assembly.
王先於河西建大伽藍;伽藍東起寶臺,高百餘尺,中有金佛像,量等王身;臺南起寶壇,為浴佛像之處;從此東北十四五里,別築行宮。是時,仲春月也。從初一日,以珍味饌諸沙門、婆羅門,至二十一日。自行宮屬伽藍,夾道為閣,窮諸瑩飾,樂人不移,雅聲遞奏。王於行宮出一金像,虛中隱起,高餘三尺,載以大象,張以寶幰。戒日王為帝釋之服,執寶蓋以左侍,拘摩羅王作梵王之儀,執白拂而右侍。各五百象軍,被鎧周衛,佛像前後各百大象,樂人以乘,鼓奏音樂。戒日王以真珠雜寶及金銀諸花,隨步四散,供養三寶。先就寶壇,香水浴像,王躬負荷,送上西臺,以諸珍寶、憍奢耶衣數十百千,而為供養。是時唯有沙門二十餘人預從,諸國王為侍衛。饌食已訖,集諸異學,商確微言,抑揚至理。日將曛暮,迴駕行宮。如是日送金像,導從如初,以至散日。
King [Śīlāditya] had previously constructed a large monastery on the west bank of the river, with a precious terrace erected at the east to the height of over one hundred feet, on which was placed a golden image of the Buddha of the same size as the king. At the south of the terrace was erected a precious altar, which was the place for bathing the Buddha’s image. At a distance of fourteen or fifteen li to the northeast from here a temporary palace was built. It was in the second month of spring, and from the first day up to the twenty-first of the month the śramaṇas and brahmans were feted with delicious food. From the temporary palace up to the monastery pavilions adorned with countless jewels were erected along the road on both sides, and musicians standing motionless performed elegant music uninterruptedly. From the temporary palace the king, with a concentrated mind, took out a dimly visible golden image that was more than three feet tall. It was carried on a big elephant screened by a precious curtain. King Śīlāditya, dressed as Indra, held a precious canopy and attended on the left side, while King Kumāra, dressed as Brahma, carried a white fly-whisk and attended on the right side. On each side there were five hundred elephant-mounted soldiers, clad in armor and guarding the buddha image before and behind, and on each side were one hundred elephants that carried musicians to perform music. As he walked King Śīlāditya scattered pearls and miscellaneous jewels, as well as pieces of gold and silver and flowers as offerings to the Triple Gem. He first bathed the image with perfumed water on the precious altar. Then the king personally carried the image to the west terrace and offered hundreds and thousands of jewels and gems and pieces of kauśeya cloth to it. At that time there were only about twenty śramaṇas participating in the function with the king, while the kings of other countries acted as attendant guards. After the meal was over the monks of different schools assembled to discuss the subtle theories and deliberate on the ultimate truth. When the sun was about to set the king returned to the temporary palace. In this manner the golden image was taken out every day in the same kind of procession as on the first day, until the convocation was dispersed.
其大臺忽然火起,伽藍門樓煙焰方熾。王曰:「罄捨國珍,奉為先王,建此伽藍,式昭勝業,寡德無祐,有斯災異,咎徵若此,何用生為!」乃焚香禮請而自誓曰:「幸以宿善,王諸印度,願我福力,禳滅火災,若無所感,從此喪命!」尋即奮身,跳履門閫,若有撲滅,火盡煙消。諸王覩異,重增祇懼。已而顏色不動,辭語如故,問諸王曰:「忽此災變,焚燼成功,心之所懷,意將何謂?」諸王俯伏悲泣,對曰:「成功勝迹,冀傳來葉,一旦灰燼,何可為懷?況諸外道,快心相賀!」王曰:「以此觀之,如來所說誠也。外道異學守執常見,唯我大師無常是誨。然我檀捨已周,心願諧遂,屬斯變滅,重知如來誠諦之說,斯為大善,無可深悲。」
Sudenly the great terrace caught fire and the monastery and its entrance arch were set ablaze. The king said, “I have spent all the valuables of the national treasury to construct this monastery in the name of my late father in order to glorify his superior deeds. Owing to my lack of virtue I could not evoke spiritual protection but caused this calamity. Unlucky man that I am, what use is it for me to live any longer?” Then he burned incense to worship [the Buddha] and made a pledge, saying, “Due to my good deeds in the past I became a king ruling over all parts of India. May the power of my blessedness extinguish this disastrous conflagration. If no spiritual response arises I will give up my life right now.” While saying this, he jumped down and landed on the doorsill. The fire was immediately extinguished, just as if someone had put it out, and the smoke vanished. The various kings, witnessing this strange event, felt increased awe and respect for him. Without changing his countenance and speaking in his normal tone, King Sīlāditya inquired of the various kings, “What would you think if this disaster had actually consumed all that I had achieved?” The kings prostrated themselves on the ground, weeping piteously, and said, “We expected that this superior site achieved by you would be handed down to posterity. If it had been completely consumed nothing else would have been memorable. Only the heretics would have felt delighted and rejoiced over the disaster.” The king said, “In view of this accident, what the Tathāgata has taught is hue. The heretical and heterodox schools persist in the view of permanence but our great teacher alone inculcated the theory of impermanence. I have given in alms what I could afford, to my mind’s satisfaction. But all of this is transient and destructible and it proves the truth as taught by the Tathāgata. [The accident] is a great beneficence and there is no reason to be deeply regretful about it.”
[0895b28] 於是從諸王東上大窣堵波,登臨觀覽。方下階陛,忽有異人持刃逆王,王時窘迫,却行進級,俯執此人,以付群官。是時群官惶遽,不知進救。諸王咸請誅戮此人,戒日王殊無忿色,止令不殺。王親問曰:「我何負汝,為此暴惡?」對曰:「大王德澤無私,中外荷負。然我狂愚,不謀大計,受諸外道一言之感,輒為刺客,首圖逆害。」王曰:「外道何故興此惡心?」對曰:「大王集諸國,傾府庫,供養沙門,鎔鑄佛像,而諸外道自遠召集,不蒙省問,心誠愧恥。乃令狂愚,敢行凶詐。」於是究問外道徒屬。有五百婆羅門,並諸高才,應命召集,嫉諸沙門蒙王禮重,乃射火箭,焚燒寶臺,冀因救火,眾人潰亂,欲以此時殺害大王,既無緣隙,遂雇此人,趨隘行刺。是時諸王、大臣請誅外道,王乃罰其首惡,餘黨不罪,遷五百婆羅門出印度之境。於是乃還都也。
He the followed the various kings and went up to the great stupa in the east to have a view of the scenery. When he was descending the steps after having viewed the environs, a stranger suddenly appeared and attempted to attack him with a knife. The king, cornered by the assailant, retreated to a higher step and, bending down backward he got ahold of the man and handed him over to his officials. At that time the officials were so alarmed with fright that they failed to come to the king’s rescue. The various kings demanded that the man be put to death but King Śīlāditya, without any resentment, ordered that he not be killed and personally interrogated him, asking, “What wrong did I do to you that you attempted to commit such a violent atrocity?” The man said in reply, “Your Majesty’s virtuous benevolence is impartial and all people, both in your country and abroad, are the recipients of your beneficence. I am a wild idiot who does not know what is of great importance. At the instigation in one word from the heretics I acted as an assassin and attempted to murder you.” The king said, “Why did the heretics cherish such an evil intention?” In reply, the man said, “Your Majesty assembled [the śramaṇas] of different countries, emptied the treasury for their maintenance, and cast images of the Buddha, while the heretics summoned from distant places were not properly cared for. Thus they felt humiliated and ordered me, a wild idiot, to commit this malicious act in a deceitful way.” Through further investigation into the heretical adherents it was found that five hundred brahmans and other people of high talent who were assembled under the king’s order felt envious of the hospitality and veneration enjoyed by the śramaṇas and they had shot a burning arrow to set fire to the precious terrace in the hope of murdering the great king amid the turmoil of people trying to put out the fire. As [the plot had not succeeded] they hired this man to carry out the assassination at a strategic point. At that time the various kings and ministers proposed to put the heretics to death but the king punished only the chief criminals, while the rest of the party were pardoned and the five hundred brahmans were banished from the domain of India. Afterward the king returned to his capital city.
[0895c16] 城西北窣堵波,無憂王之所建也。如來在昔,於此七日說諸妙法。其側則有過去四佛坐及經行遺迹之所。復有如來髮、爪小窣堵波。[0895c19] 說法窣堵波南,臨殑伽河,有三伽藍,同垣異門,佛像嚴麗,僧徒肅穆,役使淨人數千餘戶。[0895c21] 精舍寶函中有佛牙,長餘寸半,殊光異色,朝變夕改。遠近相趨,士庶咸集,式修瞻仰,日百千眾。監守者繁其諠雜,權立重稅,宣告遠近:欲見佛牙,輸大金錢。然而瞻禮之徒,寔繁其侶,金錢之稅,悅以心競。每於齋日,出置高座,數百千眾,燒香散華,華雖盈積,牙函不沒。伽藍前左、右各有精舍,高百餘尺,石基塼室,其中佛像,眾寶莊飾,或鑄金、銀,或鎔鍮石。二精舍前各有小伽藍。
The stupa at the northwest of the city was constructed by King Aśoka at the site where the Tathāgata had once spoken on various wonderful doctrines for seven days. Beside it were places where the four past buddhas used to sit and walk up and down. There is also a small stupa containing hair and nail relics of the Tathāgata. The stupa built at the place where the Tathāgata preached the Dharma faces the Ganges River on the south. There are three monasteries built in one enclosure, with separate entrances. The images of the Buddha are magnificent and beautiful and the monks are quiet and austere. There are several thousand families of monastic servitors. In a precious casket in the temple there is a tooth relic of the Buddha, about one and a half inches long, with a special luster that changes color between morning and evening. Hundreds and thousands of people, both officials and commoners, come every day from far and near to see it and pay homage to it. Its guardians, who did not like the din and hubbub caused by the crowd, started demanding a heavy entrance fee from the worshipers and announced far and near that those who wished to see the Buddha’s tooth relic would have to pay a large amount of money. Worshipers were displeased with these monks, thinking that they delighted in collecting money in the form of the entrance fee. On each fast day the relic was exposed on a high cushion and hundreds and thousands of people burned incense and scattered flowers. No matter how many flowers were piled up high [before it], the relic casket was never covered over. At each side and in front of the monasteries there is a temple more than one hundred feet high built with brick on stone bases. The buddha images in them, cast either in gold and silver or brass, were adorned with various kinds of gems. In front of each of the two temples there is a small monastery.
[0896a02] 伽藍東南不遠,有大精舍,石基塼室,高二百餘尺,中作如來立像,高三十餘尺,鑄以鍮石,飾諸妙寶。精舍四周石壁之上,雕畫如來修菩薩行所經事迹,備盡鐫鏤。[0896a06] 石精舍南不遠,有日天祠。祠南不遠,有大自在天祠。並瑩青石,俱窮雕刻,規摹度量,同佛精舍。各有千戶充其灑掃,鼓樂絃歌晝夜無徙。
Not far to the southeast of the monasteries there is a large temple more than two hundred feet high built out of brick on stone bases, housing a standing statue of the Buddha over thirty feet tall, which was cast in brass and adorned with various kinds of gems. On the stone walls of the temple there are carvings depicting in full detail the acts of the Tathāgata when he was practicing the way of a bodhisattva. Not far to the south of the stone temple is a temple of Sūrya (the sun god), and not far further to the south there is another temple dedicated to Maheśvara (Śiva), both of which were built with bluestone and fully carved with sculptures. They are the same size as the Buddhist temple and each has one thousand families to serve as scavengers to keep the place clean. Music from drums and voices is performed day and night without cease.
[0896a10] 大城東南六七里,殑伽河南,有窣堵波,高二百餘尺,無憂王之所建也。在昔如來於此六月說身無常、苦、空、不淨。其側則有過去四佛坐及經行遺迹之所。又有如來髮、爪小窣堵波,人有染疾,至誠旋繞,必得痊愈,蒙其福利。
At a distance of six or seven li to the southeast of the great city there is a stupa over two hundred feet high built by King Aśoka at the site where the Tathāgata once preached on the doctrine that the physical body is impermanent, sorrowful, empty, and impure. Beside it is a site where the four past buddhas used to sit and walk up and down. There is also a small stupa containing hair and nail relics of the Tathāgata. Anyone who suffers from an illness can surely be cured and benefited if he or she circumambulates the stupa with a pious mind.
[0896a15] 大城東南行百餘里,至納縛提婆矩羅城,據殑伽河東岸,周二十餘里。華林清池,互相影照。[0896a18] 納縛提婆矩羅城西北,殑伽河東,有一天祠,重閣層臺,奇工異製。城東五里有三伽藍,同垣異門,僧徒五百餘人,並學小乘說一切有部。伽藍前二百餘步,有窣堵波,無憂王之所建也。基雖傾陷,尚高百餘尺,是如來昔於此處七日說法。中有舍利,時放光明。其側則有過去四佛坐及經行遺迹之所。[0896a25] 伽藍北三四里,臨殑伽河岸,有窣堵波,高二百餘尺,無憂王之所建也。昔如來在此七日說法,時有五百餓鬼來至佛所,聞法解悟,捨鬼生天。
Going southeast from the great city for more than one hundred li, I reached the city of Navadevakula, which is situated on the eastern bank of the Ganges River and is over twenty li in circuit, with and pure ponds surrounded by flowery woods that are reflected in the water. To the northwest of the city of Navadevakula at the east of the Ganges is a deva temple consisting of storied pavilions and multitiered terraces, which were exquisitely constructed. Five li to the east of the city there are three monasteries built in one enclosure but with separate gates. There are over five hundred monks, all of whom study the teachings of the Hinayana Sarvāstivāda school. More than two hundred paces in front of the monasteries there is a stupa built by King Aśoka. Although the foundations have collapsed the structure is still more than one hundred feet high. It was built at the site where the Tathāgata preached the Dharma for seven days. In the monasteries there is a piece of a śarīra (relic) that emits a light from time to time. Beside them are places where the four past buddhas used to sit and walk up and down. Three or four li to the north of the monasteries and on the bank of the Ganges is a stupa more than two hundred feet high that was built by King Aśoka at the site where the Tathāgata preached the Dharma for seven days. Five hundred hungry ghosts then came to the Buddha and became awakened after hearing the Dharma; having been released from the realm of hungry ghosts they were reborn in the heavens.
[0896a29] 說法窣堵波側有過去四佛坐及經行遺迹之所。其側復有如來髮、爪窣堵波。
Beside the stupa at the place where the Buddha preached the Dharma is a site where the four past buddhas used to sit and walk up and down. Beside it is a stupa containing the Tathāgata’s hair and nail relics.
[0896b01] 自此東南行六百餘里,渡殑伽河,南至阿踰陀國(中印度境)。[0896b04] 阿踰陀國,周五千餘里。國大都城周二十餘里。穀稼豐盛,華菓繁茂。氣序和暢,風俗善順,好營福,勤學藝。伽藍百有餘所,僧徒三千餘人,大乘、小乘,兼功習學。天祠十所,異道寡少。[0896b08] 大城中有故伽藍,是伐蘇畔度菩薩(唐言世親。舊曰婆藪盤豆,譯曰天親。訛謬也)數十年中於此製作大小乘諸異論。其側故基,是世親菩薩為諸國王、四方俊彥、沙門、婆羅門等講義說法堂也。
From here going to the southeast for over six hundred li, I crossed the Ganges to the south and reached the country of Ayodhyā (in the domain of Central India). The country of Ayodhyā is more than five thousand li in circuit and its capital city is over twenty li in circuit. This country abounds in cereal crops and has plenty of flowers and fruit. The climate is mild and the people are benign by custom. They have an inclination for performing meritorious deeds and are diligent in learning the arts and crafts. There are more than one hundred monasteries with over three thousand monks, who study both Mahayana and Hinayana doctrines. There are ten deva temples with a few heretics. In the great city there is an old monastery that was the place where Vasubandhu Bodhisattva (known as Shiqin in Chinese, and formerly called Poshubandu, wrongly translated as “Heavenly Kinsman”) spent several decades composing various treatises on both Mahayana and Hinayana doctrines. The old foundations beside it are the ruins of a hall in which Vasubandhu Bodhisattva expounded Buddhist theories and spoke on the Dharma for the kings of different countries, as well as for prominent śramaṇas and brahmans coming from the four quarters.
[0896b13] 城北四五里,臨殑伽河岸,大伽藍中,有窣堵波,高二百餘尺,無憂王之所建也。是如來為天、人眾,於此三月說諸妙法。其側窣堵波,過去四佛坐及經行遺迹之所。伽藍西四五里,有如來髮、爪窣堵波。[0896b18] 髮、爪窣堵波北,伽藍餘趾,昔經部室利邏多(唐言勝受)論師於此製造經部《毘婆沙論》。
Four or five li to the north of the city, in a great monastery on the bank of the Ganges is a stupa over two hundred feet high built by King Aśoka, marking the place where the Tathāgata spoke on the various wonderful doctrines to heavenly and human beings for three months. The stupa beside it marks a place where the four past buddhas used to sit and walk up and down. Four or five li to the west of the monastery is a stupa containing the Tathāgata’s hair and nail relics. To the north of the stupa containing hair and nail relics are the ruins of a monastery in which the śāstra master Śrīlabdha (known as Shengshou, “Received in Victory,” in Chinese) of yore composed the Vibhāṣā-śāstra of the Sautrāntika school.
[0896b20] 城西南五六里大菴沒羅林中,有故伽藍,是阿僧伽(唐言無著)菩薩請益導凡之處。無著菩薩夜昇天宮,於慈氏菩薩所受《瑜伽師地論》、《莊嚴大乘經論》、《中邊分別論》等,晝為大眾講宣妙理。菴沒羅林西北百餘步,有如來髮、爪窣堵波。其側故基,是世親菩薩從覩史多天下見無著菩薩處。
In a great mango grove five or six li to the southwest of the city there is an old monastery where Asaṅga Bodhisattva (known as Wushuo, “No Attachment,” in Chinese) received instructions and guided the common people. At night he ascended to the place of Maitreya Bodhisattva in [Tuṣita] Heaven to learn the Yogācārabhūmi-śāstra, the Mahāyānasūtrālamkāra-śāstra, the Madhyānta- vibhāga-śāstra, [and other texts]; in the daytime he lectured on the marvelous principles to a large audience. More than one hundred paces to the northwest of the mango grove is a stupa containing hair and nail relics of the Tathāgata. The old foundations beside it mark the place where Vasubandhu Bodhisattva descended from Tuṣita Heaven to see Asaṅga Bodhisattva.
[0896b26] 無著菩薩,健馱邏國人也,佛去世後一千年中,誕靈利見,承風悟道,從彌沙塞部出家修學,頃之迴信大乘。其弟世親菩薩於說一切有部出家受業,博聞強識,達學研機。無著弟子佛陀僧訶(唐言師子覺)者,密行莫測,高才有聞。二三賢哲每相謂曰:「凡修行業,願覲慈氏,若先捨壽,得遂宿心,當相報語,以知所至。」其後師子覺先捨壽命,三年不報。世親菩薩尋亦捨壽,時經六月,亦無報命。時諸異學咸皆譏誚,以為世親菩薩及師子覺,流轉惡趣,遂無靈鑒。
Asaṅga Bodhisattva, a native of the country of Gandhāra, was a man of virtue born one thousand years after the demise of the Buddha and realized the Way after receiving edification. He became a monk of the Mahīśāsaka school to leam its teachings, but soon afterward he filmed his mind toward the Mahayana doctrines. His younger brother, Vasubandhu Bodhisattva, became a monk of the Sarvāstivāda school to receive an education. He was a man of wide learning with a retentive memory, and he possessed comprehensive knowledge and probed into its essence. Asaṅga’s disciple Buddhasimha (known as Shizijue, “Buddha Lion”) was a monk who observed the disciplinary rules immaculately and was well known for his high talents. These two or three sagely persons often said among themselves that since the purpose of their spiritual cultivation was to see Maitreya in person [in their next rebirth], whoever among them died first and fulfilled his long-cherished wish should come back to inform the others where he had been reborn. Buddhasimha died first but he did not come back to report his whereabouts for three years. Later Vasubandhu passed away but he too did not report back after six months. The heretics sneered at them, deeming that Vasubandhu Bodhisattva and Buddhasimha had been reborn in an evil state and so they could not show any spiritual response.
其後無著菩薩於夜初分,方為門人教授定法,燈光忽翳,空中大明,有一天仙乘虛下降,即進階庭敬禮無著。無著曰:「爾來何暮?今名何謂?」對曰:「從此捨壽命,往覩史多天慈氏內眾蓮華中生,蓮華纔開,慈氏讚曰:『善來廣慧,善來廣慧。』旋繞纔周,即來報命。」無著菩薩曰:「師子覺者,今何所在?」曰:「我旋繞時,見師子覺在外眾中,耽著欲樂,無暇相顧,詎能來報?」無著菩薩曰:「斯事已矣。慈氏何相?演說何法?」曰:「慈氏相好,言莫能宣。演說妙法,義不異此。然菩薩妙音,清暢和雅,聞者忘倦,受者無厭。」
Asaṅga Bodhisattva was instructing his disciples in the methods of practicing meditation one night when the lamplight suddenly faded out and a great brightness appeared in the sky. A heavenly being descended from the air and entered the courtyard to worship Asaṅga, who asked him, “Why do you come so late? What is your name now?” [The heavenly being] said in reply, “After my death here I repaired to Tuṣita Heaven, where I was born from a lotus flower in the inner department of the heaven. When the lotus flower opened Maitreya said to me with praise, ‘Welcome, Guanghui (“Vast Wisdom”)! Welcome, Guanghui! ’ As soon as I had just finished circumambulating him once, I descended to report this to you.” Asaṅga Bodhisattva asked, “Where is Buddhasimha now?” The reply was, “When I was circumambulating [Maitreya] I saw Buddhasimha in the outer department indulging himself in sensual pleasures, and he was so busy that he had scarcely any time to look at me, nmuch less come down to report to you!” Asaṅga Bodhisattva said, “Let it be so. Now what does Maitreya look like? What Dharma does he preach?” The reply was, “His features are so beautiful that they are beyond description. He preached on the wonderful Dharma, of which the purports were the same as you have explained here. The bodhisattva has a melodious voice, so fluent and elegant that those who hear it forget about fatigue and his students never feel bored.”
[0896c20] 無著講堂故基西北四十餘里,至故伽藍,北臨殑伽河,中有塼窣堵波,高百餘尺,世親菩薩初發大乘心處。世親菩薩自北印度至於此也,時無著菩薩命其門人,令往迎候。至此伽藍,遇而會見。無著弟子止戶牖外,夜分之後,誦《十地經》。世親聞已,感悟追悔:「甚深妙法,昔所未聞,誹謗之愆,源發於舌,舌為罪本,今宜除斷。」即執銛刀,欲自斷舌。乃見無著住立告曰:「夫大乘教者,至真之理也,諸佛所讚,眾聖攸宗。吾欲誨爾,爾今自悟。悟其時矣,何善如之?諸佛聖教,斷舌非悔。昔以舌毀大乘,今以舌讚大乘,補過自新,猶為善矣,杜口絕言,其利安在?」作是語已,忽不復見。世親承命,遂不斷舌。旦詣無著,諮受大乘。於是研精覃思,製大乘論,凡百餘部,並盛宣行。
More than forty li to the northwest of the old foundations of Asaṅga’s lecture hall I came to an old monastery with the Ganges River at its north, where there is a brick stupa over one hundred feet high. This was the place where Vasubandhu Bodhisattva began to cherish a mind to accept the Mahayana teachings. When he was traveling here from North India Asaṅga Bodhisattva sent a disciple to greet him at the midway point, and it was at this monastery where they met each other. Asaṅga’s disciple stayed outside the house and at night he recited the Daśabhūmi-sūtra. Upon hearing the recitation Vasubandhu became awakened and repented that he had not before heard the very profound and wonderful Dharma. Thinking that the source of the fault of slander is the tongue, he intended to cut off [his own tongue]. As he grasped a scraping knife to slice off his tongue he saw Asaṅga appearing before him, who told him, “The system of Mahayana teachings is the ultimate truth, praised by all the buddhas and regarded as the orthodox school by various saints. I intended to admonish you but now you have become awakened by yourself. Nothing is better than a timely awakening. According to the teachings of the buddhas, cutting off one’s tongue is not a way of repentance. In bygone days you insulted the Mahayana teachings with your tongue, so it would be better for you to amend your ways by praising the Mahayana teachings, also with your tongue. What would be the benefit of becoming mute?” After having said this, [the illusion] disappeared. Following this advice, Vasubandhu did not cut off his tongue and went to Asaṅga to study the Mahayana teachings with him. He engaged in careful learning with profound speculation and wrote more than a hundred treatises on Mahayana theories, all of which are very popular works.
[0897a06] 從此東行三百餘里,渡殑伽河,北至阿耶穆佉國(中印度境)。[0897a08] 阿耶穆佉國,周二千四五百里。國大都城臨殑伽河,周二十餘里。其氣序土宜,同阿踰陀國。人淳俗質,勤學好福。伽藍五所,僧徒千餘人,習學小乘正量部法。天祠十餘所,異道雜居。
From here going to the east for more than three hundred li, I crossed the Ganges to the north and reached the country of Ayamukha (in the domain of Central India). The country of Ayamukha is two thousand four hundred or five hundred li in circuit. The capital city borders on the Ganges River and is more than twenty li in circuit. The climate and local products of this country are the same as in the country of Ayodhyā. The people are honest and their custom is plain and simple. They are diligent in learning and like to perform meritorious deeds. There are five monasteries with over one thousand monks who study the Hinayana teachings of the Saṃmitīya school. There are more than ten deva temples, where heretics live together.
[0897a13] 城東南不遠,臨殑伽河岸,有窣堵波,無憂王之所建也,高二百餘尺,是如來昔於此處三月說法。其側則有過去四佛坐及經行遺迹之所。復有如來髮、爪青石窣堵波。其側伽藍,僧徒二百餘人,佛像莊飾,威嚴如在。臺閣宏麗,奇製欝起,是昔佛陀馱婆(唐言覺使)論師於此製說一切有部《大毘婆沙論》。
Not far away to the southwest of the city there is a stupa at the bank of the Ganges. Built by King Aśoka, it is two hundred feet high, marking the place where in olden times the Tathāgata preached the Dharma for three months. Beside it there is a place where the four past buddhas used to sit and walk up and down, and there is also a stupa containing the Tathāgata’s hair and nail relics. Over two hundred monks live in the monastery beside the stupa. The Buddha’s image is well adorned and has an austere appearance, as if he were still alive. The terraces and pavilions of the monastery are grand and beautifully built in a special style, rising high up into the air. This was the place where in olden times the śāstra master Buddhadāsa (known as Jueshi, “Buddha Servant”) composed the Mahāvibhāṣā śāstra of the Sarvāstivāda school.
從此東南行七百餘里,渡殑伽河南、閻牟那河北,至鉢邏耶伽國(中印度境)。[0897a22] 鉢邏耶伽國,周五千餘里。國大都城據兩河交,周二十餘里。稼穡滋盛,菓木扶疎。氣序和暢,風俗善順。好學藝,信外道。伽藍兩所,僧徒寡少,並皆習學小乘法教。天祠數百,異道寔多。
From here going to the southeast for more than seven hundred li, I crossed the Ganges to the south and reached the country of Prayāga, north of the Jumna River (in the domain of Central India). The country of Prayāga is more than five thousand li in circuit and its capital city, situated at the confluence of the two rivers, is over twenty li in circuit. It abounds in cereal crops and fruit trees are luxuriant. The climate is temperate and the people are kind and agreeable by custom. They take pleasure in learning arts and crafts and believe in heretical religions. There are two monasteries with few monks, all of whom study Hinayana teachings. Deva temples amount to several hundreds and they have a large number of heretics.
[0897a27] 大城西南瞻博迦華林中,有窣堵波,無憂王之所建也。基雖傾陷,尚百餘尺,在昔如來於此處降伏外道。其側則有髮、爪窣堵波、經行遺迹。
In the wood of campaka flowers to the south of the great city is a stupa built by King Aśoka, which is still more than one hundred feet high though the foundations have collapsed. Formerly the Tathāgata subdued heretics at this place. Beside it is a stupa containing hair and nail relics and there is also a site where he used to walk up and down. Beside the stupa of hair and nail relics is an old monastery where Deva (known as Tian, “God”) Bodhisattva composed the Sataśāstra-vaipulya to frustrate Hinayana adherents and conquer heretics.
[0897b02] 髮、爪窣堵波側,有故伽藍,是提婆(唐言天受)菩薩作《廣百論》挫小乘、伏外道處。初,提婆菩薩自南印度至此伽藍,城中有外道婆羅門,高論有聞,辯才無礙,循名責實,反質窮辭。雅知提婆博究玄奧,欲挫其鋒,乃循名問曰:「汝為何名?」提婆曰:「名天。」外道曰:「天是誰?」
When Deva Bodhisattva first came to this monastery from South India there was in the city a heretical brahman who was learned in debate and eloquent in discussion without impediment. He insisted on the identification of names and facts and he would refute his opponents to their wits’ end. Knowing that Deva was widely learned in profound doctrines and wishing to break his spirit, the brahman started a conversation by inquiring his name, saying, “What is your name?” Deva said, “Deva.” The heretic said, “Who is Deva?”
提婆曰:「我。」外道曰:「我是誰?」提婆曰:「狗。」外道曰:「狗是誰?」提婆曰:「汝。」外道曰:「汝是誰?」提婆曰:「天。」外道曰:「天是誰?」提婆曰:「我。」外道曰:「我是誰?」提婆曰:「狗。」外道曰:「誰是狗?」提婆曰:「汝。」外道曰:「汝是誰?」提婆曰:「天。」如是循環,外道方悟。自時厥後,深敬風猷。
Deva said, “I am.” The heretic said, “Who is I?” Deva said, “A dog.” The heretic said, “Who is the dog?” Deva said, “You.” The heretic said, “Who are you?” Deva said, “Deva.” The heretic said, “Who is Deva?” [Deva said,] “I am.” The heretic said, “Who is I?” Deva said, “A dog.” The heretic said, “Who is the dog?” Deva said, “You.” The heretic said, “Who are you?” Deva said, “Deva.” In this manner they argued in a circle and the heretic began to understand [that Deva was irrefutable]. Since then he deeply respected Deva’s moralizing edification.
[0897b13] 城中有天祠,瑩飾輪煥,靈異多端。依其典籍,此處是眾生殖福之勝地也,能於此祠捐捨一錢,功踰他所惠施千金。復能輕生,祠中斷命,受天福樂,悠永無窮。[0897b18] 天祠堂前有一大樹,枝葉扶疎,陰影蒙密,有食人鬼依而棲宅,故其左右多有遺骸。若人至此祠中,無不輕捨身命,既怵邪說,又為神誘,自古迄今,習謬無替。
In the city there is a deva temple consisting of many lofty and beautifully decorated buildings, which showed spiritual signs in various ways. According to the records of the temple it is the best place for people to plant meritorious seeds. The merit of donating one coin at this temple is greater than that of giving one thousand pieces of gold in alms at other places, and [it is believed that] someone who commits suicide and dies in this temple will enjoy eternal bliss in the heavens. In front of the temple is a big tree with luxuriant branches and leaves that cast dark shadows on the ground. A man-eating ghost made his abode in the tree and skeletons were scattered about to the left and right sides. People coming to this temple are liable to give up their lives, as they are simultaneously frightened by the horrible tradition and allured by the evil spirits. This absurd practice has been carried out without alteration from ancient times up to the present.
近有婆羅門,族姓子也,闊達多智,明敏高才,來至祠中,謂眾人曰:「夫曲俗鄙志,難以導誘,吾方同事,然後攝化。」亦既登臨,俯謂友曰:「吾有死矣。昔謂詭妄,今驗真實,天仙伎樂依空接引,當從勝境捐此鄙形。」尋欲投身,自取殞絕,親友諫喻,其志不移。遂布衣服,遍周樹下,及其自投,得全軀°命。久而醒曰:「唯見空中諸天召命,斯乃邪神所引,非得天樂也。」
Recently there was a young man of the brahman caste who was intelligent and magnanimous in character and endowed with brilliant wisdom and high talent. He came to the temple and said to the people, “Crooked customs and corrupt desires are hard to mend by dissuasion and guidance. I must practice the same in order to correct them.” He climbed up into the tree and said to his friends gathered below, “I am going to die to testify to the truth of what is deceitful. Heavenly maidens and musicians are in the air to greet me. I shall forsake this humble body of mine at the best place for doing so.” When he was about to throw himself down to end his life his relatives and friends tried to dissuade him from doing so, but he would not change his mind. They spread their garments on the ground below the tree and saved his life when he dropped to the ground. After a long while he came to his senses and said, “I only saw some evil spirits in the air beckoning to me and there was nothing of heavenly bliss.”
[0897c02] 大城東,兩河交,廣十餘里,土地爽塏,細沙彌漫。自古至今,諸王、豪族,凡有捨施,莫不至止,周給不計,號大施場。
To the east of the great city and at the junction of the two rivers there is a dune more than ten li wide, dry and covered with fine sand. From ancient times up to now various kings and people of great wealth have always come here whenever they wished to give alms. This place is called the Grand Place of Almsgiving, where gifts are distributed without counting.
今戒日王者,聿修前緒,篤述惠施,五年積財,一旦傾捨,於其施場,多聚珍貨。初第一日,置大佛像,眾寶莊嚴,即持上妙奇珍,而以奉施;次常住僧;次見前眾;次高才碩學、博物多能;次外道學徒,隱淪肥遁;次鰥寡孤獨,貧窮乞人。備極珍玩,窮諸上饌,如是節級,莫不周施。府庫既傾,服玩都盡,髻中明珠,身諸瓔珞,次第施與,初無所悔。既捨施已,稱曰:「樂哉!凡吾所有,已入金剛堅固藏矣。」從此之後,諸國君王各獻珍服。嘗不踰旬,府庫充仞。
At present, King Sīlāditya follows the example of his predecessors in practicing almsgiving. He spends all the wealth he has accumulated in five years on almsgiving in a single day and piles up precious things at the [Grand] Place of Almsgiving. On the first day he installed a large image of the Buddha adorned with various gems, to which he offered the best rare jewels. Next he gave offerings to the resident monks, then to those who were present in the assembly, then to the highly talented, learned, erudite, and versatile scholars, then to the heretical students, hermits, and recluses, and finally to the kinless and the poor. Various kinds of precious objects and the best delicious food were distributed to them all in a perfect manner according to their grades and ranks. When the treasury was emptied and the clothing and other objects were exhausted, [the king’s] lustrous pearl in his topknot and the necklace on his body were given away one after the other, without the least reluctance. When King Sīlāditya had completed the almsgiving he said, “How happy I am! I have placed all I had in the adamantine and indestructible storehouse!” After that the lords and kings of various countries offered precious jewels and garments to him, and in less than ten days his treasury was replenished.
[0897c15] 大施場東合流口,日數百人自溺而死。彼俗以為欲求生天,當於此處絕粒自沈,沐浴中流,罪垢消滅。是以異國遠方,相趁萃止,七日斷食,然後絕命。至於山猨、野鹿,群遊水濱,或濯流而返,或絕食而死。當戒日王之大施也,有一獼猴,居河之濱,獨在樹下屏迹絕食,經數日後自餓而死。故諸外道修苦行者,於河中立高柱,日將旦也,便即昇之,一手一足執柱端,躡傍杙,一手一足虛懸外申,臨空不屈,延頸張目,視日右轉,逮乎曛暮,方乃下焉。若此者,其徒數十,冀斯勤苦,出離生死,或數十年未嘗懈息。
Several hundred people drown themselves every day at the confluence of the two rivers to the east of the Grand Place of Almsgiving. It is popular custom as the people believe that in order to be reborn in the heavens they should starve [themselves] and drown in the river at this spot. The people bathe in midstream to wash away their sins and defilements. Thus people from different countries come to this place from distant regions to starve for seven days and die. Even mountain apes and wild monkeys come in groups to the riverside. Some of them take a bath and go back, while others starve themselves to death. When King Sīlāditya was performing the great almsgiving a monkey stayed alone under a tree at the riverside, without going anywhere, and fasted. After a few days it died of starvation. Some heretical ascetics plant long poles in the river; at dawn they climb up the poles and stand with one hand holding the top of the pole and one foot on a peg, while stretching out the other hand and foot into the air. Craning their necks, with eyes wide open, they gaze at the sun moving to the right and do not come down until dusk. There are several scores of such ascetics, who hope to escape the wheel of rebirth by practicing such rigorous austerities. Some of them have never relaxed their self-mortification for several decades.
[0897c27] 從此西南入大林中,惡獸、野象,群暴行旅,非多徒黨,難以°經涉。行五百餘里,至憍賞彌國(舊曰拘睒彌國,訛也。中印度境)。
From here I entered a great forest in the southwest, where ferocious animals and wild elephants in groups attack wayfarers. Unless accompanied by a large number of companions it is difficult for a traveler to cross this region alone.
[0898a01] 憍賞彌國,周六千餘里。國大都城周三十餘里。土稱沃壤,地利豐植,粳稻多,甘蔗茂。氣序暑熱,風俗剛猛。好學典藝,崇樹福善。伽藍十餘所,傾頓荒蕪,僧徒三百餘人,學小乘教。天祠五十餘所,外道寔多。
After going for more than five hundred li, I came to the country of Kauśāmbī (formerly known as Jushanmi erroneously, in the domain of Central India). The country of Kauśāmbī is over six thousand li in circuit and its capital city is more than thirty li in circuit. The land is fertile and good for agricultural production. The country abounds in nonglutinous rice and yields plenty of sugarcane. The climate is hot and the people are bold and furious by custom. They love to learn classical texts and arts and advocate the performance of good and meritorious deeds. There are about ten monasteries lying in a dilapidated and deserted condition, with more than three hundred monks who study the Hinayana teachings. There are over fifty deva temples with numerous heretics.
[0898a06] 城內故宮中有大精舍,高六十餘尺,有刻檀佛像,上懸石蓋,鄔陀衍那王(唐言出愛。舊云優填王,訛也)之所作也。靈相間起,神光時照。諸國君王恃力欲舉,雖多人眾,莫能轉移。遂圖供養,俱言得真,語其源迹,即此像也。初,如來成正覺已,上昇天宮,為母說法,三月不還。其王思慕,願圖形像。乃請尊者沒特伽羅子,以神通力,接工人上天宮,親觀妙相,雕刻栴檀。如來自天宮還也,刻檀之像起迎世尊,世尊慰曰:「教化勞耶?開導末世,寔此為冀。」
In the old palace in the city there is a great temple, more than sixty feet in height, that houses an image of the Buddha carved in sandalwood, with a stone canopy suspended over it. It was made by King Udayana (known as Chuai, “Release from Passion,” formerly mistranslated as King Youtian). The image often shows spiritual signs and emits a divine light from time to time. The kings of various countries, relying on their might, wanted to take it but when they tried to lift it up they could not move it, even though a large number of people were employed to do so. Then they had pictures of the image produced for worship and each claimed that his picture was the most true to life. Speaking of the image’s origin, it is said that when the Tathāgata, after having realized full enlightenment, ascended to Trayastrimśa Heaven to preach the Dharma to his mother, the king was eager to see him and wished to make a likeness of him. He requested Venerable Maudgalyāyana to use his supernatural power to transport an artisan to the heavenly palace to observe the Buddha’s fine features, and the artisan carved an image of him in sandalwood. When the Tathāgata returned to earth from heaven, the sandalwood image stood up to greet the World-honored One, who said to it sympathetically, “Are you tired from teaching the people? You are what we hope will enlighten the people in the last period of the buddha-dharma.”
[0898a17] 精舍東百餘步,有過去四佛坐及經行遺迹之所。其側不遠,有如來井及浴室,井猶充汲,室以頹毀。[0898a20] 城內東南隅,有故宅餘趾,是具史羅(舊云瞿師羅,訛也)長者故宅也,中有佛精舍及髮、爪窣堵波。復有故基,如來浴室也。
More than a hundred paces to the east of the temple are places where the four past buddhas used to sit and walk up and down. A well and bathhouse used by the Tathāgata are not far away. The well still supplies water but the bathhouse has fallen into ruins. At the southeast corner inside the city are the ruins of the old residence of Elder Ghoṣila (formerly transcribed as Jushiluo incorrectly), where there is a Buddhist temple and a stupa containing [the Buddha’s] hair and nail relics. Another old foundation is that of the Buddha’s bathhouse.
[0898a23] 城東南不遠,有故伽藍,具史羅長者舊園也。中有窣堵波,無憂王之所建立,高二百餘尺。如來於此數年說法。其側則有過去四佛座及經行遺迹之所,復有如來髮、爪窣堵波。伽藍東南重閣上有故塼室,世親菩薩嘗住此中作《唯識論》破斥小乘,難諸外道。[0898b01] 伽藍東菴沒羅林中有故基,是無著菩薩於此作《顯揚聖教論》。
Not far to the southeast of the city is an old monastery built in the garden of Elder Ghoṣila in which is a stupa more than two hundred feet high built by King Aśoka. The Tathāgata stayed here preaching the Dharma for several years. Beside it are sites where the four past buddhas used to sit and walk up and down. There are also stupas containing the Tathāgata’s hair and nail relics. On the storied pavilion to the southeast of the monastery is an old brick chamber in which Vasubandhu Bodhisattva stayed and composed the Vijñapti-mātratāsiddhi-śāstra to refute Hinayana teachings and defeat heretics. In a mango grove to the east of the monastery is the old foundation of a house in which Asaṅga Bodhisattva composed the Prakaraṇāryavācā-śāstra.
[0898b03] 城西南八九里,毒龍石窟。昔者如來伏此毒龍,於中留影,雖則傳記,今無所見。其側有窣堵波,無憂王之所建也,高二百餘尺。傍有如來經行遺迹及髮、爪窣堵波,病苦之徒,求願多愈。釋迦法盡,此國最後,故上自君王,下及眾庶,入此國境,自然感傷,莫不飲泣,悲歎而歸。
Eight or nine li to the southwest of the city is the cave of a venomous dragon. Formerly the Tathāgata subdued this dragon and left his own shadow in the cave. Although this is recorded in books nothing more of it can be seen now. Beside the cave is a stupa more than two hundred feet high built by King Aśoka. At its side are sites where the Tathāgata used to sit and walk up and down and a stupa containing his hair and nail relics. Those who suffer from illness come here to pray for health and most of them are cured. As this is be the country where Śākyamuni’s Dharma will finally come to an end, all the people, from kings down to commoners, naturally feel sad when they come to this land and shed tears before returning home with sighs of regret.
[0898b10] 龍窟東北大林中,行七百餘里,渡殑伽河,北至迦奢布羅城,周十餘里,居人富樂。城傍有故伽藍,唯餘基址,是昔護法菩薩伏外道處。此國先王扶於邪說,欲毀佛法,崇敬外道。外道眾中召一論師,聰敏高明達幽微者,作偽邪書千頌,凡三萬二千言,非毀佛法,扶正本宗。於是召集僧眾,令相摧論。外道有勝,當毀佛法;眾僧無負,斷舌以謝。
Going for more than seven hundred li through a great forest to the northeast of the dragon’s cave, I crossed the Ganges to the north and reached the city of Kāśapura. It is over ten li in circuit and the inhabitants are rich and happy. Beside it there are the ruins of a monastery where Dharmapāla Bodhisattva subdued heretics in the old days. A previous king of this country who supported heterodox views intended to destroy the buddha-dharma in order to uphold the heretics. He invited from among them a śāstra master, who was intelligent, had great talent, and understood subtle theories, to compose a fallacious book of thirty-two thousand words in one thousand stanzas to denounce the buddha- dharma and make his own sect the orthodox one. The king then summoned the monks to hold a debate, on the condition that if the heretical śāstra master won the contest the buddha-dharma would be destroyed, and if the monks were undefeated then the śāstra master would cut off his tongue.
是時僧徒懼有退負,集而議曰:「慧日已沈,法橋將毀,王黨外道,其可敵乎?事勢若斯,計將安出?」眾咸默然,無竪議者。護法菩薩年在幼稚,辯慧多聞,風範弘遠,在大眾中揚言贊曰:「愚雖不敏,請陳其略。誠宜以我疾應王命。高論得勝,斯靈祐也;徵議墮負,乃稚齒也。然則進退有辭,法、僧無咎。」僉曰:「允諧。」如其籌策。尋應王命,即昇論座。
At that time the monks, fearing that they might be defeated, assembled to discuss the matter, saying, “The Sun of Wisdom has sunk and the Bridge of the Dharma is about to be destroyed. How can we compete with the heretics who have the king standing by their side? Under these circumstances what should we do?” The assembly remained silent and no one ventured to raise a proposal. Dharmapāla Bodhisattva, then a young man who was eloquent, intelligent, and learned, and who enjoyed a widespread reputation, declared to the assembly, “Although I am an ignorant person I venture to make a brief statement. It would truly befit you to send me promptly to answer the king’s order. If I win the debate it will be due to spiritual protection, and if I fail my youthfulness can be blamed. In this way we can give an explanation in either case and no censure will be incurred upon the Dharma or the community of monks.” The whole assembly consented to his proposal and, according to his suggestion, Dharmapāla was sent to answer the king’s order.
外道乃提頓綱網,抑揚辭義,誦其所執,待彼異論。護法菩薩納其言而笑曰:「吾得勝矣!將覆逆而誦耶?為亂辭而誦耶?」外道憮然而謂曰:「子無自高也。能領語盡,此則為勝,順受其文,後釋其義。」護法乃隨其聲調,述其文義,辭理不謬,氣韻無差。於是外道聞已,欲自斷舌。護法曰:「斷舌非謝,改執是悔。」即為說法,心信意悟。王捨邪道,遵崇正法。
He mounted the seat of discussion and the heretical [śāstra master] recited his book in a rhythmic voice, brought out all the essentials of his work, and waited for a refutation. Dharmapāla listened to his recitation and said with a smile, “I have won. Shall I recite your book backward, or shall I recite it with the phrases transposed in order?” The heretic was dismayed and said, “You should not be self-important. One who can frilly understand the meanings of my book is the winner. First recite it in its proper sequence and then give an explanation of the text.” Dharmapāla then imitated the heretic’s rhythmic voice, recited the text, and expounded the meanings of its contents, with no fault either in phraseology or in principles, nor was there any deviation in the intonation. After hearing this, the heretic made ready to cut off his tongue. Dharmapāla said to him, “Cutting off your tongue is not a way to amend yourself. Real repentance is to correct your [wrongly] grasped opinions.” He preached the Dharma to the heretic, who began to have faith in it and understand its meanings. The king gave up the erroneous way and embraced the Dharma in adoration.
[0898c06] 護法伏外道側,有窣堵波,無憂王所建也,基雖傾陷,尚高二百餘尺。是如來昔於此處六月說法。傍有經行之迹及髮、爪窣堵波。自此北行百七八十里,至鞞索(山格反)迦國(中印度境)。
Beside the place where Dharmapāla subdued the heretic is a stupa built by King Aśoka. Though the foundations have collapsed it is still more than two hundred feet high. Formerly the Tathāgata preached the Dharma for six months at this place. Beside it is a place where [he] walked up and down and a stupa containing his hair and nail relics.
[0898c10] 鞞索迦°國,周四千餘里。國大都城周十六里。穀稼殷盛,華果具繁。氣序和暢,風俗淳質。好學不倦,求福不回°。伽藍二十餘所,僧眾三千餘人,並學小乘正量部法。天祠五十餘所,外道甚多。
Going northward from here for one hundred seventy or eighty li, I reached the country of Viṣaka (in the domain of Central India). The country of Viṣaka is more than four thousand li in circuit and its capital city is sixteen li in circuit. It abounds in cereal crops and yields plenty of flowers and fruit. The climate is moderate and the people are sincere and honest by custom. They are fond of learning without getting tired and they never regress in performing good deeds. There are more than twenty monasteries with over three thousand monks, all of whom study the teachings of the Saṃmitīya sect of the Hinayana school. There are over fifty deva temples with a great many heretics.
[0898c15] 城南道左,有大伽藍。昔提婆設摩阿羅漢於此造《識身論》,說無我人;瞿波阿羅漢作《聖教要實論》,說有我人。因此法執,遂深諍論。又是護法菩薩於此七日中摧伏小乘一百論師。伽藍側有窣堵波,高二百餘尺,無憂王所建也。如來昔日,六年於此說法導化。說法側有奇樹,高六七尺,春秋遞代,常無增減。是如來昔嘗淨齒,棄其遺枝,因植根柢,繁茂至今。諸邪見人及外道眾競來殘伐,尋生如故。其側不遠,有過去四佛坐及經行遺迹之所。復有如來髮、爪窣堵波。靈基連隅,林沼交映。
To the south of the city there is a large monastery on the left side of the road in which the arhat Devaśarman composed the Vijñānakāya-śāstra to advocate the theory of the non-self in the human body, while the arhat Gopa wrote the Treatise on the Essential Truth of the Holy Teachings (Sheng jiao yao shi hm) to maintain the doctrine of the existence of the self in the human body. These incompatible views about the Dharma caused much controversy. It was also in this monastery that Dharmapāla Bodhisattva subdued one hundred Hinayana śāstra masters in seven days. Beside the monastery is a stupa more than two hundred feet high built by King Aśoka. Formerly the Tathāgata preached the Dharma for six years at this place to edify the people. There is a marvelous tree, about six or seven feet tall, which neither sprouts leaves in springtime nor withers in autumn. Formerly the Tathāgata cast down a tooth twig he had used for cleaning his teeth, which took root and grew into the luxuriant tree that it there now. People holding heterodox views and heretics have tried to cut the tree down but it grows back as before. Not far away from the tree are places where the four past buddhas used to sit and walk up and down, and there is also a stupa containing the Tathāgata’s hair and nail relics. The foundations of the holy sites are connected with one another in a wood with ponds, in which the shapes of the trees are reflected.
[0898c26] 從此東北行五百餘里,至室羅伐悉底國(舊曰舍衛,訛也。中印度境)。
Going from here to the northeast for over five hundred li, I reached the country of Śrāvastī (formerly known as Shewei erroneously, in the domain of Central India).
大唐西域記卷第五
End of Fascicle V of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第六(四國)
Fascicle VI: Four Countries, from Srāvastī to Kuśinagara
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
室羅伐悉底國
- The Country of Srāvastī
劫比羅伐窣堵國
- The Country of Kapilavastu
藍摩國
- The Country of Rāma[grāma]
拘尸那揭羅國
- The Country of Kuśinagara
[0899a08] 室羅伐悉底國,周六千餘里。都城荒頓,疆場無紀。宮城故基周二十餘里,雖多荒圮,尚有居人。穀稼豐,氣序和。風俗淳質,篤學好福。伽藍數百,圮°壞良多,僧徒寡少,學正量部。天祠百所,外道甚多。
The country of Śrāvastī is over six thousand li in circuit. Its capital city is in desolation and there is nothing to mark its boundaries. The old foundations of the palace city are more than twenty li in circuit. Although mostly in ruins it is still inhabited. It abounds in cereal crops and the climate is temperate. The people are sincere and honest by custom, diligent in study, and like to perform meritorious deeds. There are several hundred monasteries, most of which are dilapidated, with few monks who are followers of the Saṃmitīya school. Deva temples amount to a hundred and they have many heretics.
[0899a12] 此則如來在世之時,鉢邏犀那恃多王(唐言勝軍。舊曰波斯匿,訛略也)所治國都也。故宮城內有故基,勝軍王殿餘趾也。次東不遠,有一故基,上建小窣堵波,昔勝軍王為如來所建大法堂也。[0899a17] 法堂側不遠,故基上有窣堵波,是佛姨母鉢邏闍鉢底(唐言生主。舊云波闍波提,訛也)苾芻尼精舍,勝軍王之所建立。次東窣堵波,是蘇達多(唐言善施。舊曰須達,訛也)故宅也。
This was the capital of the country ruled by King Prasenajit (known as Shengjun, “Victorious Army,” formerly called Bosini erroneously in abbreviation) when the Tathāgata was living in the world. The old foundations in the palace city are the remnant bases of King Prasenajit’s palace. Not far to the east is another old foundation, on which a small stupa has been built to mark the site of the Great Dharma Hall constructed by King Prasenajit for the Tathāgata in olden times. Not far from the Dharma Hall a stupa was built on the old foundations of the temple of the Buddha’s maternal aunt, Prajāpatī (known as Shengzhu, “Protectress of Creatures,” formerly mistranscribed as Boshe-boti) Bhikṣuṇī, constructed for her by King Prasenajit. Next to the east, a stupa marks the site of the old residence of Sudatta (known as Shanshi, “Good Almsgiver,” formerly mistranscribed as Xuda).
[0899a21] 善施長者宅側有大窣堵波,是鴦窶利摩羅(唐言指鬘。舊曰央掘摩羅,訛也)捨邪之處,鴦窶利摩羅者,室羅伐悉底之凶人也。作害生靈,為暴城國,殺人取指,冠首為鬘。將欲害母,以充指數。世尊悲愍,方行導化。遙見世尊,竊自喜曰:「我今生天必矣。先師有教,遺言在茲,害佛殺母,當生梵天。」謂其母曰:「老今且止,先當害彼大沙門。」尋即杖劍往逆世尊。如來於是徐行而退,凶人指鬘疾驅不逮。世尊謂曰:「何守鄙志,捨善本,激惡源?」時指鬘聞誨,悟所行非,因即歸命,求入法中,精勤不怠,證羅漢果。
Beside the residence of Sudatta is a great stupa built at the spot where Aṅgulimāla (known as Zhiman, “Chaplet of Finger Bones,” formerly mistranscribed as Yangjuemoluo) gave up his evil ways. Aṅgulimāla was a wicked man of Śrāvastī who harmed living beings and committed atrocities in the city and throughout the country. He murdered people in order to collect their finger bones to make a mala. Just as he was about to kill his mother to get her finger bone to complete the number of bones required for the mala, the World-honored One, with a mind of compassion, was making a tour of edification. Seeing the World-honored One from a distance, Aṅgulimāla felt glad and thought, “I am sure to be reborn in the heavens, as my late teacher taught me that anyone who hurts the Buddha and kills his own mother will be reborn in Brahma Heaven.” He said to his mother, “Old lady, you may stay here for a while. I will go kill that great śramaṇa first.” Saying this, he wielded a sword and went to meet the World-honored One. As the Tathāgata slowly retreated the wicked Aṅgulimāla could not catch up with him, even though he walked very fast. The World-honored One said to him, “Why do you hold on to your ignoble ideas? You have abandoned the root of goodness and aroused the source of wickedness.” On hearing this admonition Aṅgulimāla became aware that his behavior was wrong. He took refuge [in the Buddha] and sought to learn the Dharma and, as he studied diligently, he attained arhatship.
[0899b04] 城南五六里,有逝多林(唐言勝林。舊曰祇陀,訛也),是給孤獨園。勝軍王大臣善施為佛建精舍,昔為伽藍,今已荒廢。東門左右各建石柱,高七十餘尺,左柱鏤輪相於其端,右柱刻牛形於其上,並無憂王之所建也。室宇傾圮°,唯餘故基,獨一甎室巋然獨在,中有佛像。昔者如來昇三十三天,為母說法之後,勝軍王聞出愛王刻檀像佛,乃造此像。
Five or six li to the south of the city is Jetavana (known as Shenglin, “Victor’s Wood,” formerly mistranscribed as Qituo), the garden of Anāthapiṇdika, where King Prasenajit’s minister Sudatta constructed a temple for the Buddha. In the old days it was a monastery but now it lies in ruins. There are two stone pillars over seventy feet high, one at each side of the east gate. On top of the left pillar a wheel sign is carved, and a figure of a bull is engraved on top of the right pillar. Both pillars were erected by King Aśoka. The buildings are dilapidated and only the remains of the old foundations still stand, with the exception of a brick chamber that stands alone. In this chamber there is an image of the Buddha. After the Tathāgata preached the Dharma for his mother in Trāyastrimśa Heaven, King Prasenajit made this image, after hearing that King Udayana had carved a sandalwood image of the Buddha.
善施長者仁而聰敏,積而能散,拯乏濟貧,哀孤恤老,時美其德,號給孤獨焉。聞佛功德,深生尊敬,願建精舍,請佛降臨。世尊命舍利子隨瞻揆焉,唯太子逝多園地爽塏。尋詣太子,具以情告。太子戲言:「金遍乃賣。」
Elder Sudatta was a kind and intelligent man who knew how to accumulate wealth and how to spend money to help the poor and needy and provide alms to kinless and aged people. In praise of his virtue the people of his time called him Anāthapiṇdika (“Giver of Alms to the Poor and Helpless”). Hearing about the Buddha’s virtues, he cherished a deep adoration for him and wished to build a temple to which to invite the Buddha. The World-honored One sent Sāriputra to go [with Sudatta] to survey the location, and they found that only Prince Jeta’s garden was a suitably high and dry site. They went to see the prince and told him their intention. The prince said in jest, “I will sell my garden for as many pieces of gold as it takes to completely cover the ground!”
善施聞之,心豁如也,即出藏金,隨言布地。有少未滿,太子請留,曰:「佛誠良田,宜植善種。」即於空地,建立精舍。世尊即之,告阿難曰:「園地善施所買,林樹逝多所施,二人同心,式崇功業。自今已去,應謂此地為逝多林給孤獨園。」
On hearing this, Sudatta was exhilarated and took gold coins from his treasury to pave the ground of the garden, as Prince Jeta had suggested. When only a small portion of the land remained uncovered the prince begged to retain it for himself, saying, “The Buddha is really like a plot of good land and I too should sow good seeds in it.” He built a temple on the remaining portion of the ground. The World-honored One went there and said to Ānanda, “As the ground of the garden has been purchased by Sudatta and the trees have been given by Prince Jeta, these two have the same purpose in mind and their merits should be equally esteemed. Henceforward this place should be called the Garden of Jetavana-Anāthapiṇdika.”
[0899b23] 給孤獨園東北有窣堵波,是如來洗病苾芻處。昔如來之在世也,有病苾芻,含苦獨處。世尊見而問曰:「汝何所苦?汝何獨居?」曰:「我性疎嬾,不耐看病,故今嬰疾,無人瞻視。」如來是時愍而告曰:「善男子,我今看汝。」以手拊摩,病苦皆愈。扶出戶外,更易敷蓐,親為盥洗,改著新衣。佛語苾芻:「當自勤勵。」聞誨感恩,心悅身豫。
To the northeast of the Garden of Anāthapiṇdika is a stupa at the place where the Tathāgata once bathed a sick bhikṣu. Once, when the Tathāgata was living in the world, there was a sick bhikṣu, suffering from pain, who lived alone in solitude. Seeing him, the World-honored One asked, “What is your malady and why are you living alone?” The bhikṣu said in reply, “I am indolent by nature and cannot endure medical treatment. That is why I am sick and without anyone to attend me.” With a mind of compassion the Tathāgata said to him, “Good man, now I am here to attend you.” Saying this, he stroked the sick bhikṣu with his hand, completely curing him, and then helped then bhikṣu to go out through the door. The Buddha then changed the bhikṣu’s bedding, bathed him, and dressed him in new clothes. The Buddha said to him, “You should always be diligent and exert yourself.” Hearing this instruction, the bhikṣu felt grateful and was happy in mind and comfortable in body.
[0899c02] 給孤獨園西北有小窣堵波,是沒特伽羅子運神通力舉舍利子衣帶不動之處。昔佛在無熱惱池,人、天咸集,唯舍利子不時從會。佛命沒特伽羅往召來集。沒特伽羅承命而往,舍利子補護法衣。沒特伽羅曰:「世尊今在無熱惱池,命我召爾。」舍利子曰:「且止,須我補竟,與子偕行。」沒特伽羅曰:「若不速行,欲運神力,舉爾石室至大會所。」舍利子乃解衣帶置地,曰:「若舉此帶,我身或動。」時沒特伽羅運大神通,舉帶不動,地為之震。因以神足還詣佛所,見舍利子已在會坐。沒特伽羅俛而歎曰:「乃今以知,神通之力不如智慧之力矣。」
To the northwest of the Garden of Anāthapiṇdika is a small stupa at the place where Maudgalyāyana could not lift the belt of Sāriputra’s robe with his supernatural powers. The Buddha was once at Anavatapta Lake with a congregation of human and heavenly beings. Only Sāriputra was absent from the meeting and the Buddha asked Maudgalyāyana to summon him to the congregation. When Maudgalyāyana went by the Buddha’s order to the place of Sāriputra, the latter was mending his clerical robe. Maudgalyāyana said to him, ‘‘The World-honored One is now at Anavatapta Lake and has ordered me to summon you.” Śāriputra said, “Wait a moment. When I have finished mending my robe I will go with you.” Maudgalyāyana said, “If you do not go with me immediately I will exercise my supernatural powers and carry you and your rock chamber to the congregation!” Sāriputra then untied his belt and put it on the ground, saying, “If you can pick up my belt I will go with you immediately.” Maudgalyāyana exercised his great supernatural powers but he could not pick the belt up, even though his strength caused an earthquake. Then he returned to the Buddha through the air by the power of his magic feet and found that Sāriputra was already seated in the congregation. Maudgalyāyana remarked with a sigh, “Now I have realized that the power of divine capabilities is inferior to that of transcendental wisdom.”
[0899c15] 舉帶窣堵波側不遠,有井。如來在世,汲充佛用。其側有窣堵波,無憂王之所建也,中有如來舍利。經行之迹,說法之處,並樹旌表,建窣堵波。冥祇警衛,靈瑞間起,或鼓天樂,或聞神香,景福之祥,難以備敘。
Not far from the stupa of belt-lifting is a well from which water was drawn for the Tathāgata’s use when he was living in the world. Beside it is another stupa built by King Aśoka, in which are preserved the relics of the Tathāgata. Indicative emblems were raised and stupas constructed at the sites where he walked up and down and preached the Dharma. All of these places are protected by deities, who occasionally show spiritual manifestations in the form of celestial music or divine fragrance. Other auspicious signs of great blessedness are difficult for me to relate in detail.
[0899c20] 伽藍後不遠,是外道梵志殺婬女以謗佛處。如來十力無畏,一切種智,人、天宗仰,聖賢遵奉。時諸外道共相議曰:「宜行詭詐,眾中謗辱。」乃誘雇婬女,詐為聽法,眾所知已,密而殺之,埋屍樹側,稱怨告王。王命求訪,於逝多園得其屍焉。是時外道高聲唱言:「喬答摩大沙門常稱戒忍,今私此女,殺而滅口。既婬既殺,何戒何忍?」諸天空中隨聲唱曰:「外道凶人為此謗耳。」
Not far behind the monastery is the place where some young brahmanical students killed a prostitute in order to slander the Buddha. The Tathāgata was in possession of the ten powers as well as fearlessness and omniscient wisdom, and he was honored by human and heavenly beings and respected by saints and sages. The heretics discussed the matter together, saying, “We should contrive a devious scheme to slander and publicly insult him.” Then they hired a prostitute to pretend to be a hearer of the Dharma. After she had became known as such to all, the heretics killed her in secret, buried the corpse beside a tree, and appealed to the king for redress. The king ordered an investigation and discovered the corpse in Jetavana Garden. The heretics exclaimed, “The great śramaṇa Gautama often preached disciplinary rules and chastity. But now he has had illicit intercourse with this woman and killed her in order to shut her up. He has violated the rules against unchastity and killing. What disciplinary rules and austerities has he practiced?” At that moment heavenly beings in the air cried out, “The wicked heretics are merely making up a slander!”
[0899c29] 伽藍東百餘步,有大深坑,是提婆達多欲以毒藥害佛,生身陷入地獄處。提婆達多(唐言天授),斛飯王之子也。精勤十二年,已誦持八萬法藏。後為利故,求學神通,親近惡友,共相議曰:「我相三十,減佛未幾;大眾圍繞,何異如來?」思惟是已,即事破僧。舍利子、沒特伽羅子奉佛指告,承佛威神,說法誨喻,僧復和合。提婆達多惡心不捨,以惡毒藥置指爪中,欲因作禮,以傷害佛。方行此謀,自遠而來,至於此也,地遂坼焉,生陷地獄。
More than a hundred paces to the east of the monastery there is a large and deep pit, which was the place where Devadatta, who intended to poison the Buddha, fell into hell alive. Devadatta (known as Tianshou, “Given by Heaven”) was the son of King Droṇodana. Through twelve years’ study with zealous perseverance he mastered all the eighty thousand Dharma pifakas. Afterward he sought to learn supernatural powers for the sake of gaining material advantage and he associated with evil friends, to whom he said in a discussion, “I have as many as thirty of the physical marks of a great person, almost as many as the Buddha [who had thirty-two], and I also have a great following surrounding me. What is the difference between me and the Tathā- gata?” With this thought in mind, he caused a schism in the community of monks. By the Buddha’s order and with the aid of his spiritual power, Śāriputra and Maudgalyāyana preached the Dharma and exhorted the monks who had gone astray to return to the harmonious community of monks. But Devadatta did not relinquish his evil mind and put poison on his fingernails, intending to harm the Buddha when he went to pay homage to him. He came from a great distance to carry out his plot but when he reached this spot the earth cracked open and he fell into hell alive.
[0900a10] 其南復有大坑,瞿伽梨苾芻毀謗如來,生身陷入地獄。
To the south of the pit is another one, which was the place where Kokālika Bhikṣu fell into hell alive because he had slandered the Buddha.
[0900a11] 瞿伽梨陷坑南八百餘步,有大深坑,是戰遮婆羅門女毀謗如來,生身陷入地獄之處。佛為人、天說諸法要,有外道弟子,遙見世尊大眾恭敬,便自念曰:「要於今日辱喬答摩,敗其善譽,當令我師獨擅芳聲。」乃懷繫木盂,至給孤獨園,於大眾中揚聲唱曰:「此說法人與我私通,腹中之子乃釋種也。」邪見者莫不信然,貞固者知為訕謗。時天帝釋欲除疑故,化為白鼠,齧斷盂系,系斷之聲震動大眾,凡諸見聞增深喜悅。眾中一人起持木盂,示彼女曰:「是汝兒耶?」是時也,地自開坼,全身墜陷,入無間獄,具受其殃。
More than eight hundred paces to the south of the pit of Kokālika there is another large and deep pit, which was the place where the brahman woman Ciñcā fell into hell alive because she had slandered the Buddha. Once, when the Buddha was preaching the essentials of the Dharma to human and heavenly beings, a [woman] disciple of a heretical religion saw him from a distance in the assembly of respectful people. [The woman] thought, “Today I must insult Gautama to spoil his fame so that only my teacher will enjoy a good reputation.” She hid a wooden basin inside her clothes and came to Anāthapiṇdika Garden, where she declared aloud in the assembly, “This preacher had illicit intercourse with me and the child in my womb is a Śākya!” The heretics believed in her words but the staunch followers of the Buddha knew that she was committing slander. At that moment Indra, wishing to clear up their doubts, transformed himself into a white rat and gnawed through the cord that bound the basin, which dropped down with a thud and startled the assembly. All those who witnessed this event were greatly delighted. A man in the assembly picked up the wooden basin and showed it to the woman, saying, “Is this your child?” At that time the earth cracked open and the woman fell alive into the hell of uninterrupted pain to suffer retribution.
凡此三坑,洞無涯底,秋夏霖雨,溝池泛溢,而此深坑,嘗無水止。
All these three pits are bottomless and during the autumn and summer seasons, when torrential rains inundate the ditches and pools, water never collects in them.
[0900a25] 伽藍東六七十步,有一精舍,高六十餘尺,中有佛像,東面而坐。如來在昔,於此與諸外道論議。次東有天祠,量等精舍。日旦流光,天祠之影不蔽精舍;日將落照,精舍之陰遂覆天祠。
Sixty or seventy paces to the east of the monastery is a temple over sixty feet high, in which there is an image of the seated Buddha facing toward the east. The Tathāgata once held a discussion with the heretics at this place. Further to the east is a deva temple, of the same size as the Buddhist temple. At sunrise the shadow of the deva temple does not fall on the Buddhist temple, but at sunset the shadow of the Buddhist temple covers the deva temple.
[0900b01] 影覆精舍東三四里,有窣堵波,是尊者舍利子與外道論議處。初,善施長者買逝多太子園,欲為如來建立精舍。時尊者舍利子隨長者而瞻揆,外道六師求角神力,舍利子隨事攝化,應物降伏。[0900b05] 其側精舍前建窣堵波,如來於此摧諸外道,又受毘舍佉母請。
Three or four li to the east of the overshadowing temple is a stupa built at the place where Venerable Sāriputra had a discussion with the heretics. At the time Elder Sudatta first purchased Prince Jeta’s garden with the intention of building a temple for the Tathāgata, Venerable Sāriputra went together with the elder to make a survey of the plot. The teachers of the six heretical schools challenged him to a contest in demonstrating supernatural powers. Acting according to circumstances in carrying out edification, Sāriputra subdued the heretics in conformity with their propensities. In front of the temple and beside the [Śāriputra] stupa there is another stupa built at the spot where the Tathāgata defeated various heretics [in debate] and also accepted the invitation of Mother Viśākhā.
[0900b08] 受請窣堵波南,是毘盧釋迦王(舊曰毘琉離主,訛也)興甲兵誅釋種,至此見佛歸兵之處。毘盧釋迦王嗣位之後,追怨前辱,興甲兵,動大眾,部署已畢,申命方行。時有苾芻聞以白佛,世尊於是坐枯樹下。毘盧釋迦王遙見世尊,下乘禮敬,退立言曰:「茂樹扶疎,何故不坐?枯株朽櫱,而乃遊止?」世尊告曰:「宗族者,枝葉也。枝葉將危,庇蔭何在?」王曰:「世尊為宗親耳,可以迴駕。」於是覩聖感懷,還軍返國。
To the south of the stupa of accepting the invitation is the place where King Virūdhaka (formerly known as “Lord of Piliuli” erroneously), on his way to invade the Sākyas, saw the Buddha and turned back his army. After ascending the throne King Virūdhaka raised an army and mobilized his people to avenge a former insult. When his troops were deployed he ordered them to march. A bhikṣu got wind of this and informed the Buddha about it. The World-honored One then went to sit under a withered tree. When King Virūdhaka saw the World-honored One from a distance, he dismounted to worship him and stood to one side, asking, “Why do you not sit under a tree with luxuriant branches and rich foliage, but instead stay under this tree with dead branches and withered leaves?” The World-honored One said in reply, “My clansmen are like branches and leaves to me. Now that they are in danger where can I find shelter?” The king remarked, “The World-honored One is speaking for his clanspeople. I should go back.” He looked at the Buddha and, moved by his compassion, he recalled his army.
[0900b18] 還軍之側,有窣堵波,是釋女被戮處。毘盧釋迦王誅釋克勝,簡五百女,充實宮闈。釋女憤恚,怨言不遜,詈其王:「家人之子也。」王聞發怒,命令誅戮。執法者奉王教,刖其手足,投諸阬阱。時諸釋女含苦稱佛,世尊聖鑒,照其苦毒,告命苾芻,攝衣而往,為諸釋女說微妙法,所謂羈纏五欲,流轉三途,恩愛別離,生死長遠。時諸釋女聞佛指誨,遠塵離垢,得法眼淨,同時命終,俱生天上。時天帝釋化作婆羅門,收骸火葬,後人記焉。
Near the place of withdrawing troops is a stupa marking the spot where the Sākya maidens were slaughtered. After King Virūdhaka won the battle against the Śākyas he selected five hundred Sākya maidens for his harem. The Sākya maidens indignantly uttered resentful words and insolently disparaged the king as the son of a slave. When the king heard about this he was enraged and ordered that the Sākya maidens be slaughtered. By the king’s order the executioners severed [the women’s] hands and feet and threw them into a pit. The Sākya maidens, suffering bitter pain, called on the Buddha. The World-honored One saw the sad plight of the maidens with his eye of discemmen, and ordered a bhikṣu to send some clothes to the maidens. He then went to preach the wonderful Dharma to them, such as the bondage of the five desires, the three ways of transmigration, and the long and distant course of rebirth with the pain of separation from loved ones. On hearing the Buddha’s teachings the Śākya maidens got rid of defilements and gained the pure eye of the Dharma. They all died at the same time and were reborn in heaven. Indra appeared as a brahman and had their bodies collected and cremated. People of later times recorded this event.
[0900b29] 誅釋窣堵波側不遠,有大涸池,是毘盧釋迦王陷身入地獄處。世尊觀釋女已,還給孤獨園,告諸苾芻,今毘盧釋迦王却後七日,為火所燒。王聞佛記,甚懷惶懼。至第七日,安樂無危。王用歡慶,命諸宮女往至河側,娛遊樂飲。猶懼火起,鼓棹清流,隨波泛濫。熾焰飈發,焚輕舟,墜王身,入無間獄,備受諸苦。
Not far from the stupa of the slaughter of the Sākya maidens is a large dried-up pool where King Virūdhaka fell into hell. After visiting the Sākya maidens the World-honored One returned to Anāthapiṇdika Garden and told the bhikṣus, “ King Virūdhaka will be burned to death after seven days.” Hearing the Buddha’s prediction, the king became very frightened. [But] on the seventh day the king was as happy as ever and had no [feeling of] danger. To celebrate, he ordered the ladies of his harem to accompany him on an outing to the riverside for merrymaking. But he still feared that a fire might occur, so he sailed in a boat and drifted with the waves of the river. A blazing fire suddenly broke out and burned the light boat and the king was thrown alive into the hell of uninterrupted torture.
[0900c08] 伽藍西北三四里,至得眼林。有如來經行之迹,諸聖習定之所,並樹封記,建窣堵波。
Going three or four li to the northwest of the monastery I reached the Wood of Regaining Eyes. There are places where the Tathāgata walked up and down and various saints practiced meditation and stupas were built to mark the sites.
昔此國群盜五百,橫行邑里,跋扈城國。勝軍王捕獲已,抉去其眼,棄於深林。群盜苦逼,求哀稱佛。是時如來在逝多精舍,聞悲聲,起慈心,清風和暢,吹雪山藥,滿其眼已,尋得復明。而見世尊在其前住,發菩提心,歡喜頂禮,投杖而去,因植根焉。
In this country there was a band of five hundred brigands that ran amok in the villages and plundered the cities. King Prasenajit arrested them, put out their eyes, and threw them into a great forest. Suffering the painful torture of this punishment, the bandits sorrowfully called on the Buddha. The Tathāgata was at Jetavana Temple, and he heard their pitiful voices and had compassion on them. A cooling breeze blew mildly and wafted some medicine down from the Snow Mountains, which filled their eyes and they recovered their eyesight. On seeing the World-honored One standing before them they cherished the mind of enlightenment (bodhicitta), worshiped him with happiness, and departed after throwing down their staves, which then took root in the ground.
[0900c16] 大城西北六十餘里,有故城,是賢劫中人壽二萬歲時,迦葉波佛本生城也。城南有窣堵波,成正覺已初見父處。城北有窣堵波,有迦葉波佛全身舍利。並無憂王所建也。
More than sixty li to the northwest of the great city is an ancient city that was the birthplace of Kāśyapa Buddha, who was born in the bhadrakalpa (period of virtue) at the time when the human life span was twenty thousand years. To the south of the city is a stupa marking the spot where he first met his father after having realized full enlightenment. The stupa to the north of the city contains the entire body of Kāśyapa Buddha and all of these stupas were erected by King Aśoka.
[0900c20] 從此東南行五百餘里,至劫比羅伐窣堵國(舊曰迦羅衛國,訛。中印度境)。[0900c22] 劫比羅伐窣堵國,周四千餘里。空城十數,荒蕪已甚。王城頹圮°,周量不詳。其內宮城周十四五里,壘甎而成,基跡峻固。空荒久遠,人里稀曠。無大君長,城各立主。土地良沃,稼穡時播。氣序無愆,風俗和暢。伽藍故基千有餘所,而宮城之側有一伽藍,僧徒三千餘人,習學小乘正量部教。天祠兩所,異道雜居。
Going from here to the southeast for over five hundred li, I reached the country of Kapilavastu (formerly mistranscribed as Jialuowei, in the domain of Central India). The country of Kapilavastu is more than four thousand li in circuit and there are two palace cities, which are completely deserted. The wall of the royal city is dilapidated and its circumference is unknown. The inner palace city is fourteen or fifteen li in circuit and its wall is built of bricks; the foundation is thick and strong. The country has been deserted for a long time and is sparsely populated. There is no grand ruler and each city has its own lord. The soil is rich and crops are sown and reaped in season. The climate is never abnormal and the people are genial by custom. There are more than one thousand mined foundations of old monasteries and beside the palace city is a monastery inhabited by over three thousand monks, who study the Hinayana teachings of the Saṃmitīya school. There are two deva temples, with heretics living together.
[0901a01] 宮城內有故基,淨飯王正殿也。上建精舍,中作王像。其側不遠有故基,摩訶摩耶(唐言大術)夫人寢殿也。上建精舍,中作夫人之像。
Inside the palace city is the old foundation of the main audience hall of King Suddhodana. A statue of the king is placed in a shrine built on the old foundation. Not far from this is the old foundation of Lady Mahāmāyā’s bedchamber. A statue of the lady is kept in a shrine built on the old foundation.
其側精舍,是釋迦菩薩降神母胎處,中作菩薩降神之像。上座部菩薩以嗢呾羅頞沙荼月三十日夜降神母胎,當此五月十五日;
Beside it is another shrine, marking the place where Sākya Bodhisattva’s spirit descended to incarnate in his mother’s womb, and in this shrine there is a likeness depicting the Bodhisattva’s spirit [entering his mother’s womb]. According to the tradition of the Sthavira sect, the Bodhisattva’s spirit entered his mother’s womb on the night of the thirtieth day of the month of Uttarā-Āṣādhā, corresponding to the fifteenth day of the fifth month in our country.
諸部則以此月二十三日夜降母胎,當此五月八日。
The tradition of the other sects holds that this event took place on the night of the twenty-third day of that month, corresponding to the eighth day of the fifth month in our land.
菩薩降神東北,有窣堵波,阿私多仙相太子處。
To the northeast of the place of the descent of the Bodhisattva’s spirit there is a stupa marking the place where the rṣi Asita read the prince’s physiognomy.
菩薩誕靈之日,嘉祥輻湊。時淨飯王召諸相師而告之曰:「此子生也,善惡何若?宜悉乃正,明言以對。」曰:「依先聖之記,考吉祥之應,在家作轉輪聖王,捨家當成等正覺。」是時阿私多仙自遠而至,叩門請見。王甚慶悅,躬迎禮敬,請就寶座,曰:「不意大仙今日降顧。」仙曰:「我在天宮安居宴坐,忽見諸天群從蹈舞,我時問言:『何悅豫之甚也?』曰:『大仙當知,贍部洲中釋種淨飯王第一夫人,今產太子,當證三菩提,圓明一切智。』我聞是語,故來瞻仰。所悲朽耄,不遭聖化。」
On the day when the Bodhisattva was born many fortunate and auspicious signs appeared simultaneously. King Suddhodana summoned various physiognomists and said to them, “Now a son has been born to me. What is his future, good or evil? Tell me straight in plain words.” They said, “According to the records of ancient sages and the appearance of good signs the prince will be a universal monarch if he remains at home, and if he renounces home he will become a fully enlightened person.” At that time the ṛṣi Asita came from a distance and knocked on the door, requesting an audience. The king, greatly delighted, greeted the ṛṣi and paid him due salutation. He invited the ṛṣi to sit on a precious seat and said to him, “I did not expect that you, Great Ŗṣi, would condescend to favor me with your presence today.” The ṛṣi said, “When I was sitting at ease in the heavenly palace I suddenly saw the heavenly beings dancing for joy. I asked them why they were so exhilarated. They said, ‘We should inform you, Great Ŗṣi, that the first lady of King Suddhodana of the Sākya clan in Jambudvīpa has given birth to a son today, who will attain perfect enlightenment and omniscient wisdom.’ Because I have heard this information, I have come to see him. I regret that I am getting old and I will not be able to hear his holy teachings.”
[0901a21] 城南門有窣堵波,是太子與諸釋角力擲象之處。太子伎藝多能,獨拔倫匹。淨飯大王懷慶將返,僕夫馭象,方欲出城。提婆達多素負強力,自外而入,問馭者曰:「嚴駕此象,其誰欲乘?」曰:「太子將還,故往奉馭。」提婆達多發憤引象,批其顙,蹴其臆,僵仆塞路,杜絕行途,無能轉移,人眾填塞。難陀後至,而問之曰:「誰死此象?」曰:「提婆達多。」即曳之避路。太子至,又問曰:「誰為不善,害此象耶?」曰:「提婆達多害以杜門,難陀引之開徑。」太子乃舉象高擲,越度城塹,其象墮地,為大深阬,土俗相傳為象墮阬也。其側精舍中作太子像。其側又有精舍,太子妃寢宮也,中作耶輸陀羅,并有羅怙羅像。宮側精舍作受業之像,太子學堂故基也。
At the south gate of the city there is a stupa marking the place where the Prince Siddhārtha wrestled with other Śākyas in a contest and threw an elephant [over the city moat]. A versatile youth, the prince was peerless and had no equal. When King Suddhodana [heard that his son] was on his way back home in a cheerful mood, he asked his mahout to drive an elephant out of the city to greet him. Devadatta, always boastful of his strength, was then coming into the city and asked the mahout, “You have caparisoned the elephant nicely; who is going to ride it?” The mahout said, “Prince Siddhārtha is coming home. I am going out to serve him.” Devadatta, irritated by these words, drew up next to the elephant, struck its forehead, and kicked its abdomen. The animal fell to the ground and its body obstructed the road, creating a hindrance in the way, but nobody could remove it. Later, Nanda came and inquired, “Who killed this elephant?” “Devadatta,” was the reply. Nanda then pulled the dead elephant aside to the edge of the road. When the prince arrived, he also asked, “Who is so wicked as to have killed this elephant?” to which was replied, “It was Devadatta who killed this elephant to blockade the city gate and Nanda pulled it aside to clear the way.” The prince then lifted up the dead elephant and flung it across the moat. When the corpse of the elephant fell to the ground it made a great pit, called by tradition the Pit of the Falling Elephant. In the shrine beside the pit is a statue of the prince. Another shrine beside it marks the site of the bedchamber of the prince’s consort, where statues of Yaśodharā and Rāhula are kept. In the shrine beside the palace is a statue [of the prince] in the posture of learning; this was the old site of the prince’s schoolroom.
[0901b07] 城東南隅有一精舍,中作太子乘白馬凌虛之像,是踰城處也。城四門外各有精舍,中作老、病、死人、沙門之像。是太子遊觀,覩相增懷,深厭塵俗,於此感悟,命僕迴駕。
At the southeast corner of the city there is a shrine in which is a picture of the prince riding on a white horse galloping in the air. This is the place where he went out over the city wall. Outside the four gates of the city, there are four shrines, separately keeping the statues of an aged man, a sick man, a dead man, and a śramaṇa. These were the places where the prince witnessed on a pleasure trip the sorrowful sights by which he was moved to disgust at worldly life, at which awakening he ordered the driver to turn his carriage back and head for home.
[0901b11] 城南行五十餘里,至故城,有窣堵波,是賢劫中人壽六萬歲時,迦羅迦村馱佛本生城也。城南不遠有窣堵波,成正覺已見父之處。城東南窣堵波,有彼如來遺身舍利。前建石柱,高三十餘尺,上刻師子之像,傍記寂滅之事,無憂王建焉。
Going southward for more than fifty li from the city, I reached an old city with a stupa. This was the natal city of Krakucchanda Buddha at the time of the bhadrakalpa when the human life span was sixty thousand years. Not far to the south is a stupa marking the place where this buddha met his father after attaining full enlightenment. Inside the stupa at the southeast of the city the remains of Krakucchanda are contained, and in front of the stupa is a stone pillar over thirty feet high with a carving of a lion on top; the events of his nirvana are inscribed on its sides. This pillar was erected by King Aśoka.
[0901b17] 迦羅迦村馱佛城東北行三十餘里,至故大城,中有窣堵波,是賢劫中人壽四萬歲時,迦諾迦牟尼佛本生城也。東北不遠有窣堵波,成正覺已度父之處。次北窣堵波,有彼如來遺身舍利,前建石柱,高二十餘尺,上刻師子之像,傍記寂滅之事,無憂王建也。
Going northeast for more than thirty li from the city of Krakucchanda Buddha I reached a great ancient city with a stupa. This was the city where Kanakamuni Buddha was born in the bhadrakalpa at the time when the human life span was forty thousand years. Not far to the northeast is a stupa marking the place where this buddha converted his father after attaining full enlightenment. Further to the north is a stupa containing Kanakamuni’s remains. In front of the stupa is a stone pillar over twenty feet high with the carving of a lion on top; the events of his nirvana are inscribed on its sides. This pillar was erected by King Aśoka.
[0901b23] 城東北四十餘里,有窣堵波,是太子坐樹陰,觀耕田,於此習定,而得離欲。淨飯王見太子坐樹陰,入寂定,日光逈照,樹影不移,心知靈聖,更深珍敬。
More than forty li to the northeast of the city is a stupa that marks the spot where Prince [Siddhārtha] once sat under the shade of a tree, watching farmers plowing the land, and practiced meditation through which he became free of the passions. King Śuddhodana saw the prince sitting in meditation under the shade of the tree, and he noticed that the shadow of the tree never moved even as the sunlight changed the direction. Reminded that the prince was a saintly person, the king treasured and respected him all the more.
[0901b27] 大城西北,有數百千窣堵波,釋種誅死處也。毘盧釋迦王既克諸釋,虜其族類,得九千九百九十萬人,並從殺戮,積尸如莾,流血成池。天警人心,收骸瘞葬。
In the northwest of the city are hundreds and thousands of stupas built at the place where the Śākyas were slaughtered. After overcoming the Śākyas King Virūdhaka captured ninety-nine million nine hundred thousand Śākya people and massacred them all. The corpses were piled up like haystacks and blood flowed into a pool. The corpses were collected and buried amid the panic of heavenly beings and the terror in human minds.
[0901c02] 誅釋西南,有四小窣堵波,四釋種拒軍處。初,勝軍王嗣位也,求婚釋種。釋種鄙其非類,謬以家人之女,重禮娉焉。勝軍王立為正后,其產子男,是為毘盧釋迦王。毘盧釋迦欲就舅氏請益受業,至此城南,見新講堂,即中憩駕。諸釋聞之,逐而詈曰:「卑賤婢子,敢居此室!此室諸釋建也,擬佛居焉。」毘盧釋迦嗣位之後,追復先辱,便興甲兵,至此屯軍。釋種四人躬耕畎畝,便即抗拒,兵寇退散,已而入城。族人以為承輪王之祚胤,為法王之宗子,敢行凶暴,安忍殺害,污辱宗門,絕親遠放。四人被逐,北趣雪山,一為烏仗那國王,一為梵衍那國王,一為呬摩呾羅國王,一為商彌國王,奕世傳業,苗裔不絕。
To the southwest of the place where the Śākyas were slaughtered are four small stupas built at the spots where four Śākya men resisted the [invading] army. When King Prasenajit first succeeded to the throne he sought a matrimonial alliance with the Śākya clan. The Śākyas despised him as someone who was not of the same caste and, with pompous ceremony, they deceitfully gave him a slave girl to be his bride. King Prasenajit made the girl his chief queen and their son was King Virūdhaka. Virūdhaka wished to pursue his studies under the guidance of his maternal uncle. When he came to the south of the city he saw a new lecture hall and went in to take a rest. Hearing this, the Śākyas chased him while out chastising him, “How dare you, the son of a slave woman, stay in this hall?” The hall had been built by the Śākyas for the Buddha’s use. After ascending the throne, Virūdhaka made up his mind to avenge the previous insult and stationed an army at this place. There were four Śākya men there, who were plowing the land, and they resisted and dispersed the invading army. Then the four men entered the city but their clans- people thought that, as the descendants of a universal monarch and the offspring of a dharmarāja, should not have dared to commit violence and so complacently kill others. Because they had blemished the clan’s good name they were expelled from the clan and banished, exiled to the Snow Mountains in the north. One of the four Śākyas became the king of Udyāna, one the king of Bāmīyāna, one the king of Himatala, and one the king of Shangmi. They handed down their dominions to their descendants from generation to generation without interruption.
[0901c17] 城南三四里尼拘律樹林,有窣堵波,無憂王建也。釋迦如來成正覺已,還國見父王,為說法處。淨飯王知如來降魔軍已,遊行化導,情懷渴仰,思得禮敬。乃命使請如來曰:「昔期成佛,當還本生。斯言在耳,時來降趾。」使至佛所,具宣王意。如來告曰:「却後七日,當還本生。」使臣還以白王,淨飯王乃告命臣庶,灑掃衢路,儲積華香,與諸群臣四十里外佇駕奉迎。
Three or four li to the south of the city, in a banyan wood, is a stupa built by King Aśoka. This was the place where Śākya Tathāgata, returning home after having gained full enlightenment, saw his father and preached the Dharma for him. Knowing that the Tathāgata had subdued the army of Māra, the Evil One, and was traveling around to edify the people, King Śuddhodana was eager to see him and pay homage to him. So he dispatched a messenger to invite the Tathāgata with these words: “Formerly you promised to return to your native country after becoming a buddha. Your words are still ringing in my ears and it is time now for you to turn your steps toward home.” The messenger came into the Buddha’s presence and related the king’s message. The Tathāgata told him, “After seven days I will return to my home country.” The messenger returned and reported this message to the king. So King Śuddhodana ordered his ministers and the people to sprinkle water and sweep the roads and streets and prepare flowers and incense ready for use. Accompanied by his ministers, he went out to a distance of forty li to wait for the Buddha’s arrival.
是時如來與大眾俱,八金剛周衛,四天王前導,帝釋與欲界天侍左,梵王與色界天侍右,諸苾芻僧列在其後。維佛在眾,如月映星,威神動三界,光明踰七曜,步虛空,至生國。王與從臣禮敬已畢,俱共還國,止尼拘盧陀僧伽藍。
At that time the Tathāgata and his retinue of disciples, protected by the eight diamond (vajra) guardians and with the four heavenly kings as vanguards, with Indra and the celestial beings of the kāmadhātu (realm of sensual desire) attending on his left and Brahmā and the celestial beings of the rūpa- dhātu (realm of pure form) attending on his right, and with all the bhiksus following behind, walked through the air to his home country. In the assembly the Buddha was like the moon among the stars; his austerity moved all the three realms of the world and his radiance surpassed the light of the seven luminaries. After the king and his ministers had worshiped the Buddha they all returned to the capital city, and the Buddha stayed at Banyan Monastery.
其側不遠有窣堵波,是如來於大樹下,東面而坐,受姨母金縷袈裟。次此窣堵波,是如來於此度八王子及五百釋種。
Not far from the monastery is a stupa marking the place where the Tathāgata once sat under a big tree, facing east, and accepted the gift of a robe sewn with golden thread offered by his aunt. There is another stupa nearby, built at the place where the Tathāgata converted eight princes and five hundred Sākya clanspeople.
[0902a05] 城東門內路左,有窣堵波,昔一切義成太子於此習諸技藝。
Inside the east gate of the city, on the left side of the road, is a stupa at the place where Prince Siddhārtha practiced various skills and attainments.
門外有自在天祠,祠中石天像,危然起勢,是太子在襁褓中所入祠也。淨飯王自臘伐尼國迎太子還也,途次天祠。王曰:「此天祠多靈鑒,諸釋童稚求祐必効,宜將太子至彼修敬。」是時傅母抱而入祠,其石天像起迎太子。太子已出,天像復坐。
Outside the gate is an īśvara deva temple in which a stone image of īśvara in the posture of standing up is enshrined. This was the temple that the prince entered when he was in his swaddling clothes. When King Suddhodana brought the prince home from Lumbinī he passed by this temple on the way and said, ‘‘This deva temple often manifests spiritual responses and is sure to answer the prayers of Sākya children. The prince should be sent in to worship the deva.” The nurse brought the prince into the temple and the stone image of the deva stood up to greet him; when the prince left the deva image resumed its seat.
[0902a13] 城南門外路左,有窣堵波,是太子與諸釋角藝,射鐵鼓。從此東南三十餘里,有小窣堵波,其側有泉,泉流澄鏡,是太子與諸釋引強校能,弦矢既分,穿鼓過表,至池沒羽,因涌清流,時俗相傳,謂之箭泉。夫有疾病,飲沐多愈。遠方之人持泥以歸,隨其所苦,漬以塗額,靈神冥衛,多蒙痊愈。
Outside the south gate of the city, on the left side of the road, is a stupa at the place where the prince, competing with other Sākyas in the arts of war, shot at iron drums. At a distance of more than thirty li to the southeast from here is a small stupa, beside which is a spring flowing with clear water. While competing with other Sākyas in the skill of archery, the prince drew his bow, and, as the arrow left the bow it pierced through the surface of the drums and hit the ground, sinking into the earth up to its fletching. The spring of pure water formed at that spot, by tradition called Arrow Spring. When people are sick they drink the water or bathe in it and in most cases they are cured. People travel from distant places to collect the clay of the spring and make it into a paste, which is applied on on the forehead whenever they have any ailment. As the clay is protected by spirits and deities it has a healing effect in most cases.
[0902a20] 箭泉東北行八九十里,至臘伐尼林,有釋種浴池,澄清皎鏡,雜華彌漫。其北二十四五步,有無憂華樹,今已枯悴,菩薩誕靈之處。菩薩以吠舍佉月後半八日,當此三月八日;上座部則曰以吠舍佉月後半十五日,當此三月十五日。次東窣堵波,無憂王所建,二龍浴太子處也。菩薩生已,不扶而行,於四方各七步,而自言曰:「天上、天下,唯我獨尊。今茲而往,生分已盡。」隨足所蹈,出大蓮花。二龍踊出,住虛空中,而各吐水,一冷一煖,以浴太子。
Going northeast from the Arrow Spring for eighty or ninety li I reached Lumbinī Wood, where there is a bathing pool full of transparent water, with flowers of different descriptions spreading all over the place. Twenty-four or twenty-five paces to the north of the pool is an aśoka tree, now withered; this was the place where the Bodhisattva was born into the world. The Bodhi- sattva was born on the eighth day of the second half of the month of Vaiśākha, corresponding to the eighth day of the third month in our calendar, though the Sthavira sect holds that it was on the fifteenth day of the second half of the month of Vaiśākha, corresponding to the fifteenth day of the third month in our calendar. Further east is a stupa built by King Aśoka at the place where two dragons bathed the [newborn] prince. After he had been born the Bodhisattva walked seven steps unaided to each of the four quarters and announced, ‘dn the heavens above and on the earth below, I am the sole Honored One! From now on I shall have no more rebirth.” Under each step a large lotus flower sprang up from the earth. Two dragons appeared in the air, one emitting cool water and the other warm water, to bathe him.
[0902b02] 浴太子窣堵波東,有二清泉,傍建二窣堵波,是二龍從地踊出之處。菩薩生已,支屬宗親莫不奔馳,求水盥浴。夫人之前,二泉涌出,一冷一煖,遂以浴洗。其南窣堵波,是天帝釋捧接菩薩處。菩薩初出胎也,天帝釋以妙天衣,跪接菩薩。次有四窣堵波,是四天王抱持菩薩處也。菩薩從右脇生已,四大天王以金色[疊*毛]衣,捧菩薩,置金机上。至母前曰:「夫人誕斯福子,誠可歡慶。諸天尚喜,況世人乎?」
To the east of the stupa of bathing the prince are two lucid springs, beside which are two stupas built at the place where two dragons emerged from the earth. After the Bodhisattva was born his relatives and clanspeople hurried to get the water to wash themselves, and in front of Lady Mahāmāyā two springs, one cold and one hot, gushed out water for them bathe in. A stupa at the south marks the place where Indra received the Bodhisattva with both hands when the Bodhisattva was born. Indra knelt down to catch him in a piece of wondrous celestial cloth. Next are four stupas marking the place where the four heavenly kings carried the Bodhisattva. When the Bodhisattva was born from the right side of his mother the four heavenly kings caught him in a piece of golden-colored fine cotton and placed him on a small gold table, which they carried into the presence of his mother, saying “It is tmly a joyous event for celebration that Your Ladyship has given birth to such a blessed son. Even the heavenly beings are delighted, not to speak of the human beings of the earth.”
[0902b12] 四天王捧太子窣堵波側不遠,有大石柱,上作馬像,無憂王之所建也。後為惡龍霹靂,其柱中折仆地。傍有小河,東南流,土俗號曰油河。是摩耶夫人產孕已,天化此池,光潤澄淨,欲令夫人取以沐浴,除去風虛。今變為水,其流尚膩。
Not far from the stupa where the four heavenly kings carried the prince there used to be a great stone pillar erected by King Aśoka, with the figure of a horse on top. It was later broken in the middle by a thunderbolt caused by an evil dragon, and half of it fell onto the ground. Beside the broken pillar is a rivulet flowing toward the east, called Oil River by the local people. After Lady Mahāmāyā had given birth [to the prince] the heavenly beings produced a pool of lucent and pure water at this place for the lady to bathe herself, so as to wash off the soil and dust. It has now become [an oily stream of] water.
從此東行曠野荒林中二百餘里,至藍摩國(中印度境)。[0902b19] 藍摩國,空荒歲久,疆場無紀,城邑丘墟,居人稀曠。[0902b20] 故城東南有甎窣堵波,高減百尺。昔者如來入寂滅已,此國先王分得舍利,持歸本國,式遵崇建,靈異間起,神光時燭。
From here going eastward for more than two hundred li through a wild jungle, I reached the country of Rāma[grāma] (in the domain of Central India). The country of Rama has been deserted for many years and it has no boundary marks. The towns and villages are in ruins and are sparsely populated. To the southeast of the old capital city is a brick stupa less than one hundred feet high, built by a former king of this country. When the Tathāgata had entered nirvana the king of this country obtained a portion of his relic bones, which he brought back to his own country; he built this stupa for paying homage to his share of the relics. It shows spiritual manifestations from time to time and often emits a divine light.
[0902b24] 窣堵波側有一清池,龍每出遊,變形蛇服,右旋宛轉,繞窣堵波,野象群行,採花以散,冥力警察,初無間替。昔無憂王之分建窣堵波也,七國所建,咸已開發,至於此國,方欲興功,而此池龍恐見陵奪,乃變作婆羅門,前叩象曰:「大王情流佛法,廣樹福田,敢請紆駕,降臨我宅。」王曰:「爾家安在,為近遠乎?」婆羅門曰:「我,此池之龍王也。承大王欲建勝福,敢來請謁。」王受其請,遂入龍宮。坐久之,龍進曰:「我惟惡業,受此龍身,供養舍利,冀消罪咎,願王躬往,觀而禮敬。」無憂王見已,懼然謂曰:「凡諸供養之具,非人間所有也。」龍曰:「若然者,願無廢毀。」無憂王自度力非其疇,遂不開發。出池之所,今有封記。
Beside the stupa is a clear pool from which a dragon often emerges in the shape of a snake to worship the stupa, circumambulating it from left to right. Wild elephants come in groups to pick flowers and scatter them on the stupa, which has been under spiritual protection without cease. When King Aśoka was constructing more stupas for the dissemination of the Buddha’s relic bones, he opened up the stupas formerly built in seven countries to take out the relic bones [for redistribution]. When he came to this country and was about to start working [on the stupa], the dragon of the pool, fearing that he might be deprived of the relics, appeared as a brahman and halted the king’s elephant, saying, ‘‘Your Majesty’s goodwill extends to the buddha-dharma and you have widely cultivated the field of blessedness. I venture to invite you to deign to visit my abode.” The king said, “Where is your home? Is it far away or nearby?” The brahman said, “I am the dragon king of this pool. As Your Majesty wishes to perform superior deeds of blessedness, I have ventured to come and beg for an interview.” At his invitation, the king entered the dragon’s palace and, after sitting for a while, the dragon said, “Due to my past evil deeds I have been born in the shape of a dragon. I make offerings to the Buddha’s relics in the hope that I may eliminate my sins and faults. I wish for you to come see and worship the relics in person.” Seeing the dragon’s paraphernalia for worshiping the relics, the king was awed by their splendor and said, “These utensils for making offerings are not to be seen in the human world.” The dragon said, “If that is so, I pray that you will not demolish them.” Thinking that he was not equal to the dragon in power, King Aśoka relinquished the idea of opening up that stupa. A mound marks the spot where he came out of the pool.
[0902c10] 窣堵波側不遠,有一伽藍,僧眾尠矣,清肅皎然,而以沙彌總任眾務。遠方僧至,禮遇彌隆,必留三日,供養四事。聞諸先志曰:昔有苾芻,同志相召,自遠而至,禮窣堵波。見諸群象,相趨往來,或以牙芟草,或以鼻灑水,各持異華,共為供養。時眾見已,悲歎感懷。有一苾芻,便捨具戒,願留供養,與眾辭曰:「我惟多福,濫迹僧中,歲月亟淹,行業無紀。此窣堵波有佛舍利,聖德冥通,群象踐灑。遺身此地,甘與同群,得畢餘齡,誠為幸矣。」眾告之曰:「斯盛事也。吾等垢重,智不謀此。隨時自愛,無虧勝業。」
Not far from the stupa is a monastery with few monks. It is a quiet and clean place under the management of a śrāmaṇera (novice). Monks coming from distant places are well received with hospitality and invited to stay for three days to receive offerings of the four monastic requisites. The local people say that once a bhikṣu came with some fellow monks from a distant place to worship the stupa and they saw a group of elephants bustling about, weeding grass with their tusks and sprinkling water with their trunks, each of them holding different kinds of flowers to make offerings. At this sight the monks were deeply moved and sighed with pity. One of the bhikṣus relinguished his position as a fully ordained monk in order to stay behind [as a śrāmaṇera] to attend the stupa. He said farewell to the other monks, saying, “I am lucky to have become a member, though an incompetent one, of the community of monks. Through the passage of time I have made no achievement in my spiritual practice. As this stupa contains the Buddha’s relics, the elephants are inspired by his holy virtues to come to keep the place clean. I am willing to stay here to work together with them. If I can spend the rest of my life here I will be very fortunate indeed.” The other monks told him, “It is a good idea and we are so ignorant as not to have thought of it ourselves. Please take care of yourself and do not fail in your superior deed.”
亦既離群,重申誠願,歡然獨居,有終焉之志。於是葺°茅為宇,引流成池,採掇時花,灑掃塋°域。綿歷歲序,心事無殆。隣國諸王聞而雅尚,競捨財寶,共建伽藍,因而勸請,屈知僧務。自爾相踵,不泯元功,而以沙彌總知僧事。
Having parted from his companions, the śrāmaṇera repeated his sincere vow and lived alone happily with the intention of living in this manner until the end of his life. He built a thatched hut and channeled water into a tank. He plucked seasonal flowers [as offerings] and kept the place clean by sprin- kling water and sweeping the ground, dong this for many years in succession without changing his mind. The kings of the neighboring countries heard about him [and felt] deep respect; they vied with one another to donate money and valuables for the construction of a monastery and invited the śrāmaṇera to supervise the monastic affairs. Since then the abbot of this monastery has always been a śrāmaṇera, in memory of the original institution.
[0902c28] 沙彌伽藍東,大林中行百餘里,至大窣堵波,無憂王之所建也。是太子踰城至此,解寶衣,去纓絡,命僕還處。太子夜半踰城,遲明至此,既允宿心,乃形言曰:「是我出籠樊°,去羈鎖,最後釋駕之處也。」於天冠中解末尼寶,命僕夫曰:「汝持此寶,還白父王,今茲遠遁,非苟違離,欲斷無常,絕諸有漏。」闡鐸迦(舊曰車匿,訛也)曰:「詎有何心,空駕而返?」太子善言慰喻,感悟而還。
Going east from Śrāmaṇera Monastery for more than a hundred li through a big forest, I reached a great stupa built by King Aśoka at the place where Prince Siddhārtha halted after he had gone out over the city wall, taken off his precious garments, untied his necklace, and asked his servant, Chandaka, to return to the palace. The prince went over the city wall at midnight and reached this place at daybreak, and, having fulfilled his cherished desire, he said to himself, ‘‘This is the place where I escape from prison, unfasten the fetters, and unyoke myself at last!” He removed the maṇi pearl from his crown and said to his servant, “Take this pearl and go home to inform my father, the king, that my present retirement to a distant place is not an inconsiderate departure from home; I have done so because I wish to cut off what is impermanent and abandon all that causes pain and distress.” Chandaka (formerly called Cheli erroneously) said, “How can I have the mind to drive the empty carriage home?” The prince consoled the servant with good words, and Chandaka became awakened and returned home.
迴駕窣堵波東,有贍部樹,枝葉雖凋,枯株尚在。[0903a08] 其傍復有小窣堵波,太子以餘寶衣易鹿皮衣處。太子既斷髮易裳,雖去瓔珞,尚有天衣。曰:「斯服太侈,如何改易?」時淨居天化作獵人,服鹿皮衣,持弓負羽。太子舉其衣而謂曰:「欲相貿易,願見允從。」獵人曰:「善。」太子解其上服,授與獵人。獵人得已,還復天身,持所得衣,凌虛而去。
On the east of the stupa where the carriage was sent home there is a jambu tree (Eugenia jambolana) whose branches and leaves have withered, but the decayed trunk is still there. Beside the tree is a small stupa marking the place where the prince changed his remaining precious garments for a deerskin robe. Although he had already cut off his hair, changed his clothes, and taken off his pearl necklace, the prince still had his royal robe with him. He thought, “This robe is too luxurious; what shall I do for a change [of clothes] ?” At that moment a heavenly being of Suddhavāsa (“Heaven of Pure Abode”) appeared as a hunter, wearing a deerskin robe, holding a bow and carrying some arrows. The prince, holding out his robe, said to the hunter, “I wish to exchange this [clothing] for yours. Will you kindly consent?” The hunter agreed. The prince then took off his upper garment and handed it to the hunter, who resumed his heavenly form and flew away through the air with the garment he had bartered.
[0903a16] 太子易衣側不遠,有窣堵波,無憂王之所建也,是太子剃髮處。太子從闡鐸迦取刀,自斷其髮,天帝釋接上天宮,以為供養。時淨居天子化作剃髮人,執持銛刀,徐步而至。太子謂曰:「能剃髮乎?幸為我淨之。」化人受命,遂為剃髮。
Not far away from the place where Prince Siddhārtha changed his clothes is a stupa built by King Aśoka at the spot where the prince had his hair shaved off. The prince asked for a razor from Chandaka and cut off his own locks, which Indra received and brought to his heavenly palace for worship. At that time a celestial being of the Heaven of Pure Abode appeared as a barber, approaching slowly with a razor in his hand. The prince asked him, “Can you shave my head? Please give me the tonsure.” Accordingly the transformed figure shaved his head.
踰城出家時亦不定,或云菩薩年十九,或曰二十九,以吠舍佉月後半八日踰城出家,當此三月八日,或云以吠舍佉月後半十五日,當此三月十五日。
The exact time when the prince left home by going over the city wall, in order to become a monk, is uncertain. Some say it was when the Bodhisattva was nineteen years old, others say he was twenty-nine years old at the time. It is said that Prince Siddhārtha renounced home on the eighth day of the second half of the month of Vaiśākha, corresponding to the eighth day of the third month of our calendar; or that it was on the fifteenth day of the second half of the month of Vaiśākha, corresponding to the fifteenth day of the third month of our calendar.
[0903a25] 太子剃髮窣堵波東南,曠野中行百八九十里,至尼拘盧陀林,有窣堵波,高三十餘尺。昔如來寂滅,舍利已分,諸婆羅門無所得獲,於涅疊般那(唐言焚燒。舊云闍維,訛也)地收餘灰炭,持至本國,建此靈基,而修供養。自茲已降,奇迹相仍,疾病之人,祈請多愈。
From the stupa where the prince had his head shaved, going southeast for one hundred eighty or ninety li through a wilderness, I reached a banyan grove in which there is a stupa over thirty feet high. When the Tathāgata entered nirvana and his relics were distributed, the brahmans who had not obtained a share of the relics collected the ashes and charcoal from the ground of the niṣṭapana (meaning “burning,” formerly known as shewei by mistake) and brought them home; they built this holy reliquary for worship. Since then it has manifested many miracls and most of the sick people who have prayed for recovery here have received a response.
[0903b02] 灰炭窣堵波側,故伽藍中,有過去四佛坐及經行遺迹之所。[0903b04] 故伽藍左右,數百窣堵波。其一大者,無憂王所建也,崇基雖陷,高餘百尺。
In the old monastery beside the ash and charcoal stupa are places where the four past buddhas sat and walked up and down. On both sides of the old monastery are several hundred stupas, among which a large one was built by King Aśoka. Although its lofty foundation has collapsed it is still over one hundred feet in height.
[0903b05] 自此東北,大林中行,其路艱險,經途危阻,山牛、野象、群盜、獵師,伺求行旅,為害不絕。
From here going northeast I proceeded through a great forest along a rough and dangerous road with perilous obstacles all along the way. Mountain oxen and wild elephants, as well as brigands and hunters, watch for travelers and constantly do harm to them.
出此林已,至拘尸那揭羅國(中印度境)。[0903b09] 拘尸那揭羅國,城郭頹毀,邑里蕭條。故城甎基,周十餘里。居人稀曠,閭巷荒蕪。[0903b10] 城內東北隅,有窣堵波,無憂王所建,准陀(舊曰純陀,訛也)之故宅也。宅中有井,將營獻供,方乃鑿焉。歲月雖淹,水猶清美。
Coming out of this forest I reached the country of Kuśinagara (in the domain of Central India). The city wall of the capital of the country of Kuśinagara is in ruins and the towns and villages are deserted. The brick foundations of the city wall are more than ten li in circuit; there are very few inhabitants and the streets and lanes are in desolation. At the northeast corner of the original city is a stupa built by King Aśoka at the old residence of Cunda (formerly mistranscribed as Xuntuo). In the residence there is a well that was dug at the time when a meal was prepared for the Buddha. Although the well has been there for many long years the water is still clear and sweet.
[0903b14] 城西北三四里,渡阿恃多伐底河(唐言無勝,此世共稱耳。舊云阿利羅跋提河,訛也。典言謂之尸賴拏伐底河,譯曰有金河)。西岸不遠,至娑羅林。其樹類槲,而皮青白,葉甚光潤。四樹特高,如來寂滅之所也。其大甎精舍中作如來涅槃之像,北首而臥。傍有窣堵波,無憂王所建,基雖傾陷,尚高二百餘尺。前建石柱,以記如來寂滅之事,雖有文記,不書日月。聞諸先記曰:佛以生年八十,吠舍佉月後半十五日入般涅槃,當此三月十五日也。說一切有部則佛以迦剌底迦月後半八日入般涅槃,此當九月八日也。自佛涅槃,諸部異議,或云千二百餘年,或云千三百餘年,或云千五百餘年,或云已過九百,未滿千年。
At a place three or four li to the northwest of the city I crossed the Ajitavatī River (“Unsurpassed,” the name in common use, mistaken for the Airāvatī River in olden times; in the texts it is known as Hiraṇyavatī [“Possessing Gold”] River). Not far from the west bank of the river is Sāla Grove. The śāla tree is similar to an oak, with a greenish-white bark and very glossy leaves. Four of the trees in the grove are unusually tall and mark the place where the Tathāgata entered nirvana. In a large brick temple there is a statue of the Tathāgata in the posture of entering nirvana, lying down with his head toward the north. Beside the temple is a stupa built by King Aśoka. Although the foundation has collapsed it is still over two hundred feet high. In front of it is a stone pillar on which is inscribed a a record of the event of the Tathāgata’s nirvana, but no date is mentioned in the record. It is said in previous record, however, that the Buddha entered parinirvāṇa (complete cessation of rebirth) at the age of eighty, on the fifteenth day of the second half of the month of Vaiśākha, corresponding to the fifteenth day of the third month in our calendar. According to the tradition of the Sarvāstivāda school, the Buddha entered parinirvāṇa on the eighth day of the second half of the month of Kārttika, corresponding to the eighth day of the ninth month in our calendar. The different schools hold variant views concerning the time elapsed since the Buddha’s nirvana; some say it has been more than one thousand two hundred years, others say one thousand three hundred, or one thousand five hundred, or more than nine hundred but less than one thousand.
[0903b28] 精舍側不遠,有窣堵波,是如來修菩薩行時,為群雉王救火之處。昔於此地有大茂林,毛群羽族巢居穴處。驚風四起,猛焰飈急。時有一雉,有懷傷愍,鼓濯清流,飛空奮灑。時天帝釋俯而告曰:「汝何守愚,虛勞羽翮?大火方起,焚燎林野,豈汝微軀所能撲滅?」雉曰:「說者為誰?」曰:「我天帝釋耳。」雉曰:「今天帝有大福力,無欲不遂,救災拯難,若指諸掌,反詰無功,其咎安在?猛火方熾,無得多言!」尋復奮飛,往趣流水。天帝遂以掬水泛灑其林,火滅煙消,生類全命,故今謂之救火窣堵波也。
Not far from the temple is a stupa marking the place where the Tathāgata put out a fire when, in a previous life, in the course of cultivating the bodhi- sattva deeds, he was born as a pheasant. There once was a great forest at this place and the animals and birds lived in caves and nests. One day a gale blew hard just as a fire broke out and burned fiercely. A pheasant, having pity on the other creatures, flapped its wings in a stream and flew up into the air to sprinkle water over the fire. At that moment Indra lowered his head and said to the pheasant, “Why are you so foolishly working so hard with your wings, to no avail? The great fire has just broken out and the whole forest is ablaze. How can you put it out with the effort of your feeble body?” The pheasant said, “Who is it that is speaking to me?” Indra said, “I am Indra” The pheasant said, “If you are Indra, a being possessing great power of blessedness, you may achieve anything you wish. To relieve creatures from disaster and rescue those who are in trouble are as easy for you as looking at the palm of your hand. Yet now you say that I am laboring without effect. Whoe will be blamed? The fire burns fiercely; I cannot talk with you any more!” The bird then flew vigorously to the stream to fetch more water. Indra then scooped up water with his hands and sprinkled it over the forest. The fire was quenched, the smoke vanished, and the animals were saved from the flames. Therefore it is called the Stupa of Fire-fighting.
[0903c11] 雉救火側不遠,有窣堵波,是如來修菩薩行時,為鹿救生之處。乃往古昔,此有大林,火炎中野,飛走窮窘,前有駛流之阨,後困猛火之難,莫不沈溺,喪棄身命。其鹿惻隱,身據橫流,穿皮斷骨,自強拯溺。蹇兔後至,忍疲苦而濟之。筋力既竭,溺水而死。諸天收骸,起窣堵波。
Not far from the place where the pheasant put out a fire is a stupa marking the spot where the Tathāgata, born as a deer in a previous life when in the course of cultivating the bodhisattva deeds, saved creatures. In the remote past there was a great forest at this place. A conflagration spread in the wilderness and the birds and animals were trapped and in a dangerous plight, with the impediments of a rapid stream in front and a violent fire pressing hard from the back. A few of them were not drowned in the stream and escaped death. A deer, having pity on the other animals, strained itself to stretch its body across the stream in order to save the others from drowning. Despite the pain caused by its injured skin and broken bones, the deer endured its fatigue and pain until the last animal, a lame hare, had crossed over and been rescued. Exhausted, the deer fell into the stream and drowned. The heavenly beings collected its carcass and built a stupa for it.
[0903c17] 鹿拯溺西不遠,有窣堵波,是蘇跋陀羅(唐言善賢。舊曰須跋陀羅,訛也)入寂滅之處。善賢者,本梵志師也。年百二十,耆舊多智。聞佛寂滅,至雙樹間,問阿難曰:「佛世尊將寂滅,我懷疑滯,願欲請問。」阿難曰:「佛將涅槃,幸無擾也。」曰:「吾聞佛世難遇,正法難聞,我有深疑,恐無所請。」善賢遂入,先問佛言:「有諸別眾,自稱為師,各有異法,垂訓導俗,喬答摩(舊曰瞿曇,訛略也)能盡知耶?」佛言:「吾悉深究。」乃為演說。善賢聞已,心淨信解,求入法中,受具足戒。如來告曰:「汝豈能耶?外道異學修梵行者,當試四歲,觀其行,察其性,威儀寂靜,辭語誠實,則可於我法中淨修梵行。在人行耳,斯何難哉!」善賢曰:「世尊悲愍,含濟無私,四歲試學,三業方順。」佛言:「我先已說,在人行耳!」
Not far to the west of the place where the deer rescued creatures from drowning is a stupa marking the spot where Subhadra (known as Shanxian, ‘‘Good Sage,” formerly mistranscribed as Subatuoluo) entered nirvana. Subhadra, originally a brahmanical teacher, was a wise man of one hundred and twenty years of age. When he heard that the Buddha was about to enter nirvana he came to the twin [śāla] trees and asked Ānanda, “As the Buddha, the World-honored One, is about to enter nirvana, may I ask him to solve the doubts I have in my mind?” Ānanda said, “The Buddha is about to enter nirvana; please do not disturb him.” [Subhadra] said, “I have heard that we rarely have a chance to be born at a time when a buddha is living in the world, and that we cannot often hear the right Dharma. I am afraid I will have no one else to resolve my deep doubts.” Subhadra then came into the Buddha’s presence and asked him, “There are different groups of self-styled teachers who have variant Dharmas to guide the world here below. Do you know them all, Gautama (formerly known as Qutan in an erroneous and abridged form)?” The Buddha said, “I have made a profound study of them all” and he then gave a description [of the different doctrines]. After having heard the Buddha’s words, Subhadra purified his mind with faith and understanding and asked for permission to become a fully ordained Buddhist monk. The Tathāgata asked him, ‘‘Are you able to become a Buddhist monk? The heterodox disciples who wish to lead the life of purity have to go through probation for four years during which their demeanor and character are observed. If they are found to be quiet in behavior and honest in speech, they can then be admitted into my order to lead a life of purity. It all depends on one’s effort; there is no difficulty.” Subhadra said, ‘‘World-honored One, you are so kind and sympathetic that you are impartial in saving living beings. Through four years’ probation, the three sorts of deeds (of body, speech, and mind) may be straightened in good order.” The Buddha said, “As I have already said, it all depends on one’s effort.”
於是善賢出家,即受具戒,勤勵修習,身心勇猛。已而於法無疑,自身作證。夜分未久,果證羅漢,諸漏已盡,梵行已立。不忍見佛入大涅槃,即於眾中入火界定,現神通事,而先寂滅。是為如來最後弟子,乃先滅度,即昔後渡蹇兔是也。
Subhadra then became a monk and received full ordination. He diligently cultivated himself for both mental and physical strength. A moment later he cleared his mind of doubts concerning the Dharma and tried to achieve personal realization. Shortly after dusk, he actually attained arhatship with all the passions extirpated and the pure life established. Because he could not bear seeing the Buddha enter mahānirvāṇa, he entered the samādhi (trance) of the element of fire and manifested supernatural powers and then he hinself entered nirvana before the Buddha. He became the Tathāgata’s last disciple but died before him. In a previous life Subhadra was the lame hare, the last animal to be rescued [by the courageous deer].
[0904a10] 善賢寂滅側,有窣堵波,是執金剛躄地之處。大悲世尊隨機利見,化功已畢,入寂滅樂,於雙樹間北首而臥。執金剛神密迹力士見佛滅度,悲慟唱言:「如來捨我入大涅槃,無歸依,無覆護,毒箭深入,愁火熾盛!」捨金剛杵,悶絕躄地。久而又起,悲哀戀慕,互相謂曰:「生死大海,誰作舟檝?無明長夜,誰為燈炬?」
Beside the spot where Subhadra entered nirvana is a stupa at the place where Vajrapāṇi (“Holder of the Vajra”) fell into a swoon. The great sympathetic World-honored One, having completed his task of edifying living beings according to their capacities and for their benefit, entered the blissful state of nirvana at the twin [śāla ] trees, lying down with his head toward the north. The deity Vajrapāṇi, (alias) the warrior Guhyapati (“Lord of the Mysteries”), having seen the Buddha enter nirvana, cried sorrowfully, “The Tathāgata has forsaken me and entered mahānirvāṇa. I have no place in which to take refuge and no one to protect me. It is just as if a poisoned arrow has deeply struck me and a fire of distress fiercely burns me.” He dropped his diamond {vajra) club and fell into a swoon. After a long while he stood up and said to the others, “In the great sea of birth and death, who will be our boat and oars? In the long night of ignorance, who will be our lamp and torch?”
[0904a17] 金剛躄地側,有窣堵波,是如來寂滅已七日供養之處。如來之將寂滅也,光明普照,人、天畢會,莫不悲感,更相謂曰:「大覺世尊今將寂滅,眾生福盡,世間無依。」如來右脇臥師子床,告諸大眾:「勿謂如來畢竟寂滅,法身常住,離諸變易,當棄懈怠,早求解脫。」諸苾芻等歔欷悲慟。
Beside the place where Vajrapāṇi fell into a swoon there is a stupa where [the remains of] the Tathāgata were venerated for seven days after his nirvana. When the Tathāgata was about to enter nirvana a bright light shone everywhere and human and heavenly beings gathered together in grief. They said to one another, “The great enlightened World-honored One is now about to enter nirvana. Living beings will come to the end of blessedness and the world will have no one on whom to depend.” The Tathāgata, lying on his right side on a lion bed, told the gathering, “Do not say that the Tathāgata has eventually entered nirvana, as the dharma body [of a buddha] is immutable and free from all changes. You should ward off indolence and try to gain liberation as quickly as possible.” The bhikṣus and others wept sadly.
時阿泥[打‒丁+聿](盧骨反)陀(舊曰阿那律,訛也)告諸苾芻:「止,止,勿悲!諸天譏怪。」時末羅眾供養已訖,欲舉金棺,詣涅疊般那所。時阿泥[打‒丁+聿]陀告言:「且止!諸天欲留七日供養。」於是天眾持妙天華,遊虛空,讚聖德,各竭誠心,共興供養。
At that time Aniruddha (formerly mistranscribed as Anilū) told the bhikṣus, “Stop, stop! Grieve no more! The heavenly beings will reproach you and ridicule you!” After the Malla people had made offerings to the remains, they wished to carry the golden coffin to the fumeral ghat for burning. Aniruddha said to them, “Wait a moment! The heavenly beings wish to keep it here for seven days in order to make offerings to it.” The heavenly beings, holding exquisite celestial flowers, flew through the air and chanted praise of the Buddha’s holy virtues. Every one of them worked with utmost sincerity to make offerings [to the Buddha’s remains].
[0904a29] 停棺側有窣堵波,是摩訶摩耶夫人哭佛之處。如來寂滅,棺斂已畢,時阿泥[打‒丁+聿]陀上昇天宮,告摩耶夫人曰:「大聖法王今已寂滅。」摩耶聞已,悲哽悶絕,與諸天眾至雙樹間,見僧伽胝、鉢及錫杖,拊之號慟,絕而復聲曰:「人、天福盡,世間眼滅!今此諸物,空無有主。」如來聖力,金棺自開,放光明,合掌坐,慰問慈母:「遠來下降!諸行法爾,願勿深悲。」阿難銜哀而請佛曰:「後世問我,將何以對?」曰:「佛已涅槃,慈母摩耶自天宮降,至雙樹間,如來為諸不孝眾生,從金棺起,合掌說法。」
Beside the place where the coffin was lodged is a stupa at the place where Lady Mahāmāyā lamented the Buddha’s demise. After the Tathāgata had entered nirvana and his remains had been laid in the coffin, Aniruddha ascended to the heaven to inform Lady Mahāmāyā, saying, “The great holy King of the Dharma has entered nirvana.” Hearing this news, Mahāmāyā was choked with sobs and fainted. [When she had recovered her consciousness] she went with the heavenly beings to the twin [śāla] trees, where she saw [the Buddha’s] samghāṭi (double robe), almsbowl, and pewter staff. She stroked these articles, weeping piteously, until she fainted again, and when she regained her voice she said, “Human and heavenly beings have come to the end of their blessedness and the Eye of the World has disappeared. Now these things are without an owner!” By the Tathāgata’s saintly power the coffin opened by itself. The Buddha emitted a bright light, sat up with his hands joined palm to palm, and consoled his compassionate mother for having come down from a far distance [to see him], saying, “Such is the law of all things. Please do not be overwhelmed by excessive grief.” With a sorrowful mind, Ānanda asked the Buddha, “What shall I say when people in the future ask me about today’s events?” [The Buddha replied,] “You may say that after the Buddha’s nirvana his compassionate mother came down from the heavenly palace to the twin [śāla] trees. As a lesson to unfilial people, the Tathāgata sat up in the golden coffin and preached the Dharma [for his mother] with his hands joined palm to palm.”
[0904b11] 城北渡河三百餘步,有窣堵波,是如來焚身之處。地今黃黑,土雜灰炭,至誠求請,或得舍利。如來寂滅,人、天悲感,七寶為棺,千[疊*毛]纏身,設香華,建幡蓋,末羅之眾奉輿發引,前後導從,北渡金河,盛滿香油,積多香木,縱火以焚,二[疊*毛]不燒,一極[打‒丁+親]身,一最覆外。為諸眾生分散舍利,唯有髮、爪儼然無損。
More than three hundred paces across the river at the north of the city there was a stupa at the place where the Tathāgata’s body was cremated. The earth is a dark yellow color and the soil is mixed with ashes and charcoal. If one prays earnestly he may obtain śarīras (relic bones) at this place. After the Tathāgata had entered nirvana human and heavenly beings, lamenting sorrowfully, made a coffin out of the seven precious substances and enshrouded his body in a thousand layers of cotton cloth. Holding incense and flowers, as well as banners and canopies, the Mallas pulled the hearse in a procession, some at the front and some following behind the coffin, to the north of Gold River. They prepared a pyre with sufficient fragrant oil and sweet-scented wood and set fire to it. Two layers of the shroud, the innermost one next to the body and the outer one, were not burned. When the people distributed the śarīras they found that the hair and nails were neatly intact.
[0904b19] 焚身側有窣堵波,如來為大迦葉波現雙足處。如來金棺已下,香木已積,火燒不然,眾咸驚駭。阿泥[打‒丁+聿]陀言:「待迦葉波耳。」時大迦葉波與五百弟子自山林來,至拘尸城,問阿難曰:「世尊之身,可得見耶?」阿難曰:「千[疊*毛]纏絡,重棺周斂,香木已積,即事焚燒。」是時佛於棺內為出雙足,輪相之上,見有異色。問阿難曰:「何以有此?」曰:「佛初涅槃,人、天悲慟,眾淚迸染,致斯異色。」迦葉波作禮,旋繞興讚,香木自然,大火熾盛。故如來寂滅,三從棺出:初出臂,問阿難治路;次起坐,為母說法;後現雙足,示大迦葉波。
Beside the place of cremation is the spot where the Tathāgata showed his feet to Mahākāśyapa. After the Tathāgata’s coffin had been laid down and the pyre of fragrant wood had already been piled up, it could not be kindled, to the astonishment of the assembly. Aniruddha said, “It is merely waiting for Kāśyapa.” At that moment, Mahākāśyapa and his five hundred disciples came from the mountains to the city of Kuśinagara, and he asked Ānanda, “May I have a look at the World-honored One?” Ānanda said, “His body is wrapped in a thousand layers of cotton cloth and laid in a double coffin, and fragrant wood has already been piled up for the cremation.” At that time [the body of] the Tathāgata lying in the coffin stretched out its feet. When Kāśyapa noticed that the wheel sign on the soles of the Buddha’s feet had a strange color, he asked Ānanda, “Why is this so?” [Ānanda] said, “At the moment when the Buddha entered nirvana human and heavenly beings wept piteously, and their tears dyed his soles this strange color.” Then Kāśyapa paid homage to the coffin by circumambulating it while chanting praises [of the Buddha], and the fragrant wood spontaneously burst into huge flames. Thus after his nirvana the Tathāgata thrice appeared from his coffin: first, he stretched his arm to ask Ānanda to repair the road; second, he sat up to preach the Dharma for his mother; and last, he showed his feet to Mahākāśyapa.
[0904c02] 現足側有窣堵波,無憂王所建也,是八王分舍利處。前建石柱,刻記其事。佛入涅槃,後涅疊般那已,諸八國王備四兵至,遣直性婆羅門謂拘尸力士曰:「天、人導師,此國寂滅,故自遠來,請分舍利。」力士曰:「如來降尊,即斯下土,滅世間明導,喪眾生慈父。如來舍利,自當供養,徒疲道路,終無得獲。」時諸大王遜辭以求°,既不相允,重謂之曰:「禮請不從,兵威非遠。」直性婆羅門揚言曰:「念哉!大悲世尊忍修福善,彌歷曠劫,想所具聞,今欲相凌,此非宜也。今舍利在此,當均八分,各得供養,何至興兵?」諸力士依其言,即時均量,欲作八分。帝釋謂諸王曰:「天當有分,勿恃力競。」阿那婆答多龍王、文隣龍王、醫那鉢呾羅龍王復作是議:「無遺我曹。若以力者,眾非敵矣。」直性婆羅門曰:「勿諠諍也,宜共分之。」即作三分,一諸天,二龍眾,三留人間,八國重分。天、龍、人王,莫不悲感。
Beside the spot where the Buddha showed his feet is a stupa built by King Aśoka at the place where the eight kings shared the relics. In front of the stupa is a stone pillar on which [a description of] the event is inscribed. After the Buddha’s body was cremated after his nirvana, the kings of eight countries arrived with their four divisions of troops and dispatched the straight-natured brahman to tell the Mallas of Kuśinagara, “As the teacher of human and heavenly beings has entered nirvana in this country, we have come here from afar to share his relics.” The Mallas said, “The Tathāgata was in our country when we were bereaved of the Guide of the World and lost the father of living beings, so naturally we should keep the relics of the Tathāgata for worship. You will receive nothing despite the weariness you endured on your journey.” Since the kings’ solicitation was not granted, they said again, “If you do not comply with our polite request we wil consider using force.” The straight- natured brahman warned them, “Just think it over! The great sympathetic World-honored One patiently cultivated blessedness and good deeds for numerous lull pas in the past. I think that all of you have heard this. It is inappropriate for you to fight each other. Since the relics are in this country they should be divided into eight equal portions, and each of you can have a share for worship. What is the use of resorting to force?” The Mallas listened to his words but when they were about to divide the relics into eight equal portions, Indra said to the kings, “The heavenly beings also have a right to share a portion of the relics. Do not compete for a share on the strength of your might.” Then the nāga kings Anavatapta, Mucilinda, and Elāpattra also made a proposal, saying, “Do not forget about us. As far as strength is concerned, none of you is our equal!” The straight-natured brahman said, “Do not quarrel! We should all share the relics.” The relics were then divided into three portions, one for the heavenly beings, one for the nāgas. and one for the human world, and the third portion was further subdivided into eight parts and allotted to the eight kings. The heavenly beings, nāgas, and kings were all deeply moved.
[0904c21] 分舍利窣堵波西南行二百餘里,至大邑聚。有婆羅門,豪右巨富,確乎不雜,學究五明,敬崇三寶。接其居側,建立僧坊,窮諸資用,備盡珍飾,或有眾僧往來中路,慇懃請留,罄心供養,或止一宿,乃至七日。其後設賞迦王毀壞佛法,眾僧絕侶,歲月驟淹,而婆羅門每懷懇惻。
Going southwest for more than two hundred li from die stupa of the division of the relics I reached a great town. There was a brahman of enormous wealth, who was quite different from other brahmans. He was learned in the five vidyās (“knowledges”) and venerated the Triple Gem. He constructed a monastery, decorated with various kinds of jewels, next to his residence, and provided all sorts of daily requisites. Whenever monks traveled by way of this monastery he always earnestly invited them to stay and receive offerings for one night or up to seven days. Later, when King Saśāṅka persecuted the buddha-dharma, no groups of monks came this way for many years and the brahman regretfully cherished the memory of them.
經行之次,見一沙門,厖眉皓髮,杖錫而來。婆羅門馳往迎逆,問所從至,請入僧坊,備諸供養,旦以淳乳,煮粥進焉。沙門受已,纔一嚌齒,便即置鉢,沈吟長息。婆羅門持食,跪而問曰:「大德慧利隨緣,幸見臨顧,為夕不安耶?為粥不味乎?」沙門愍然告曰:「吾悲眾生福祐漸薄,斯言且置,食已方說。」沙門食訖,攝衣即語。婆羅門曰:「向許有說,今何無言?」沙門告曰:「吾非忘也。談不容易,事或致疑。必欲得聞,今當略說。吾向所歎,非薄汝粥。自數百年,不嘗此味。昔如來在世,我時預從,在王舍城竹林精舍,俯清流而滌器,或以澡漱,或以盥沐。嗟乎!今之淳乳,不及古之淡水,此乃人、天福滅使之然也。」婆羅門曰:「然則大德乃親見佛耶?」沙門曰:「然。汝豈不聞佛子羅怙羅者,我身是也。為護正法,未入寂滅。」說是語已,忽然不見。
One day he was taking a walk and saw a śrāmaṇa with heavy eyebrows and white hair, approaching with a pewter staff in hand. He hurried to greet the monk and inquired where he had come from and where he was going, and invited him to the monastery to receive various kinds of offerings. The following morning he offered the monk some gruel cooked in pure milk. As soon as the monk tasted the gruel he put down the bowl and sighed heavily. The brahman who was serving the monk with food knelt down and said, “You grant benefit to the people according to circumstances and have come to favor me with your presence. Did you not sleep well last night? Or is the gruel unpalatable?” The monk said with regret, “I am sorry that the blessedness of living beings is decreasing. Let us not talk about it now. I shall tell you something after the meal.” When breakfast was over the monk tidied his robe and made ready to depart. The brahman said, “You promised that you would say something. Why do you not say it now?” The monk told him, “I did not forget about it but it is not easy for me to say it. It might cause suspicion. If you insist on hearing what I have to say I shall tell you in brief. I sighed not because I disliked the gruel but because for several hundred years I have not tasted such a flavor. When the Tathāgata was living in the world I used to follow him, serving as an attendant at Jetavana Temple in the city of Rājagṛha to wash his eating bowl in a pure stream. I also bathed, rinsed my mouth, and washed my hands and face [in that stream]. What a pity that the pure milk of today is less tasty than the plain water of yore! This is because the blessedness of human and heavenly beings is decreasing.” The brahman said, “In that case, great virtuous one, you must have seen the Buddha in person.” The monk said, “Yes. Have you heard about Rāhula, the son of the Buddha? I am Rāhula. In order to protect the right Dharma I did not enter nirvana.” Having said this, the monk suddenly disappeared.
婆羅門遂以所宿之房,塗香灑掃,像設儀肅,其敬如在。
The brahman then daubed the room where the monk had spent the night with incense and swept it clean. An image of the monk was installed in the room in a solemn manner and was worshiped just as if the monk was present.
[0905a16] 復大林中行五百餘里,至婆羅痆(女黠反)斯國(舊曰波羅柰國,訛也。中印度境)。
Going through a great forest for more than five hundred li, I reached the country of Bārāṇasī (formerly called the country of Boluonai by mistake, in the domain of Central India)
大唐西域記卷第六
End of Fascicle VI of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第七(五國)
Fascicle VII: Five Countries, from Bārāṇasī to Nepāla
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
婆羅痆(女黠反)斯國
- The Country of Bārāṇasī
戰主國
- The Country of Garjanapati
吠舍釐國
- The Country of Vaiśālī
弗栗恃國
- The Country of Vṛji
尼波羅國
- The Country of Nepāla
[0905a29] 婆羅痆斯國,周四千餘里。國大都城西臨殑伽河,長十八九里,廣五六里。閭閻櫛比,居人殷盛,家積巨萬,室盈奇貨。人性溫恭,俗重強學,多信外道,少敬佛法。氣序和,穀稼盛,果木扶疎,茂草靃靡。伽藍三十餘所,僧徒三千餘人,並學小乘正量部法。天祠百餘所,外道萬餘人,並多宗事大自在天,或斷髮,或椎髻,露形無服,塗身以灰,精勤苦行,求出生死。
The country of Bārāṇasī is more than four thousand li in circuit and the capital city, with the Ganges River on the west, is eighteen or nineteen li long and five or six li wide. The houses in the lanes and streets of the city are close together and it is densely populated. The inhabitants are enormously wealthy and their houses are full of valuable goods. The people are mild and courteous in nature and esteem learning by custom. Most of them believe in heretical theories and few people venerate the buddha-dharma. The climate is temperate and the cereal crops are abundant. The fruit trees grow luxuriantly and the vegetation is rich. There are over thirty monasteries with more than three thousand monks, all of whom study the teachings of the Hinayana Saṃmitiya school. There are more than one hundred deva temples with over ten thousand heretical followers. Most of them worship Maheśvara. Some of them cut their hair while others keep it in a topknot. They go naked without any dress and smear their bodies with ash. They rigorously practice austerities, seeking freedom from birth and death.
[0905b09] 大城中天祠二十所,層臺祠宇,雕石文木,茂林相蔭,清流交帶,鍮石天像量減百尺,威嚴肅然,懍懍如在。
Inside the great city there are twenty deva temples, of which the sanctuaries are built with carved stone and ornamental wood on terraces arranged in tiers. Luxuriant trees cast shade over each other and clear streams flow throughout. There is a brass statue of the deity, less than one hundred feet tall, depicted in a solemn manner with a stately appearance as if it were alive.
[0905b12] 大城東北婆羅痆河西有窣堵波,無憂王之所建也,高百餘尺。前建石柱,碧鮮若鏡,光潤凝流,其中常現如來影像。
To the northeast of the great city and on the west bank of the Varaṇā River is a stupa more than one hundred feet high that was built by King Aśoka. In front of it is a pillar of green stone as smooth as a mirror and the Tathāgata’s image is often visible on the lustrous surface.
[0905b15] 婆羅痆河東北行十餘里,至鹿野伽藍,區界八分,連垣周堵,層軒重閣,麗窮規矩。僧徒一千五百人,並學小乘正量部法。大垣中有精舍,高二百餘尺,上以黃金隱起作菴沒羅果,石為基階,甎作層龕,翕匝四周,節級百數,皆有隱起黃金佛像,精舍之中有鍮石佛像,量等如來身,作轉法輪勢。
Going to the northeast of the Varaṇā River for more than ten li, I reached Deer Park Monastery, which consists of eight divisions all within one enclosing wall. There are lofty halls and storied pavilions most splendidly constructed, with one thousand five hundred monks, all of whom study the teachings of the Hinayana Saṃmitīya school. Within the great enclosure there is a temple over two hundred feet high with a gilt āmra (mango) fruit carved in relief on top. The foundation and steps are made of stone, while the niches arranged in rows are of brick. Around the niches there are one hundred steps, and in each niche is enshrined a gilt image of the Buddha. Inside the temple there is a life-size brass image of the Buddha in the posture of turning the wheel of the Dharma.
[0905b22] 精舍西南有石窣堵波,無憂王建也,基雖傾陷,尚餘百尺。前建石柱,高七十餘尺。石含玉潤,鑒照映徹,慇懃祈請,影見眾像,善惡之相,時有見者。是如來成正覺已初轉法輪處也。[0905b26] 其側不遠窣堵波,是阿若憍陳如等見菩薩捨苦行,遂不侍衛,來至於此,而自習定。[0905b28] 其傍窣堵波,是五百獨覺同入涅槃處。又三窣堵波,過去三佛坐及經行遺迹之所。
To the northeast of the temple is a stone stupa built by King Aśoka. Although the foundation has collapsed the remaining trunk is still one hundred feet high. In front is a stone pillar more than seventy feet tall, as smooth as jade and as reflective as a mirror. With earnest prayer one may see various shadowy pictures in the surface, and sometimes good or evil omens can also be seen. This was the place where the Tathāgata, after having attained full enlightenment, first turned the wheel of the Dharma. Not far from here a stupa marks the spot where Ājñāta-Kauṇdinya and the others went when they saw that the Bodhi- sattva had abandoned the practice of austerities. They refused to be his attendants and guards and came to this place to practice meditation by themselves. The stupa beside it was the place where five hundred pratyekabuddhas entered nirvana together. There are also three other stupas marking sites where the three past buddhas sat and walked up and down.
[0905c02] 三佛經行側有窣堵波,是梅呾麗耶(唐言慈,即姓也。舊曰彌勒,訛略也)菩薩受成佛記處。昔者如來在王舍城鷲峯山告諸苾芻:「當來之世,此贍部洲土地平正,人壽八萬歲,有婆羅門子慈氏者,身真金色,光明照朗,當捨家成正覺,廣為眾生三會說法。其濟度者,皆我遺法植福眾生也。其於三寶深敬一心,在家、出家,持戒、犯戒,皆蒙化導,證果解脫。三會說法之中,度我遺法之徒,然後乃化同緣善友。」
The stupa located beside the place where the three past buddhas walked up and down marks the spot where Maitreya (being a surname, meaning “Compassion” in Chinese, formerly called Mile in erroneous abbreviation) Bodhisattva received the prediction of his attainment of buddhahood. Once on Vulture Peak, near the city of Rājagṛha, the Tathāgata told the bhiksus, “In the future, when the human life span will be eighty thousand years, there will be in this flat land of Jambudvīpa a son of a brahman of the Maitreya family, with a golden-colored body, shining brightly. He will relinquish his home to achieve full enlightenment and preach the Dharma widely for the living beings in three assemblies. Those who will be saved by him are beings who have cultivated the deeds of blessedness according to the teachings I will have left to them. Beacuse they deeply and wholeheartedly venerate the Triple Gem they will receive edification and guidance and attain sainthood and emancipation, whether they are laypeople or monks and whether they observe or violate the disciplinary rules. In the three preaching assemblies those who have followed my bequeathed Dharma will be saved first, and then good friends who have the cause to be saved will be edified.”
是時慈氏菩薩聞佛此說,從坐起,白佛言:「願我作彼慈氏世尊。」如來告曰:「如汝所言,當證此果。如上所說,皆汝教化之儀也。」
When Maitreya Bodhisattva heard what the Buddha had said, he stood up from his seat and said to the Buddha, “I wish to be that Maitreya, the World-honored One!” The Tathāgata told him, “As you have said, you will achieve that fruit. What I have said above is intended for your edification.”
[0905c14] 慈氏菩薩受記西有窣堵波,是釋迦菩薩受記之處。賢劫中人壽二萬歲,迦葉波佛出現於世,轉妙法輪,開化含識,授護明菩薩記曰:「是菩薩於當來世眾生壽命百歲之時,當得成佛,號釋迦牟尼。」
To the west of the place where Maitreya Bodhisattva received his prediction is a stupa marking the spot where Śākya Bodhisattva received his prophecy. At the time when the human life span was twenty thousand years in the bhadrakalpa, Kāśyapa Buddha emerged in the world and turned the wonderful wheel of the Dharma to edify living beings. He prophesied the future of Prabhāpāla Bodhisattva, saying, “This bodhisattva will become a buddha with the name of Śākyamuni in the future, when the human life span is one hundred years.”
[0905c19] 釋迦菩薩受記南不遠,有過去四佛經行遺迹,長五十餘步,高可七尺,以青石積成,上作如來經行之像,像形傑異,威嚴肅然,肉髻之上特出鬚髮,靈相無隱,神鑒有徵。於其垣內,聖迹寔多,諸精舍、窣堵波數百餘所,略舉二三難用詳述。
Not far to the south of the place where Śākya Bodhisattva received his prediction is a site where the four past buddhas walked up and down. It is over fifty paces long and about seven feet high, built of pilied-up bluestone, on which there is an image of the Tathāgata in the posture of walking. It is unusually exquisite with an appearance of solemnity, and with a tuft of hair specially growing on the fleshy protuberance. Its spiritual features are apparent and its divine manifestation is testified. Inside the enclosure there are numerous sacred sites and the temples and stupas number in the several hundreds. I have only cited two or three of them; it is difficult for me to give a detailed description of them all.
[0905c25] 伽藍垣西有一清池,周二百餘步,如來嘗中盥浴。次西大池,周一百八十步,如來嘗中滌器。次北有池,周百五十步,如來嘗中浣衣。凡此三池,並有龍止。其水既深,其味又甘,澄淨皎潔,常無增減。有人慢心,濯此池者,金毘羅獸多為之害;若深恭敬,汲用無懼。浣衣池側大方石上,有如來袈裟之迹,其文明徹,煥如彫鏤,諸淨信者每來供養。外道凶人輕蹈此石,池中龍王便興風雨。
To the west of the enclosure of the monastery is a pond of pure water more than two hundred paces in circuit in which the Tathāgata often bathed. Further to the west is another big pond, one hundred eighty paces in circuit, where the Tathāgata used to wash his almsbowl. Further to the north is a pond one hundred fifty paces in circuit where the Tathāgata used to wash his robes. There are dragons living in all three ponds. The water is deep and tastes sweet. It is clear and limpid, neither increasing nor decreasing. If one washes in these ponds with an arrogant mind he will usually be harmed by a kumbhīra (crocodile), but it is safe for one to use the water with a mind of deep respect. Beside the pond for washing robes is a big square rock on which are the traces of the Tathāgata’s robes, with the lines as distinct as if they were carved. Pure believers often come here to make offerings. If heretics and evil people tread contemptuously on the rock the dragon king in the pond raises a storm.
[0906a05] 池側不遠有窣堵波,是如來修菩薩行時,為六牙象王,獵人利其牙也,詐服袈裟,彎弧伺捕,象王為敬袈裟,遂捩牙而授焉。
Not far from the pond is a stupa at the place where the Tathāgata, in the course of practicing the deeds of a bodhisattva, was a six-tusked elephant king. A hunter who wished to obtain its tusks disguised himself in a monk’s robe and drew his bow to kill the elephant. Out of respect for the robe the elephant king extracted its tusks and gave them to the hunter.
[0906a09] 捩牙側不遠有窣堵波,是如來修菩薩行時,愍世無禮,示為鳥身,與彼獼猴、白象,於此相問,誰先見是尼拘律樹,各言事迹,遂編長幼,化漸遠近,人知上下,道俗歸依。
Not far from the place of the tusk extraction is a stupa at the place where the Tathāgata, in the course of practicing the deeds of a bodhisattva, manifested as a bird. Out of pity for the lack of kindness in the world, he asked a monkey and a white elephant which of them was the first to see the banyan tree [under which they were sitting]. Each gave an account and, according to their statements, who was senior and who was junior was established. Their influence gradually spread far and near and the people began to know the order of superiority and inferiority, and both monks and laypeople followed their example.
[0906a13] 其側不遠,大林中有窣堵波,是如來昔與提婆達多俱為鹿王斷事之處。昔於此處大林之中,有兩群鹿,各五百餘。時此國王畋遊原澤,菩薩鹿王前請王曰:「大王校獵中原,縱燎飛矢,凡我徒屬,命盡茲晨,不日腐臭,無所充膳。願欲次差,日輸一鹿。王有割鮮之膳,我延旦夕之命。」王善其言,迴駕而返。兩群之鹿,更次輸命。
Not far away is a great forest in which there is a stupa at the spot where in the past the Tathāgata and Devadatta, both as deer kings, settled a dispute. Formerly in this great forest there were two herds of deer, each of which had more than five hundred animals. The king of this country once came to hunt in the plain and marshland. The Bodhisattva deer king came forward and said to the king, “Your Majesty is hunting with stout dogs in the plain, using burning torches and flying arrows. All my followers will lose their lives this morning and in a few days [their bodies] will become putrid and stinking and will be unfit for food. I wish to supply you with a live deer every day in rotation so that you may have fresh venison, and my followers will be able to lengthen their lives to some extent.” The king, pleased by these words, turned back his carriage. Thus each of the two herds provided the king with a deer on alternate days.
提婆群中有懷孕鹿,次當就死,白其王曰:「身雖應死,子未次也。」鹿王怒曰:「誰不寶命!」雌鹿歎曰:「吾王不仁,死無日矣。」乃告急菩薩鹿王。鹿王曰:「悲哉慈母之心,恩及未形之子!吾今代汝。」遂至王門。道路之人傳聲唱曰:「彼大鹿王今來入邑。」都人士庶莫不馳觀。王之聞也,以為不誠。門者白王,王乃信然。曰:「鹿王何遽來耶?」鹿曰:「有雌鹿當死,胎子未產,心不能忍,敢以身代。」王聞歎曰:「我人身鹿也,爾鹿身人也。」於是悉放諸鹿,不復輸命,即以其林為諸鹿藪,因而謂之施鹿林焉。鹿野之號,自此而興。
Now in the herd of [the deer king] Devadatta there was a pregnant doe. When it was her turn to be killed she said to the king of her herd, “Although it is my turn to die my child has nothing to do with this.” The deer king Deva- datta said angrily, ‘‘Who does not value his life?” The doe remarked, sighing, “Our king is not kindly and I may die at any moment.” So she asked for emergency help from the Bodhisattva deer king. The Bodhisattva said, “How compassionate is the mind of a benign mother, showing kindness to her child that has not yet taken shape! I shall go in your place.” Then he went to the gate of the king’s palace and the people in the street exclaimed, “The great deer king has entered the town!” The officials and common people in the capital rushed out to have a look. When the king heard about this he did not believe it, but after the doorkeeper informed the king he understood that it was true and said, “Deer king, why have you come here so abruptly?” The deer said, “A doe was going to die in her turn but she is about to give birth to a fawn, and I cannot bear the sight of her death. I venture to substitute myself for her.” Hearing this, the king said with a sigh, “I am a human being in form but I behave like a deer, and you are a deer yet you have the heart of a human being!” The king then set free all the deer and asked for no more sacrifices from them. The forest was allotted as a preserve for the deer and therefore was called the Forest Given to the Deer; hence the name Deer Park.
[0906b04] 伽藍西南二三里,有窣堵波,高三百餘尺,基趾廣峙,瑩飾奇珍,上無層龕,便置覆鉢,雖建表柱,而無輪鐸。其側有小窣堵波,是阿若憍陳如等五人棄制迎佛處也。初,薩婆曷剌他悉陀(唐言一切義成。舊曰悉達多,訛略也)太子踰城之後,棲山隱谷,忘身殉法。淨飯王乃命家族三人、舅氏二人曰:「我子一切義成捨家修學,孤遊山澤,獨處林藪,故命爾曹隨知所止。內則叔父、伯舅,外則既君且臣,凡厥動靜,宜知進止。」
Two or three li to the southwest of the monastery is a stupa more than three hundred feet high. The base of the stupa is broad and high and it is adorned with rare and brilliant valuables. There are no niches arranged in rows but instead a dome in the shape of an inverted almsbowl was constructed on the base. Although a stone emblematic pillar was erected it has no decorative wheels or bells. Beside it is a small stupa built at the place where the five people, Ājmta-Kauṇdinya and the others, gave up their restraint and greeted the Buddha. When Prince Sarvārthasiddha (known as Yiqieyicheng, “Accomplishment of All Purposes” in Chinese, formerly called Xidaduo in erroneous abbreviation) crossed over the city wall to live in seclusion in the mountains and valleys, forgetting about himself to seek the Dharma, King Suddhodana gave orders to three clanspeople and two relatives, saying, “My son Sarvārthasiddha has left home to pursue his studies and is traveling alone in the mountains and marshlands, sojourning in woods and forests. I order you to follow him so I will know where he is staying. Inwardly you are his paternal and maternal uncles, but outwardly he is your lord and you are his subjects. You should know what to do in whatever circumstances.”
五人銜命,相望營衛,因即勤求,欲期出離。每相謂曰:「夫修道者,苦證耶?樂證耶?」二人曰:「安樂為道。」三人曰:「勤苦為道。」二三交爭,未有以明。於是太子思惟至理,為伏苦行外道,節麻米以支身。彼二人者見而言曰:「太子所行非真實法。夫道也者,樂以證之,今乃勤苦,非吾徒也。」捨而遠遁,思惟果證。
Under the king’s order the five men served the prince as his guards, and at the same time they also sought the way of emancipation. They often discussed among themselves whether they should cultivate the way to attain liberation by practicing asceticism or by living in a pleasant manner. Two of them said that one should cultivate the way in comfort, while the other three held that one should cultivate the way in an arduous ascetic manner. They argued about the matter without coming to a clear decision. The prince pondered the ultimate truth and, in order to convince the heretics who led a life of severe hardship, he took only gruel to sustain his life. Seeing this, the two men said, “What the prince is doing is not the true Dharma. The way is something that should be realized in a comfortable manner. He is not of our group, as he has taken to asceticism.” So they deserted the prince and fled far away with the intention of attaining the fruit of sainthood.
太子六年苦行,未證菩提,欲驗苦行非真,受乳糜而證果。斯三人者聞而歎曰:「功垂成矣,今其退矣。六年苦行,一日捐功!」於是相從求訪二人,既相見已,匡坐高論,更相議曰:「昔見太子一切義成,出王宮,就荒谷,去珍服,披鹿皮,精勤勵志,貞節苦心,求深妙法,期無上果。今乃受牧女乳糜,敗道虧志,吾知之矣,無能為也。」彼二人曰:「君何見之晚歟?此猖蹶人耳。夫處乎深宮,安乎尊勝,不能靜志,遠迹山林,棄轉輪王位,為鄙賤人行,何可念哉?言增忉怛耳!」
After practicing asceticism for six years the prince did not achieve enlightenment and, wishing to prove that asceticism was not the true method, he accepted milk gruel and attained the fruit of sainthood. Hearing this, the three men said with a sigh, “At the last moment to gain success he has retrogressed. All the effort he put forth in practicing asceticism for six years is abandoned in a single day.” Then they went together to visit the two men [who had left before]. When they saw one another, having seated themselves, they started to talk bombastically, saying, “Formerly we saw that Prince Sarvārthasiddha left the palace and went to the wilds; he took off his precious garments and put on a deerskin, working hard and persevering to seek the deep and wonderful Dharma wholeheartedly and painstakingly in order to win the supreme fruit of sainthood. But now he has accepted milk gruel offered by some milkmaids and is morally ruined, contrary to his original intention. We know all about this but we could do nothing.” The two men said, “How is it that you see it so late? He is merely a capricious person. When he was living in the palace with honor and dignity he could not keep his mind in peace but went far away to the forests, and he abandoned his position as universal monarch to lead the life of a low and vulgar person. Why should we remember him? The mention of him merely distresses us.”
菩薩浴尼連河,坐菩提樹,成等正覺,號天人師,寂然宴默,惟察應度,曰:「彼欝頭藍子者,證非想定,堪受妙法。」空中諸天尋聲報曰:「欝頭藍子命終已來,經今七日。」如來歎惜:「如何不遇,垂聞妙法,遽從變化?」重更觀察,營求世界,有阿藍迦藍,得無所有處定,可授至理。諸天又曰:「終已五日。」如來再歎,愍其薄祐。又更諦觀,誰應受教?唯施鹿林中有五人者,可先誘導。
After having bathed in the Nairañjanā River, the Tathāgata sat under the bodhi tree and attained full enlightenment and the title Teacher of Gods and Humans. He sat quietly, meditating on who should be converted by him, thinking, “Udraka Rāmaputra, who has achieved the mental state of no thought and no non-thought (naivasamjñāsamjñānāyatana), is competent to receive the wonderful Dharma.” The heavenly beings in the air said in reply, “Udraka Rāmaputra passed away seven days ago.” The Tathāgata regretted that he had not been able to meet that man who had died suddenly and so could not hear the wonderful Dharma. He again observed the world in search of a suitable man and recollected Ārādakālāma, who had achieved the mental state of nothingness (ākiñcanyāyatana), to whom he should impart the ultimate truth. The heavenly beings again said, “He has been dead five days.” The Tathāgata regretted once more and had pity on that man for not having had the good luck to hear the Dharma. He again pondered the matter of to whom he should impart his teachings and found that no others but the five men at Deer Park should be taught first.
如來爾時起菩提樹,趣鹿野園,威儀寂靜,神光晃曜,毫含玉彩,身真金色,安詳前進,導彼五人。斯五人遙見如來,互相謂曰:「一切義成,彼來者是。歲月遽淹,聖果不證,心期已退,故尋吾徒。宜各默然,勿起迎禮。」如來漸近,威神動物,五人忘制,拜迎問訊,侍從如儀。如來漸誘,示之妙理,兩安居畢,方獲果證。
At that time the Tathāgata rose from his seat under the bodhi tree and repaired to Deer Park. His deportment was quiet and calm and he gave off a dazzling divine light. His white eyebrows had the luster of jade and his body was of the color of genuine gold. He proceeded with composure in order to instruct the five men. When they saw the Tathāgata coming from a distance, they said among themselves, “The man who is coming is Sarvārtha-siddha. Even after such a long time he has not achieved the fruit of sainthood. He must have given up what he expected in his mind and so he has come to look for us. We should remain silent and not stand up to greet or salute him.” As the Tathāgata approached them his divine influence affected them all, and the five men, forgetting their restraint, saluted him with greetings and waited upon him, according to etiquette. The Tathāgata gradually taught them the ultimate truth and, at the conclusion of the summer retreat during the rainy season, they attained the fruit of sainthood.
[0906c19] 施鹿林東行二三里,至窣堵波,傍有涸池,周八十餘步,一名救命,又謂烈士。聞諸先志曰:數百年前,有一隱士,於此池側結廬屏迹,博習伎術,究極神理,能使瓦礫為寶,人畜易形,但未能馭風雲,陪仙駕。閱圖考古,更求仙術。其方曰:「夫神仙者,長生之術也。將欲求學,先定其志,築建壇場,周一丈餘。命一烈士,信勇昭著,執長刀,立壇隅,屏息絕言,自昏達旦;求仙者中壇而坐,手按長刀,口誦神呪,收視反聽,遲明登仙。所執銛刀變為寶劍,凌虛履空,王諸仙侶,執劍指麾,所欲皆從,無衰無老,不病不死。」
Going to the east of Deer Park for two or three li. I came to a stupa, beside which was a dried-up pond more than eighty paces in circumference with the name “Life-saving Pond” or “Hero’s Pond.” I heard the local people say that several hundred years ago there was a hermit living in seclusion in a hut beside the pond. He was learned in arts and crafts and had thoroughly mastered the divine principles, and was able to turn nibble into gems and interchange the forms of humans and animals. But he could not ride on the wind and clouds to accompany the spirits, so he searched into ancient books for the art of becoming a spirit. It was said in the method, “The art of the spirits is the art of longevity. One who wishes to learn it should first of all make up one’s mind. An altar should be built more than ten feet in circumference. Ask a hero of outstanding truthfulness and bravery to hold a long knife and stand at a corner of the altar, holding his breath and keeping silent from dusk to the next morning. One who seeks to be a spirit should sit at the center of the altar while putting his hand on a long knife, repeating an incantation with a concentrated mind, neither seeing nor hearing anything. Before dawn he will become a spirit and the sharp knife will turn into a precious sword. He will then be able to walk in the air to rule over the spirits. Wielding his sword as a commander he will obtain whatever he desires and never become old or feeble, or suffer illness or death.”
是人既得仙方,行訪烈士,營求曠歲,未諧心願。後於城中遇見一人,悲號逐路。隱士覩其相,心甚慶悅,即而慰問:「何至怨傷?」曰:「我以貧窶,傭力自濟。其主見知,特深信用,期滿五歲,當酬重賞。於是忍勤苦,忘艱辛。五年將周,一旦違失,既蒙笞辱,又無所得。以此為心,悲悼誰恤?」
Having acquired the method of becoming a spirit, the hermit began looking for a hero but for a year he could not find a suitable person to his satisfaction. Later, he met a man in the town wailing piteously as he walked along the road. Seeing him, the hermit was pleased with his features and asked him sympathetically why he was so sorrowful. The man said, “I am a poor man and I worked as a servant to sustain myself. My employer was appreciative of my ability and had confidence in me. He promised to pay me good wages if I served him for five years. Thus I toiled diligently and ignored hardships. But when the term of five years was nearly concluded I committed a fault, for which not only was I shamefully flogged but I also lost my pay. This is why I feel so sorrowful, and no one shows me sympathy.”
隱士命與同遊,來至草廬,以術力故,化具肴饌,已而令入池浴,服以新衣,又以五百金錢遺之,曰:「盡當來求,幸無外也。」自時厥後,數加重賂,潛行陰德,感激其心。烈士屢求効命,以報知己。隱士曰:「我求烈士,彌歷歲時,幸而會遇,奇貌應圖,非有他故,願一夕不聲耳。」烈士曰:「死尚不辭,豈徒屏息?」
The hermit asked the man to come with him to the hut and through magical power he produced delicious food [to entertain him]. After that he invited him to take a bath in the pond and clothed him in new garments. Then he presented him with five hundred gold coins and said to him, “When you have spent all the money come again to get more. Please don’t make a stranger of yourself.” He presented rich gifts to the man on several occasions, with the unspoken intention of winning his heart. The hero repeatedly offered to render a service to the hermit as repayment for his kindness. The hermit said, “I sought a hero for a year and I am lucky to have met you, as your features answer the description of the ancient books. I shall not trouble you with anything else but I do request that you keep silent for one night.” The hero said, “I am not afraid even of death, to say nothing of keeping silent.”
於是設壇場,受仙法,依方行事,坐待°日曛。曛暮之後,各司其務,隱士誦神呪,烈士按銛刀。殆將曉矣,忽發聲叫。是時空中火下,煙焰雲蒸,隱士疾引此人,入池避難。已而問曰:「誡子無聲,何以驚叫?」烈士曰:「受命後,至夜分,惛然若°夢,變異更起。見昔事主躬來慰謝,感荷厚恩,忍不報語;彼人震怒,遂見殺害。受中陰身,顧屍歎惜,猶願歷世不言,以報厚德。遂見託生南印度大婆羅門家,乃至受胎出胎,備經苦厄,荷恩荷德,嘗不出聲。洎乎受業、冠、婚、喪親、生子,每念前恩,忍而不語,宗親戚屬咸見怪異。年過六十有五,我妻謂曰:『汝可言矣!若不語者,當殺汝子。』我時惟念,已隔生世,自顧衰老,唯此稚子,因止其妻,令無殺害。遂發此聲耳。」隱士曰:「我之過也!此魔嬈耳。」烈士感恩,悲事不成,憤恚而死。免火災難,故曰救命;感恩而死,又謂烈士池。
Then an altar was prepared for the performance of the rite of becoming a spirit. They acted in accordance with the method and sat down to wait for dusk. After dusk, each of them did his duty, the hermit repeating the incantation while the hero held the sharp knife. At the approach of dawn [the hero] suddenly shrieked aloud and consequently a fire fell from the air and smoke and flames covered the place like a cloud. The hermit hastily led the man to seek refuge in the pond and asked him, “I told you to keep silent, so why did you make such a shrill noise?” The hero said, “After receiving your instructions I had a nightmare at midnight, in which many strange things appeared. I saw my former employer coming to make a personal apology to me and, out of my deep gratitude to you I refrained from speaking to him. Enraged, that man killed me and I then existed in the state of intermediate existence between death and reincarnation (antarābhava). I looked back at my own corpse with a sigh of regret and, by way of repaying your deep kindness, I decided not to speak a word in my future life. Then I saw I was reborn to a great brahman family in South India and I never uttered a sound in the course of conception and birth and other painful experiences, always bearing in mind the benefit and kindness you extended to me. When I reached the age of schooling, became an adult, got married, lost my parents, and begat a son, I always remembered your kindness and refrained from speaking. All my clanspeople and relatives wondered about me. When I was over sixty-five years old my wife said to me, ‘You must speak now, otherwise I will kill your son!’ Considering that I was getting old in my second life and had only one child, I stopped my wife from killing him, and thus I uttered that sound.” The hermit said, “It is my fault; it is a mischief caused by a demon.” With a feeling of gratitude and regretful for the failure of the event, the hero died of chagrin. Because the pond prevented the calamity of a conflagration it is called Lifesaving Pond and, as the hero died there, it is also called Hero’s Pond.
[0907b05] 烈士池西有三獸窣堵波,是如來修菩薩行時燒身之處。劫初時,於此林野,有狐、兔、猨,異類相悅。時天帝釋欲驗修菩薩行者,降靈應化為一老夫,謂三獸曰:「二三子善安隱乎?無驚懼耶?」
To the west of Hero’s Pond is a stupa built in memory of three animals at the spot where the Tathāgata, in the course of practicing the deeds of a bodhisattva, burned himself. At the beginning of the present kalpa there were three animals, a fox, a hare, and an ape, who lived harmoniously together in this wild forest. At that time Indra wished to test the one who was cultivating the bodhisattva deeds and transformed himself into an old man. He said to the three animals, “Are the three of you living in peace and without fear?”
曰:「涉豐草,遊茂林,異類同歡,既安且樂。」老夫曰:「聞二三子情厚意密,忘其老弊,故此遠尋。今正飢乏,何以饋食?」曰:「幸少留此,我躬馳訪。」
The animals said, “We tread on rich grass and frolic in the luxuriant wood. Although we are of different species we enjoy ourselves in both safety and happiness.” The old man said, “I have heard that the three of you are good friends and on intimate terms, so I have come from afar to look for you despite my old age and fatigue. Now I am hungry; what can you give me to eat?” The animals said, “Please wait a moment. We shall go get something for you.”
於是同心虛己,分路營求。狐沿水濱,銜一鮮鯉,猨於林樹,採異華菓,俱來至止,同進老夫。唯免空還,遊躍左右。
So each modestly went away on different paths with the same purpose of seeking for some edibles. The fox caught a carp by the riverside, while the ape plucked some strange flowers and fruit in the wood. They came back together to offer their findings to the old man, but the hare returned empty-handed, frisking about the old man.
老夫謂曰:「以吾觀之,爾曹未和。猨狐同志,各能役心,唯兔空返,獨無相饋。以此言之,誠可知也。」兔聞譏議,謂狐、猨曰:「多聚樵蘇,方有所作。」狐、猨競馳,銜草曳木,既已蘊崇,猛焰將熾。兔曰:「仁者,我身卑劣,所求難遂,敢以微躬,充此一[(歹*又)/食]。」辭畢入火,尋即致死。
The old man said, “As far as I can see you are not living in harmony. The ape and fox had the same purpose and worked with one mind, but the hare came back empty-handed and has nothing to give me. From this I can understand the situation.” Having heard this derisive remark, the hare said to the fox and ape, “Gather a large amount of firewood; I am going to do something.” The fox and ape went speedily to gather hay and haul wood, and when they had piled up a huge heap of fuel it was ignited into raging flames. The hare said, “Kind sir, I am a lower creature and could not get what I wished for. I venture to offer my humble body to be served as a meal to you.” Having said this, the hare jumped into the fire and died in the flames.
是時老夫復帝釋身,除燼收骸,傷歎良久,謂狐、猨曰:「一何至此!吾感其心,不泯其迹,寄之月輪,傳乎後世。」故彼咸言,月中之兔,自斯而有。後人於此建窣堵波。
At that time the old man resumed his form as Indra and collected the ashes of the hare from among the embers with a long sigh of regret. Then he said to the fox and ape, “Since the event has turned out as it has, I am deeply moved by the hare’s good-heartedness and I shall perpetuate its good deed by sending it to the moon to be known to posterity.” Therefore the local people say that since then a hare has appeared in the moon. People of later times built a stupa at this place.
[0907b27] 戰主國,周二千餘里,都城臨殑伽河,周十餘里。居人豐樂,邑里相隣。土地膏腴,稼穡時播。氣序和暢,風俗淳質,人性獷烈,邪正兼信。伽藍十餘所,僧徒減千人。並皆遵習小乘教法。天祠二十,異道雜居。
From here going east along the Ganges for more than three hundred li, I reached the country of Garjanapati (in the domain of Central India). Garjanapati is more than two thousand li in circuit and its capital city, which borders the Ganges River, is more than ten li in circuit. The inhabitants are rich and happy and the towns and villages are close to one another. The soil is fertile and farming is done in accordance with the seasons. The climate is temperate and the people are simple and honest by social custom and rustic and intrepid by nature. They believe in both the wrong and the right religions. There are over ten monasteries with less than one thousand monks, all of whom follow the Hinayana teachings. Deva temples amount to twenty and followers of the different faiths live together.
[0907c03] 大城西北伽藍中窣堵波,無憂王之所建也。《印度記》曰:「此中有如來舍利一斗。」昔者世尊嘗於此處,七日之中,為天、人眾顯說妙法。其側則有過去三佛坐及經行遺迹之處。隣此復有慈氏菩薩像,形量雖小,威神嶷然,靈鑒潛通,奇迹間起。
In a monastery to the northwest of the great city there is a stupa built by King Aśoka. It is said in the Record ofIndia that one liter of the Tathāgata’s relic bones is preserved in this stupa. In olden times the Tathāgata preached the wonderful Dharma to an assembly of devas and humans for seven days at this place. Beside it are sites where the three past buddhas sat and walked up and down. In the vicinity of these sites is a statue of Maitreya Bodhisattva. Although small in size its divine power is manifest. It has latent spirituality and works miracles from time to time.
[0907c09] 大城東行二百餘里,至阿避陀羯剌拏僧伽藍(唐言不穿耳)。周垣不廣,彫飾甚工,花池交影,臺閣連甍,僧徒肅穆,眾儀庠序。聞諸先志曰:昔大雪山北覩貨邏國有樂學沙門,二三同志禮誦餘閑,每相謂曰:「妙理幽玄,非言談所究;聖迹昭著,可足趾所尋。宜詢莫逆,親觀聖迹。」於是二三交友,杖錫同遊。既至印度,寓諸伽藍,輕其邊鄙,莫之見舍。外迫風露,內累口腹,顏色憔悴,形容枯槁。時此國王出遊近郊,見諸客僧,怪而問曰:「何方乞士?何所因來?耳既不穿,衣又垢弊。」沙門對曰:「我,覩貨邏國人也。恭承遺教,高蹈俗塵,率其同好,觀禮聖迹。慨以薄福,眾所同棄,印度沙門,莫顧羈旅。欲還本土,巡禮未周,雖迫勤苦,心遂後已。」
Going eastward from the great city for more than two hundred li. I reached Aviddhakarṇa (known as Buchuaner, “Unpierced Ears,” in Chinese) Monastery. The surrounding wall is not extensive but the decorative sculptures are very exquisite. The flowers are reflected in the ponds and the terraces and the ridges of the pavilions are close to one another. The monks are quiet and solemn in deportment and the community lives in an orderly manner. I heard some elderly people say that formerly in the country of Tukhāra, to the north of the Himalayas, there were two or three śramaṇas who took delight in learning and often talked together at leisure times after having done religious service and recitation, saying, “The wonderful principles and abstruse theories cannot be thoroughly mastered through empty words, but the holy sites are obvious and discernible and can be visited by making the journey on foot. We should inquire of some close friends about the matter and go visit the holy sites in person.” So the two or three friends, holding their pewter staffs in hand, started the journey together. When they arrived in India they sought out lodgings in a monastery, but the local monks despised them as frontiersmen and refused to give them accommodation. As they had to stay out in the open air, tired and hungry, they became thin and pallid and looked haggard. At that time the king of that country, on a pleasure trip in the suburbs, saw the visiting monks. He asked them with amazement, “Mendicants, from where and why did you come here? Your ears are not pierced and you are dressed in such dirty and shabby robes.” The śramaṇas said in reply, “We are from the country of Tukhāra. We respectfully follow the teachings of the Buddha and left the world [to live as monks]. By our common wish we have come to pay homage to the holy sites. But it is regrettable to say that, due to our deficiency in blessedness, the Indian monks do not attend to us wayfarers. As we have not completed our pilgrimage we wish to return to our native land, so we will endure hardships and go home after our desire is fulfilled.”
王聞其說,用增悲感,即斯勝地,建立伽藍,白[疊*毛]題書,為之制曰:「我惟尊居世上,貴極人中,斯皆三寶之靈祐也。既為人王,受佛付囑,凡厥染衣,吾當惠濟。建此伽藍,式招羈旅。自今已來,諸穿耳僧,我此伽藍不得止舍。」因其事迹,故以名焉。
Upon hearing these words the king felt pity for the travelers and constructed a monastery at this superior place. He wrote down a rule on a piece of white cotton that said, “It is due to the spiritual protection of the Triple Gem that I am the most honored person in the world and the noblest in rank among all people. Since I am a king of people and the Buddha has entrusted me [to take care of the religion], I shall extend help to all monks in distress. This monastery has been constructed exclusively for the entertainment of traveling monks, and no monks with pierced ears shall stay in this monastery of mine in the future.” It is on account of this event that the monastery is called “Unpierced Ears.”
[0908a01] 阿避陀羯剌拏伽藍東南行百餘里,南渡殑伽河,至摩訶娑羅邑,並婆羅門種,不遵佛法。然見沙門,先訪學業,知其強識,方深禮敬。
Going southeast for more than one hundred li from Aviddhakarṇa Monastery, crossing the Ganges River to the south, I reached the town of Mahāśāla. All the inhabitants are brahmans by caste and they do not follow the buddha-dharma. When they meet Buddhist monks they inquire about their learning, and if they find that the monks are learned they salute them with deep respect.
[0908a05] 殑伽河北,有那羅延天祠。重閣層臺,奐甚麗飾。諸天之像,鑴石而成,工極人謀,靈應難究。
At the north of the Ganges there is a Nārāyaṇa temple consisting of storied pavilions and terraces arranged in tiers, all beautifully decorated. The statues of various devas are carved from stone with the most exquisite craftsmanship. Their spiritual efficacy is difficult for me to describe in detail.
[0908a07] 那羅延天祠東行三十餘里,有窣堵波,無憂王之所建也,太半陷地。前建石柱,高餘二丈,上作師子之像,刻記伏鬼之事。昔於此處有曠野鬼,恃大威力,噉人血肉,作害生靈,肆極妖祟。如來愍諸眾生不得其死,以神通力誘化諸鬼,導以歸依之敬,齊以不殺之戒。諸鬼承教,奉以周旋。於是舉石請佛安坐,願聞正法,克念護持。自時厥後,無信之徒競共推移鬼置石座,動以千數,莫之能轉。茂林清池,周基左右,人至其側,無不心懼。
More than thirty li to the east of the Nārāyaṇa temple is a stupa built by King Aśoka. A large part of it has collapsed into the ground and in front there is a stone pillar more than twenty feet high with the figure of a lion on top. Inscribed on the pillar is a record of the event of subduing demons. Formerly there were some demons of the wilderness at this place who, relying on their strength, ate human flesh and blood, doing harm to living creatures in a most evil and monstrous manner. Out of compassion for the living beings who would die violent deaths, the Tathāgata, through his supernatural powers, induced the demons to take refuge [in the Triple Gem] with veneration and taught them to observe the precept of non-killing. The demons accepted the Buddha’s teachings and circumambulated him with respect. Then they raised a rock for the Buddha to sit on and wished to hear [him teach] the right Dharma, which they protected wholeheartedly. Afterward, people who did not believe in the buddha-dharma tried to push and remove the rock seat set up by the demons but they could not move it, even though they numbered in the thousands. Around the base of the rock there are luxuriant trees and ponds of clear water and anyone who comes near the place is awestruck.
[0908a18] 伏鬼側不遠,有數伽藍,雖多傾毀,尚有僧徒,並皆遵習大乘教法。
Not far from [the stupa of] subduing demons there are several monasteries. Although they are mostly dilapidated there are still monks [living in them], all of whom study and follow the Mahayana teachings.
[0908a19] 從此東南行百餘里,至一窣堵波,基已傾陷,餘高數丈。昔者如來寂滅之後,八國大王分舍利也,量舍利婆羅門蜜塗瓶內,分授諸王,而婆羅門持瓶以歸,既得所粘舍利,遂建窣堵波,并°瓶置內,因以名焉。後無憂王開取舍利瓶,改建大窣堵波,或至齋日,時燭光明。
Going from here to the southeast for over one hundred li, I came to a stupa of which the base has slanted and sunk to one side; the remaining part of it is a few scores of feet in height. When the Tathāgata entered nirvana and the great kings of eight countries divided his relics, the brahman who measured the relics smeared the inside of the measuring bottle with honey, from which he made allotments for the kings. The brahman returned with the bottle and, having obtained the relics that stuck to the inside of the measuring bottle, he built this stupa and enshrined the bottle in it. Hence it is called [Relic Bottle Stupa]. Afterward King Aśoka opened the stupa and took out the relic bottle, for which he constructed a great stupa. On fast days it often emits a brilliant light.
[0908a25] 從此東北度殑伽河,行百四五十里,至吠舍釐國(舊曰毘舍離國,訛也。中印度境)。
Crossing the Ganges at the northeast of this place and going for one hundred forty or fifty li, I reached the country of Vaiśālī (formerly mistranscribed as Pisheli, in the domain of Central India).
[0908a28] 吠舍釐國,周五千餘里。土地沃壤,花菓茂盛,菴沒羅菓、茂遮菓既多且貴。氣序和暢,風俗淳質,好福重學,邪正雜信。伽藍數百,多已圮°壞,存者三五,僧徒稀少。天祠數十,異道雜居,露形之徒,寔繁其黨。
The country of Vaiśālī is more than five thousand li in circuit. The soil is fertile and there is an abundance of flowers and fruit; mango and plantain are plentiful and valuable. The climate is temperate and the people are simple and honest by social custom. They take delight in doing good works and attach importance to learning, and believe in both heterodox and orthodox doctrines. There are several hundred monasteries, most of which are in ruins, with the exception of a few that remain intact and house a few monks. There are several tens of deva temples and the heretics live together. The sect of the naked adherents flourishes here.
吠舍釐城已甚傾頹,其故基趾周六七十里,宮城周四五里,少有居人。[0908b05] 宮城西北五六里,至一伽藍,僧徒寡少,習學小乘正量部法。傍有窣堵波,是昔如來說《毘摩羅詰經》,長者子寶積等獻寶蓋處。其東有窣堵波,舍利子等於此證無學之果。
The city wall of the capital of Vaiśālī has badly collapsed and the original base of the wall is sixty or seventy li in circuit, while the palace city is four or five li in circuit; there are few inhabitants. Five or six li to the northwest of the palace city is a monastery with very few monks, who study the teachings of the Hinayana Saṃmitīya school. Beside the monastery is a stupa at the place where the Tathāgata delivered the Vimalakīrtinirdeśa sūtra, and Ratnākāra, the son of an elder, and others offered a sunshade to him. To the east is a stupa at the place where Sāriputra and others attained arhatship.
[0908b10] 舍利子證果東南有窣堵波,是吠舍釐王之所建也。佛涅槃後,此國先王分得舍利,式修崇建。《印度記》曰:「此中舊有如來舍利一斛,無憂王開取九斗,唯留一斗。」後有國王復欲開取,方事興功,尋則地震,遂不敢開。
To the southeast of the stupa where Sāriputra attained arhatship is another stupa constructed by the king of Vaiśālī. After the Buddha’s nirvana a former king of this country obtained a portion of the Buddha’s relic bones, for which he respectfully constructed this stupa. It is said in the Record of India that there was originally one hu of the Tathāgata’s relics preserved in this stupa, but King Aśoka opened it and took out nine dou of the relics, leaving only one dou in the stupa. Later, another king wished to open the stupa again to get the remaining relics but just as he had just started to do the work there was an earthquake, so he dared not open the stupa.
[0908b14] 其西北有窣堵波,無憂王之所建也。傍有石柱,高五六十尺,上作師子之像。石柱南有池,是群獼猴為佛穿也。在昔如來曾住於此。池西不遠有窣堵波,諸獼猴持如來鉢上樹取蜜之處;池南不遠有窣堵波,是諸獼猴奉佛蜜處;池西北隅猶有獼猴形像。
To the northwest is another stupa built by King Aśoka, and beside it is a stone pillar fifty or sixty feet tall with the figure of a lion on top. To the south of the stone pillar is a tank that was dug by a group of monkeys for the Buddha, as he once lived at this place in the old days. Not far to the west of the tank is a stupa at the place where the monkeys took the Tathāgata’s almsbowl and climbed into a tree to gather honey. Not far to the south of the tank is a stupa at the place where the monkeys offered the honey to the Buddha. Some figures of monkeys are still preserved at the northwest corner of the tank.
[0908b22] 伽藍東北三里有窣堵波,是毘摩羅詰(唐言無垢稱。舊曰淨名,然淨則無垢,名則是稱,義雖取同,名乃有異。舊曰維摩詰,訛略也)故宅基趾,多有靈異。去此不遠有一神舍,其狀壘甎,傳云積石,即無垢稱長者現疾說法之處。去此不遠有窣堵波,長者子寶積之故宅也。去此不遠有窣堵波,是菴沒羅女故宅,佛姨母等諸苾芻尼於此證入涅槃。
Three or four li to the northeast of the monastery is a stupa built on the foundation of the old residence of Vimalakīrti (known as ’‘Stainless Reputation” in Chinese, formerly translated as “Pure Name.” However, “pure” means “stainless” and “name” is equivalent to “reputation.” Although the meaning is the same the name is translated in different ways. Formerly it was wrongly transcribed as Weimojie). The stupa often reveals spiritual manifestations. Not far from here is a deity’s house, which appears to be built out of piled-up bricks, but according to tradition it was made out of stone. This was the place where Vimalakīrti pretended to be ill and preached the Dharma. Not far from here is a stupa built at the place of the old house of Ratnākāra, the son of an elder. Not far from here is a stupa built at the place of the old house of the woman Āmra[pālī], The Buddha’s aunt and other bhikṣuṇīs realized nirvana at this place.
[0908c01] 伽藍北三四里有窣堵波,是如來將往拘尸那國入般涅槃,人與非人隨從世尊,至此佇立。次西北不遠有窣堵波,是佛於此最後觀吠舍釐城。其南不遠有精舍,前建窣堵波,是菴沒羅女園持以施佛。
Three or four li to the north of the monastery is a stupa at the place where human and nonhuman beings stood and waited while following the Tathāgata, who was proceeding to the country of Kuśinagarato enter parinirvāṇa. Next, not far to the northwest, is another stupa at the place where the Buddha stopped and took a last look at the city of Vaiśālī. Not far to the south of this stupa is a temple, in front of which is a stupa at the place where Amra[pālī] offered her garden to the Buddha.
[0908c06] 菴沒羅園側有窣堵波,是如來告涅槃處。佛昔在此告阿難曰:「其得四神足者,能住壽一劫。如來今者,當壽幾何?」如是再三,阿難不對,天魔迷惑故也。阿難從坐而起,林中宴默。時魔來請佛曰:「如來在世教化已久,蒙濟流轉,數如塵沙,寂滅之樂,今其時矣。」世尊以少土置爪上,而告魔曰:「地土多耶?爪土多耶?」對曰:「地土多也。」[0908c14] 佛言:「所度者如爪上土,未度者如大地土。却後三月,吾當涅槃。」魔聞歡喜而退。
Beside Āmra[pālī] Garden is a stupa at the place where the Tathāgata announced the time of his nirvana. Formerly the Buddha told Ānanda at this place, “One who has achieved the four constituent parts of supernatural power can live for one kalpa. Now how long should the Tathāgata live?” He repeated the question three times but Ānanda, having been stupefied by Māra, remained silent and, rising from his seat, he went to sit quietly in the wood. At this moment Māra came to the Buddha and said to him, “The Tathāgata has been edifying the people in the world for a long time and those who have been saved by you from the round of rebirth are as numerous as grains of dust and sand. It is now the time for you to enjoy the bliss of nirvana.” The World- honored One then took up a pinch of soil with his nail and said to Māra, “Which is more, the amount of soil on the earth, or that on my fingernail?” Māra said in reply, “There is more soil on the earth.” The Buddha said, “Those I have converted may be compared to the amount of soil on my nail, while those not yet converted are as numerous as the amount of soil of the great earth. Nonetheless, I shall enter nirvana in three months.” On hearing this, Māra was pleased and departed.
阿難林中忽感異夢,來白佛言:「我在林間,夢見大樹,枝葉茂盛,蔭影蒙密,驚風忽起,摧散無餘。將非世尊欲入寂滅?我心懷懼,故來請問。」
In the wood Ānanda had a strange dream and he came to tell the Buddha, saying, “In the wood I dreamed that a big tree with luxuriant branches and leaves, casting a dense shade, suddenly fell down in a gale. Does this indicate that the World-honored One intends to enter nirvana? My heart is full of fear so I have come to make this inquiry.” The Buddha said to Ānanda, “I told you previously but you were stupefied by Māra and you did not promptly invite me to stay [in the world]. Māra urged me to enter nirvana soon and I have given him the date. That is what your dream presaged.”
[0908c20] 佛告阿難:「吾先告汝,汝為魔蔽,不時請留。魔王勸我早入涅槃,已許之期,斯夢是也。」[0908c23] 告涅槃期側不遠有窣堵波,千子見父母處也。昔有仙人,隱居巖谷,仲春之月,鼓濯清流,麀鹿隨飲,感生女子,姿貌過人,唯脚似鹿,仙人見已,收而養焉。其後命令求火,至餘仙廬,足所履地,迹有蓮華。彼仙見已,深以奇之,令其繞廬,方乃得火。鹿女依命,得火而還。時梵豫王畋遊見華,尋迹以求,悅其奇怪,同載而返。相師占言,當生千子。餘婦聞之,莫不圖計。日月既滿,生一蓮花,花有千葉,葉坐一子。餘婦誣罔,咸稱不祥,投殑伽河,隨波泛濫。烏耆延王下流遊觀,見黃雲蓋乘波而來,取以開視,乃有千子,乳養成立,有大力焉。恃有千子,拓境四方,兵威乘勝,將次此國。時梵豫王聞之,甚懷震懼,兵力不敵,計無所出矣。
Not far from the place where the Buddha announced the time of his entering nirvana is a stupa at the spot where one thousand sons saw their parents. Formerly a ṛṣi lived in seclusion in a rocky valley. One day in mid-spring he was rowing a boat in a clear stream, and a doe followed him to drink water. Through inspiration the doe gave birth to a girl, who was exceedingly beautiful but had feet similar to the hooves of a deer. Seeing the girl, the ṛṣi took her in and brought her up. Later, when she was asked to go get some live coals from another ṛṣi’s hermitage, her steps left traces of lotus flowers on the ground. The other ṛṣi was deeply surprised by the sight and asked the girl to walk around his hermitage before she would be allowed to get the fire. The deer girl did so, then obtained the fire and returned home. At that time King Brahmānanda was on a hunting expedition and saw the flower traces. Following the traces, he found the girl. Pleased by her unusual appearance, the king carried her back in his carriage. A physiognomist foretold that she would give birth to one thousand sons. When the other ladies [in the harem] heard the prediction they contrived to take action against her. At the end of her period of gestation she gave birth to a lotus flower with one thousand leaves, with one son sitting on each of the leaves. The other ladies criticized her, and saying that it was an inauspicious object they threw it into the Ganges River to be carried away by the current. King Ujjayana, out on a sightseeing trip in the lower reaches of the river, saw a yellow canopy, embroidered with a pattern of clouds, flowing down the river. He took it up and found one thousand sons wrapped in it. He fed them with milk and raised them into men of great strength. With the help of these one thousand sons the king expanded his kingdom to the four quarters and he was about to encroach on this country with his triumphant army. When King Brahmānanda heard the news he was shocked and fearful, and knowing his troops were not strong enough to offer resistance, he was at his wits’ end.
是時鹿女心知其子,乃謂王曰:「今寇戎臨境,上下離心,賤妾愚忠,能敗強敵。」王未之信也,憂懼良深。鹿女乃昇城樓,以待寇至。千子將兵,圍城已匝,鹿女告曰:「莫為逆事!我是汝母,汝是我子。」千子謂曰:「何言之謬?」鹿女手按兩乳,流注千岐,天性所感,咸入其口。於是解甲歸宗,釋兵返族,兩國交歡,百姓安樂。
At that time the deer woman, knowing that the invaders were her sons, said to King [Brahmānanda], “Now the invaders are approaching our territory and have caused disunity among us. I, your unworthy wife, with a mind of loyalty, can defeat these strong enemies.” But the king did not believe her and she was deeply worried and fearful. Then the deer woman went up to the tower of the city gate to wait for the arrival of the invaders. Her one thousand sons, commanding their troops, besieged the city. The deer woman told them, “Do not do unfilial things! I am your mother and you are my sons.” The one thousand sons said, “How absurd are your words!” But the deer woman pressed her breasts and milk flowed out and forked into one thousand streams and, because of the ties of consanguinity, the milk flowed into the mouths of the one thousand sons. Recognizing their mother, they took off their armor and, after disbanding their troops, they returned to their own country. The two countries restored friendly relations and the people lived in peace and happiness.
[0909a17] 千子歸宗側不遠有窣堵波,是如來行經舊迹,指告眾曰:「昔吾於此歸宗見親。欲知千子,即賢劫千佛是也。」
Not far from the place where the one thousand sons recognized their mother is a stupa at the old site where the Tathāgata walked up and down, while he pointed at the place and told the assembly, “Formerly at this place I recognized my mother. If you wish to know who were the thousand sons, they are the one thousand buddhas of the bhadrakalpa.”
[0909a20] 述本生東有故基,上建窣堵波,光明時燭,祈請或遂,是如來說《普門陀羅尼》等經重閣講堂餘趾也。
To the east of the place where [the Buddha] related his past life is an old foundation on which there is a stupa that often emits a brilliant light and sometimes answers the entreaties of prayers. This is the remnant site of the storied lecture hall in which the Tathāgata delivered the Samantamukha-dhāraṇī and other sutras.
[0909a23] 講堂側不遠有窣堵波,中有阿難半身舍利。去此不遠有數百窣堵波,欲定其數,未有克知,是千獨覺入寂滅處。吠舍釐城內外周隍,聖迹繁多,難以具舉。形勝故墟,魚鱗間峙,歲月驟改,炎涼亟移,林既摧殘,池亦枯涸,朽株餘迹,其詳驗焉。
Not far from the lecture hall is a stupa in which are preserved the remains of half of Ānanda’s body. Not far from this stupa there are several hundred stupas, whose exact number is unknown; this is the place where one thousand pratyekabuddhas entered nirvana. There are numerous holy sites in and around the city of Vaiśālī and it is difficult to describe them all in detail. The old ruins at commanding positions stand with each other like the scales of a fish, but through the passage of time and the change of hot and cold seasons the woods have withered away and the ponds have dried up, leaving behind decayed trees to bear testimony [to past glories].
[0909a29] 大城西北行五六十里,至大窣堵波,栗呫(昌葉反)婆子(舊云離車子,訛也)別如來處。如來自吠舍釐城趣拘尸那國,諸栗呫婆子聞佛將入寂滅,相從悲號送。世尊既見哀慕,非言可喻,即以神力化作大河,崖岸深絕,波流迅急,諸栗呫婆悲慟以止,如來留鉢,為作追念。
Going to the northwest for fifty or sixty li from the great city, I reached a great stupa at the place where the Licchavis (formerly mistranscribed as Lichezi) bade farewell to the Tathāgata. When the Tathāgata was proceeding to the country of Kuśinagara from the city of Vaiśālī, the Licchavis, having heard that the Buddha was about to enter nirvana, went to see him off, wailing piteously. Seeing that their sorrow was so deep as to be inconsolable by words, the World-honored One produced through his supernatural powers a big river with steep banks and a rapid current. The Licchavis, crying bitterly, were thus prevented from following him any further. The Tathāgata left his almsbowl as a memento for them.
[0909b07] 吠舍釐城西北減二百里,有故城,荒蕪歲久,居人曠少。中有窣堵波,是佛在昔為諸菩薩、人、天大眾,引說本生,修菩薩行,曾於此城為轉輪王,號曰摩訶提婆(唐言大天)。有七寶應,王四天下,覩衰變之相,體無常之理,冥懷高蹈,忘情大位,捨國出家,染衣修學。
Less than two hundred li to the northwest of the city of Vaiśālī is an old city that has been desolate for many years and has few inhabitants. In the city there is a stupa at the place where the Buddha told an assembly of various bodhisattvas and human and heavenly beings about cultivating bodhisattva deeds in his past lives. He was once a universal monarch named Mahādeva (known as Datian, “Great Deity,” in Chinese), in this city, possessing the seven treasures and competently ruling over the four continents of the world. But after witnessing the phenomenon of changeability and realizing the principle of impermanence, he cherished a high ambition and renounced the throne. He abandoned his country to become a monk and donned the dyed robe to pursue learning.
[0909b13] 城東南行十四五里,至大窣堵波,是七百賢聖重結集處。佛涅槃後百一十年,吠舍釐城有諸苾芻,遠離佛法,謬行戒律。時長老耶舍陀住憍薩羅國,長老三菩伽住秣兔羅國,長老釐波多住韓若國,長老沙羅住吠舍釐國,長老富闍蘇彌羅住娑羅梨弗國。諸大羅漢心得自在,持三藏,得三明,有大名稱,眾所知識,皆是尊者阿難弟子。時耶舍陀遣使告諸賢聖,皆可集吠舍釐城。猶少一人,未滿七百。是時富闍蘇彌羅以天眼見諸大賢聖集議法事,運神足至法會。時三菩伽於大眾中右袒長跪,揚言曰:「眾無譁!欽哉,念哉!昔大聖法王善權寂滅,歲月雖淹,言教尚在。吠舍釐城懈怠苾芻謬於戒律,有十事出,違十力教。今諸賢者深明持犯,俱承大德阿難指誨,念報佛恩,重宣聖旨。」時諸大眾°莫不悲感,即召集諸苾芻,依毘柰耶,訶責制止,削除謬法,宣明聖教。
Going southeast for fourteen or fifteen li from the city, I reached a great stupa at the place where seven hundred sages and saints convened the Second Council. One hundred and ten years after the Buddha’s nirvana, some bhikṣus in the city of Vaiśālī deviated from the buddha-dharma and observed the disciplinary rules in an erroneous way. At that time Elder Yaśoda was residing in Kosala, Elder Sambhoga in Mathura, Elder Revata in Hanruo, Elder Sālha in Vaiśālī, and Elder Kubjaśobhita in Pāṭaliputra. All these great arhats had gained mental liberation, mastered the Tripiṭaka, and possessed the three clear insights; they had great reputations and were well known to all as disciples of Venerable Ānanda. At that time Yaśoda sent a messenger to invite various sages and saints to meet in the city of Vaiśālī. The number of those who attended the meeting amounted to seven hundred less one. Kubjaśobhita then saw with his clairvoyance that various sages and saints were assembled to discuss matters concerning the Dharma and he came to the assembly through his supernatural power of ubiquity. Sambhoga, his right shoulder uncovered, knelt on the ground and said to the council, “Be quiet! Consider with respect! Although the great holy King of the Dharma entered nirvana as an expedient many years ago, his oral teachings still exist. Some negligent bhikṣus in the city of Vaiśālī observe the disciplinary rules erroneously and have raised ten points that are contrary to the teachings of the Buddha who possessed the ten powers. Now you sages are conversant with the [proper] observance and violation of the disciplinary rules, and all of you have studied under the instruction of Bhadanta Ānanda. For the sake of repaying the Buddha’s kindness you should reiterate his holy decrees.” No one among the great saints was not moved to tears. They summoned the faulty bhikṣus and, in accordance with the Vinaya regulations, they reproached them and stopped their misdeeds. Thus the wrong practices ended and the holy teachings were clarified.
[0909c02] 七百賢聖結集南行八九十里,至濕吠多補羅僧伽藍,層臺輪煥,重閣翬飛,僧眾清肅,並學大乘。其傍則有過去四佛坐及經行遺迹之處。其側窣堵波,無憂王之所建也。如來在昔南趣摩揭陀國,北顧吠舍釐城,中途止息遺迹之處。
Going south for eighty or ninety li from the place where the seven hundred sages and saints held a meeting, I came to Śvetapura Monastery, which consisted of many lofty buildings and magnificent pavilions. The monks are pure and solemn in manner and they all study Mahayana teachings. Beside it are old sites where the four past buddhas sat and walked up and down. The stupa beside it was built by King Aśoka at the place where the Tathāgata halted to rest on his way to the country of Magadha in the south and looked back at the city of Vaiśālī in the north.
[0909c08] 濕吠多補羅伽藍東南行三十餘里,殑伽河南北岸各有一窣堵波,是尊者阿難陀分身與二國處。阿難陀者,如來之從父弟也,多聞總持,博物強識,佛去世後繼大迦葉住持正法,導進學人。在摩揭陀國,於林中經行,見一沙彌諷誦佛經,章句錯謬,文字紛亂。阿難聞已,感慕增懷,徐詣其所,提撕指授。沙彌笑曰:「大德耄矣,所言謬矣!我師高明,春秋鼎盛,親承示誨,誠°無所誤。」
More than thirty li away to the south of Śvetapura Monastery there are two stupas, one built on the southern bank and the other on the northern bank of the Ganges River. This was the place where Venerable Ānanda divided his bodily relics between two countries. Ānanda was a cousin of the Tathāgata and was a man of wide learning and comprehensive intelligence who had an extensive range of knowledge and a retentive memory. After the Buddha’s demise he succeeded Mahākāśyapa in upholding the right Dharma and guiding the learners. Once, when he was taking a walk in a wood in the country of Magadha, he saw a novice reciting the scriptures incorrectly, with passages and sentences in disorder and the wording in confusion. Having heard the recitation, Ānanda recalled the Buddha with a deep feeling of sorrow and went slowly to the novice to point out his mistakes. The novice said with a smile, “Great Virtuous One, you have become senile and whatb you say is wrong. My teacher is a wise man in the prime of life. I have personally learned from him and there is no mistake in his instructions.”
阿難默然,退而歎曰:「我年雖邁,為諸眾生,欲久住世,住持正法。然眾生垢重,難以誨語,久留無利,可速滅度。」
Ānanda withdrew quietly with a sigh, saying, “Even though I am getting old I still wish to live longer to uphold the right Dharma for the benefit of living beings. But living beings are laden with defilement and are difficult to admonish. It is useless for me to live any longer. I will quickly enter nirvana.”
於是去摩揭陀國,趣吠舍釐城,度殑伽河,泛舟中流。摩揭陀王聞阿難去,情深戀德,即嚴戎駕,疾驅追請,數百千眾營軍南岸。吠舍釐王聞阿難來,悲喜盈心,亦治軍旅,奔馳迎候,數百千眾屯集北岸。兩軍相對,旌旗翳日。阿難恐鬪其兵,更相殺害,從舟中起,上昇虛空,示現神變,即入寂滅,化火焚骸,骸又中折,一墮南岸,一墮北岸。於是二王各得一分,舉軍號慟,俱還本國,起窣堵波,而修供養。
Then he left the country of Magadha for the city of Vaiśālī. While Ānanda was crossing the Ganges in a boat, sailing midstream, the king of Magadha heard that Ānanda was going away and, out of deep affection and in admiration of his virtue, he urgently dispatched his military carriages to go quickly in pursuit of him. Hundreds and thousands of troops camped on the southern bank. [At the same time] the king of Vaiśālī, feeling both grief and joy at the news that Ānanda was coming [to his country to enter nirvana], also sent his troops to march speedily to welcome him. Hundreds and thousands of soldiers were stationed on the northern bank. The two armies faced each other and [their flags were so numerous that they] obscured the sun. Fearing that they might start a war and kill each other, Ānanda ascended into the air from the boat and entered nirvana amid the manifestation of supernatural powers. A fire burned his body, which fell down in two parts, one dropping on the southern bank and the other on the northern bank. So each of the two kings obtained a portion of the relics, as their armies wept sorrowfully. After returning to their respective countries they erected stupas to pay homage to the relics.
[0909c29] 從此東北行五百餘里,至弗栗恃國(北人謂三代恃國。北印度境)。[0910a02] 弗栗恃國,周四千餘里,東西長,南北狹。土地膏腴,花菓茂盛。氣序微寒,人性躁急,多敬外道,少信佛法。伽藍十餘所,僧徒減千人,大小二乘,兼功通學。天祠數十,外道寔眾。國大都城號占戍挐,多已頹毀。故宮城中尚有三千餘家,若村若邑也。
Going from here to the northeast for more than five hundred li, I reached the country of Vṛji (called by the northerners the country of Samvṛji, in the domain of North India). The country of Vṛji is more than four thousand li in circuit, long from east to west and narrow from south to north. The soil is fertile and abounds in flowers and fruit. The climate is somewhat cold and the people are impetuous by nature. Most of them venerate the heretics and a few believe in the buddha-dharma. There are over ten monasteries with less than a thousand monks, who study both the Mahayana and Hinayana teachings. There are several tens of deva temples with a great number of heretics. The capital city of the country is called Cañśuma, of which the greater part is in mins. Inside the old palace city there are still more than three thousand families of inhabitants living together like in a village or town.
[0910a08] 大河東北有伽藍,僧徒寡少,學業清高。[0910a08] 從此西行,依河之濱,有窣堵波,高餘三丈,南帶長流,大悲世尊度漁人處也。越在佛世,五百漁人結疇附黨,漁捕水族,於此河流得一大魚,有十八頭,頭各兩眼。諸漁人方欲害之,如來在吠舍釐國,天眼見,興悲心,乘其時而化導,因其機而啟悟,告諸大眾°:「弗栗恃國有大魚,我欲導之,以悟諸漁人,爾宜知時。」
To the northeast of a big river there is a monastery with a few monks who are pure and lofty in learning. West of here there is a stupa more than thirty feet high on the bank of the river, which flows like a belt to the south. This was the place where with his great compassion the Buddha once converted some fishermen. In the distant past, at the time of the Buddha, there were five hundred fishermen who worked in groups to catch fish. One day they caught in this river a large fish with eighteen heads, each having two eyes. As the fishermen were getting ready to kill the fish the Tathāgata, in the country of Vaiśālī, saw it with his divine eye and felt pity for it. He intended to take this opportunity to edify the fish and to enlighten the fishermen at the same time. He told the assembly of monks, “In the country of Vṛji there is a big fish that I intend to convert so as to enlighten the fishermen. You should know that it is now time to do so.”
於是大眾圍繞,神足凌虛,至于河濱,如常敷座。遂告諸漁人:「爾勿殺魚。」以神通力,開方便門,威被大魚,令知宿命,能作人語,貫解人情。爾時如來知而故問:「汝在前身,曾作何罪,流轉惡趣,受此弊身?」魚曰:「昔承福慶,生自豪族,大婆羅門劫比他者,我身是也。恃其族姓,凌蔑人倫,恃其博物,鄙賤經法;以輕慢心毀讟諸佛,以醜惡語詈辱眾僧,引類形比,謂若駝、驢、象、馬,諸醜形對。由此惡業,受此弊身。尚資宿善,生遭佛世,目覩聖化,親承聖教。」因而懺謝,悔先作業。
Then the Buddha, surrounded by the assembly of monks, ascended into the air through his power of divine feet and flew to the riverside. He laid down his sitting cloth as usual and said to the fishermen, “Do not kill the fish!” Through his supernatural power and in an expedient way, he endowed the big fish with the faculties of knowing its previous life, speaking human language, and understanding human sentiment. Then the Tathāgata purposely asked the fish, though he alreday knew the answer, “What sins did you commit in your previous life so that you are now in an evil state of rebirth with such an unfortunate form?” The fish said, “By the effect of good deeds I had done in a former life I was born to a noble family and I was known as the great brahman Kapittha in my previous life. Due to the influence of my caste, I despised and bullied other people and, considering myself learned, I scorned the scriptures and the Dharma. I disrespectfully slandered the buddhas and reproached the monks with abusive language, comparing them to camels, donkeys, elephants, horses, and other ugly animals. Because of these evil deeds I am now suffering in this unfortunate form. But because I did some good deeds in one of my former lives I have been born at a time when a buddha is in the world, and I have now seen the holy Buddha himself with my own eyes and have heard his holy teachings.” Then [the fish] made a confession and repented his evil deeds done in the past.
如來隨機攝化,如應開導。魚既聞法,於是命終。承茲福力,上生天宮。於是自觀其身,何緣生此?既知宿命,念報佛恩,與諸天眾,肩隨戾止,前禮既畢,右繞退立,以天寶香華,用供養。世尊指告漁人,為說妙法,於即感悟,輸誠禮懺,裂網焚舟,歸真受法。既服染衣,又聞至教,皆出塵垢,俱證聖果。
The Tathāgata taught the fish in accordance with its capacity and enlightened it as was suitable to the occasion. After hearing the Dharma, the fish died and was reborn in heaven through the power of its good deeds. Then he looked at his own celestial body and wondered why he had been born in heaven. After recalling his past life, he remembered the Buddha with gratitude and came with other heavenly beings to see him. Having worshiped the Buddha, he circumambulated him and stood aside to offer him valuables and fragrant flowers brought from heaven. The World-honored One related this anecdote to the fishermen, while pointing at the heavenly beings, and preached the wonderñtl Dharma to them. They were moved and awakened [from ignorance] and sincerely worshiped the Buddha with repentance, tore up their fishing nets, and burned their boats. They turned their minds to truth and embraced the Dharma. After donning the dyed robes of monks and having heard the ultimate, all of them got rid of defilement and attained the fruit of sainthood.
[0910b06] 度漁人東北行百餘里,故城西有窣堵波,無憂王所建,高百餘尺,是佛在昔於此六月說法度諸天、人。此北百四五十步有小窣堵波,如來昔於此處為諸苾芻制戒。次西不遠有如來髮、爪窣堵波。如來昔於此處,近遠邑人相趨輻湊,焚香散花,燈炬不絕。
More than one hundred li to the northeast of the place where the fishermen were converted there is a stupa over one hundred feet high built by King Aśoka to the west of an old city. This was the place where the Buddha once preached the Dharma for six months to convert celestial and human beings. At a distance of one hundred forty or fifty paces to the north of this stupa there is a smaller stupa marking the place where the Tathāgata laid down the disciplinary rules for the bhikṣus. Not far to the west there is another stupa, in which are enshrined the Tathāgata’s hair and nail relics. People coming far and near converge at this place to burn incense, scatter flowers, and light lamps and candles without interruption.
[0910b12] 從此西北千四五百里,踰山入谷,至尼波羅國(中印度境)。[0910b14] 尼波羅國,周四千餘里,在雪山中。國大都城周二十餘里。山川連屬,宜穀稼,多花菓,出赤銅、犛牛、命命鳥。貨用赤銅錢。氣序寒烈,風俗險詖,人性剛獷,信義輕薄。無學藝,有工巧。形貌醜弊,邪正兼信。伽藍、天祠接堵連隅。僧徒二千餘人,大小二乘,兼功綜習。外道異學,其數不詳。[0910b20] 王,剎帝利栗呫婆種也。志學清高,純信佛法。近代有王,號鴦輸伐摩(唐言光胄)。碩學聰叡,自製《聲明論》,重學敬德,遐邇著聞。
Going from here to the northwest for one thousand four hundred or five hundred li, crossing over mountains and passing through valleys, I reached the country of Nepāla (in the domain of Central India). The country of Nepāla is over four thousand li in circuit and it is situated among the Snow Mountains. The capital city of the country is more than twenty li in circuit and there are hills and valleys in close connection. The soil is suitable for growing cereals and yields many flowers and fruit. The country produces red copper, yaks, and jīvamjīvas (two-headed birds). Red copper coins are used as the medium of exchange. The climate is piercingly cold. The people are sinister and iniquitous by social custom and are rude and unrestrained by nature and disparage good faith and righteousness. They have no learning but are skillful in craftsmanship. They are ugly in appearance and believe in both wrong and right doctrines. The monasteries and deva temples are so close together that they touch each other and there are more than two thousand monks, who study both Mahayana and Hinayana teachings; the number of heretics is unknown. The king, being a Licchavi of the kṣatriya caste, is an upright man with good learning and is a pure Buddhist. In recent years there was a king named Amśuvarman (known as Guangzhou, “Brilliant Helmet,” in Chinese), a learned scholar of intelligence and sagacity, who wrote a treatise on śabdavidyā (Sanskrit grammar). He esteemed learning and honored the virtuous, and his fame spread far and near.
[0910b23] 都城東南有小水池,以人火投之,水即焰起,更投餘物,亦變為火。
To the southeast of the capital city there is a small pool. When fire is thrown into it the water burns, and when other things are cast into it they also become fiery.
[0910b24] 從此復還吠舍釐國,南渡殑伽河,至摩揭陀國(舊曰摩伽陀,又曰摩竭提,皆訛也。中印度境)。
From here I returned to the country of Vaiśālī and, crossing the Ganges River to the south, I reached the country of Magadha (formerly mistranscribed as Mojiatuo or Mojieti, in the domain of Central India).
大唐西域記卷第七
End of Fascicle VII of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第八(一國)
Fascicle VIII
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
摩揭陀國上
The Country of Magadha (Part 1)
[0910c07] 摩揭陀國,周五千餘里。城少居人,邑多編戶。地沃壤,滋稼穡,有異稻種,其粒麁大,香味殊越,光色特甚,彼俗謂之供大人米。土地墊濕,邑居高原,孟夏之後,仲秋之前,平居流水,可以泛舟。風俗淳質,氣序溫暑。崇重志學,遵敬佛法。伽藍五十餘所,僧徒萬有餘人,並多宗習大乘法教。天祠數十,異道寔多。
The country of Magadha is more than five thousand li in circuit and the capital city is sparsely populated, while in the towns there are many registered families. The soil is fertile and good for farming. There is a special kind of rice of large grain with an unusual fragrance, whose luster and color are extraordinary. The people call it the rice for great personages. The land is low and humid and the towns are located on tablelands. After the beginning of summer and before mid-autumn the plains are flooded and boats can be used. The people are simple and honest by social custom and the climate is moderately hot. The inhabitants esteem learning and revere the buddha-dharma. There are over fifty monasteries with more than ten thousand monks, most of whom study Mahayana teachings. There are several tens of deva temples with numerous heretics.
[0910c15] 殑伽河南有故城,周七十餘里,荒蕪雖久基址尚在。昔者,人壽無量歲時,號拘蘇摩補羅城(唐言香花宮城)。王宮多花,故以名焉。逮乎人壽數千歲,更名波吒釐子城(舊曰巴連弗邑,訛也)。
To the south of the Ganges River there is an old city over seventy li in circuit. Although it has been deserted for a long time the old foundations are still there. In the past, when the human life span was innumerable years, this city was called Kusumapura (known as Xianghuagongcheng, “Palace City of Fragrant Flowers,” in Chinese). The royal city was full of flowers, hence the name of the city. Later on, when the human life span was several thousand years, the name was changed to the city of Pāṭaliputra (formerly mistranscribed as the city of Balianfu).
[0910c18] 初,有婆羅門,高才博學,門人數千,傳以受業。諸學徒相從遊觀,有一書生俳佪悵望。同儔謂曰:「夫何憂乎?」曰:「盛色方剛,羈遊履影,歲月已積,藝業無成。顧此為言,憂心彌劇。」於是學徒戲言之曰:「今將子求娉婚親。」乃假立二°人為男父母,二人為女父母,遂坐波吒釐樹,謂「女聲樹也。」採時果,酌清流,陳婚姻之緒,請好合之期。時假女父攀花枝以授書生曰:「斯嘉偶也,幸無辭焉。」書生之心欣然自得,日暮言歸,懷戀而止。學徒曰:「前言戲耳!幸可同歸。林中猛獸恐相殘害。」
There was once a learned brahman of high talent who had several thousand disciples studying under him. Some of the disciples went out together on a pleasure trip. One of them paced up and down in a melancholy mood and his companions asked him why he was so sad. He said, “I am in the prime of life yet I am still a vagabond, with only my shadow to accompany me, and, moreover, even though a long time has passed I have not made any achievement in learning. On account of this, my mind is heavily laden with sorrow.” His schoolmates said to him in jest, “In that case we shall now arrange a ceremony for you to get married.” They then chose two people to act as the parents of the bridegroom and two people as the parents of the bride. The young man was then made to sit under a pāṭalī tree, which was thus called the Tree of the Son-in-Law. Seasonal fruit was gathered and pure water was served as wine to make a wedding feast to celebrate the nuptials. The mock father of the imaginary bride broke off a branch of the tree and handed it to the young scholar, saying, “This is your good spouse. I hope you will not refuse the offer.” The scholar was happy and satisfied. When it was time for the party to return home at dusk the young man did not wish to leave the place and wanted to stay behind. The other disciples said to him, “We were merely making a mock ceremony. Please return home with us now, lest the fierce animals in the woods hurt you.”
書生遂留,往來樹側。景夕之後,異光燭野,管絃清雅,帷帳陳列。俄見老翁策杖來慰,復有一嫗携引少女,並賓從盈路,袨服奏樂。翁乃指少女曰:「此君之弱室也。」酣歌樂宴,經七日焉。
The scholar lingered at the place and walked about the tree. After sunset a strange light shone brightly in the wilderness and elegant music from wind and stringed instruments was heard. A row of tents was pitched and in a moment an old man, holding a staff, came to extend greetings to him. There was also an old woman approaching with a maiden, followed by a large number of splendidly dressed attendants amid the sound of music. The old man said to him, while pointing at the maiden, “This is your wife.” The wedding festivities lasted seven days.
學徒疑為獸害,往而求之,乃見獨坐樹陰,若對上客,告與同歸,辭不從命。後自入城,拜謁親故,說其始末。聞者驚駭,與諸友人同往林中,咸見花樹是一大第,僮僕役使驅馳往來,而彼老翁從容接對,陳饌奏樂,賓主禮備。諸友還城,具告遠近。
The other disciples, concerned that the scholar might be killed by wild animals, came to look for him. Then they saw him sitting alone under the shade of the tree, as if he were accompanying some guests of honor. They asked him to return with them but he refused. Some time later he entered the city by himself to see his relatives and friends and told them what had happened to him. Those who heard the story were amazed. His friends went with him to the woods, where they saw a great mansion at the place of the flowering tree, with servants and slaves busily walking about. The old man received them politely and prepared a feast, along with a performance of music to entertain them, according to the etiquette between hosts and guests. When they returned to the city they told everything to people far and near.
朞歲之後,生一子男。謂其妻曰:「吾今欲歸,未忍離阻;適復留止,棲寄飄露。」其妻既聞,具以白父。翁謂書生曰:「人生行樂,詎必故鄉?今將築室,宜無異志。」於是役使之徒,功成不日。香花舊城,遷都此邑。由彼子故,神為築城,自爾之後,因名波吒釐子城焉。
After a year a son was born to the couple and the young scholar said to his wife, “I wish to go home but I cannot bear leaving you behind. If I remain here I will always make my lodging in the open wilderness.” Having heard this, his wife told it to her father, the old man, who said to the young scholar, ‘‘For the enjoyment of life one need not go back to one’s native place. I shall build you a palace. Do not think otherwise.” Through the labor of spirits the palace was promptly completed. The old City of Fragrant Flowers was shifted to this place and, as the city had been constructed by spirits for the [infant | son, it was called the City of the Son of Pāṭali (Pāṭaliputra).
[0911a18] 王故宮北有石柱,高數十尺,是無憂王作地獄處。釋迦如來涅槃之後第一百年,有阿輸迦(唐言無憂。舊曰阿育,訛也)王者,頻毘婆羅(唐言影堅。舊曰頻婆娑,訛也)王之曾孫也,自王舍城遷都波吒釐,築外郭,周於故城。年代浸遠,唯餘故基。伽藍、天祠及窣堵波,餘址數百,存者二三。唯故宮北,臨殑伽河,小城中有千餘家。
To the north of the old royal city there is a stone pillar several tens of feet in height, erected at the place where King Aśoka made a hell. In the one- hundredth year after the nirvana of Sākya Tathāgata, King Aśoka (known as Wuyou, “Not Feeling Sorrow,” in Chinese, formerly mistranscribed as Ayu), the great-grandson of King Bimbisāra (known as Yingjian, “Hard Shadow,” in Chinese, formerly mistranscribed as Pinpisuo), moved his capital from the city of Rājagṛha to Pāṭaliputra. After the long passage of time only some old foundations still survive. Of the monasteries, deva temples, and stupas, there are several hundred remnant sites lying in ruins; only two or three remain intact. Only in a small city situated to the north of the old palace and on the banks of the Ganges are there over a thousand households.
[0911a24] 初,無憂王嗣位之後,舉措苛暴,乃立地獄,作害生靈。周垣峻峙,隅樓特起,猛焰洪鑪,銛鋒利刃,備諸苦具,擬像幽塗,招募凶人,立為獄主。初以國中犯法罪人,無挍輕重,總入塗炭。後以行經獄次,擒以誅戮,至者皆死,遂滅口焉。
When King Aśoka first succeeded to the throne he was cruel and practiced tyranny. He established a hell to torture people, surrounded by lofty walls with watchtowers at the corners. Great furnaces of fierce fire and cutters with sharp points and keen edges, as well as other instruments of torture, were prepared in imitation of the hells and a savage and cruel man was appointed to be the jailer. At first it was used for punishing all sorts of criminals of the country, regardless of the nature of their misdeeds. Later on all casual passersby were captured and put to death and all who had entered the hell were killed to prevent the secret from leaking out.
時有沙門,初入法眾,巡里乞食,遇至獄門,獄吏凶人擒欲殘害。沙門惶怖,請得禮懺。俄見一人,縛來入獄,斬截手足,磔裂形骸,俯仰之間,支體糜散。沙門見已,深增悲悼,成無常觀,證無學果。獄卒曰:「可以死矣。」沙門既證聖果,心夷生死,
A newly admitted śramaṇa once came to the gate of the hell in the course of making his almsround. The cruel jailer caught him and intended to kill him. Terror-stricken, the śramaṇa asked permission to perform a confessional ceremony [before death]. He immediately saw a man who had been bound and sent into the hell, where he was dismembered and cut into pieces. Presently the broken body became rotten and decayed. The śramaṇa was deeply touched by the sight and he gained the insight of impermanence and realized arhatship. The jailer said to him, “It is now time for you to die.” Having achieved the fruit of sainthood the śramaṇa had no discrimination between life and death.
雖入鑊湯,若在清池,有大蓮花而為之座。獄主驚駭,馳使白王,王遂躬觀,深讚靈祐。獄主曰:「大王當死。」王曰:「何。」對曰:「王先垂命,令監刑獄,凡至獄垣皆從殺害,不云王入而獨免死。」王曰:「法已一定,理無再變。我先垂令,豈除汝身?汝久濫生,我之咎也。」即命獄卒,投之洪鑪。獄主既死,王乃得出,於是頹牆堙塹,廢獄寬刑。
Even though he was thrown into a cauldron of boiling water it was just as if [he was] in a pond of cool water and a huge lotus flower sprang up for his seat. The jailer was surprised by the unusual spectacle and hurried to inform the king, who came to see the sight for himself and highly praised the spiritual protection. Then the jailer said, “Your Majesty must die.” “Why?” said the king. The jailer replied, ‘Your Majesty previously issued an order as a rule of the hell that whoever has entered the enclosure of the hell must be killed, and it did not say that the king should be excepted from the regulation.” The king said, “Once a law is adopted it should not be altered. But did I make an exception for you when I laid down the rule? It is my fault that you have lived until now.” He then ordered the lictors to cast the jailer into the big furnace and after the jailer’s death the king came out of the hell. He demolished the walls, filled up the trenches, abolished the hell, and thereafter showed leniency toward criminals.
[0911b14] 地獄南不遠有窣堵波,基址傾陷,唯餘覆鉢之勢,寶為廁飾,石作欄檻,即八萬四千之一也。無憂王以人功建於宮焉,中有如來舍利一斗,靈鑒間起,神光時燭。
Not far to the south of the hell there is a stupa whose foundation has collapsed on one side so that it has the shape of an overturned almsbowl. It is decorated with gems and has stone balustrades. As it is one of the eighty- four thousand stupas built by King Aśoka it was constructed by human labor in his palace. Inside it one don of the Tathāgata’s relic bones is preserved, and they occasionally show spiritual manifestations and issue a divine light from time to time.
無憂王廢獄之後,遇近護大阿羅漢,方便善誘,隨機導化。王謂羅漢曰:「幸以宿福,位據人尊,慨茲障累,不遭佛化。今者如來遺身舍利,欲重修建諸窣堵波。」羅漢曰:「大王以福德力,役使百靈,以弘誓心匡護三寶,是所願也,今其時矣。」因為廣說獻土之因,如來懸記興建之功。
Having abolished the hell, King Aśoka met the great arhat Upagupta, who instructed him according to his capacity in an appropriate way. The king said to the arhat, “I am lucky to be a lord of humans as a result of good deeds I have done in the past, but because of my spiritual hindrances I regretfully have not received edification from the Buddha. Now I wish to construct stupas for the veneration of the Tathāgata’s relic bones.” The arhat said, “With your power of bliss and virtue you can command various deities to work for you. It is my wish that you should protect the Triple Gem with great determination. Now is the time for you to do so.” Then the arhat told the king in detail about the latter’s cause of offering a handful of earth [to the Buddha in a previous life] and about the merits of building stupas as predicted by the Tathāgata.
無憂王聞以慶悅,召集鬼神而令之曰:「法王導利,含靈有慶,我資宿善,尊極人中。如來遺身重修供養,今爾鬼神勠°力同心!境極贍部,戶滿拘胝,以佛舍利起窣堵波。心發於我,功成於汝。勝福之利,非欲獨有。宜各營搆,待後告命。」鬼神受旨,在所興功,功既成已,咸來請命。
King Aśoka was pleased to hear the prediction. He summoned the spirits and deities and issued an order, saying, “The King of the Dharma has instructed living beings for their happiness and, due to my good deeds done in the past, I am now the most honored person among humankind. In order to venerate the Tathāgata’s relic bones stupas must be constructed. You spirits and deities should work with one heart to construct stupas for the Buddha’s relics at all places in Jambudvīpa, which is inhabited by a lull koṭi of families. Though the project has been initiated by me, it depends upon you for its successful completion, and I have no intention of monopolizing the advantages of performing such superior good deeds. Each of you should go start the construction work and wait for further instructions.” Having received the edict, the spirits and deities went away to start the construction work at their different places, and when the work was completed they all came to ask for further instructions.
無憂王既開八國所建諸窣堵波,分其舍利,付鬼神已,謂羅漢曰:「我心所欲,諸處同時藏下舍利。心雖此冀,事未從欲。」羅漢曰:「王命神鬼至所期日,日有隱蔽,其狀如手,此時也,宜下舍利。」王承此旨,宣告鬼神。逮乎期日,無憂王觀候光景,日正中時,羅漢以神通力,申手蔽日,營建之所咸皆瞻仰,同於此時功績咸畢。
After having opened the stupas built in eight countries and distributed the relic bones [taken out from them] to the spirits and deities, King Aśoka said to the arhat, “My wish is to enshrine the relic bones in the various stupas at the same time. I hope to do this but I do not know how to fulfill my wish.” The arhat said, “Your Majesty can order the deities and spirits to enshrine the relics at the same instant on the appointed date when they see that the sun is eclipsed by an object in the shape of a hand.” The king imparted the instruction to the spirits and deities. On the appointed date King Aśoka observed the sun, and at midday the arhat, through supernatural power, stretched out his arm and covered up the sun with his hand. The eclipse was seen by all everywhere the stupas were being constructed and at that moment they commenced work simultaneously.
[0911c10] 窣堵波側不遠,精舍中有大石,如來所履,雙°迹猶存,其長尺有八寸,廣餘六寸矣。兩迹俱有輪相,十指皆°帶花文,魚形映起,光明時照。昔者如來將取寂滅,北趣拘尸那城,南顧摩揭陀國,蹈此石上,告阿難曰:「吾今最後留此足迹,將入寂滅,顧摩揭陀也。百歲之後,有無憂王命世君臨,建都此地,匡護三寶,役使百神。」及無憂王之嗣位也,遷都築邑,掩周迹石,既近宮城,恒親供養。
Not far from the stupa is a temple containing a stone on which the Tathāgata once stood and the traces of his footprints are still in existence. The two footprints have the wheel signs and the ten toes have floral ornaments. The fish patterns are visible and sometimes issue a bright light. In olden times, when the Tathāgata was about to enter nirvana he proceeded northward to the city of Kuśinagara and looked back at the country of Magadha in the south. He was standing on this stone when he told Ānanda, “I leave my last footprints here, looking back at Magadha while I am going to enter nirvana. One hundred years afterward there will be a King Aśoka who will rule over the world and establish his capital at this place. He will protect the Triple Gem and command all kinds of deities to do him service.” When King Aśoka succeeded to the throne he shifted his capital to this place and built a city here, and protected the footprint stone with a shelter. As it was near the palace city the king always came in person to make offerings to it.
後諸國王競欲舉歸,石雖不大,眾莫能轉。近者設賞迦王毀壞佛法,遂即石所,欲滅聖迹,鑿已還平,文彩如故,於是捐棄殑伽河流,尋復本處。其側窣堵波,即過去四佛坐及經行遺迹之所。
Afterward various kings vied with one another in trying to bring the stone home. Although it was not very big they could not move it. Recently King Saśāñka persecuted the buddha-dharma and went to the place of the stone, intending to destroy the holy object. He effaced the footprints with a chisel but they reappeared with the same traces and patterns. Then he threw the stone into the Ganges River but it immediately returned to its original place. The stupa beside the stone marks the place where the four past buddhas sat and walked up and down in olden times.
[0911c24] 佛迹精舍側不遠,有大石柱,高三十餘尺,書記殘缺,其大略曰:「無憂王信根貞固,三以贍部洲施佛、法、僧,三以諸珍寶重自酬贖。」其辭云,大略斯在。
Not far from the temple of the Buddha’s footprints there is a huge stone pillar more than thirty feet tall. The inscription on it has been partially erased but it says roughly that King Aśoka was a staunch believer who offered Jambudvīpa to the Triple Gem thrice and redeemed it thrice with valuable pearls and gems. Such are the fragmentary words that are still legible.
[0911c28] 故宮北有大石室,外若崇山,內廣數丈,是無憂王為出家弟役使神鬼之所建也。初,無憂王有同母弟,名摩醯因陀羅(唐言大帝)。生自貴族,服僣王制,奢侈縱暴,眾庶懷怨。國輔老臣進諫王曰:「驕弟作威,亦已太甚。夫政平則國治,人和則主安,古之則訓,由來久矣。願存國典,收付執法。」
To the north of the palace city is a great rock chamber with the appearance of a lofty hill and a space several tens of feet wide inside, ft was constructed through the labor of deities and spirits by the order of King Aśoka for his younger brother, who was a monk. King Aśoka had a younger brother by the name of Mahendra (known as Dadi, “Great Ruler,” in Chinese). As he was born in a royal family he presumptuously put on the king’s robe and led a luxurious and dissolute life, treating people cruelly until they bore a grudge against him. The prime minister and other senior officials exhorted the king, saying, “Your younger brother has gone too far in riding roughshod over the people. As the saying goes, when the government is impartial the country will be in good order, and when the people live in harmony the ruler will be at peace. This precept has been handed down from ancient times. We hope that the code of the country will be maintained and that he will be put on trial according to the law.”
無憂王泣謂弟曰:「吾承基緒,覆燾生靈,況爾同胞,豈忘惠愛!不先匡導,已陷刑法。上懼先靈,下迫眾議。」
King Aśoka, in tears, said to his younger brother, “Since I succeeded to the throne I have put all living beings under my protection. As you are my brother from the same mother, how can I neglect to benefit you? But I did not guard and guide you in time so that you have now incurred the punishment for criminals. I am in fear of my ancestors above and forced by public criticism from below.”
摩醯因陀羅稽首謝曰:「不自謹行,敢干國憲,願賜再生,更寬七日。」於是置諸幽室,嚴加守衛,珍羞上饌,進奉無虧。守者唱曰:「已過一日,餘有六日。」至第六日已,既深憂懼,更勵身心,便獲果證,昇虛空,示神迹,尋出塵俗,遠棲巖谷。無憂王躬往謂曰:「昔拘國制,欲致嚴刑。豈意清昇,取證聖果。既無滯累,可以還國。」弟曰:「昔羈愛網,心馳聲色,今出危城,志悅山谷。願棄人間,長從丘壑。」王曰:「欲靜心慮,豈必幽巖?吾從爾志,當為崇樹。」
Mahendra bowed to the king apologetically and said, “I am so imprudent as to have infringed the law. I hope you will grant me seven days’ respite.” He was then confined in a dark chamber under strict custody but was provided with the best delicacies without negligence. [At the end of the first day] the guardian announced, “One day has passed and there are six more days.” When the sixth day had passed, Mahendra, deeply worried and fearful, made vigorous efforts both physically and mentally [in spiritual cultivation], and thereupon he gained the fruit of sainthood, ascended into the air, and manifested miracles. Before long he left the world and went far away to live in a rocky valley. King Aśoka went personally to see him and said, “I was bound by the law of the country so I had to inflict a severe penalty upon you. I did not think that you would elevate yourself and realize the fruit of sainthood. You are now free from trouble and you may return to our country.” His younger brother said, “Formerly I was caught in the net of passions and my mind was fixated on [pleasurable pursuits]. I am now free from the city of perils and I take delight in staying in the mountains and valleys. I wish to relinquish the human world and always remain in the hills and vales.” The king said, “If you wish to engage yourself in quiet meditation it is not necessary for you to live in remote mountains. In compliance with your wish, however, I will build a cave for you.”
遂召命鬼神而告之曰:「吾於後日廣備珍羞,爾曹相率來集我會,各持大石,自為床座。」諸神受命,至期畢萃。眾會既已,王告神曰:「石座從橫,宜自積聚。因功不勞,壘為虛室。」諸神受命,不日而成。無憂王躬往迎請,止此山廬。
The king then summoned the spirits and deities and said to them, “I will prepare a grand banquet of delicacies on the day after tomorrow. You may all come to attend the feast but each of you should bring a large rock to serve as a seat.” By the king’s order the deities came at the appointed time and, when the feast was over, the king told the deities, “The stone seats are in disarray so you should stack them up in proper order. I mean to make use of your labor to build a hollow chamber.” Under the king’s instruction the deities completed the work in a few days’ time. King Aśoka then went to invite [his younger brother] to stay in the hill cave.
[0912a24] 故宮北,地獄南,有大石槽,是無憂王匠役神功,作為此器,飯僧之時,以儲食也。
To the north of the old palace and south of the hell there is a large trough that was made by divine labor under the command of King Aśoka. It is used for storing comestibles at the time of offering food to the monks.
[0912a26] 故宮西南有小石山,周巖谷間,數十石室,無憂王為近護等諸阿羅漢,役使鬼神之所建立。傍有故臺,餘基積石;池沼漣漪,清瀾澄鑒,隣國遠人謂之聖水,若有飲濯,罪垢消滅。
To the southwest of the old palace there is a rocky hill, around which there are several tens of caves that were excavated in the steep cliffs by divine labor under the command of King Aśoka, for Upagupta and other arhats. There used to be a lofty terrace beside the hill but it has collapsed, leaving only a pile of stones as the remnant foundation. In a pond there is rippling water as clear and reflective as a mirror. It is regarded as holy water by the people of neighboring and distant countries. If one drinks or bathes in the water the soil will be washed away and one’s sins will be expiated.
[0912b02] 山西南有五窣堵波,崇基已陷,餘址尚高,遠而望之,欝若山阜,面各數百步,後人於上重更修建小窣堵波。《印度記》曰:「昔無憂王建八萬四千窣堵波已,尚餘五斗舍利,故別崇建五窣堵波,制奇諸處,靈異間起,以表如來五分法身。薄信之徒竊相評議,云是昔者難陀王建此藏,以儲七寶。其後有王,不甚淳信,聞先疑議,肆其貪求,興動軍師,躬臨發掘,地震山傾,雲昏日翳,窣堵波中大聲雷震,士卒僵仆,象馬驚奔。自茲已降,無敢覬覦。」或曰:「眾議雖多,未為確論;循古所記,信得其實。」
To the southwest of the hill there are five stupas whose lofty foundations have collapsed, but the remnant portions are still high. When viewed from a distance they seem to be verdant hillocks. Each side of the stupas has a space several hundred paces wide. People of later times constructed small stupas upon the big ones. It is said in the Record of India that in the old days, after King Aśoka had built eighty-four thousand stupas, he still had five doit of [the Buddha’s] relics. Therefore he constructed five more stupas in a different style from that of other places. Miracles occurred from time to time to testify to the fivefold spiritual body of the Tathāgata. Some impious people discussed the matter in private, saying that these stupas were constructed by King Nanda of yore to store his seven kinds of treasures. Later a king of little faith heard about the rumor and, covetous of the treasures, he sent his troops under his personal supervision to excavate the stupas. But the earth quaked, the mountains collapsed, clouds enshrouded the sun, and the stupas issued a loud sound of thunder. The soldiers fell dead and the elephants and horses fled in fear. Since then no one has dared another attempt [to excavate] the stupas. Some people have said that there were different accounts of this matter, but this could not be unascertained. We may get the true facts by following the records of ancient books.
[0912b14] 故城東南有屈(居勿反)吒阿濫摩(唐言鷄園)僧伽藍,無憂王之所建焉。無憂王初信佛法也,式遵崇建,修殖善種,召集千僧,凡、聖兩眾,四事供養,什物周給。頹毀已久,基址尚在。[0912b17] 伽藍側有大窣堵波,名阿摩落伽者。印度藥果之名也。
To the southeast of the old city is Kukkuṭārāma Monastery (known as Jiyuan, “Rooster Garden,” in Chinese), which was built by way of performing good deeds with veneration by King Aśoka when he first had faith in the buddha-dharma. He summoned one thousand monks, both ordinary people and saints, [to this monastery], offered them the four monastic requisites, and provided them with other articles for daily use. The monastery has been in ruins for a long time and only the foundations are still in existence. Beside this monastery is a great stupa called Āmalaka, which is the name of a sort of medicinal fruit (āmalaka; myrobalan) of India.
無憂王搆疾彌留,知命不濟,欲捨珍寶,崇樹福田。權臣執政,誡勿從欲。其後因食,留阿摩落果,玩之半爛,握果長息,問諸臣曰:「贍部洲主今是何人?」諸臣對曰:「唯獨大王。」王曰:「不然。我今非主。唯此半果,而得自在。嗟乎!世間富貴,危甚風燭。位據區宇,名高稱謂,臨終匱乏,見逼強臣,天下非己,半果斯在!」乃命侍臣而告之曰:「持此半果,詣彼雞園,施諸眾僧,作如是說:『昔一贍部洲主,今半阿摩落王,稽首大德僧前,願受最後之施。凡諸所有,皆已喪失,唯斯半果,得少自在。哀愍貧乏,增長福種。』」僧中上座作如是言:「無憂大王宿期弘濟,瘧疾在躬,姦臣擅命,積寶非己,半果為施。承王來命,普施眾僧。」即召典事,羹中總煮。收其果核,起窣堵波。既荷厚恩,遂旌顧命。
King Aśoka, lying ill on his deathbed, knew that he was incurable and he intended to give up his gems and jewels for the performance of good deeds, but his influential ministers had seized power and would not allow him to do what he desired. Later he kept an āmalaka fruit from his meal and played with it until it had become half spoiled. Holding the fruit in his hand, he said to his ministers with a long sigh, ‘‘Who is now the lord of Jambudvīpa?” The ministers said in reply, “Your Majesty is the sole lord of Jambudvīpa.” The king said, “No! I am not the lord now! I have sovereign power only over this half a fruit. What a pity! Worldly wealth and nobility are more easily extinguished than a candle burning in the wind. My position entitled me to control the whole country and my title is the highest of all designations, yet I am poor on my deathbed, under the command of powerful ministers. Even though I have lost the empire I still possess half a fruit.” Then he ordered bis attending official, “Take this half a fruit to Kukkuṭārāma Monastery and offer it to the monks with the following message: T, the former lord of the whole of Jambudvīpa, now the king of half an āmalaka fruit, beg to pay homage in front of the monks of great virtue. I hope that you will accept my last alms. I have lost all that I once possessed, except for this half a fruit, which is somehow at my disposal. Please have pity on my poverty and let my seeds of blessedness grow and increase. The senior monk of the community said, “King Aśoka used to be generous in almsgiving but he now suffers from a serious illness and treacherous ministers have usurped his power. His accumulated wealth is no longer his own property and he has only half a fruit to give as alms. By the king’s order we will distribute the fruit to all the monks.” So the senior monk instructed the steward monk to cook the fruit in a thick soup and then collected the kernel, for which a stupa was built. Since the monks had received the king’s great beneficence it was fitting that they fulfill his last wish.
[0912c06] 阿摩落伽窣堵波西北,故伽藍中有窣堵波,謂建揵稚聲。[0912c07] 初,此城內伽藍百數,僧徒肅穆,學業清高,外道學人,銷聲緘口。其後僧徒相次徂落,而諸後進莫繼前修。外道師資傅訓成藝,於是命儔召侶,千計萬數,來集僧坊,揚言唱曰:「夫擊揵稚,招集學人!」群愚同止,謬有扣擊。遂白王,請挍優劣。外道諸師高才達學,僧徒雖眾,辭論膚淺。外道曰:「我論勝。自今已後,諸僧伽藍不得擊揵稚以集眾也。」王允其請,依先論制。僧徒受恥,忍詬而退,十二年間不擊揵稚。
In an old monastery to the northwest of Āmalaka Stupa there is a stupa known as Bell Striking. Formerly there were about a hundred monasteries in this city. The monks were solemn and respectful and had great learning, and they had silenced the heretical scholars [in debate]. In the course of time the monks eventually died and their successors failed to maintain the tradition of learning. The heretical teachers taught their students to become perfect in knowledge and they then summoned their schoolmates, thousands and myriads in number, to assemble at the monastic buildings, shouting aloud, “Strike the bell to call up all your scholars!” Groups of ignorant monks came together and wantonly sounded the bell and they reported to the king, requesting him to be the judge of the contest. The heretical teachers were highly talented scholars of good learning, and even though there were numerous monks their arguments were shallow and superficial. The heretics announced, “We are the winners of the debate. From now on no monastery should strike the bell to call assemblies.” The king sanctioned the request, according to the precedent regulations of debate. Having been put to shame, the monks withdrew in disgrace and for twelve years they did not strike the bell.
時南印度那伽閼剌樹那菩薩(唐言龍猛。舊譯曰龍樹,非也),幼傳雅譽,長擅高名,捨離欲愛,出家修學,深究妙理,位登初地。有大弟子提婆者,智慧明敏,機神警悟,白其師曰:「波吒釐城諸學人等辭屈外道,不擊揵稚,日月驟移,十二年矣。敢欲摧邪見山,然正法炬。」龍猛曰:「波吒釐城外道博學,爾非其儔,吾今行矣。」提婆曰:「欲摧腐草,詎必傾山?敢承指誨,黜諸異學。大師立外道義,而我隨文破析,詳其優劣,然後圖行。」龍猛乃扶立外義,提婆隨破其理,七日之後,龍猛失宗,已而歎曰:「謬辭易失,邪義難扶。爾其行矣,摧彼必矣!」
At that time, Nāgārjuna Bodhisattva (known as Longmeng, “Dragon Valor,” in Chinese, formerly mistranslated as Longshu, “Dragon Tree”) of South India had enjoyed a good reputation from his youth, and he enjoyed unique fame when he had grown up he. He renounced the world of lust and love and became a monk to cultivate his learning. He made a profound study of the wonderful principles and attained the first stage [of a bodhisattva]. He had a great disciple named Deva, a person of wisdom and cleverness with wits and good understanding. Deva said to his teacher [Nāgārjuna], “The scholars of Pāṭaliputra were defeated in debate by the heretics, and time passes so quickly that twelve years have passed since they stopped striking the bell. I would venture to demolish the hill of erroneous views and light the torch of the Dharma.” Nāgāṇuna said, “The heretics of Pāṭaliputra are erudite scholars and you are no match for them. I must go in person.” Deva said, “To cut off rotten grass is it necessary to overturn the whole mountain? Under your instruction I venture to refute the heterodox scholars. May you, my great teacher, raise an argument in favor of the heretical theories and let me analyze the points against them, and we shall see who will be the winner before we plan our action.” Nāgārjuna then proposed a thesis of the heretical theories, and Deva refuted his teacher as the latter tried to maintain his viewpoints. At the end of seven days Nāgārjuna had failed to uphold his proposition. He said with a sigh, “Erroneous views can be easily refuted and it is difficult to defend wrong theories. You may now go; you can surely defeat them.”
提婆菩薩夙擅高名,波吒釐城外道之聞也,即相召集,馳白王曰:「大王昔紆聽覽,制諸沙門不擊揵稚。願垂告命。令諸門候,隣境異僧勿使入城,恐相黨援,輕改先制。」王允其言,嚴加伺候。提婆既至,不得入城。聞其制令,便易衣服,疊僧加胝,置草束中,褰裳疾驅,負戴而入。既至城中,棄草披衣,至此伽藍,欲求止息。知人既寡,莫有相舍,遂宿揵稚臺上。於晨朝時,便大振擊。眾聞伺察,乃客遊比丘。諸僧伽藍傳聲響應。王聞究問,莫得其先,至此伽藍,咸推提婆。提婆曰:「夫揵稚者,擊以集眾。有而不用,懸之何為?」王人報曰:「先時僧眾論議墮負,制之不擊,已十二年。」提婆曰:「有是乎?吾於今日,重聲法鼓。」
Deva Bodhisattva had always been a man of high renown. When the heretics of Pāṭaliputra heard about his arrival they assembled and hurriedly went to report to the king, saying, “Your Majesty has formerly condescended to hear our suggestion that a rule be made to prevent the monks from striking the bell. We pray that a decree be issued to order the guardians of the city gates not to allow a foreign monk from a neighboring country to enter the city, lest he conspire to recklessly overturn the former rule.” The king consented to their proposal and ordered the guardians to keep strict watch. Thus when Deva arrived he was barred from entering the city. Hearing about he restriction, he changed his clothes, folded his samghāṭi robe, and wrapped it in a bundle of straw. Holding the front piece of his long gown in hand, he hastily went into the city, carrying the straw bundle on his head. After entering the city and having cast away the straw, he put on his religious robe and came to this monastery to ask for lodging, but as he had no acquaintance there no one would provide him with a room. So he spent the night on the terrace of the bell and early next morning he struck the bell loudly. When the monks heard the sound of the bell they came out to see and found that the traveling monk [had struck the bell], as the other monasteries did the same in response to the call of this monastery. The king, having heard the sound, inquired into the matter but could not find out who was the first to strike the bell. When the king’s man came to the monastery the monks pointed out Deva, who said, “Abell is sounded for assembling the monks. If you do not strike it what is the use of hanging it there?” The king’s man said, “Formerly the monks were defeated in a debate, so twelve years ago a rule was laid down to prohibit them from striking the bell.” Deva said, “Is that so? I wish to beat the drum of the Dharma again today.”
使報王曰:「有異沙門欲雪前恥。」王乃召集學人,而定制曰:「論失本宗,殺身以謝。」於是外道競陳旗鼓,諠談異義,各曜辭鋒。提婆菩薩既昇論座,聽其先說,隨義析破,曾不浹辰,摧諸異道。國王大臣莫不慶悅,建此靈基,以旌至德。
The messenger reported to the king, saying, “A foreign śramaṇa wishes to avenge a former shame.” The king then summoned the scholars and made a rule that one who loses an argument should pay with his life for the failure. Then the heretics displayed their flags, set out their drums, and boisterously talked on different theories, showing off their talent for eloquence. Having sat on the seat of discussion, Deva listened to their disputations and, aiming at their different views, he refuted them through analysis. In less than twelve days he vanquished all the heretics, to the delight of the king and his ministers, who built this spiritual stupa in memory of Deva’s supreme virtue.
[0913a21] 建擊揵稚窣堵波北有故基,昔鬼辯婆羅門所居處也。[0913a22] 初,此城中有婆羅門,葺宇荒藪,不交世路,祠鬼求福,魍魎相依。高論劇談,雅辭響應,人或激難,垂帷以對。舊學高才,無出其右,士庶翕然,仰之猶聖。
To the north of Bell Striking Stupa is the old site of the dwelling place of the demon-eloquent brahman. Formerly there was a brahman of the city [of Pāṭaliputra] who lived in a thatched hut in a desolate place, dissociating himself from the world. He worshiped demons to beseech them for blessedness and he conversed with evil spirits. He had brilliant ideas, talked volubly, and answered questions with elegant words. Whenever people held a heated debate with him he always retorted from behind a curtain. None of the learned scholars with high talent could excel him and the common people unanimously respected him as a saint.
有阿濕縛窶沙(唐言馬鳴)菩薩者,智周萬物,道播三乘,每謂人曰:「此婆羅門學不師受,藝無稽古,屏居幽寂,獨擅高名,將非神鬼相依,妖魅所附,何能若是者乎?夫辯資鬼授,言不對人,辭說一聞,莫能再述,吾今往彼,觀其舉措。」遂即其廬,而謂之曰:「仰欽盛德,為日已久。幸願褰帷,敢申宿志。」而婆羅門居然簡傲,垂帷以對,終不面談。馬鳴心知鬼魅,情甚自負,辭畢而退,謂諸人曰:「吾已知矣,摧彼必矣。」尋往白王:「唯願垂許,與彼居士較論劇談。」王聞駭曰:「斯何人哉!若不證三明,具六通,何能與彼論乎?」命駕躬臨,詳鑒辯論。
There was a bodhisattva named Aśvaghoṣa (known as Maming, “Horse- neighing,” in Chinese), whose wisdom comprehended everything and whose way extended to the three vehicles. He often remarked on the matter, saying, “This brahman has no teacher to teach him and his arts are groundless and without ancient basis. He lives in seclusion, enjoying great renown all by himself. How could he be what he is unless he depends on deities and ghosts and is obsessed with evil spirits? One whose ability of eloquence is endowed by a demon cannot speak face to face with another person and he cannot reiterate what he has said once. I must go there and see how he will behave.” So he went to the [brahman’s] hut and said to him, “I have heard of your great fame with admiration for quite a long time. I hope you will lift the curtain so that I may express what is on my mind.” The brahman remained arrogant, talking from behind his curtain, and would not speak face to face [with his visitor]. Aśvaghoṣa realized that it was the demon who was so self-conceited. After the conversation ended he left and told the people, “I have come to know what is what and I am sure to defeat him.” Then he went to see the king and asked for permission to hold a sharp debate with the hermit. The king was surprised to hear this and said, “What sort of man are you? Unless you have gained the three clear insights or obtained the six supernatural powers, how could you contest with him?” Nevertheless, he ordered that his carriage be prepared and went in person to see the details of the controversy.
是時馬鳴論三藏微言,述五明大義,妙辯縱橫,高論清遠。而婆羅門既述辭已,馬鳴重曰:「失吾旨矣,宜重述之。」時婆羅門默然杜口,馬鳴叱曰:「何不釋難?所事鬼魅宜速授辭!」疾褰其帷,視占其怪。婆羅門惶遽而曰:「止!止!」馬鳴退而言曰:「此子今晨聲問失墜,虛名非久,斯之謂也。」王曰:「非夫盛德,誰鑒左道?知人之哲,絕後光前,國有常典,宜旌茂實。」
At that time Aśvaghoṣa Bodhisattva discussed the subtle words of the Tripiṭaka and elucidated the general meanings of the five branches of knowledge. He talked eloquently and with great ease and his brilliant views were lucid and far-sighted. After the brahman had stated his opinion, Aśvaghoṣa said, “In your statement you lost the gist of my argument. Please repeat what you have said.” The brahman remained silent and became tongue-tied, however. Aśvaghoṣa rebuked him, saying, “Why do you not resolve my interrogation? The demon you serve should hasten to give you words.” While saying this he hurriedly lifted the curtain, trying to get a look at the demon, but the Brahman said in a flustered and fearful manner, “Stop! Stop! ” Aśvaghoṣa withdrew and remarked, “That fellow has lost his fame this morning. As the saying goes, false fame cannot last long.” The king said, “If not for your great virtue, who could have seen through his sinister fraudulence? According to the regular tradition of the country someone who has an unprecedented and unique capability of discernment should be commended for his perspicacity.”
[0913b18] 城西南隅二百餘里,有伽藍餘跡。其傍有窣堵波,神光時燭,靈瑞間發,近遠眾庶莫不祈請,是過去四佛坐及經行遺迹之所。
More than two hundred li away from the southwest corner of the city there are the remnant foundations of a monastery, beside which is a stupa that often issues a divine light and manifests spiritual signs. People come here from far and near to say prayers. This was a site where the four past buddhas sat and walked up and down in ancient times.
[0913b21] 故伽藍西南行百餘里,至鞮羅釋迦伽藍。庭宇四院,觀閣三層,崇臺累仞,重門洞啟,頻毘娑羅王末孫之所建也。旌召高才,廣延俊德,異域學人,遠方髦彥,同類相趨,肩隨戾止。僧徒千數,並學大乘。中門當塗,有三精舍,上置輪相,鈴鐸虛懸,下建層基,軒檻周列,戶牖棟梁,壖垣階陛,金銅隱起,廁間莊嚴。中精舍佛立像高三丈,左多羅菩薩像,右觀自在菩薩像。凡斯三像,鍮石鑄成,威神肅然,冥鑒遠矣。精舍中各有舍利一升,靈光或照,奇瑞間起。
Going southwest for more than one hundred li from the old monastery, I reached Tiladhāka Monastery. It consists of four courts, three-storied pavilions, lofty terraces, and gates that open wide, leading from one to another. All of these were built by the last descendant of King Bimbisāra. He selectively invited people of high talent and widely summoned those of great virtue. Scholars of foreign countries and wise people from distant lands, one after another, came in groups of the same caliber and stayed [in this monastery]. There are thousands of monks, all of whom study Mahayana teachings. At the end of the path, facing the middle gate, are three shrines that are adorned with wheel signs on the roofs and have bells and chimes suspended in the air. On the terrace below there are spacious balustrades all around. The doors, windows, beams, outer walls, and stairs are embellished with gilt or copper ornaments in relief. In the middle shrine there is a standing statue of the Buddha, thirty feet in height, while in the left one is a statue of Tārā Bodhi- sattva and in the right one a statue of Avalokiteśvara Bodhisattva. All three statues, cast in brass, are austere in appearance and spread far-reaching divine precepts. In each of the three shrines there is one sheng of [the Buddha’s] relic bones, which sometimes emit a divine light and show signs of unusual auspiciousness from time to time.
[0913c02] 鞮羅釋迦伽藍西南九十餘里,至大山,雲石幽蔚,靈僊攸舍,毒蛇、暴龍窟穴其藪,猛獸、鷙鳥棲伏其林。山頂有大盤石,上建窣堵波,其高十餘尺,是佛入定處也。
At a distance of over ninety li to the southwest of Tiladhāka Monastery I reached a great mountain where spirits and immortals dwell among the dense clouds and rocks lie in seclusion, venomous snakes and violent dragons lurk in the hollows of the marshes, fierce animals hide in the woods, and birds of prey perch on the trees. On the summit of the mountain is a large flat rock on which is built a stupa over ten feet high. This was a place where the Buddha once sat in samādhi.
昔者如來降神止此,坐斯磐石,入滅盡定,時經宿焉。諸天靈聖供養如來,鼓天樂,雨天花。如來出定,諸天感慕,以寶金銀起窣堵波。去聖逾邈,寶變為石。自古迄今,人未有至。遙望高山,乃見異類,長蛇、猛獸群從右旋,天仙靈聖肩隨讚禮。[0913c11] 山東岡有窣堵波,在昔如來佇觀摩揭陀國所履之處也。
Formerly the Tathāgata once came here through supernatural power and sat on this rock in the samādhi of complete cessation for an entire night. The devas, spiritual beings, and saints made offerings to him, performed celestial music, and heavenly flowers rained down. After the Tathāgata had emerged from the state of samādhi the heavenly beings, out of feelings of respect and admiration, constructed a stupa with gems, gold, and silver, but over the course of time the precious substances have turned into stone. Since ancient times nobody has ever visited the stupa. Looking from afar at the high mountain one can see strange beings, long snakes, and fierce animals circumambulating to the right around the stupa, and devas, immortals, spirits, and saints coming one after another to sing praise. On a hillock to the east of the mountain is a stupa built at the place where the Tathāgata once walked and stopped to look back at the country of Magadha.
[0913c13] 山西北三十餘里,山阿有伽藍,負嶺崇基,疎崖峙閣。僧徒五十餘人,並習大乘法教。瞿那末底(唐言德慧)菩薩伏外道之處。
At a spur of a hill over thirty li to the northwest of the mountain there is a monastery built on an elevated place backed by a ridge, with lofty pavilions excavated on the precipices. There are more than fifty monks, all of whom study the Mahayana teachings. This was the place where Guṇamati (known as Dehui, “Virtue-wisdom,” in Chinese) Bodhisattva subdued the heretics.
[0913c15] 初,此山中有外道摩沓婆者,祖僧佉之法而習道焉。學窮內外,言極空有,名高前列,德重當時。君王珍敬,謂之國寶,臣庶宗仰,咸曰家師。隣國學人承風仰德,儔之先進,誠博達也。食邑二城,環居封建。
There was once on this mountain a brahman named Mādhava, who was a follower of the theories of the Sāmkhya school and practiced the same accordingly. He was an expert in both Buddhist and heretical doctrines and could speak well on the principles of nonexistence and existence. His fame excelled that of his predecessors and his virtue won the respect of his contemporaries. The king esteemed him as national treasure and the ministers and common people honored him as their personal teacher. Scholars of neighboring countries accepted his style of learning, respected him for his virtue, and regarded him as a pioneer. He was indeed a learned and erudite man. He lived on the fief of two cities in an abode surrounded by feudal lands.
時南印度德慧菩薩幼而敏達,早擅精微,學通三藏,理窮四諦。聞摩沓婆論極幽微,有懷挫銳,命一門人裁書謂曰:「敬問摩沓婆善安樂也。宜忘勞弊,精習舊學,三年之後,摧汝嘉聲。」如是第二、第三年中,每發使報。及將發迹,重裁書曰:「年期已極,學業何如?吾今至矣,汝宜知之。」摩沓婆甚懷惶懼,誡諸門人及以邑戶:「自今之後,不得居止沙門異道,遞相宣告,勿有犯違。」
At that time Guṇamati Bodhisattva of South India had been a person of intelligence since his childhood. He was exquisite in learning in his early days, had thoroughly mastered the Tripiṭaka, and perfectly understood the Four Noble Truths. When he heard that Mādhava’s theories were most profound and abstruse he decided to frustrate his vainglory. He sent a disciple to the brahman with the following message, “I respectfully inquire after Mādhava’s health and hope you are living in peace and happiness. It befits you to forget about fatigue and make a good review of your past learning. In three years I shall put an end to your good repute.” In the second and third years he repeated the message to the brahman. When he was about to start out on the journey [to see the brahman] he wrote another letter to him, saying, “The time is drawing to an end. How is the progress of your studies? You should know that I am coming soon.” Greatly worried and afraid, Mādhava warned his disciples and feudal tenants that from then on they should not take in any śramaṇa or heathen, and he told them to pass the notice to all others and to not infringe the admonition.
時德慧菩薩杖錫而來,至摩沓婆邑,人守約,莫有相舍。諸婆羅門更詈之曰:「斷髮殊服,何異人乎?宜時速去,勿此止也!」德慧菩薩欲摧異道,冀宿其邑,因以慈心,卑辭謝曰:「爾曹世諦之淨行,我又勝義諦之淨行,淨行既同,何為見拒?」婆羅門因不與言,但事驅逐。逐出邑外,入大林中。林中猛獸群行為暴,
At that time Guṇamati Bodhisattva came with his pewter staff to of Mādhava’s fief but the tenants, in keeping with the prearrangement, refused to give him lodging. The brahman reproached him, saying, “With a tonsured poll and dressed in a unusual costume, what a strange figure you are! It befits you to go away quickly and not stay here!” Guṇamati wished to defeat the brahman and desired to stay in the latter’s feudal land, so he said in polite language with a mind of compassion, “You people are pure ascetics following the worldly truth, while I am a pure ascetic practicing the superior truth. Since we all are pure ascetics, why do you reject me?” The brahman would not speak with him but instead drove him away. Having been driven out of the feudal land Guṇamati entered a great forest in which packs of fierce animals wrought havoc.
有淨信者恐為獸害,乃束蘊持仗,謂菩薩曰:「南印度有德慧菩薩者,遠傳聲問,欲來論議,故此邑主懼墜嘉聲,重垂嚴制,勿止沙門。恐為物害,故來相援。行矣自安,勿有他慮。」德慧曰:「良告淨信,德慧者,我是也。」淨信聞已,更深恭敬,謂德慧曰:「誠如所告,宜可速行。」即出深林,止息空澤。淨信縱火持弓,周旋左右,夜分已盡,謂德慧曰:「可以行矣,恐人知聞,來相圖害。」德慧謝曰:「不敢忘德。」
A pure believer, fearing that Guṇamati might be hurt by the animals, came with a torch and a staff in hand and said to the bodhisattva, “A Guṇamati Bodhisattva of South India whose fame has spread far is coming to hold a debate. Thus the lord of the fief, fearing that his good name might be lost in the polemic, issued a strict order to his people to not give overnight lodging to any śramaṇa. Fearing that he may be harmed by wild animals, I have come here to help him. He may go his way in safety without worry.” Guṇamati said, “I must tell you, pure believer, that I am Guṇamati.” Having heard these words the pure believer showed still deeper respect to Guṇamati and said to him, “If that is the case, you should quickly leave here.” So they came out of the dense forest and halted in an open marshland, where the pure believer built a fire. Holding a bow in his hand he walked all around. When the night had passed he said to Guṇamati, “You should go now, lest people get wind of you and come to injure you.” Guṇamati said with thanks, “I will never forget your kindness.”
於是遂行。至王宮,謂門者曰:「今有沙門,自遠而至,願王垂許,與摩沓婆論。」王聞驚曰:「此妄人耳。」即命使臣往摩沓婆所,宣王旨曰:「有異沙門來求談論,今已瑩灑論場,宣告遠近,佇望來儀,願垂降趾。」摩沓婆問王使曰:「豈非南印度德慧論師乎?」曰:「然。」摩沓婆聞,心甚不悅,事難辭免,遂至論場。國王、大臣、士、庶、豪族,咸皆集會,欲聽高談。
He then went to the palace and said to the gatekeeper, “A śramaṇa coming from a great distance wishes to obtain the permission of the king to hold a debate with Mādhava.” Having heard this announcement, the king was amazed and said, “This man must be crazy!” Then he ordered a messenger to go to the place of Mādhava to declare his edict, saying, “A strange śramaṇa has come and begged to hold a debate [with you]. The ground for the argumentation has been swept clean and an announcement has been sent out far and near. I hope you will kindly attend the meeting with your gracious presence.” Mādhava asked the messenger, “Is the man the śāstra master Guṇamati of South India?” The messenger said, “Yes.” Mādhava was greatly displeased to hear this but he could not decline the invitation, so he went to the venue of contention. The king and his ministers, as well as scholars, common people, and nobles, gathered at the meeting, wishing to listen to the learned discussion.
德慧先立宗義,洎乎景落,摩沓婆辭以年衰,智惛捷對,請歸靜思,方酬來難。每事言歸,及旦昇座,竟無異論。至第六日,歐血而死。其將終也,顧命妻曰:「爾有高才,無忘所恥!」摩沓婆死,匿不發喪,更服鮮綺,來至論會。眾咸諠譁°,更相謂曰:「摩沓婆自負才高,恥對德慧,故遣婦來,優劣明矣。」德慧菩薩謂其妻曰:「能制汝者,我已制之。」摩沓婆妻知難而退。
Guṇamati put forward his proposition first, but up until sunset Mādhava refused to offer a retort, on the excuse that because of his his advanced age he could not give a prompt reply but had to leave and quietly ponder the question before returning to give his refutation. For every new point [raised by his opponent] he always said that he must leave before making a reply. The next morning, after he had taken his seat in the discussion, he could not utter a word in refutation and on the sixth day he died, vomiting blood. On his deathbed he said to his wife, “You are a woman of great talent and you must not forget the shame I have suffered.” Mādhava’s death was kept secret and his wife, attired in gorgeous dress, came to the meeting. The people in the assembly made a hubbub and said among themselves, “Mādhava is self-conceited and is too shy to face Guṇamati, so he has sent his wife to come to the meeting. It is apparent who is superior and who is inferior.” Guṇamati Bodhisattva said to Mādhava’s wife, “The one who can subjugate you has been subjugated by me.” The woman then beat a hasty retreat in the face of these difficulties.
王曰:「何言之密,彼便默然?」德慧曰:「惜哉,摩沓婆死矣!其妻欲來與我論耳。」王曰:「何以知之?願垂指告。」德慧曰:「其妻之來也,面有死喪之色,言含哀怨之聲,以故知之,沓婆死矣。能制汝者,謂其夫也。」王命使往觀,果如所議。王乃謝曰:「佛法玄妙,英賢繼軌,無為守道,含識霑化,依先國典,褒德有常。」德慧曰:「苟以愚昧,體道居貞,存正足,論濟物,將弘汲引,先摧傲慢,方便攝化,今其時矣。唯願大王以摩沓婆邑戶子孫千代常充僧伽藍人,則垂誡來葉,流美無窮。唯彼淨信見匡護者福延于世,食用同僧,以勸清信,以褒厚德。」於是建此伽藍,式旌勝迹。
The king said [to Guṇamati], “What secret words did you say that made the woman go away in silence?” Guṇamati said, “What a pity! Mādhava is dead! His wife came with the intention of holding the debate with me.” The king said, “How do you know this? Please tell me.” Guṇamati said in reply, “When she came she had a sorrowful look of mourning and her voice betrayed her feelings of grief and sadness. That is how I knew that Mādhava had died. By saying ‘the one who can subjugate you,’ I was referring to her husband.” The king then sent someone to see what had happened and he found that the situation was just as had been described. The king said in self-reproach, “The buddha-dharma is abstruse and wonderful and has brilliant sages coming forth in succession; nonaction is the way that benefits living beings. According to the original institutions and regulations of our country, I shall praise and honor people of virtue in the usual maimer.” Guṇamati said, “Stupid as I am, I practice the Way and abide by chastity; I observe the precepts of contentment and self-restraint and study the means to help others. Whenever I attempt to induce someone [to the right path] I always first suppress his arrogance and then convert him in an appropriate way. Now it is time for me to request Your Majesty to assign all the tenants of Mādhava’s fiefs to become [monks] in the monastery for innumerable generations, so as to leave an example for people in the future and transmit the fame of these good deeds forever. As for the pure believer who gave me protection, I hope he will live blissfully in the world and enjoy the same provisions that are given to the monks, in order to persuade people to have pure faith, as well as to exalt his profound goodness.” Thus this monastery was constructed for the glorification of this superior event.
[0914b17] 初,摩沓婆論敗之後,十數淨行逃難隣國,告諸外道恥辱之事,招募英俊,來雪前恥。王既珍敬德慧,躬往請曰:「今諸外道不自量力,結黨連群,敢聲論鼓,唯願大師摧諸異道。」德慧曰:「宜集論者。」於是外道學人欣然相慰:「我曹今日,勝其必矣。」時諸外道闡揚義理,德慧菩薩曰:「今諸外道逃難遠遊,如王先制,皆是賤人,我今如何與彼對論?」德慧有負座竪,素聞餘論,頗閑微旨,侍°立於側,聽諸高談。德慧拊其座而言曰:「床,汝可論。」眾咸驚駭,異其所命。時負座竪便即發難,深義泉涌,清辯響應。三復之後,外道失宗,重挫其銳,再折其翮。自伏論已來,立為伽藍邑戶。
When Mādhava was first vanguished in the debate, dozens of brahmans fled to take refuge in a neighboring country, and they informed the brahmans of that land about the shameful affair. They recruited brilliant scholars and returned home to seek vengeance for the former insult. As the king respected Guṇamati, he went in person to invite the latter, saying, “Some heretics who overrate their own abilities have organized a party, formed cliques, and ventured to sound the drum to demand that a debate be held. I hope that you, Venerable Sir, will crush these heretics.” Guṇamati said, “The debaters may be called to an assembly.” The heretical scholars were delighted to hear this and said among themselves in consolation, “We shall certainly win the case today!” Then the heretics expounded their theoretical principles. Guṇamati Bodhisattva said, “These heretics here have taken refuge in a distant land and, according to the king’s former ordinance, they have become contemptible. How can I debate with them face to face?” At that time Guṇamati had a page to serve him as a seat carrier, and that man often heard his master’s supererogatory disputations and had become adept in discussing the gist of subtle teachings. As he stood by the side of his master, listening to his eloquent talk, Guṇamati clapped his seat and said, “Seat carrier, you may debate with them.” All the people in the assembly were surprised by this. The page then began to raise questions. His words of deep meaning flowed like a spring and his clear eloquence echoed in the air. In three rounds the heretics were vanquished in the disputation, the sharpness of their tongues blunted and the shafts of the fletching of their arrows broken. Because they had been defeated in the debate they were made feudal tenants of the monastery.
[0914c02] 德慧伽藍西南二十餘里,至孤山,有伽藍,尸羅跋陀羅(唐言戒賢)論師論義得勝,捨邑建焉。竦一危峯,如窣堵波,置佛舍利。[0914c04] 論師,三摩呾吒國之王族,婆羅門之種也。少好學,有風操,遊諸印度,詢求明哲。至此國那爛陀僧伽藍,遇護法菩薩,聞法信悟。請服染衣,諮以究竟之致,問以解脫之路,既窮至理,亦究微言,名擅當時,聲高異域。
More than twenty li to the southwest of Guṇamati Monastery is an isolated hill, with a monastery built by the śāstra master Sīlabhadra (known as Jiexian, “Precept-virtue,” in Chinese) with the revenue of a city that was donated to him as a reward for a successful discussion. The shape of the isolated hill resembled a stupa for the preservation of the Buddha’s relics. The śāstra master, a brahman by caste, was the scion of the royal family of the country of Samataṭa. When he was young he was fond of learning and had a good character. He traveled to various parts of India in search of people of wisdom. When he came to Nālandā Monastery in this country he met with Dharmapāla Bodhisattva, from whom he heard about the Dharma with faith and understanding, and under whose guidance he donned the dyed robe of a monk. He inquired into the consummate principles and sought the way of emancipation. He mastered both the ultimate truth and the subtle theories. He was well known in his own time and his fame was high in foreign regions.
南印度有外道,探賾索隱,窮幽洞微,聞護法高名,起我慢深嫉,不阻山川,擊鼓求論,曰:「我,南印度之人也。承王國內有大論師,我雖不敏,願與詳議。」王曰:「有之,誠如議也。」乃命使臣請護法曰:「南印度有外道,不遠千里,來求較論,唯願降跡,赴集論場。」
There was then in South India a heretic who sought into profound teachings and delved into what was kept secret, having a thorough comprehension of abstruse knowledge and a keen insight into subtle tenets. Hearing of Dharmapāla’s high repute, he became deeply j calous and resentful. Despite the obstacles of mountains and rivers he came to beat the drum and demanded to hold a discussion with him. He said [to the king], “I am a man from South India. I have heard that in your kingdom there is a great śāstra master. Although I am not clever I wish to have a full discussion with him.” The king said, “Yes, we have such a person, as you say.” Then he sent a messenger to invite Dharmapāla, saying, “A heretic of South India has come from a distance of no less than one thousand li, wishing to hold a competitive discussion with you. I hope you will condescend to come to the debate ground.”
護法聞已,攝衣將往。門人戒賢者,後進之翹楚也,前進請曰:「何遽行乎?」護法曰:「自慧日潛暉,傳燈寂照,外道蟻聚,異學蜂飛,故我今者,將摧彼論。」戒賢曰:「恭聞餘論,敢摧異道。」護法知其俊也,因而允焉。是時戒賢年甫三十,眾輕其少,恐難獨任。護法知眾心之不平,乃解之曰:「有貴高明,無云齒歲,以今觀之,破彼必矣。」逮乎集論之日,遠近相趨,少長咸萃。外道弘闡大猷,盡其幽致;戒賢循理責實,深極幽玄。外道辭窮,蒙恥而退。
Having heard this message, Dharmapāla tidied his robe and made ready to go. His disciple Sīlabhadra, an outstanding young man, stepped forward and said, “Why are you going in such a hurry?” Dharmapāla said, “Since the Sun of Wisdom ceased to shine and the Lamp of Transmitting the Dharma became extinct, heretics have massed like ants and heterodox views have spread like wasps flying in swarms. Therefore I must go crush that debater.” Sīlabhadra said, “I have heard with respect your supererogatory discussions, with which I dare to defeat the heterodox follower.” Knowing that he was a man of outstanding talent, Dharmapāla gave his consent to the request. Sīlabhadra was then just thirty years old and the assembly slighted him as being too young, fearing that it would be difficult for him to combat his opponent by himself. Knowing that the assembly was not content with the choice, Dharmapāla said in explanation, “What is valued in a person is his good learning and intelligence, not his age. In view of the present situation [Śīlabadhra] is sure to defeat the heretic.” On the day of the discussion young and old people coming from far and near gathered together. The heretic widely expounded his theories to the utmost extent, but Sīlabhadra refuted him through reasoning in a most profound and abstruse way. Having exhausted his words, the heretic departed in shame.
王用酬德,封此邑城。論師辭曰:「染衣之士,事資知足,清淨自守,何以邑為?」王曰:「法王晦迹,智舟淪湑,不有旌別,無勵後學。為弘正法,願垂哀納。」論師辭不獲已,受此邑焉,便建伽藍,窮諸規矩,捨其邑戶,式修供養。
As a reward for [Sīlabhadra’s] virtue the king wished to give him this city as a fief. The śāstra master declined the offer, saying, “I am a monk dressed in the dyed robe, living in contentment and keeping myself in purity. What is the use of a fief for me?” The king said, “The King of the Dharma has disappeared and the Ships of Wisdom have sunk, one after another. If there is no distinction [made to the worthy ones] how can we encourage scholars of the younger generation? In order to spread the right Dharma I hope you will kindly accept the gift.” Unable to decline the offer, śāstra master Sīlabhadra accepted the city as his fief. He constructed a monastery according to the regulations and provided daily necessities for the monks with the revenue from the city.
[0915a03] 戒賢伽藍西南行四五十里,渡尼連禪河,至伽耶城。甚險固,少居人,唯婆羅門有千餘家,大仙人祚胤也,王所不臣,眾咸宗敬。城北三十餘里,有清泉,印度相傳謂之聖水,凡有飲濯,罪垢消除。[0915a08] 城西南五六里至伽耶山。谿°谷杳冥,峯巖危險,印度國俗稱曰靈山,自昔君王馭宇承統,化洽遠人,德隆前代,莫不登封而告成功。山頂上有石窣堵波,高百餘尺,無憂王之所建也,靈鑒潛被,神光時燭,昔如來於此演說《寶雲》等經。
Going southwest for forty or fifty li from Sīlabhadra Monastery, I crossed the Nairañjanā River and reached the city of Gayā. This city is strongly built but only sparsely populated, having only some one thousand brahman families, the descendants of a great ṛṣi. The king did not make them his subjects and the people honor them respectfully. More than thirty li to the north of the city is a clear spring, which is regarded in Indian tradition as holy water. [It is believed that] when one drinks the water or washes in it his or her sinful defilements are purified. Five or six li to the southwest of the city is Gayā Mountain, with deep valleys and far-reaching streams among steep peaks and high cliffs. In India it is traditionally called Spiritual Mountain. Since ancient times whenever kings and monarchs ascended the throne, exerted influence on distant peoples, or excelled their predecessors in virtue, they all came to this mountain to make an announcement of their achievements. On top of the mountain is a stone stupa more than one hundred feet high built by King Aśoka. It has latent spiritual power and emits a divine light from time to time. This is the place where the Tathāgata formerly preached the Ratnamegha-sūtra and other scriptures.
[0915a14] 伽耶山東南有窣堵波,迦葉波本生邑也。其南有二窣堵波,則伽耶迦葉波、捺地迦葉波(舊曰那提迦葉,訛也。洎諸迦葉,例無波字,略也)事火之處。[0915a16] 伽耶迦葉波事火東,渡大河,至鉢羅笈菩提山(唐言前正覺山,如來將證正覺,先登此山,故云前正覺也)。如來勤求六歲,未成正覺,後捨苦行,示受乳糜,行自東北,遊目此山,有懷幽寂,欲證正覺。自東北岡登以至頂,地既震動,山又傾搖。山神惶懼,告菩薩曰:「此山者,非成正覺之福地也。若止於此,入金剛定,地當震陷,山亦傾覆。」菩薩下自西南,山半崖中,背巖面澗,有大石室,菩薩即之,加趺坐焉,地又震動,山復傾搖。時淨居天空中唱曰:「此非如來成正覺處。自此西南十四五里,去苦行處不遠,有卑鉢羅樹,下有金剛座,去來諸佛咸於此座而成正覺,願當就彼。」菩薩方起,室中龍曰:「斯室清勝,可以證聖,唯願慈悲,勿有遺棄。」菩薩既知非取證所,為遂龍意,留影而去(影在昔日,賢愚咸覩:洎於今時,或有得見)。諸天前導,往菩提樹。逮乎無憂王之興也,菩薩登山上下之迹,皆樹旌表,建窣堵波,度量雖殊,靈應莫異,或天花雨空中,或光照幽谷。每歲罷安居日,異方法俗,登修供養,信宿乃還。
To the southeast of Gayā Mountain is a stupa built at the birthplace of Kāśyapa, and to the south are two stupas built at the places where Gayā- Kāśyapa and Nadī-Kāśyapa worshiped fire. At the place where Gayā-Kāśyapa worshiped fire, crossing a big river to the east, one reaches Prāgbodhi Mountain (known as Qianzhengjueshan, “Preenlightenment Mountain,” in Chinese, as the Tathāgata ascended this mountain prior to his realization of perfect enlightenment). After striving hard for six years he had not yet attained perfect enlightenment so he gave up austerities and accepted milk gruel. When the Tathāgata came from the northeast to this mountain he saw that it was a quiet place and wished to gain enlightenment there. From the northeast ridge he climbed up to the summit of the mountain, and the earth quaked and the mountain trembled. The mountain god was frightened and told the Bodhisattva, “This mountain is not a blessed place for you to achieve enlightenment. If you stay here and enter the diamond samādhi the earth will sink and the mountain will topple over.” The Bodhisattva came down by the southwest side of the mountain. Halfway down the mountain there was a large cave with its back to the crag and its mouth opening on a brook in front. The Bodhisattva went in and sat cross-legged. The earth quaked again and the mountain trembled for a second time. At that time beings of the Heaven of Pure Abode chanted in the air, “This is not the place for the Tathāgata to achieve enlightenment. Fourteen or fifteen li southwest from here, not far from the place where you practiced austerities, there is a pipal tree, under which is a diamond seat. It is on this seat that all the buddhas of the past and future sit to achieve perfect enlightenment. Please go there!” But the dragon of the cave said, “This cave is a quiet and suitable place for you to attain sainthood. May you have compassion and not relinquish it.” Knowing that this was not the place for him to realize buddhahood the Bodhisattva left his shadow in the cave to satisfy the dragon’s wishes and departed. (This shadow was formerly visible to both the wise and the ignorant but now only some people are able to see it.) Preceded by heavenly beings, the Bodhisattva went to the bodhi tree. Later, after King Aśoka rose to power, he built monuments and stupas at the sites where the Bodhisattva ascended and descended the mountain. Though these monuments differ in size they are the same in showing spiritual signs, either raining celestial flowers or emitting a light that illuminates the deep valleys. Every year at the end of the summer retreat monks and laypeople from different places come here to make offerings and spend two nights before going home.
[0915b07] 前正覺山西南行十四五里,至菩提樹。周垣壘甎,崇峻險固。東西長,南北狹,周五百餘步。奇樹名花,連陰接影;細沙異草,彌漫綠被。正門東闢,對尼連禪河,南門接大花池,西阨險固,北門通大伽藍。壖垣內地,聖迹相隣,或窣堵波,或復精舍,並贍部洲諸國君王、大臣、豪族欽承遺教,建以記焉。
Going southwest from Prāgbodhi Mountain for fourteen or fifteen li, I reached the bodhi tree. The surrounding walls are built high and strong out of brick; they are long from east to west and narrow from south to north, and are about five hundred paces in circuit. Exotic trees and famous flowers cast continuous shade on the ground, and fine sand and strange plants cover the earth with a green quilt. The main gate opens east toward the Nairañjanā River and the southern gate is near a large flower pool. The west side is an inaccessible natural barrier, while the northern gate leads to a big monastery. Inside the enclosure the sacred sites are connected with one another. The stupas or shrines were all built by monarchs, ministerial officials, and nobles of various countries of Jambudvīpa as memorials to their acceptance of the bequeathed teachings of the Buddha.
[0915b15] 菩提樹垣正中,有金剛座。昔賢劫初成,與大地俱起,據三千大千世界中,下極金輪,上侵地際,金剛所成,周百餘步,賢劫千佛坐之而入金剛定,故曰金剛座焉。證聖道所,亦曰道場,大地震動,獨無傾搖。是故如來將證正覺也,歷此四隅,地皆傾動,後至此處,安靜不傾。自入末劫,正法浸微,沙土彌覆,無復得見。佛涅槃後,諸國君王傳聞佛說金剛座量,遂以兩軀觀自在菩薩像,南北標界,東面而坐。聞諸耆舊曰:「此菩薩像身沒不見,佛法當盡。」今南隅菩薩沒過胸臆矣。
At the center of the enclosure of the bodhi tree is the diamond seat, which came into existence together with the great earth at the beginning of the bhadrakalpa. It is in the middle of the three-thousand great chiliocosm, reaching down to the golden wheel below the surface of the earth. It is made of diamond and is over a hundred paces in circuit. Because the one thousand buddhas of the bhadrakalpa all sit on it to enter the diamond samādhi, it is called the diamond seat, and because it is the place for realizing the sacred Way it is also called the bodhimaṇda (“seat for realizing buddhahood”). Whenever the earth quakes this spot alone remains stable. Thus, when the Tathāgata was about to attain enlightenment, the four corners of this seat trembled in the directions of where he had traveled to, but when he came here it was calm and quiet, without agitation. Since the beginning of the period of decline at the end of the kalpa, when the right Dharma started to deteriorate, this site was covered by sand and earth and was lost to view. After the Buddha’s nirvana the monarchs of various countries set up two sitting statues of Avalokiteśvara facing east at the southern and northern limits of the enclosure, according to the Buddha’s description as they had heard from the tradition. Some old people said that when the statues of [Avalokiteśvara] disappear and become invisible the buddha-dharma will come to an end. The statue at the south corner has already sunk down up to the chest.
[0915b27] 金剛座上菩提樹者,即畢鉢羅之樹也。昔佛在世,高數百尺,屢經殘伐,猶高四五丈。佛坐其下成等正覺,因而謂之菩提樹焉。莖幹黃白,枝葉青翠,冬夏不凋,光鮮無變。每至如來涅槃之日,葉皆凋落,頃之復故。是日也,諸國君王,異方法俗,數千萬眾,不召而集,香水香乳,以溉以洗,於是奏音樂,列香花,燈炬繼日,競修供養。
The bodhi tree at the diamond seat is a pipal tree, which was several hundred feet tall in the time of the Buddha, and although it has been cut down or damaged several times it still remains forty or fifty feet high. Because the Buddha attained full enlightenment while sitting under this tree, it is called the bodhi tree (“tree of enlightenment”). The trank of the tree is yellowish- white in color and its branches and leaves are always green; they never wither nor does their luster decrease, whether in winter or summer. Each year on the day of the Tathāgata’s nirvana the leaves fade and fall but they grow out again very soon. On that day the monarchs of various countries and monks and laypeople from different places, thousands and myriads in number, gather here of their own will to water and bathe the tree with scented water and milk, accompanied by music. With arrays of fragrant flowers and lamps burning uninterruptedly, the devotees vie with each other in making offerings to the tree.
如來寂滅之後,無憂王之初嗣位也,信受邪道,毀佛遺迹,興發兵徒,躬臨剪伐。根莖枝葉,分寸斬截,次西數十步而積聚焉,令事火婆羅門燒以祠天,煙焰未靜,忽生兩樹,猛火之中,茂葉含翠,因而謂之灰菩提樹。無憂王覩異悔過,以香乳溉餘根,洎乎將旦,樹生如本。王見靈怪,重深欣慶,躬修供養,樂以忘歸。王妃素信外道,密遣使人,夜分之後,重伐其樹。無憂王旦將禮敬,唯見櫱°株,深增悲慨,至誠祈請,香乳溉灌,不日還生。王深敬異,壘石周垣,其高十餘尺,今猶見在。近設賞迦王者,信受外道,毀嫉佛法,壞僧伽藍,伐菩提樹,掘至泉水,不盡根柢,乃縱火焚燒,以甘蔗汁沃之,欲其燋爛,絕滅遺萌。數月後,摩揭陀國補剌拏伐摩王(唐言滿胄),無憂王之末孫也,聞而歎曰:「慧日已隱,唯餘佛樹,今復摧殘,生靈何覩!」舉身投地,哀感動物。以數千牛搆乳而溉,經夜樹生,其高丈餘。恐後剪伐,周峙石垣,高二丈四尺。故今菩提樹隱於石壁,出一丈餘。
After the Tathāgata’s demise, when King Aśoka first ascended the throne he believed in heretical doctrines and he destroyed the sites left by the Buddha. He sent his troops and came in person to cut down the bodhi tree. He chopped the roots, stalks, branches, and leaves into small pieces and had them heaped up at a spot a few tens of paces to the west, where fire-worshiping brahmans were ordered to burn the pile as a sacrifice to their god. Before the smoke and flames had dissipated, however, two trees with luxuriant and verdant leaves grew out of the furious fire; these trees were thus called ash bodhi trees. On seeing this strange sight, King Aśoka repented his misdeeds and water the remnant roots with sweet milk. When it was nearly dawn the tree grew up as before. The king, greatly exhilarated to have seen this spiritual wonder, made offerings to the tree in person with such delight that he forgot to return home. The queen, a heretical believer, secretly sent someone to cut down the tree after nightfall. When King Aśoka went to worship the tree at dawn he was very sad to see only the stump of the tree. He prayed earnestly and watered the stump with sweet milk, and in a few days the tree grew up once again. With deep respect and astonishment the king built a stone enclosure to the height of more than ten feet around the tree, which is still in existence. Recently King Śaśāṅka, a heretical believer, denounced the buddha- dharma out of jealousy, destroyed monasteries, and cut down the bodhi tree [again]. He dug the ground so deep as to reach spring water but he could not get at the ends of the roots, so he set fire to burn it and soaked it with sugarcane juice with the intention of making it rotten and prevent it from sprouting. Several months later, King Pūrṇavarman (known as Manzhou, “Full Armor,” in Chinese) of Magadha, the last descendant of King Aśoka, heard about the event and said with a sigh of regret, “The Sun of Wisdom has sunk and only the Buddha’s tree remained in the world; now that the tree has been destroyed what else is there for living beings to see?” He prostrated himself on the ground and wept piteously. He watered the tree with milk obtained from several thousand cows and it grew up to some ten feet high in one night. Fearing that people of later times might cut it down [again], he surrounded it with a stone enclosure to the height of twenty-four feet. Thus the bodhi tree at present is behind the stone wall, and more than ten feet of branches grow out above the wall.
[0915c26] 菩提樹東有精舍,高百六七十尺,下基面廣二十餘步,壘以青甎,塗以石灰,層龕皆有金像,四壁鏤作奇製,或連珠形,或天仙像,上置金銅阿摩落迦果(亦謂寶瓶,又稱寶臺)。東面接為重閣,檐宇特起三層,榱柱棟梁,戶扉寮牖,金銀彫鏤以飾之,珠玉廁錯以填之,奧室邃宇,洞戶三重。外門左右各有龕室,左則觀自在菩薩像,右則慈氏菩薩像,白銀鑄成,高十餘尺。
To the east of the bodhi tree is a shrine, one hundred and sixty or seventy feet high, built on a base whose front side is more than twenty paces wide. It was built with brick and plastered with lime. In all the niches arranged in tiers there are golden images, and on the four walls are marvelous carvings in the shapes of strings of pearls or figures of spirits. On top is installed a gilded copper āmalaka fruit (also said to be a precious bottle or a precious pot). It is connected with a storied pavilion at the east, the eaves of which are in three layers. The rafters, pillars, ridgepoles, beams, doors, and windows are adorned with gold and silver carvings and studded with a mixture of pearls and jade. The innermost chamber of the shrine has three doors connecting with the other parts of the structure. On each side of the outer door there is a niche containing an image of Avalokiteśvara Bodhisattva on the left side and one of Maitreya Bodhisattva on the right side, both cast in silver and more than ten feet in height.
[0916a05] 精舍故地,無憂王先建小精舍,後有婆羅門更廣建焉。初,有婆羅門,不信佛法,事大自在天,傳聞天神在雪山中,遂與其弟往求願焉。天曰:「凡諸願求,有福方果。非汝所祈,非我能遂。」婆羅門曰:「修何福可以遂心?」天曰:「欲植善種,求勝福田,菩提樹者,證佛果處也。宜時速反,往菩提樹,建大精舍,穿大水池,興諸供養,所願當遂。」婆羅門受天命,發大信心,相率而返,兄建精舍,弟鑿水池,於是廣修供養,勤求心願,後皆果遂,為王大臣,凡得祿賞,皆入檀捨。
Formerly King Aśoka built a small shrine at the site of the [present] shrine and a brahman later extended it. There was once a brahman who did not believe in the buddha-dharma but worshiped the deity Maheśvara. He heard that the deity was living in the Snow Mountains, so he went with his younger brother to seek the fulfillment of his wishes from the deity. The deity said, “Your wishes can be fulfilled only when you have done meritorious deeds. It is not that you can get things by merely saying prayers, nor can I make you satisfied.” The brahman said, “What meritorious deed should I do so that my mind can be satisfied?” The deity said, “If you wish to plant the seed of goodness you should find the field of blessedness. The bodhi tree is the place where the Buddha attained buddhahood, so you should quickly go back to the bodhi tree and build a great shrine, dig out a large pond, and make various offerings. Then your wishes will be fulfilled.” Under the deity’s injunction the brahman, cherishing a mind of great faith, returned with his younger brother. The elder one built the shrine and the younger one excavated the pond. Then they made rich offerings to seek the fulfillment of their wishes. They finally realized their wishes and became cabinet ministers to the king. They gave away as alms whatever emoluments or rewards they received.
[0916a16] 精舍既成,招募工人,欲圖如來初成佛像。曠以歲月,無人應召。久之,有婆羅門來告眾曰:「我善圖寫如來妙相。」眾曰:「今將造像,夫何所須?」曰:「香泥耳。宜置精舍之中,并一燈照,我入已,堅閉其戶,六月後乃可開門。」時諸僧眾皆如其命。尚餘四日,未滿六月,眾咸駭異,開以觀之。見精舍內佛像儼然,結加趺坐,右足居上,左手斂,右手垂,東面而坐,肅然如在。座高四尺二寸,廣丈二尺五寸,像高丈一尺五寸,兩膝相去八尺八寸,兩肩六尺二寸,相好具足,慈顏若真,唯右乳上圖瑩未周。既不見人,方驗神鑒,眾咸悲歎,慇懃請知。有一沙門,宿心淳質,乃感夢見往婆羅門而告曰:「我是慈氏菩薩,恐工人之思不測聖容,故我躬來圖寫佛像。垂右手者,昔如來之將證佛果,天魔來嬈,地神告至,其一先出,助佛降魔,如來告曰:『汝勿憂怖,吾以忍力,降彼必矣。』魔王曰:『誰為明證?』如來乃垂手指地,言:『此有證。』是時第二地神踊出作證,故今像手倣昔下垂。」眾知靈鑒,莫不悲感。於是乳上未周,填廁眾寶,珠瓔°寶冠,奇珍交飾。
When the shrine was completed artists were invited to make an image of the Tathāgata as he appeared at the time of attaining buddhahood, but for a long time no one answered the call for the job. At last a brahman came and said to the monks, “I am good at making fine images of the Tathāgata.” The monks said, “What do you need for making the image?” The brahman said, “I only need some scented clay and a lamp to be placed inside the shrine. After I have entered the shrine the door should be tightly closed, and only opened again after six months.” The monks did as they were told, but just four days short of six months they opened the door out of curiosity to see [what was going on]. They saw that the image inside the shrine was in the posture of sitting cross-legged facing the east, with the right foot upon [the left thigh]; the left hand was drawn back and the right one pointed downward. It was just as if the figure was alive. The pedestal was four feet two inches high and twelve feet five inches wide, and the image was eleven feet five inches tall. The two knees were eight feet eight inches apart, and the width from one shoulder to another measured six feet two inches. All the auspicious physical symbols of a buddha were complete and the compassionate features were true to reality, except that a little spot above the right breast was unfinished. The monks saw no one in the shrine and realized that a divine hand was at work. They were all filled with amazement and eagerly wished to know about the affair. One of the śramaṇas, a simple man of honest mind, had a dream in which he saw the brahman, who said to him, “I am Maitreya Bodhisattva. Concerned that artists could not imagine the holy features of the Buddha, I came in person to make the image. It is made with the right hand pointing downward because just as the Tathāgata was about to attain buddhahood. Māra came to disturb him, but the earth gods informed him of Mara’s arrival. One of the earth gods came out first to assist the Buddha in subjugating Māra but the Tathāgata said to the god, ‘Do not worry. I can surely subjugate him with my power of forbearance. ’ Māra said, ‘Who will bear you witness?’ The Tathāgata then pointed his hand to the earth, saying, ‘This one here will bear me witness!’ At that moment the second earth god emerged to bear witness. Therefore the image is made with the right hand pointing downward.” The monks came to know that this was a divine manifestation and they were all moved to tears. The unfinished spot above the breast was finished with various gems and the image was adorned with a necklace of pearls, crowned with a coronet, and embellished with other valuable ornaments.
設賞迦王伐菩提樹已,欲毀此像,既覩慈顏,心不安忍,迴駕將返,命宰臣曰:「宜除此佛像,置大自在天形。」宰臣受旨,懼而歎曰:「毀佛像則歷劫招殃,違王命乃喪身滅族,進退若此,何所宜行!」乃召信心以為役使,遂於像前橫壘甎壁,心慚冥闇,又置明燈,甎壁之前畫自在天。功成報命,王聞心懼,舉身生皰,肌膚攫裂,居未久之,便喪沒矣。
When King Śaśāṅka felled the bodhi tree he also wished to destroy this image. But when he looked at the compassionate features of the image he did not have the heart to do so. On returning home he told his attendant minister, “You should remove this image of the Buddha and replace it with that of Maheśvara.” Having received the king’s edict, the attendant minister was afraid and said with a sigh, “If I destroy the Buddha’s image I will suffer disaster for many kalpas, but if I disobey the king’s order I will not only lose my own life but also bring about the extermination of my entire family. What should I do in this awkward plight?” He then called some Buddhist believers to work as his servants and had them build a brick wall in front of the Buddha’s image. Because he was ashamed to see the image in utter darkness he lit a lamp for it. On the front of the brick wall he drew a picture of Maheśvara. When this was done he made a report to the king. On hearing the report the king dreaded the consequences. He suffered from blisters all over his body, his skin became cracked, and before long he died.
宰臣馳返,毀除障壁,時經多日,燈猶不滅。像今尚在,神工不虧。既處奧室,燈炬相繼,欲覩慈顏,莫由審察,必於晨朝持大明鏡,引光內照,乃覩靈相。夫有見者,自增悲感。
The attendant minister hurriedly went back to the image and demolished the brick wall [that screened it from view]. Though many days had passed the lamp still burned, without extinction. The image is still in existence and because it is in a deep inner chamber lamps and torches burn continually. The compassionate features cannot be clearly seen unless early-moming sunlight is reflected into the chamber with a big mirror to illuminate the divine statue. Those who have the chance to see the image are struck with emotion.
[0916b20] 如來以印度吠舍佉月後半八日成等正覺,當此三月八日也。上座部則吠舍佉月後半十五日成等正覺,當此三月十五日也。是時如來年三十矣。或曰年三十五矣。
The Tathāgata attained perfect enlightenment on the eighth day of the second half of the month of Vaiśākha in the Indian calendar, corresponding to the eighth day of the third month in our calendar, but according to the tradition of the Sthavira school the event occurred on the fifteenth day of the second half of the month of Vaiśākha, corresponding to the fifteenth day of the third month in our calendar. He was then around thirty or thirty-five years old.
[0916b25] 菩提樹北有佛經行之處。如來成正覺已,不起于座,七日寂定。其起也,至菩提樹北,七日經行,東西往來,行十餘步,異華隨迹十有八文。後人於此壘甎為基,高餘三尺。聞諸先志曰:此聖迹基,表人命之脩短也,先發誠願,後乃度量,隨壽脩短,數有增減。
To the north of the bodhi tree is a place where the Buddha walked up and down. After achieving perfect enlightenment the Tathāgata did not rise from his seat but sat in meditation for seven days. When he rose to his feet he went to the north of the bodhi tree, where he walked to and fro, east and west, for seven days. When he had walked over ten paces signs of wondrous flowers followed his footprints at eighteen points. People of later times built a brick promenade about three feet high at this place. It is said in a previous record that this sacred site can foretell the length of one’s life. One should make a sincere vow before taking the measure. The length of the promenade varies according to the possible life spans of those who measure it.
[0916c03] 經行基北,道右,盤石上,大精舍中,有佛像,舉目上望。昔者,如來於此七日觀菩提樹,目不暫捨。為報樹恩,故此瞻望。
To the north of the promenade, on a huge rock on the right side of the road, is a big shrine in which there is an image of the Buddha with its eyes gazing upward. Formerly the Tathāgata looked at the bodhi tree from this place for seven days without blinking, gazing at the tree attentively with a feeling of gratitude.
[0916c06] 菩提樹西不遠,大精舍中,有鍮石佛像,飾以奇珍,東面而立。前有青石,奇文異采,是昔如來初成正覺,梵王起七寶堂,帝釋建七寶座,佛於其上七日思惟,放異光明,照菩提樹。去聖悠遠,寶變為石。
Not far to the west of the bodhi tree is a great shrine with a brass image of the Buddha in the standing posture, facing east, adorned with rare jewels. In front of the image is a blue stone with wonderful veins of various hues. This is the place where Brahma built a hall out of the seven precious substances and Indra made a seat, also with the seven precious substances, at the time when the Tathāgata first attained enlightenment. On this seat he sat in meditation for seven days and emitted an unusual light that shone upon the bodhi tree. The precious substances have since turned into stone because the event occurred in the remote past.
[0916c11] 菩提樹南不遠,有窣堵波,高百餘尺,無憂王之所建也。菩薩既濯尼連河,將趣菩提樹,竊自思念何以為座?尋自發明當須淨草。天帝釋化其身為刈草人,荷而逐路。菩薩謂曰:「所荷之草頗能惠耶?」化人聞命,恭以草奉,菩薩受已,執而前進。
Not far to the south of the bodhi tree is a stupa more than one hundred feet high built by King Aśoka. After having bathed himself in the Nairañjanā River, the Bodhisattva was going to the bodhi tree and pondered what he should use for a seat. He got the idea of using some clean grass to make a seat Meanwhile Indra transformed himself into a grass cutter, carrying a bundle of grass going on his way. The Bodhisattva said to him, “Can you favor me with some of your grass?” The transformed figure respectfully offered him some grass and, after receiving the grass, the Bodhisattva proceeded on his way.
[0916c17] 受草東北不遠,有窣堵波,是菩薩將證佛果,青雀、群鹿呈祥之處。印度休徵,斯為嘉應,故淨居天隨順世間,群從飛繞,効靈顯聖。
Not far to the northeast of the spot of receiving grass is a stupa built at the place where some bluebirds (Eophona personata) and a herd of deer came as a good omen when the Bodhisattva was about to achieve buddhahood. Among the signs of auspiciousness in India their presence is considered to be the most lucky symbol. Thus, in compliance with the custom of the human world, the celestial beings of the Heaven of Pure Abode made the bluebirds fly around the Bodhisattva to indicate his spirituality and holiness.
[0916c20] 菩提樹東,大路左右,各一窣堵波,是魔王嬈菩薩處也。菩薩將證佛果,魔王勸受輪王,策說不行,殷憂而返。魔王之女請往誘焉,菩薩威神,衰變冶容,扶羸策杖,相携而退。
To the east of the bodhi tree are two stupas, one on the left and the other on the right side of the main road. This is the place where the King of Maras disturbed the Bodhisattva. When the Bodhisattva was about to attain buddhahood the King of Maras exhorted him to become a supreme ruler [instead of a buddha]. As this device was ineffective, the King of Maras withdrew in deep sadness. His daughters volunteered to go to seduce the Bodhisattva but with his divine power he changed the beautiful girls into decrepit old women. They retreated, clinging to each other, holding sticks to support their slender frames.
[0916c25] 菩提樹西北,精舍中,有迦葉波佛像,既稱靈聖,時燭光明。聞諸先記曰:若人至誠,旋繞七周,在所生處,得宿命智。
In a shrine to the northwest of the bodhi tree there is an image of Kāśyapa Buddha. Well known for its spirituality and sanctity, it often emits a bright light. It is said in a previous record that if a person walks around the image seven times with utmost sincerity he may gain the wisdom of knowing where he was born in his past life.
[0916c28] 迦葉波佛精舍西北二甎室,各有地神之像。昔者如來將成正覺,一報魔至,一為佛證。後人念功,圖形旌德。
To the northwest of the shrine of Kāśyapa Buddha there are two brick chambers, each housing an image of an earth god. One informed the Buddha of the arrival of Māra and the other bore witness for the Buddha. People of later times made these images of the gods in memory of their merits.
[0917a02] 菩提樹垣西不遠,有窣堵波,謂欝金香,高四十餘尺,漕炬吒國商主之所建也。昔漕炬吒國有大商主,宗事天神,祠求福利,輕蔑佛法,不信因果。其後將諸商侶,貿遷有無,泛舟南海,遭風失路,波濤飄浪,時經三歲,資糧罄竭,糊口不充。同舟之人,朝不謀夕,勠力同志,念所事天,心慮已勞,冥功不濟。俄見大山,崇崖峻嶺,兩日聯暉,重明照朗。時諸商侶更相慰曰:「我曹有福,過此大山,宜於中止,得安樂。」商主曰:「非山也,乃摩竭魚耳。崇崖峻嶺,鬚鬣也;兩日聯暉,眼光也。」言聲未靜,舟帆飄湊。於是商主告諸侶曰:「我聞觀自在菩薩於諸危厄能施安樂,宜各至誠,稱其名字。」遂即同聲,歸命稱念。崇山既隱,兩日亦沒。俄見沙門,威儀庠序,杖錫凌虛,而來拯溺,不踰時而至本國矣。因即信心貞固,求福不回,建窣堵波,式修供養,以欝金香泥而周塗上下。
Not far to the west of the bodhi tree enclosure is a stupa more than forty feet high, known as Saffron Stupa, built by a merchant lord of the country of Jāguda. Formerly in the country of Jāguda there was a great merchant lord who worshiped heavenly gods to pray for wealth, and he despised the buddha- dharma and did not believe in the law of causality. He once led a group of fellow traders to do business and sailed to the South Sea, where they encountered a typhoon and lost their way. They drifted along with the roaring waves and sailed on the sea for three years until their rations were exhausted and they had nothing more to eat. All those who were aboard the ship were in a precarious situation and they earnestly prayed to the gods they worshiped with one mind. They become quite fatigued with their laborious prayers and had failed to receive divine rescue, when they suddenly saw a huge mountain with lofty cliffs and steep peaks under the light of two bright suns. The merchants said to comfort one another, “We are lucky to have come across this huge mountain. We should stop here to get peace and happiness.” The merchant lord said, “It is not a mountain but a makara fish (a sea monster). The lofty cliffs and steep peaks are its fins and whiskers and the two bright suns are its eyes.” Just as they had barely finished talking the ship floated toward the monster. The merchant lord told his fellow traders, “I have heard that Avalokiteśvara Bodhisattva will bestow peace and happiness on those who are in peril and adversity. Let us call his name with a mind of complete sincerity.” Then they all repeated the name of [Avalokiteśvara] Bodhisattva in unison and sought refuge under his spiritual protection. The lofty mountain disappeared and the two suns submerged. In a moment they saw a śramaṇa with a quiet and peaceful manner coming through the air, religious staff in hand, to rescue them from being drowned. Very soon they returned to their own country. Thereafter they cherished minds of resolute faith and tried to perform good deeds indefatigably. They built a stupa for making offerings and plastered the whole structure with saffron clay.
既發信心,率其同志,躬禮聖迹,觀菩提樹。未暇言歸,已淹晦朔。商侶同遊,更相謂曰:「山川悠間,鄉國遼遠,昔所建立窣堵波者,我曹在此,誰其灑掃?」言訖,旋繞至此,忽見窣堵波,駭其由致,即前瞻察,乃本國所建窣堵波也。故今印度因以欝金為名。
Having cherished the mind of faith, the merchant lord led his fellow traders to worship the holy sites and visit the bodhi tree. They spent a whole month in pilgrimage before they thought of returning home. The traders, while traveling together, said among themselves, “We are far away from our homeland, separated by mountains and rivers. Since we are here, who will sweep and clean the stupa we have built?” Having said this, they came in a roundabout way to this place and suddenly saw a stupa. Surprised at the sight, they went up to have a close look at the stupa and found that it was the one they had built at home. Thus it was named the Saffron Stupa in India.
[0917a26] 菩提樹垣東南隅,尼拘律樹側,窣堵波傍有精舍,中作佛坐像。昔如來初證佛果,大梵天王於此勸請轉妙法輪。[0917a28] 菩提樹垣內,四隅皆有大窣堵波。在昔如來受吉祥草已,趣菩提樹,先歷四隅,大地震動,至金剛座,方得安靜。樹垣之內,聖迹鱗次,差難遍舉。[0917b03] 菩提樹垣外,西南窣堵波,奉乳糜二牧女故宅。其側窣堵波,牧女於此煮糜。次此窣堵波,如來受糜處也。
At the southeast corner of the bodhi tree enclosure there is a banyan tree, and next to it are a stupa and temple. A statue of the seated Buddha is enshrined in the temple. Formerly, when the Tathāgata had just attained buddhahood, Mahābrahmā came here and entreated him to turn the wonderful wheel of the Dharma. At each of the four corners inside the bodhi tree enclosure there is a great stupa. Formerly, when the Tathāgata had received the auspicious grass, he went to the bodhi tree. He went first to the four corners and the earth quaked but it became quiet and calm when he reached the diamond seat. Inside the enclosure are many sacred sites located as closely together as the scales of a fish, and it is difficult to describe them all in full detail. At the southwest corner outside the bodhi tree enclosure is a stupa that marks the site of the old house of the two milkmaids who offered milk gruel [to the Buddha]. Beside it is another stupa, marking the place where the milkmaids cooked the gruel, and next to this stupa is the place where the Tathāgata received the gruel.
[0917b06] 菩提樹垣南門外有大池,周七百餘步,清瀾澄鏡,龍魚潛宅,婆羅門兄弟承大自在天命之所鑿也。次南一池,在昔如來初成正覺,方欲浣濯,天帝釋為佛化成池。西有大石,佛浣衣已,方欲曝°曬,天帝釋自大雪山持來也。其側窣堵波,如來於此納故衣。次南林中窣堵波,如來受貧老母施故衣處。
Outside the south gate of the bodhi tree enclosure is a big pond more than seven hundred paces in circuit, with clear and lucid water in which dragons and fish dwell. It was dug by the younger brother of a brahman under the order of Maheśvara. Next, to the south is a pool that was magically produced by Indra when the Tathāgata wished to wash his clothes after having attained enlightenment. At the west of the pool is a big rock that was brought here by Indra from the Great Snow Mountains when the Buddha wished to dry his washed clothes in the sun. Beside the rock is a stupa where the Tathāgata mended his old clothes. Next, to the south is a stupa in a wood, which was the place where the Tathāgata accepted the old clothes offered by a poor old woman as alms.
[0917b13] 帝釋化池東,林中有目支隣陀龍王池,其水清黑,其味甘美。西岸有小精舍,中作佛像。昔如來初成正覺,於此宴坐,七日入定。時此龍王警衛如來,即以其身繞佛七匝,化出多頭,俯垂為蓋,故池東岸有其室焉。
To the east of the pool produced by Indra there is a wood in which the pond of the dragon king Mucilinda is located; the water is clear, dark, and sweet-tasting. On the west bank is a small shrine in which is installed an image of the Buddha. Formerly, after the Tathāgata had just attained enlightenment he sat in meditation for seven days in this place. The dragon king protected the Tathāgata by surrounding him with his body in seven coils, while its many heads reached over him to serve as a canopy. On the east bank of the old pool is the chamber of the dragon king.
[0917b18] 目支隣陀龍池東,林中精舍有佛羸瘦之像。其側有經行之所,長七十餘步,南北各有卑鉢羅樹。故今土俗,諸有嬰疾,香油塗像,多蒙除差。是菩薩修苦行處。如來為伏外道,又受魔請,於是苦行六年,日食一麻一麥,形容憔悴,膚體羸瘠,經行往來,攀樹後起。
In a wood to the east of the dragon Mucilinda’s pool is a shrine with an image of the Buddha in an emaciated condition. Beside the shrine is the place where he walked up and down, more than seventy paces long, and there are two pipal trees, one at the south and the other at the north side of the promenade. In the past and at present it is the custom of the local people to anoint the image with fragrant oil when they are afflicted with a disease, and in most cases they are cured of their illness. This was the place where the Buddha practiced austerities. In order to subdue the heretics, and also at Mara’s request, he practiced asceticism for six years, eating only one grain of sesame and one grain of rice each day, reducing himself to a mere skeleton and becoming so feeble that he had to hold onto the branch of a tree to stand up to take a walk.
[0917b25] 菩薩苦行卑鉢羅樹側有窣堵波,是阿若憍陳如等五人住處。初,太子之捨家也,彷徨山澤,棲息林泉,時淨飯王乃命五人隨瞻侍焉。太子既修苦行,憍陳如等亦即勤求。
Beside the pipal tree where the Bodhisattva practiced austerities is a stupa at the place where Ājñāta-Kauṇdinya and his four companions made their abode. After Prince [Siddhārtha] renounced his home to wander in the mountains and marshlands and dwell in woods or by springs, King Śuddhodana sent these five men to look after and serve him. Because the prince practiced austerities, Ājñāta-Kauṇdinya and the others also diligently did the same.
憍陳如等住處東南有窣堵波,菩薩入尼連禪那河沐浴之處。河側不遠,菩薩於此受食乳糜。其側窣堵波,二長者獻麨蜜處。佛在樹下結加趺坐,寂然宴默,受解脫樂,過七日後,方從定起。時二商主行次林外,而彼林神告商主曰:「釋種太子今在此中,初證佛果,心凝寂定,四十九日未有所食,隨有奉上,獲大善利。」時二商主各持行資麨蜜奉上,世尊納受。
To the southeast of the abode of Ājñāta-Kauṇdinya and the others is a stupa where the Bodhisattva entered the Nairañjanā River to bathe. Not far from the river is the spot where the Bodhisattva accepted and ate the milk gruel. The stupa beside the spot is the place where two elders offered baked barley and honey [to the Buddha]. The Buddha was sitting cross-legged in silent meditation under a tree, enjoying the bliss of emancipation for seven days before he emerged from the state of tranquility, when two merchants passed by outside the wood. The god of the wood told the merchants, “The prince of the Śākya clan is now in this wood. He has just attained buddhahood and has been sitting in silent concentration with a fixed mind for forty-nine days without taking any food. If you offer him whatever food you may have with you, you will receive great benefit.” Each merchant then took out from his ration bag some baked barley and honey to give as offerings, which the World-honored One accepted.
[0917c09] 長者獻麨側有窣堵波,四天奉鉢處。商主既獻麨蜜,世尊思以何器受之。時四天從四方來,各持金鉢,而以奉上。世尊默然,而不納受,以為出家不宜此器。四天王捨金鉢,奉銀鉢,乃至頗胝、琉璃、馬腦、車渠、真珠等鉢,世尊如是皆不為受。四天王各還宮,奉持石鉢,紺青映徹,重以進獻。世尊斷彼此故,而總受之,次第重疊,按為一鉢,故其外則有四隆焉。
Beside the place where the elders offered baked barley is a stupa where the four devarājas offered almsbowls [to the Buddha]. When the merchants had offered the baked barley and honey to him, the World-honored One considered what vessels he should use to hold the food. At that time the four devarājas came from the four quarters and each offered him a golden bowl, but the World-honored One declined the offer by keeping silent, thinking that it was unsuitable for a mendicant to use such an [opulent] bowl. The four devarājas took away the golden bowls and offered silver ones, and in succession they presented bowls of crystal, lapis lazuli, agate, coral, and pearl, but the World-honored One declined them all. The four devarājas then returned to their respective palaces and brought back stone bowls of a dark violet color with a brilliant luster. In order to avoid showing partiality the World-honored One accepted all four bowls, which he stacked and pressed together into one bowl. That is why his almsbowl has four rims on the outside.
[0917c18] 四天王獻鉢側不遠,有窣堵波,如來為母說法處也。如來既成正覺,稱天人師,其母摩耶自天宮降於此處,世尊隨機示教利喜。其側涸池岸有窣堵波,在昔如來見諸神變化有緣處。[0917c22] 現神變側有窣堵波,如來度優樓頻螺迦葉波三兄弟及千門人處。如來方垂善道,隨應降伏,時優樓頻螺迦葉波五百門人請受佛教,迦葉波曰:「吾亦與爾俱返迷途。」於是相從來至佛所。如來告曰:「棄鹿皮衣,捨祭火具。」時諸梵志恭承聖教,以其服用投尼連河。捺地迦葉波見諸祭器隨流漂泛,與其門人候兄動靜,既見改轍,亦隨染衣。伽耶迦葉波二百門人。聞其兄之捨法也,亦至佛所,願修梵行。
Not far from the place where the four devarājas offered almsbowls is a stupa where the Tathāgata preached the Dharma for his mother. After the Tathāgata had attained perfect enlightenment with the title of Teacher of Heavenly and Human Beings, his mother, Lady Mahāmāyā, descended from her heavenly palace and the World-honored One taught her according to her capacity for her benefit and happiness. Beside this place, on the bank of a dried-up pond, is a stupa where the Tathāgata once manifested supernatural powers to convert those who had the good causes to be present on the occasion. Beside the place of showing supernatural powers is a stupa where the Tathāgata converted Uruvilvā-Kāśyapa and his two younger brothers along with their one thousand disciples. As time passed the Tathāgata spread the good Way to conquer people, Uruvilvā-Kāśyapa’s five hundred disciples wished to accept the Buddha’s teachings. Kāśyapa said to them, “I shall also go with you to give up the erroneous way.” So all of them came to the place where the Buddha was and the Tathāgata told them, “Throw away your deerskin garb and relinquish the utensils for fire worship.” In accord with the Buddha’s holy instruction, the brahmans cast their garments and utensils into the Nairañjanā River. Seeing the sacrificial utensils drifting away on the current, Nadī-Kāśyapa and his disciples waited to see what measures his elder brother would take next. When they saw that his elder brother had changed his religion they also followed his example and donned the dyed robes to become Buddhist monks. When Gayā-Kāśyapa and his two hundred disciples heard that his elder brothers had given up their practice, they also came to where the Buddha was and wished to lead the life of purity.
[0918a02] 度迦葉波兄弟西北窣堵波,是如來伏迦葉波所事火龍處。如來將化其人,克伏所宗,乃止梵志火龍之°室。夜分已後,龍吐煙焰,佛既入定,亦起火光,其室洞然,猛焰炎熾。諸梵志師恐火害佛,莫不奔赴,悲號愍惜。優樓頻螺迦葉波謂其徒曰:「以今觀之,未必火也,當是沙門伏火龍耳。」如來乃以火龍盛置鉢中,清旦持示外道門人。其側窣堵波,五百獨覺同入涅槃處也。
To the northwest of the place where the Kāśyapa brothers were converted is a stupa where the Tathāgata subdued the fire dragon worshiped by the Kāśyapas. Whenever the Tathāgata wished to convert someone he first subdued the object of that person’s worship. So he went to stay in the cave of the brahmans’ fire dragon. Late in the night the dragon spouted smoke and flames and the Buddha, who was sitting in meditation, also issued a bright light, illuminating the cave with the light of furious flames and blazing fire. The brahman teachers, fearing that the fire might hurt the Buddha, hurried to the spot, wailing piteously. Uruvilvā-Kāśyapa said to his disciples, “In view of the present situation it may not be a fire. The śramaṇa may be subjugating the fire dragon.” The Tathāgata then put the fire dragon into his almsbowl and showed it to the heretical disciples at dawn. The stupa beside this spot was the place where five hundred pratyekabuddhas entered nirvana simultaneously.
[0918a12] 目支隣陀龍池南窣堵波,迦葉波救如來溺水處也。迦葉兄弟時推神通,遠近仰德,黎庶歸心。世尊方導迷°徒,大權攝化,興布密雲,降澍暴雨,周佛所居,令獨無水。迦葉是時見此雲雨,謂門人曰:「沙門住處將不漂溺?」泛舟來救,乃見世尊履水如地,蹈河中流,水分沙現。迦葉見已,心伏而退。
To the south of the pool of the dragon Mucilinda is a stupa where the Kāśyapas went to rescue the Tathāgata from drowning. The Kāśyapa brothers were highly esteemed for their supernatural powers and were respected for their virtue by people from far and near who had faith in them. In the course of exerting his great power in an appropriate way to guide and convert those who had gone astray, the World-honored One caused a dense cloud that poured down torrential rains; only the Buddha’s lodging remained dry. Seeing the clouds and rain, the Kāśyapas said to their disciples, “Might the lodging of the śramaṇa not be flooded?” They sailed in a boat to rescue the World- honored One but saw that he was walking on the surface of the water just as if walking on earth, and when he walked into the river the water gave way to him and the sand on the bottom appeared [to support him]. At this sight, the Kāśyapas were reassured and departed.
[0918a19] 菩提樹垣東門外二三里,有盲°龍室。此龍者,殃累宿積,報受生盲。如來自前正覺山欲趣菩提樹,途次室側,龍眼忽明,乃見菩薩將趣佛樹,謂菩薩曰:「仁今不久當成正覺。我眼盲冥,于茲已久,有佛興世,我眼輒明。賢劫之中,過去三佛出興世時,已得明視。仁今至此,我眼忽開,以故知之,當成佛矣。」
Two or three li outside the enclosure of the bodhi tree is the cave of a blind dragon. Because this dragon had done evil deeds in its previous lives it had been reborn blind as its retribution. As the Tathāgata was proceeding from Prāgbodhi Mountain to the bodhi tree he passed by the cave of the blind dragon. The dragon suddenly recovered its sight and saw that the Bodhisattva was on his way to the bodhi tree. [The dragon] said to the Bodhisattva, “Kind sir, you will soon gain perfect enlightenment. I have been blind for quite a long time but whenever a buddha emerges in the world I regain my eyesight. When the past three buddhas of the bhadrakalpa appeared in the world I recovered my sight on each occasion. Now you have come here and my eyes suddenly regained perception. From this I know that you will become a buddha.”
[0918a27] 菩提樹垣東門側有窣堵波,魔王怖菩薩之處。初,魔王知菩薩將成正覺也,誘亂不遂,憂惶無賴,集諸神眾,齊整魔軍,治兵振旅,將脅菩薩。於是風雨飄注,雷電晦冥,縱火飛煙,揚沙激石,備矛楯之具,極弦矢之用。菩薩於是入大慈定,凡厥兵杖變為蓮華。魔軍怖駭,奔馳退散。其側不遠有二窣堵波,帝釋、梵王之所建也。
Beside the east gate of the enclosure of the bodhi tree is a stupa where the King of Māras [tried to] frighten the Bodhisattva. Knowing that the Bodhi- sattva was going to achieve enlightenment and having failed to tempt him, the King of Māras did not know what to do. Worried, he called various gods to a meeting and arrayed his demon troops, arranging them in proper order, to menace the Bodhisattva. A storm rose up, thunder and lightning flashed in the dark night, fire blazed and smoke rose high, and sand and stones were churned up and blown into the air. Spears and shields were fully prepared and bows and arrows employed to the utmost, but the Bodhisattva remained in the meditation of great compassion and all the weapons turned into lotus flowers. Māra’s troops became terrified and retreated in disorder. Not far from this place are two stupas, built by Indra and Brahmā.
[0918b06] 菩提樹北門外摩訶菩提僧伽藍,其先僧伽羅國王之所建也。庭宇六院,觀閣三層,周堵垣牆高三四丈,極工人之妙,窮丹青之飾。至於佛像,鑄以金銀,凡厥莊嚴,廁以珍寶。諸窣堵波高廣妙飾,中有如來舍利,其骨舍利大如手指節。光潤鮮白皎徹中外。其肉舍利如大真珠,色帶紅縹。每歲至如來大神變月滿之日,出示眾(即印度十二月三十日,當此正月十五日也)。此時也,或放光,或雨花。僧徒減千人,習學大乘、上座部法,律儀清肅,戒行貞明。
Outside the north gate of [the enclosure of] the bodhi tree is Mahābodhi Monastery, built by a former king of the country of Siṃhala. The buildings consist of six courtyards and three-storied pavilions, surrounded by walls thirty or forty feet high. The workmanship is most wonderful and the decorative paintings are exquisitely done. The Buddha’s image is made of gold and silver and all the ornaments are embedded with gems and jewels. The stupas are lofty and spacious with wonderful adornments and they contain relics of the Tathāgata. The bone relics are of the size of a finger joint, lustrous and pure white in color and semitransparent. The flesh relics, as big as pearls, are of a pinkish-blue color. Every year on the full moon day of the month of showing the Tathāgata’s divine power of ubiquity (i.e., on the thirtieth day of the twelfth month in the Indian calendar, corresponding to the fifteenth day of the first month in China) these relics are shown to the public and a light is emitted or flowers rain down in showers. There are fewer than a thousand monks, who study the teachings of both the Mahayana and Sthavira schools. They rigorously observe the Vinaya rales, are pure in conduct, and have moral integrity.
[0918b15] 昔者,南海僧伽羅國,其王淳信佛法,發自天然。有族弟出家,想佛聖迹,遠遊印度,寓諸伽藍,咸輕邊鄙。於是返迹本國,王躬遠迎,沙門悲耿,似若不能言。王曰:「將何所負,若此殷憂?」沙門曰:「憑恃國威,遊方問道,羈旅異域,載罹寒暑,動遭凌辱,語見譏誚。負斯憂恥,詎得歡心?」曰:「若是者何謂也?」曰:「誠願大王福田為意,於諸印度建立伽藍,既旌聖迹,又擅高名,福資先王,恩及後嗣。」曰:「斯事甚美,聞之何晚?」
Formerly, the king of the country of Siṃhala in the South Sea was a devout Buddhist by birth. He had a cousin who had become a monk and desired to visit the holy traces of the Buddha. So he traveled far to India and sought lodging in various monasteries, but all the local monks despised him as a frontiersman. He returned to his homeland and the king went out some distance to welcome him. The śramaṇa sobbed piteously and could not speak properly. The king said, ‘‘What is wrong with you, why are you so sad?” The śramaṇa said, “Depending upon the prestige of our country I traveled far to seek the Way. I sojourned in a foreign land and experienced the discomfort of cold and hot weather. I was often insulted for my behavior and ridiculed for my utterances. How could I be happy under such worrisome and shameful conditions?” The king said, “If that is the case, what should I do?” The śramaṇa said, “I sincerely hope that Your Majesty will pay attention to the performance of good deeds and construct a monastery in India. That will not only glorify the holy site but also build a good reputation for yourself. The blessedness of the deed will honor our forefathers and benefit our descendants as well.” The king said, “That is a good idea. How is it that I hear of it so late?”
於是以國中寶獻印度王。王既納貢,義存懷遠,謂使臣曰:「我今將何持報來命?」使臣曰:「僧伽羅王稽首印度大吉祥王!威德遠振,惠澤遐被,下土沙門,欽風慕化,敢遊上國,展敬聖迹,寓諸伽藍,莫之見館,艱辛已極,蒙恥而歸。竊圖遠謀,貽範來葉,於諸印度建此伽藍,使客遊乞士,息肩有所,兩國交歡,行人無替。」王曰:「如來潛化,遺風斯在,聖迹之所,任取一焉。」
The king [of Siṃhala] then offered all the treasures of his country to the king of India, who, after accepting the tribute and wishing to foster friendship with a distant ruler, said to the envoy, “What shall I give you to take back as a return gift?” The envoy said, “The king of Siṃhala pays homage to the King of Great Auspiciousness of India. Your prestige and virtue extend far and your kindness and benevolence cover all living beings. A śramaṇa of our humble land, out of respect and admiration for the morals and manners of your country, ventured to travel to your esteemed land to pay veneration to the holy sites. He sought lodging in various monasteries but none would house him. After undergoing extreme difficulties, he returned home in shame. I humbly propose a far-reaching project that may serve as an example for coming generations: to build a monastery in India in order to provide a resting place for traveling monks, to promote good relations between our two countries, and to allow envoys to be exchanged without lapse.” The king said, “The tradition of the Tathāgata’s subtle edification is still extant. You may choose any of the holy sites [for the construction].”
使者奉辭報命,群臣拜賀,遂乃集諸沙門,評議建立。沙門曰:「菩提樹者,去來諸佛咸此證聖,考之異議,無出此謀。」於是捨國珍寶,建此伽藍,以其國僧而修供養,乃刻銅為記曰:「夫周給無私,諸佛至教;慧濟有緣,先聖明訓。今我小子,丕承王業,式建伽藍,用旌聖迹,福資祖考,惠被黎元。唯我國僧而得自在,及有國人亦同僧例。傳之後嗣,永永無窮。」故此伽藍多執師子國僧也。
Bearing this message the envoy returned home to report to the king [of Siṃhala], The king’s ministers prostrated themselves before him in congratulation. The śramaṇas were then convened to discuss the matter of constructing a monastery and they said, “As the bodhi tree is the place where the past buddhas attained [buddhahood] and future buddhas will attain buddhahood, there is no better place among all the suggestions.” The treasures of the country were donated for the construction of this monastery, and monks from file country [of Siṃhala] were sent to look after it. A copper plate was inscribed with the following words: “Selfless almsgiving is the supreme teaching taught by all buddhas and rendering assistance to those who have the cause to receive it is the explicit instruction of former sages. I, this humble person, after having succeeded to the throne, have built this monastery to glorify the holy site and to render blessedness to my ancestors, as well as to benefit the common people. The monks of my country may have free access to it and the people of the country where it stands may also enjoy the same privilege as the monks. This tradition is to be transmitted to posterity into the indefinite future.” Thus most of the monks in this monastery come from the Land of Lions.
[0918c13] 菩提樹南十餘里,聖迹相隣,難以備舉。每歲比丘解安居,四方法俗百千萬眾,七日七夜,持香花,鼓音樂,遍遊林中,禮拜供養。
More than ten li to the south of the bodhi tree the sacred sites are located so closely to each other that it is difficult to tell of them all in detail. Each year when the bhikṣus end the rains retreat, monks and laypeople, hundreds and thousands in number, come here from the four quarters, holding flowers, playing music, and wandering in the woods to perform acts of veneration and make offerings for seven days and nights.
印度僧徒依佛聖教,皆以室羅伐拏月前半一日入兩安居,當此五月十六日;以頞濕縛庾闍月後半十五日解兩安居,當此八月十五日。印度月名,依星而建,古今不易,諸部無差。良以方言未融,傳譯有謬,分時計月,致斯乖異,故以四月十六日入安居,七月十五日解安居也。
According to the Buddha’s holy teachings, the monks of India commence the rains retreat on the first day of the first half of the month of Srāvaṇa, corresponding to the sixteenth day of the fifth month in China, and the retreat ends on the fifteenth day of the second half of the month of Aśvayuja, corresponding to the fifteenth day of the eighth month in China. In India, as the months are named after the constellations, the course of time has not changed from ancient times to the present and it is invariably accepted by all schools. Probably due to misunderstanding or mistranslation from the foreign language differences in the calculations for the division of time and the fixation of the months arose. Thus [in China] the rains retreat begins on the sixteenth day of the fourth month and ends on the fifteenth day of the seventh month (one month earlier than in India).
大唐西域記卷第八
End of Fascicle VIII of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第九(一國)
Fascicle IX
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
摩伽陀國下
The Country of Magadha (Part 2)
[0919a07] 菩提樹東渡尼連禪那河,大林中有窣堵波。其北有池,香象侍母處也。如來在昔修菩薩行,為香象子,居北山中,遊此池側°。其母盲也,採藕根,汲清水,恭行孝養,與時推移。屬有一人,遊林迷路,彷徨往來,悲號慟哭。象子聞而愍焉,導之以示歸路。是人既還,遂白王曰:「我知香象遊舍林藪,此奇貨也,可往捕之。」
To the east of the bodhi tree and across the Nairañjanā River there is a stupa in a great wood, and to the north of the stupa is a pond where a fragrant elephant attended his mother. In the past, when the Tathāgata was practicing the deeds of a bodhisattva, he was born as the son of a fragrant elephant, living on North Mountain, and he came to the pond for pleasure. As his mother was blind, he drew pure water and fetched lotus roots to feed her with respect and filial piety; this he did for a long time. A man once lost his way while traveling through the wood, and walked back and forth, weeping piteously. Hearing the sound, the young elephant felt pity for the man, guided him out of the wood, and showed him the way home. After the man returned home he reported to the king, “I know that a fragrant elephant is wandering about the pond in the wood. This is a rare animal and you can go capture it.”
王納其言,興兵往狩,是人前導,指象示王,即時兩臂墮落,若有斬截者。其王雖驚此異,仍縛象子以歸。象子既已維縶多時,而不食水草,典廐者以聞,王遂親問之。象子曰:「我母盲冥,累日飢餓,今見幽厄,詎能甘食?」王愍其情也,故遂放之。[0919a20] 其側窣堵波,前建石柱,是昔迦葉波佛於此宴坐。其側有過去四佛坐及經行遺迹之所。
The king agreed and sent soldiers to capture the elephant. The man accompanied them as a guide but at the very moment he pointed out the young elephant for the king, both his arms fell off as if they had been severed. Even though the king was surprised by the sight he still captured the young elephant and brought him home. The young elephant refused to eat grass or drink water for a long time after he was caught. The stable keeper informed the king, who went personally to inquire into the matter. The young elephant said, “My mother is blind and is starving all day long. As I am now a captive, how can I enjoy delicious food?” Moved by the elephant’s filial sentiment, the king released him. In front of the stupa beside the pond is a stone pillar where Kāśyapa Buddha sat in meditation in the past. Beside it are places where the four past buddhas sat and walked up and down.
[0919a23] 四佛坐東渡莫訶河,至大林中,有石柱,是外道入定發惡願處。昔有外道欝頭藍子者,志逸煙霞,身遺草澤,於此法林栖神匿迹。既具五神通,得第一有定。摩揭陀王特深宗敬,每至中時,請就宮食。欝頭藍子凌虛履空,往來無替。摩揭陀王候時瞻望,亦既至已,捧接置座。
After crossing the Mahā River to the east of the seats of the four past buddhas, I reached a great wood in which there is a stone pillar marking the place where a heretic sat in meditation and made an evil vow. In the past the heretic Udraka Rāmaputra was someone who aspired to spiritual attainment and made his abode in the wilderness. He engaged his mind in meditation and lived in seclusion in this wood of religious practice. As he had gained the five supernormal powers and achieved the samādhi of neither thought nor non-thought, the king of Magadha highly respected him and invited the hermit to the palace for a meal every day at noon. Udraka Rāmaputra traveled through the air to and fro without interruption and the king of Magadha would look into the air and wait for him. On his arrival the king received him and gave him a seat.
王將出遊,欲委留事,簡擢中宮,無堪承命。有少息女,淑慎令儀,既親且賢,無出其右,摩揭陀王召而命曰:「吾方遠遊,將有所委,爾宜悉心,慎終其事。彼欝頭藍仙,宿所宗敬,時至來飯,如我所奉。」勅誡既已,便即巡覽。少女承旨,瞻候如儀,大仙至已,捧而置座。欝頭藍子既觸女人,起欲界染,退失神通,
Once the king was about to go out on a pleasure trip and intended to entrust 919b someone to serve the hermit. But there was no one in the inner palace who was competent to answer the call, except his own daughter, a courteous, well behaved, and prudent young lady with a kind heart whom no one excelled in amiability and virtue. The king of Magadha summoned his daughter and ordered her, ‘I am traveling to a distant place and have something to entrust to you. Please be careful to fulfill this duty to completion. The hermit Udraka Rāmaputra is someone I always venerate respectfully. When he comes at mealtimes you should serve him as I do.” Having given this instruction the king started on his journey. Under the king’ order the young maid waited for the hermit as usual, and upon his arrival she received him and took him to his seat. Due to having been in contact with a woman, Udraka Rāmaputra felt an impulse of desire and lost his supernormal powers.
飯訖言歸,不得虛遊。中心愧恥,詭謂女曰:「吾比修道業,入定怡神,凌虛往來,略無暇景,國人願覩,聞之久矣。然先達垂訓,利物為務,豈守獨善,忘其兼濟?今欲從門而出,履地而往,使夫覩見之徒,咸蒙福利。」王女聞已,宣告遠近。是時人以馳競,灑掃衢路,百千萬眾,佇望來儀。
After the meal was over and he was about to return the hermit found that he was no longer able to fly. Ashamed, he said deceitfully to the maid, “I have been practicing the Way and sitting in meditation with a peaceful mind for many years, and I am used to flying through the air without any leisure moments. I heard long ago that the people of the country wished to see me. Previous teachers taught us that we should work for the benefit of others as our duty. How can one work only for one’s own good and forget about altruistic considerations? I now wish to depart through the door and walk on the earth so that those who see me may gain bliss and benefit.” On hearing these words, the princess made a public announcement. Thereupon, the people hurriedly sprinkled water and swept the thoroughfare clean, and hundreds and thousands of people stood still for a long time, waiting for the appearance of the hermit.
欝頭藍子步自王宮,至彼法林,宴坐入定,心馳外境,棲林則烏鳥嚶囀,臨池乃魚鼈諠聲,情散心亂,失神廢定。乃生忿恚,即發惡願:「願我當來為暴惡獸,狸身鳥翼,搏食生類,身廣三千里,兩翅各廣千五百里,投林噉諸羽族,入流食彼水生。」發願既已,忿心漸息,勤求頃之,復得本定。不久命終,生第一有天,壽八萬劫。如來記之,天壽畢已,當果昔願,得此弊身。從是流轉惡道,未期出離。
Udraka Rāmaputra walked from the palace to the religious wood and sat down to practice meditation, but his mind was disturbed by the external environment. When he stayed in the wood he heard the crowing and chirping of crows and other birds, and when he was near the pond the splashing of fish and turtles annoyed him. His attention was distracted and his mind confused, and he lost his spirit and was unable to practice meditation. He became enraged and made an evil vow, saying, ‘‘Let me be in the future a fierce and wicked animal with the body of a leopard and the wings of a bird, preying on living creatures. My body will be three thousand li in width and each of the wings fifteen hundred li in length. I shall haunt the forests to devour the feathered tribes (birds) and enter the waters to eat aquatic animals.” After he made this vow his anger gradually abated, and through hard work he regained his original meditative state soon afterward. Before long he died and was reborn in the Heaven of Neither Thought Nor Non-thought, enjoying a life span of eighty thousand kalpas. The Tathāgata predicted that after the conclusion of his heavenly life the hermit would realize his original vow and be reborn as the ugly creature. From that time on he would cycle in the evil states of transmigration without a fixed time for his release.
[0919b24] 莫訶河東入大林野,行百餘里,至屈屈(居勿反)吒播陀山(唐言雞足),亦謂窶盧播陀山(唐言尊足)。高巒陗,無極深,壑洞無涯,山麓谿澗,喬林羅谷,岡岑嶺嶂,繁草被巖,峻起三峯,傍挺絕崿,氣將天接,形與雲同。其後尊者大迦葉波居中寂滅,不敢指言,故云尊足。
To the east of the Mahā River I entered a great jungle and, going for more than one hundred li, I reached Kukkuṭapāda (known as Jizu, “Cock’s Foot,” in Chinese) Mountain, also called Gurupāda (known as Zunzu, “Sage’s Foot,” in Chinese) Mountain. The lofty peaks are extremely steep and the deep valleys seem to be bottomless. At the foot of the mountain and among the brooks there are tall trees in the valleys, and the peaks and cliffs are covered in luxuriant green grass. There are three precipitous, cloud-capped peaks, nearly touching the sky. Because Venerable Mahākāśyapa entered nirvana on this mountain people of later times, not wishing to mention his name inappropriately, called it Guru’s Foot Mountain.
摩訶迦葉波者,聲聞弟子也,得六神通,具八解脫。如來化緣斯畢,垂將涅槃,告迦葉波曰:「我於曠劫勤修苦行,為諸眾生求無上法,昔所願期,今已果滿。我今將欲入大涅槃,以諸法藏囑累於汝,住持宣布,勿有失墜。姨母所獻金縷袈裟,慈氏成佛,留以傳付。我遺法中諸修行者,若比丘、比丘尼、鄔波索迦、(唐言近事男。舊曰伊蒱塞,又曰優波塞,又曰優婆塞,皆訛也)、鄔波斯迦(唐言近事女。舊曰優婆斯,又曰優婆夷,皆訛也),皆先濟渡,令離流轉。」
Mahākāśyapa was a śrāvaka disciple [of the Buddha] who achieved the six supernatural powers and possessed the eight forms of liberation. When the Tathāgata had completed his career of edification and was about to enter nirvana, he told Kāśyapa, “For innumerable kalpas I diligently practiced austerities seeking the supreme Dharma for the benefit of all living beings. As I have now fulfilled my desire and expectation that I wished for in the past, I am going to enter mahānirvāṇa. I entrust to you the Dharma piṭaka and you should preserve and spread it and never let it degrade. I will leave behind the golden-thread kaṣāya that my aunt offered to me, to be transmitted to Maitreya when he becomes a buddha in the future. All those who cultivate themselves in my bequeathed teaching, whether bhikṣus, bhikṣunīs, upāsakas, or upāsikās (male and female lay devotees), should first be delivered from the cycle of transmigration.”
迦葉承旨,住持正法。結集既已,至第二十年,厭世無常,將入寂滅。乃往雞足山,山陰而上,屈盤取路,至西南岡。山峯險阻,崖徑槃薄,乃以錫扣,剖之如割。山徑既開,逐路而進,槃紆曲折,迴互斜通,至于山頂,東北面出,既入三峯之中,捧佛袈裟而立,以願力故,三峯斂覆,故今此山三脊隆起。
Having received the Buddha’s instructions, Kāśyapa upheld the right Dharma. In the twentieth year after the conclusion of the Great Council he grew tired of the impermanent world and wished to enter nirvana. He went to Kukkuṭa Mountain and climbed the north side of the mountain; going by a roundabout route he reached the southwest ridge. The peaks are dangerous and difficult to ascend, and the paths are tortuous and overgrown with weeds. He cleared the way with his pewter staff and cut down the weeds as if he were using a knife. After he had opened the mountain path he proceeded along the roundabout route in a crisscross manner. On reaching the summit he faced the northeast. Standing amid the three peaks, he held the Buddha’s kaśāya [robe] in both hands and, by the power of his vow, the three peaks closed together, leaving behind the three protuberant ridges we see now.
當來慈氏世尊之興世也,三會說法之後,餘有無量憍慢眾生,將登此山,至迦葉所。慈氏彈指,山峯自開,彼諸眾生既見迦葉,更增憍慢。時大迦葉授衣致辭,禮敬已畢,身昇虛空,示諸神變,化火焚身,遂入寂滅。時眾瞻仰,憍慢心除,因而感悟,皆證聖果。故今山上建窣堵波,靜夜遠望,或見明炬,及有登山,遂無所覩。
When Maitreya comes to the world as a World-honored One he will preach the Dharma in three assemblies. After that there will still be numerous arrogant people who will ascend this mountain and come to the place of Kāśyapa. Maitreya will snap his fingers, and the mountain peaks will open by themselves, and, seeing Kāśyapa, the people will become all the more arrogant. At this moment Mahākāśyapa will hand over the kaṣāya [to Maitreya]. After making a speech and paying homage [to the new buddha] Kāśyapa will rise into the air and manifest various divine transformations. A fire will burst forth to cremate his body and in this manner he will enter nirvana. Having seen this sight, the people will abandon their pride and then will be awakened and realize sainthood. Therefore a stupa has been built on the mountain. On quiet nights a burning torch can be seen from a distance, but if one goes up the mountain nothing can be seen.
[0920a01] 鷄足山東北行百餘里,至佛陀伐那山。峯崖崇峻,巘崿隱嶙,巖間石室,佛嘗降止。傍有盤石,帝釋、梵王摩牛頭栴檀塗飾如來,今其石上餘香郁烈。五百羅漢潛靈於此,諸有感遇,或得覩見,時作沙彌之形,入里乞食,隱顯靈奇之迹,羌難以述。
Going more than one hundred li northeast from Kukkuṭapāda Mountain I reached Buddhavana Mountain with its lofty peaks and steep cliffs. Among the rocks is a cave where the Buddha once stayed. Beside the cave is a huge rock on which Indra and Brahma pulverized oxhead sandalwood and rubbed the body of the Tathāgata with the powder. Even now the rock retains a strong fragrance. The latent spirits of the five hundred arhats remain here. Those who have the chance to meet them may see them appearing as śrāmaṇeras going to the villages to collect alms. Their miraculous deeds, whether secret or manifest, are difficult to relate in detail.
佛陀伐那山空谷中東行三十餘里,至洩(移結反)瑟知林(唐言杖林)。林竹修篠,被山滿谷。其先有婆羅門,聞釋迦佛身長丈六,常懷疑惑,未之信也,乃以丈六竹杖,欲量佛身。恒於杖端出過丈六,如是增高,莫能窮實,遂投杖而去,因°植根焉。中有大窣堵波,無憂王之所建也。如來在昔,於此七日為諸天、人現大神通,說深妙法。
Going east for more than thirty li in the deep valleys of Buddhavana Mountain, I reached Yaṣṭi Wood (known as “Stick Wood” in Chinese), full of bamboo that covers the mountain and valleys. Formerly there was a brahman who heard that Sākya Buddha was sixteen feet tall, but he doubted this and did not believe it. So he used a sixteen-foot-long long bamboo stick to measure the height of the Buddha but each time he did so, the Buddha’s height always exceeded the length of the stick by sixteen feet. In this manner the brahman found the Buddha’s height becoming higher and higher and he could not ascertain his actual height. He cast off the stick and went away; the stick took root, [giving rise to the bamboo grove]. In the wood there is a great stupa built by King Aśoka. Formerly the Tathāgata showed great supernatural powers and preached the deep and subtle Dharma for various heavenly and human beings at this place for seven days.
[0920a15] 杖林中近有鄔波索迦闍耶犀那者(唐言勝軍),西印度剎帝利種也,志尚夷簡,情悅山林,迹居幻境,心遊真際,內外典籍,窮究幽微,辭論清高,儀範閑雅。諸沙門、婆羅門、外道、異學、國王、大臣、長者、豪右,相趨通謁,伏膺請益。受業門人,十室而六。年漸七十,耽讀不倦,餘藝捐廢,唯習佛經,策勵身心,不舍晝夜。
In Yaṣṭi Wood there was recently an upāsaka named Jayasena (known as Shengjun, “Victorious Army,” in Chinese), a man of the kṣatriya caste of West India. He preferred to live a plain and simple life in the mountains and forests, and while he stayed in the world of illusion his mind dwelled in the state of reality. He was learned in the subtle meanings of both Buddhist and heretical texts, eloquent in discussion and perspicuous in thinking. Various śramaṇas, brahmans, heretical and heterodox scholars, kings, ministers, elders, and wealthy and powerful people approached him to seek his instructions with full conviction. His disciples could be found in six families out of ten. When he was nearly seventy years old he still devoted himself to arduous study without fatigue. He gave up all other subjects of learning and engaged himself solely in the study of Buddhist scriptures, exerting himself mentally and physically day and night.
印度之法,香末為泥,作小窣堵波,高五六寸,書寫經文,以置其中,謂之法舍利也;數漸盈積,建大窣堵波,總聚於內,常修供養。故勝軍之為業也,口則宣說妙法,導誘學人,手乃作窣堵波,式崇勝福,夜又經行禮誦,宴坐思惟,寢食不遑,晝夜無怠。年百歲矣,志業不衰。三十年間,凡作七拘胝(唐言億)法舍利窣堵波。每滿一拘胝,建大窣堵波,而總置中,盛修供養,請諸僧眾,法會稱慶,其時神光燭曜,靈異昭彰,自茲厥後,時放光明。
In India it is the custom to make miniature stupas, five or six inches high, out of scented clay. Copies of scriptures are put inside these stupas, which are known as Dharma relics. When a large number of such stupas has been accumulated a great stupa is constructed to contain them all for perpetual veneration. Whenever Jayasena was teaching his disciples, as he orally inculcated them with the wonderful Dharma his hands were busy making small stupas in order to accumulate supreme bliss. At night he walked to and fro, or worshiped and recited scriptures, or sat in quiet meditation, taking no time to sleep or eat, and he never relaxed in the daytime or at night. Even when he was a hundred years old he did not lessen his effort, and over a period of thirty years he made seven koṭis of Dharma relic stupas. Each time he completed one koṭi of stupas he constructed a great stupa to contain all the small ones for people to make offerings to, and monks were invited to celebrate religious functions. On each occasion a divine light shone brightly, an apparent spiritual manifestation, and after that a light was emitted from time to time.
[0920b04] 杖林西南十餘里,大山陽,有二溫泉,其水甚熱。在昔如來化出此水,於中浴焉。今者尚存,清流無減,遠近之人,皆來就浴,沈痾宿疹,無不除差。其傍則有窣堵波,如來經行之處也。杖林東南行六七里,至大山,橫嶺之前有石窣堵波,昔如來兩三月為諸人、天於此說法,時頻毘娑羅王欲來聽法,乃疏山積石,壘階以進,廣二十餘步,長三四里。
More than ten li to the southwest of Yaṣṭi Wood there are two hot springs to the south of a great mountain. The water is very hot and after the Buddha had caused these springs he bathed in them. They are still in existence and the flow of clear water has never diminished. People come here from far and near to bathe and the springs may effect a cure for those who suffer from chronic illness. Beside the springs is a stupa built at a place where the Tathā- gata walked up and down. Going southeast for six or seven li from Yaṣṭi Wood, I reached a great mountain. In front of a ridge of the mountain there is a stone stupa. In the past the Tathāgata once preached the Dharma at this place for the three months of the rains retreat. At that time King Bimbisāra wished to come to listen to the Dharma, so a passageway through the mountain, with stone steps more than twenty paces wide and three or four li in length, was built to the site.
[0920b13] 大山北三四里,有孤山,昔廣博仙人棲隱於此,鑿°崖為室,餘趾尚存,傳教門人,遺風猶扇。[0920b15] 孤山東北四五里,有小孤山,山壁石室廣袤可坐千餘人矣,如來在昔於此三月說法。石室上有大磐石,帝釋、梵王摩牛頭栴檀塗飾佛身,石上餘香,于今郁烈。
Three or four li to the north of the great mountain is an isolated hill where the hermit Vyāsa once dwelled. The cave he excavated in the rock is still in existence. He imparted his teachings to his disciples and the system of his learning is still prevalent. Four or five li to the northeast of this isolated hill is a smaller isolated hill. The size of the cave excavated in the rock of the hill is large enough to provide seats for over one thousand people. In the past the Tathāgata once preached the Dharma at this place for three months. Above the cave is a big rock on which Indra and Brahma ground oxhead sandalwood to rub the powder on the Buddha’s body. The fragrance lingering on the rock is still very strong.
[0920b19] 石室西南隅有巖岫,印度謂之阿素洛(舊曰阿修羅,又曰阿須倫,又曰阿修羅,皆訛也)宮也。往有好事者,深閑呪術,顧儔命侶,十有四人,約契同志,入此巖岫。行三四十里,廓然大明,乃見城邑臺觀,皆是金銀琉璃。是人至已,有諸少女佇立門側,歡喜迎接,甚加禮遇。於是漸進至內城門,有二婢使各捧金盤,盛滿花香,而來迎候。謂諸人曰:「宜就池浴,塗冠香花,已而後入,斯為美矣。唯彼術士,宜時速進。」餘十三人遂即沐浴,既入池已,恍若有忘,乃坐稻田中,去此之北平川中,已三四十里矣。
At the southwest corner of the cave there is a grotto known in India as Asura’s Palace. A mischievous man, skillful in the art of sorcery, once invited [thirteen] close friends who shared the same interests, and the group of fourteen went together into the grotto. After going for thirty or forty li they came out into an open, bright place and saw city walls, terraces, and pavilions all made of gold, silver, and lapis lazuli. When they approached the city some young maidens standing by the city gate pleasntly and cordially welcomed them. Then they proceeded and eventually arrived at the inner city, where two maidservants, standing by the gate, each holding a golden tray full of flowers and incense, greeted them and said, “You must bathe yourselves in the pool, rub your bodies with incense, and put on garlands before you can be admitted in the proper manner. The sorcerer may go in right away, however.” The thirteen friends went to bathe but as soon as they entered the bathing pool they forgot everything and found themselves sitting in a paddy field on a plain thirty or forty li to the north of the grotto.
[0920c02] 石室側有棧道,廣十餘步,長四五里。昔頻毘娑羅王將往佛所,乃斬石通谷,疏崖填川,或壘石,或鑿°巖,作為階級,以至佛所。
Beside the grotto there is a viaduct more than ten paces wide and four or five li in length. In the past, when King Bimbisāra was about to go to the place of the Buddha, rocks were cleared from the valley, precipices were leveled to dredge the stream, and stones were piled up and cliffs excavated to make steps leading to the place of the Buddha.
從此大山中東行六十餘里,至矩奢揭羅補羅城(唐言上茅宮城)。上茅宮城,摩揭陀國之正中,古先君王之所都,多出勝上吉祥香茅,以故謂之上茅城也。崇山四周,以為外郭,西通峽徑,北闢山門,東西長,南北狹,周一百五十餘里。內城餘趾周三十餘里。羯尼迦樹遍諸蹊徑,花含殊馥,色爛黃金,暮春之月,林皆金色。
From this great mountain going east for more than sixty li, I reached the city of Kuśāgrapura (known as Shangmaogongcheng, “Superior Reed Palace City,” in Chinese). Kuśāgrapura, in the center of the country of Magadha, was the capital of previous kings in ancient times. It is so called because it abounds in superior and lucky fragrant reeds. The surrounding hills serve as its outer walls, with a narrow path leading to the west and a passage opening to the north. It is long from east to west, narrow from south to north, and more than one hundred fifty li in circuit. Karṇikāra (mayeng) trees grow everywhere on the mountain paths. The flowers have a special fragrance and are golden in color. Late in spring the whole wood becomes golden-colored.
[0920c13] 宮城北門外有窣堵波,是提婆達多與未生怨王共為親友,乃放護財醉象,欲害如來。如來指端出五師子,醉象於此馴伏而前。
Outside the north gate of the palace city is a stupa built at the place where Devadatta, who was on intimate terms with Ajātaśatru, loosed the intoxicated elephant Dhanapāla in an attempt to hurt the Tathāgata. The Tathāgata produced five lions from the tips of [his] five fingers to tame the drunken elephant before going on his way.
[0920c16] 伏醉象東北有窣堵波,是舍利子聞阿濕婆恃比丘(唐言馬勝)說法證果之處。初,舍利子在家也,高才雅量,見重當時,門生學徒,傳以受業。此時將入王舍大城,馬勝比丘亦方乞食。時舍利子遙見馬勝,謂門生曰:「彼來者甚庠序,不證聖果,豈斯調寂?宜少佇待,觀其進趣。」馬勝比丘已證羅漢,心得自在,容止和雅,振錫來儀。舍利子曰:「長老善安樂耶?師何人,證何法,若此之悅豫乎?」馬勝謂曰:「爾不知耶,淨飯王太子,捨轉輪王位,悲愍六趣,苦行六年,證三菩提,具一切智,是吾師也。夫法者,非有非空,難用銓緒,唯佛與佛乃能究述,豈伊愚昧所能詳°議?」因為頌說,稱讚佛法。舍利子聞已,便獲果證。
To the northeast of the place where the drunken elephant was subdued was the spot where Śāriputra attained sainthood on hearing the Dharma preached by Aśvajit (known as Masheng, “Victorious Horse,” in Chinese) Bhikṣu. When Śāriputra was a layman he was well known for his high talents and broadmindedness, and he had disciples and pupils studying under his instruction. He was once going to the great city of Rājagṛha when Aśvajit Bhikṣu was on almsround. Seeing Aśvajit from a distance, Śāriputra said to his disciples, “That man over there looks very graceful and refined in deportment. He could not be so calm and quiet in demeanor unless he has attained sainthood Let us wait here a moment and see where he is going.” Being an arhat, Aśvajit Bhikṣu was free from mental defilements and carried himself in a gentle and peaceful manner, holding a religious staff in hand. Śāriputra said to him, “Elder Sir, are you living in good health and happiness? Who is your teacher and what Dharma have you realized that you look so happy and contented?” Aśvajit said, “Do you not know that the prince of King Śuddhodana relinquished his position as a wheel-turning monarch and, out of pity for all beings in the six paths of transmigration, he practiced austerities for six years and attained perfect enlightenment and now possesses all-knowing wisdom? He is my teacher. As regards the Dharma, it is neither real nor empty and it is difficult to give a systematic exposition of it. It can be fully explained only by the buddhas. How could I, an ignorant person, discuss the matter in detail?” Aśvajit then uttered a stanza in praise of the buddha-dharma and Śāriputra attained sainthood on hearing the stanza.
[0921a02] 舍利子證果北不遠,有大深坑,傍建窣堵波,是室利毱多(唐言勝密)以火坑、毒飯欲害佛處。勝密者,宗信外道,深著邪見。諸梵志曰:「喬答摩國人尊敬,遂令我徒無所恃賴,汝今可請至家飯會,門穿大坑,滿中縱火,棧以朽木,覆以燥土。凡諸飲食,皆雜毒藥,若免火坑,當遭毒食。」勝密承命,便設毒會。城中之人皆知勝密於世尊所起惡害心,咸皆勸請,願佛勿往。世尊告曰:「無得懷憂。如來之身,物莫能害。」於是受請而往。足履門閫,火坑成池,清瀾澄鑒,蓮花彌漫。勝密見已,憂惶無措,謂其徒曰:「以術免火,尚有毒食。」世尊飯食已訖,為說妙法,勝密聞已,謝咎歸依。
Not far to the north of the place where Śāriputra attained sainthood there is a large, deep pit beside which a stupa has been built. This was the place where Śrīgupta (known as Shengmi, “Auspicious Secrecy,” in Chinese) attempted to kill the Buddha in a fire pit and with poisoned rice. Śrīgupta had faith in the heretics and held fast to erroneous views. Some brahmans said to him, “Gautama is respected by the people of the country so we have lost our supporters. Invite him to a meal at your home. At the gate of your house dig a big pit, light a fire in it, then cover the pit with some rotten timber and camouflage it with dry earth. Poison should be put into all food and drink you serve him. Even if he escapes the fire pit he will be poisoned to death.” Following this suggestion, Śrīgupta prepared a meal and poisoned the food. All the people in the city knew that Śrīgupta plotted against the World-honored One with an evil intention, and they all exhorted the Buddha not to go [to his house] for the meal. The World-honored One told them, “Do not worry! Nothing can harm the body of a tathāgata.” He accepted the invitation and went, and as soon as his foot touched the doorsill the fire pit turned into a pool full of lotus flowers growing out of clear, lucid water. Śrīgupta was panic-stricken at this but said to his disciples, “Even if the Buddha has escaped the fire pit through magical power there is still poisoned food for him.” After the World-honored One had taken the meal he preached the wonderful Dharma and, on hearing the Dharma, Śrīgupta apologized for his misdeeds and took refuge in the Buddha.
[0921a16] 勝密火坑東北,山城之曲,有窣堵波,是時縛迦大醫(舊°曰耆婆,訛也)於此為佛建說法堂,周其壖垣種植花菓,餘趾蘖株尚有遺迹。如來在世,多於中止。其傍復有縛迦故宅,餘基舊井,墟坎猶存。
At a bend of the mountain city to the northeast of Śrīgupta’s fire pit is a stupa where the great physician Jīvaka (wrongly transliterated as Qipo in Chinese) built a preaching hall for the Buddha. Flowers and fruit trees were planted at the open spaces around the building, and remains of the structure and new sprouts from the old plants can still be seen. When the Tathāgata was living in the world he stayed mostly in this hall. Beside it is the site of Jīvaka’s private residence; the remnant foundations and an old well still exist in ruins.
宮城東北行十四五里,至姞栗陀羅矩吒山(唐言鷲峯,亦謂鷲臺。舊曰耆闍崛山,訛也)。接北山之陽,孤摽特起,既棲鷲鳥,又類高臺,空翠相映,濃淡分色。如來御世垂五十年,多居此山,廣說妙法。
Going northeast for fourteen or fifteen li from the palace city, I reached Gṛdhrakūṭa Mountain (known in China as “Vulture Peak” or “[Vulture] Terrace,” formerly mistranscribed as Qishejue Mountain). It links with the south side of North Mountain, protruding all alone to a great height, where vultures perch; it also resembles a high terrace. The verdant mountain presents a distinct color in contrast with the sky. During the fifty years of his missionary career the Tathāgata stayed on this mountain on many occasions to preach the wonderful Dharma.
頻毘娑羅王為聞法故,興發人徒,自山麓至峯岑,跨谷凌巖,編石為階,廣十餘步,長五六里。中路有二小窣堵波,一謂下乘,即王至此徒行以進;一謂退凡,即簡凡人不令同往。其山頂則東西長,南北狹。臨崖西埵有甎精舍,高廣奇製,東闢其戶,如來在昔多居說法,今作說法之像,量等如來之身。
In order to hear the Buddha’s preaching, King Bimbisāra sent men to build a road leading from the foot of the mountain to the summit, more than ten paces wide and five or six li in length, across valleys and over rocks, with stones piled up into steps. There are two small stupas on the way. One is known as the place of alighting, where the king [dismounted from his carriage] to walk on foot, proceeding on his way; the other stupa is the place of where ordinary people were barred from going farther [with the king]. The summit is oblong from east to west and narrow from south to north. On the brink of the west side of the precipice is a brick shrine, high and spacious, built in a marvelous style, with its door opening to the east. The Tathāgata preached the Dharma at this place many times. There is now a life-size statue of the Tathāgata in the posture of delivering a sermon.
[0921b03] 精舍東有長石,如來經行所履也。傍有大石,高丈四五尺,周三十餘步,是提婆達多遙擲擊佛處也。其南崖下有窣堵波,在昔如來於此說《法花經》。精舍南山崖側有大石室,如來在昔於此入定。[0921b08] 佛石室西北,石室前有大磐石,阿難為魔怖處也。尊者阿難於此入定,魔王化作鷲鳥,於黑月夜分據其大石,奮翼驚鳴,以怖尊者。尊者是時驚懼無措,如來鑒見,伸手安慰,通過石壁,摩阿難頂,以大慈言而告之曰:「魔所變化,宜無怖懼。」阿難蒙慰,身心安樂。石上鳥迹、崖中通穴,歲月雖久,于今尚存。[0921b16] 精舍側有數石室,舍利子等諸大羅漢於此入定。舍利子石室前有一大井,枯涸無水,墟坎猶存。
To the east of the shrine is an oblong stone on which the Tathāgata walked to and fro. Beside it is a great rock, fourteen or fifteen feet high and more than thirty paces in circumference. This was the place where Devadatta hurled a stone from a distance to strike the Buddha. To the south and below the cliff was the place where the Tathāgata preached the Saddharmapuṇdarīka-sītra in olden times. To the south of the shrine and beside a steep rock is a cave where the Tathāgata sat in meditation in days of yore. To the northwest of the Buddha’s cave there is another cave, in front of which is a huge rock where Ānanda was frightened by Māra. Once when Venerable Ānanda was sitting in meditation at this place, Māra transformed himself into a vulture and occupied the huge rock one night in the black half of the month, flapping his wings violently and shrieking terrifically to frighten Ānanda. The venerable monk was alarmed and terror-stricken. The Tathāgata, seeing him in trouble, stretched out a comforting hand through the stone wall of the cave, stroked Ānanda’s head, and said to him with great compassion, “It is merely a phantom of Māra. Do not be frightened!” Reassured, Ānanda felt at ease and happy both physically and mentally. The traces left by the bird on the rock and the hole made in the stone wall in the cave still exist despite the long passage of time. Beside the shrine there are several caves in which Śāriputra and other great arhats practiced meditation. In front of Śāriputra’s cave is a big well; it is now dried up but the mouth of the well still exists in the ruins.
[0921b19] 精舍東北石澗中有大磐石,是如來曬袈裟之處,衣文明徹,皎如彫刻。其傍石上有佛脚迹,輪文雖暗,規摸可察。北山頂有窣堵波,是如來望摩揭陀城,於此七日說法。
A huge flat rock in the stony gully to the northeast of the shrine is the place where the Tathāgata dried his kaṣāya. The stripes of the robe left on the rock are as distinct as if they were carved on it. Beside the rock are the footprints of the Buddha. Although the traces are obscure their size and shape are still discernible. On top of North Mountain is a stupa at the place where the Tathāgata gazed at the city of Magadha and preached the Dharma for seven days.
[0921b23] 山城北門西有毘布羅山,聞之土俗曰:山西南崖陰,昔有五百溫泉,今者數十而已,然猶有冷有暖,未盡溫也。其泉源發雪山之南無熱惱池,潛流至此,水甚清美,味同本池。流經五百枝小熱地獄,火熱上炎,致斯溫熱。泉流之口,並皆彫石,或作師子、白象之首,或作石筒懸流之道,下乃編石為池。諸方異域咸來此浴,浴者宿疾多差。溫泉左右諸窣堵波及精舍,基址鱗次,並是過去四佛坐及經行遺迹之所。此處既山水相帶,仁智攸居,隱淪之士蓋亦多矣。
To the west of the north gate of the mountain city is Vipula Hill. I heard the local people say that on the north side of the cliff, southwest of the hill, there used to be five hundred hot springs but now there are only a few score, Not all of them are hot springs, as some are cold and others are warm. The source of these springs is Anavatapta Lake to the south of the Snow Mountains; the water flows underground to this place. It is nice and clear and tastes the same as the water in its lake of origin. The water flows out in five hundred streams through the small hot hells, and as the fire of the hells rises up it makes the water of the springs lukewarm. All the mouths of the springs have stone carvings in the shapes of the heads of lions or white elephants; aqueducts lead the water below into tanks made of slabs of stone. People come from various places in different regions to bathe in the tanks and they can often wash away their old maladies. On both the right and the left sides of the hot springs stupas and shrines were built with their foundations laid as closely together as the scales of a fish, and all of these are sites where the four past buddhas sat and walked up and down in ancient times. This place of mountains and streams is an ideal hermitage for wise and benevolent people to take up their abodes and there must be many recluses living in seclusion in this locality.
[0921c05] 溫泉西有卑鉢羅石室,世尊在昔恒居其中。後壁洞穴是阿素洛宮也。習定比丘多居此室。時出怪異龍、蛇、師子之形,見之者心發狂亂。然斯勝地,靈聖所止,躡迹欽風,忘其災禍。近有比丘,戒行貞潔,心樂幽寂,欲於此室匿迹習定。或有諫曰:「勿往彼也。彼多災異,為害不少,既難取定,亦恐喪身。宜鑒前事,勿貽後悔。」比丘曰:「不然。我方志求佛果,摧伏天魔,若此之害,夫何足言?」便即振錫而往室焉。於是設壇場,誦禁呪。旬日之後,穴出少女,謂比丘曰:「尊者染衣守戒,為含識歸依;修慧習定,作生靈善導。而今居此,驚懼我曹。如來之教,豈若是耶?」比丘曰:「我守淨戒,遵聖教也。匿迹山谷,遠諠雜也。忽此見譏,其咎安在?」對曰:「尊者誦呪聲發,火從外入,燒我居室,苦我枝屬。唯願悲愍,勿復誦呪。」比丘曰:「誦呪自護,非欲害物。往者,行人居此習定,期於聖果,以濟幽塗,覩怪驚懼,喪棄身命,汝之辜也,其何辭乎?」對曰:「罪障既重,智慧斯淺。自今已來,屏居守分,亦願尊者勿誦神呪。」比丘於是修定如初,安靜無害。
To the west of the hot springs is Pippala Cave, in which the World-honored One always made his abode. The cavern behind the back wall of the cave is Asura’s Palace. Bhikṣus who practiced meditation mostly resided in this cave. Strange phantoms in the shapes of dragons, snakes, and lions often appeared in this cave and those who saw them were driven insane. But because this is a well-known place where holy and spiritual people stayed, others, in admiration of their edification, braved the danger and came here one after another. Recently a bhikṣu who was pure in observing the disciplinary rules and took delight in lodging at quiet and peaceful places desired to live in this cave to practice meditation. Someone advised him, “Do not go to that cave—it is full of disasters and many people have been killed. It will be difficult for you to gain mental concentration there and you might even lose your life. Heed the warnings from previous accidents and not cause yourself regret in the future.” The bhikṣu said, “No, it is not so. I am aiming my efforts at attaining buddhahood in order to subjugate the heavenly Mara. What mischief could be worth mentioning?” He shook his pewter staff and went to the cave, where he prepared an altar and recited mantras. After ten days a young woman came out of the cavern and said to the bhikṣu, “Venerable Sir, you wear the dyed robe [of a monk] and keep the disciplinary rules so that living beings may take refuge under you, and you cultivate wisdom and practice meditation to be a good guide for living creatures. But now you are staying here and we are frightened. Is this what the Tathāgata has taught you to do?” The bhikṣu said, “I observe the pure rules in accordance with the Buddha’s holy teachings and live in seclusion in the mountains in order to avoid the hubbub and excitement of social life. What is wrong with my being here that causes you to accuse me?” The woman said, “When you utter mantras the sound of your voice causes a fire burn from the outside into my dwelling and causes trouble for my kinsfolk. Will you have pity on us and not repeat mantras any more?” The bhikṣu said, “I recite mantras for self-protection, not to do harm to others. In the past when monks stayed here to practice meditation in the hope of gaining sainthood, so as to save those who were suffering in the dark path of transmigration, they were scared to death by the sight of your terriffying appearance. It was all your fault. What do you say to this?” The woman said in reply, “Heavy is my sin and shallow my wisdom. From now on I will live in seclusion and keep myself within bounds. But I also hope that you, Venerable Sir, will not repeat mantras.” So the bhikṣu practiced meditation in peace and was not harmed.
[0921c28] 毘布羅山上有窣堵波,昔者如來說法之處。今有露形外道,多依此住,修習苦行,夙夜匪懈,自旦至昏,旋轉觀察。
On Vipula Mountain is a stupa where the Tathāgata formerly preached the Dharma. Now many naked heretics stay at this place, practicing austerities without negligence day and night, and from dawn to dusk they turn round to watch [the sun’s] movement.
山城北門左,南崖陰,東行二三里,至大石室,昔提婆達多於°此入定。[0922a04] 石室東不遠,磐石上有班采°,狀血染,傍建窣堵波,是習定比丘自害證果之處。昔有比丘,勤勵心身,屏居修定,歲月逾遠,不證聖果。退而自咎,竊復歎曰:「無學之果,終不時證;有累之身,徒生何益!」便就此石自刺其頸,是時即證阿羅漢果,上昇虛空,示現神變,化火焚身,而入寂滅。美其雅操,建以記功。
Going east for two or three li from the north side of the south cliff, on the left side of the north gate of the mountain city, I came to a great cave in which Devadatta sat in meditation in olden times. On a fiat rock not far to the east of this cave there are traces resembling bloodstains. Beside it is a stupa built at the spot where a bhikṣu who practiced meditation committed suicide and attained sainthood. This bhikṣu exerted mental and physical effort in practicing meditation in seclusion but he failed to attain sainthood after long time had passed. He blamed himself and said regretfully, “I could not attain the perfect stage of sainthood with nothing more to learn in a timely way. What is the use of keeping this body of mine, which is really a burden to me?” So he came to this rock and cut his throat. At that very moment he realized arhatship, ascended into the air, performed miraculous transformations, produced a fire to cremate his body, and entered nirvana. This stupa was built in memory of his merits and to extol his sublime character.
[0922a12] 比丘證果東石崖上,有石窣堵波,習定比丘投崖證果之處。昔在佛世,有一比丘,宴坐山林,修證果定,精勤已久,不得果證,晝夜繼念,無忘靜定。如來知其根機將發也,遂往彼而成之,自竹林園至山崖下,彈指而召,佇立以待。此比丘遙覩聖眾,身意勇悅,投崖而下,猶其淨心,敬信佛語,未至于地,已獲果證。世尊告曰:「宜知是時。」即昇虛空,示現神變。用彰淨信,故斯封記。
On the cliff to the east of the place where the bhikṣu [committed suicide and] attained sainthood is a stone stupa at the spot where another bhikṣu practiced meditation, threw himself down the cliff, and gained sainthood. At the time of the Buddha there was once a bhikṣu who sat in the woods and mountains, practicing meditation in order to achieve sainthood. He worked hard for a long time but could not realize his wish. Day and night he never forgot to fix his mind in tranquil meditation. Knowing that the fundamental ability of the bhikṣu was about to be fully developed, the Tathāgata went to render assistance to him. He came from the Bamboo Grove to the foot of the cliff, snapped his fingers to call the bhikṣu, and stood there waiting for him. Seeing the holy monks from a distance, the bhikṣu was encouraged and jumped down the cliff with delight. As his mind was pure and he had faith in the Buddha’s words, he gained sainthood before his body reached the ground. The World-honored One told him, “You should know it isn ow the time!” The bhikṣu then ascended into the air and showed divine manifestations. In order to exalt the bhikṣu’s pure faith this stupa was built as a memorial.
[0922a21] 山城北門行一里餘,至迦蘭陀竹園。今有精舍,石基甎室,東闢其戶。如來在世,多居此中,說法開化,導凡拯俗。今作如來之身。初,此城中有大長者迦蘭陀,時稱豪貴,以大竹園施諸外道。及見如來,聞法淨信,追昔竹園居彼異眾,今天人師無以館舍。時諸神鬼感其誠心,斥逐外道,而告之曰:「長者迦蘭陀當以竹園起佛精舍,汝宜速去,得免危厄。」外道憤恚,含怒而去。長者於此建立精舍,功成事畢,躬往請佛,如來是時遂受其施。
Going out of the north gate of the mountain city for about one li, I reached Kalandaka Bamboo Garden, in which there is now a temple, a brick chamber built on stone bases with a door opening to the east. When the Tathāgata was living in the world he spent much time in this temple, preaching the Dharma for the edification and guidance of the common people and converting the secular folk. There is a life-size image of the Tathāgata of recent origin. At the beginning there was an eminent elder named Kalandaka, well known for his nobility and enormous wealth. He presented this great Bamboo Garden to the heretics but after he saw the Tathāgata and heard the Dharma with pure faith, he regretted that he had given his garden as a lodging for the heterodox believers and now did not have a place to house the Teacher of Human and Heavenly Beings. At that time various gods and spirits, moved by the elder’s sincerity, expelled the heretics and told them, “Elder Kalandaka wishes to build a temple for the Buddha in Bamboo Garden. You should quickly go away so as to avoid mishap and disaster.” The heretics left the garden in anger and resentment. The elder built a temple in the garden and when the construction was completed he went in person to invite the Buddha, who then accepted the gift.
[0922b03] 迦蘭陀竹園東有窣堵波,阿闍多設咄路王(唐言未生怨,舊曰阿闍世,訛略也)之所建也。如來涅槃之後,諸王共分舍利,未生怨王得以持歸,式遵崇建,而修供養。無憂王之發信心也,開取舍利,建窣堵波,尚有遺餘,時燭光景。
To the east of Kalandaka Bamboo Garden is a stupa built by King Ajāta- śatru (known in Chinese as Weishengyuan, “Enemy Before Birth,” formerly abridged wrongly as Asheshi). After the Tathāgata’s nirvana the various kings shared his relic bones and King Ajātaśatru obtained his portion, for which he built this stupa with veneration to make offerings to the relics. Later, after King Aśoka had faith in the buddha-dharma, he opened this stupa and took out the relics for building more stupas. There are still some remnant relics in the stupa, which often emits a bright light.
[0922b08] 未生怨王窣堵波,有尊者阿難半身舍利。昔尊者將寂滅也,去摩揭陀國,趣吠舍釐城。兩國交爭,欲興兵甲。尊者傷愍,遂分其身,摩揭陀王奉歸供養,即斯勝地,式修崇建。其傍則有如來經行之處。次此不遠有窣堵波,是舍利子及沒特伽羅子等安°居之所。
In another stupa beside the one built by Ajātaśatru are entombed the relics of Venerable Ānanda’s half-body. When Venerable Ānanda was about to enter nirvana he left the country of Magadha and proceeded to the city of Vaiśālī. The two countries contended with each other [to keep Ānanda’s body] and were on the brink of war. Out of pity for them, Ānanda divided his body. When the king of Magadha got his portion he brought it back and built a stupa for it at this superior place. Beside it is the spot where the Tathā- gata formerly walked up and down. Not far from here is a stupa built at the place where Sāriputra and Maudgalaputra stayed to observe the summer retreat during the rainy season.
[0922b14] 竹林園西南行五六里,南山之陰,大竹林中,有大石室,是尊者摩訶迦葉在此與九百九十大阿羅漢,如來涅槃後結集三藏。前有故基,未生怨王為集法藏諸大羅漢建此堂宇。[0922b18] 初,大迦葉宴坐山林,忽燭光明,又覩地震,曰:「是何祥變,若此之異?」以天眼觀,見佛世尊於雙樹林間入般涅槃,尋命徒屬趣拘尸城。路逢梵志,手執天花。迦葉問曰:「汝從何來?知我大師今在何處?」梵志對曰:「我適從彼拘尸城來,見汝大師已入涅槃,天、人大眾咸興供養,我所持花,自彼得也。」
Five or six li to the southwest from the Bamboo Garden and to the north of South Mountain, there is a large cave in a great bamboo grove. Mahā- kāśyapa and nine hundred and ninety-nine great arhats stayed here to collect the Tripiṭaka after the nirvana of the Tathāgata. In front of the cave are the old foundations of a hall built by King Ajātaśatru for the great arhats who took part in collecting the Dharma piṭaka. In the beginning, Mahākāśyapa was sitting at leisure in a mountain forest when he suddenly saw a brilliant light and the earth quaked. He said, “What does this strange phenomenon augur?” He observed with his divine eye and saw that the Buddha, the World-honored One, had entered nirvana at the twin [śala] trees. He ordered his disciples to go with him to the city of Kuśinagara and on the road they met a brahman holding some celestial flowers in his hand. Kāśyapa asked him, “Where do you come from? Do you know where my great teacher is?” The brahman said, “I have just come from the city of Kuśinagara and I have seen that your great teacher has entered nirvana. Human and heavenly beings in a great assembly are making offerings to him. These flowers in my hand were obtained from them.”
迦葉聞已,謂其徒曰:「慧日淪照,世界闇冥,善導遐棄,眾生顛墜。」懈怠比丘更相賀曰:「如來寂滅,我曹安樂,若有所犯,誰能訶制?」迦葉聞已,深更感傷,思集法藏,據教治犯。遂至雙樹,觀化禮敬。
Hearing these words, Kāśyapa said to his disciples, “The Sun of Wisdom has sunk and the world is enveloped in darkness. The Good Guide has abandoned us and living beings will stumble and fall.” The indolent bhikṣus, however, felt happy and said to each other gleefully, “Since the Tathāgata has entered nirvana we will be able to live an easy life. No one will reproach or restrain us if we commit any fault.” Having heard these words, Kāśyapa felt all the more sorrowful and thought about collecting the Dharma piṭaka as a guiding principle to prevent the violation of moral regulations taught by the Buddha. He then went to the twin [śala] trees to see and worship the Buddha.
既而法王去世,人、天無導,諸大羅漢亦取滅度。時大迦葉作是思惟:「承順佛教,宜集法藏。」於是登蘇迷盧山,擊大揵稚,唱如是言:「今王舍城將有法事,諸證果人宜時速集!」揵稚聲中傳迦葉教,遍至三千大千世界,得神通者聞皆集會。是時迦葉告諸眾曰:「如來寂滅,世界空虛,當集法藏,用報佛恩。今將集法,務從簡靜,豈恃群居,不成勝業?其有具三明,得六通,聞持不謬,辯才無礙,如斯上人,可應結集。自餘果學,各歸其居。」於是得九百九十人,除阿難在學地,大迦葉召而謂曰:「汝未盡漏,宜出聖眾。」曰:「隨侍如來,多歷年所,每有法議,曾未棄遺。今將結集,而見擯斥,法王寂滅,失所依怙。」迦葉告曰:「勿懷憂惱。汝親侍佛,誠復多聞,然愛惑未盡,習結未斷。」阿難辭屈而出,至空寂處,欲取無學,勤求不證。既已疲怠,便欲假寐,未及伏枕,遂證羅漢。往結集所,叩門白至。迦葉問曰:「汝結盡耶?宜運神通,非門而入。」阿難承命,從鑰隙入,禮僧已畢,退而復坐。是時安居初十五日也。
After the demise of the King of the Dharma human and heavenly beings lost their guide, and various great arhats also entered nirvana. At that time Mahākāśyapa considered that the Dharmapiṭaka should be collected in obedience to the Buddha’s teachings. So he ascended Mount Sumeru, shuck a big bell, and made an announcement, saying, “A Dharma event is to be conducted in the city of Rājagṛha. All those who have attained sainthood should promptly assemble!” Kāśyapa’s summons was carried by the sound of the bell to all the three-thousand great chiliocosms,and, on hearing the summons, all those who had acquired supernatural powers came to the assembly. At that time Kāśyapa told the congregation, “The Tathāgata has entered nirvana and the world is now empty. We should collect the Dharma piṭaka in order to repay the Buddha’s kindness. Only a select number of people may take part in collecting the Dharma, so that they may work in peace. We should not flock into a crowd and upset this sublime task. Only superior people who possess the three kinds of knowledge and the six supernatural powers, who have heard and practiced what is not erroneous, and who are eloquent without hindrance are invited to take part in the collection, while those who have more to learn should return to their respective abodes.” A total of nine hundred and ninety-nine persons was selected. Ānanda was not included in the list, as he was still in the stage of learning. Mahākāśyapa called to him and said, “Because you have not become spiritually perfect it is fitting for you to leave the holy assembly.” [Ānanda] said, “I attended the Tathāgata for many consecutive years. Whenever there was a discussion on the Dharma I never missed it. Now I am not allowed to take part in the task of collecting the Dharma. The King of the Dharma has entered nirvana and I have lost what I relied on.” Kāśyapa told him, “Do not be vexed! It is true that you have been the Buddha’s personal attendant and heard most of his utterances, but you are not free from the delusion of passion and your bonds of habitual illusion have not yet been cut off.” Ānanda was tongue-tied and departed. He went to a solitary place, desiring to gain the perfect stage of having nothing more to leant. Although he worked hard he could not realize his ambition. Feeling tired, he went to take a nap and at the moment just before his head touched the pillow he instantly attained arhatship. He returned to the assembly hall and knocked at the door to announce his arrival. Kāśyapa inquired, “Have you cleared off all your bonds? You should be able to utilize your supernatural powers and come in without opening the door.” Accordingly, Ānanda entered through the keyhole. After paying homage to the monks he withdrew and resumed his seat. This event occurred on the first full-moon day of the summer retreat.
[0922c22] 於是迦葉揚言曰:「念哉諦聽!阿難聞持,如來稱讚,集素呾纜(舊曰修多羅,訛也)藏。優波釐持律明究,眾所知識,集毘奈耶(舊曰毘那耶,訛也)藏。我迦葉波集阿毘達磨藏。」兩三月盡,集三藏訖。以大迦葉僧中上座,因而謂之上座部焉。
Then Kāśyapa made a declaration, “Please listen to me attentively: Ānanda was praised by the Tathāgata for his all-around knowledge—let him collect the Sutra piṭaka. Upāli is well known to all for his clear understanding of the monastic rules—let him collect the Vinaya piṭaka. And I, Kāśyapa, shall collect the Abhidharma piṭaka.” When the three months of the rainy season came to an end the collection of the Tripiṭaka was completed. Because Mahākāśyapa was the elder among the monks and presided over the assembly, it became known as the Assembly of the Elder.
[0922c28] 大迦葉波結集西北,有窣堵波,是阿難受僧訶責,不預結集,至此宴坐,證羅漢果。證果之後,方乃預焉。
To the northwest of the place where Mahākāśyapa collected the Tripiṭaka is the spot where Ānanda came and sat in meditation and attained arhatship after he had been criticized by the monks and not allowed to take part in the gathering. He was permitted to join in the work after realizing sainthood.
[0923a02] 阿難證果西行二十餘里,有窣堵波,無憂王之所建也,大眾部結集之處。諸學、無學數百千人,不預大迦葉結集之眾,而來至此,更相謂曰:「如來在世,同一師學,法王寂滅,簡異我曹。欲報佛恩,當集法藏。」於是凡、聖咸會,賢智畢萃,復集素呾纜藏、毘柰耶藏、阿毘達磨藏、雜集藏、禁呪藏,別為五藏。而此結集,凡、聖同會,因而謂之大眾部。
More than twenty li to the northwest of the spot where Ānanda attained sainthood is a stupa constructed by King Aśoka at the place where the great assembly of monks made their collection of the Buddha’s teachings. Hundreds and thousands of arhats and ordinary monks, who were not admitted to the assembly headed by Mahākāśyapa, gathered here. They said among themselves, “When the Tathāgata was living in the world we all studied under one teacher. Now that the King of the Dharma has entered nirvana we have been discriminated against. In order to repay the Buddha’s kindness we should collect the Dharma piṭaka. ” So the ordinary and saintly monks gathered together and sages and wise people joined the meeting. They collected the Sutra piṭaka, the Vinaya piṭaka, the Abhidharma piṭaka, the Miscellaneous piṭaka, and the Dhāraṇī piṭaka as a separate fivefold piṭaka. Because this collection was done by both ordinary and saintly monks in the assembly, it is called the Collection of the Great Congregation.
[0923a10] 竹林精舍北行二百餘步,至迦蘭陀池,如來在昔多此說法。水既清澄,具八功德,佛涅槃後,枯涸無餘。[0923a13] 迦蘭陀池西北行二三里,有窣堵波,無憂王所建也,高六十餘尺。傍有石柱,刻記立窣堵波事,高五十餘尺,上作象形。
Going north for more than two hundred paces from Bamboo Temple I reached Kalandaka Pool. Formerly the Tathāgata preached the Dharma at this place. The water was clear and clean and possessed the eight virtues. After the Buddha’s nirvana the pool dried up completely. Two or three li to the northwest of Kalandaka Pool is a stupa built by King Aśoka, more than sixty feet high. Beside it is a stone pillar carved with an inscription narrating the events of stupa’s construction, which is more than fifty feet tall and has the figure of an elephant on top.
[0923a16] 石柱東北不遠,至曷羅闍姞利呬城(唐言王舍)。外郭已壞,無復遺堵,內城雖毀,基址猶峻,周二十餘里,面有一門。
Not far to the northeast of the stone pillar is the city of Rājagṛha (known in Chinese as Wangshe, “Royal House”). The outer walls have been destroyed and there is no trace of them left; the inner walls, though ruined, still have foundations of some height. It is more than twenty li in circuit with a gate on each side.
[0923a18] 初,頻毘娑羅王都在上宮城也,編戶之家頻遭火害。一家縱逸,四隣罹災,防火不暇,資產廢業,眾庶嗟怨,不安其居。王曰:「我以不德,下民罹患,修何德可以禳之?」群臣曰:「大王德化邕穆,政教明察,今茲細民不謹,致此火災,宜制嚴科,以清後犯,若有火起,窮究先發,罰其首惡,遷之寒林。寒林者,棄屍之所,俗謂不祥之地,人絕遊往之迹。今遷於彼,同夫棄屍。既恥陋居,當自謹護。」王曰:「善,宜遍宣告居。」
After King Bimbisāra made the city of Kuśāgrapura his capital the registered inhabitants frequently suffered the calamity of fire. If one family was careless the neighbors on all four sides would also be involved in the disaster. The people were busily engaged in preventing fires and had no leisure to manage their properties. So they harbored a grudge about the situation and lived uneasily in their abodes. The king said, “It is due to my lack of virtue that my subjects suffer adversities. What meritorious deeds should I do to avert their misfortune?” His ministers said, “O Great King! You rule over the country with mild virtue and magnanimity, and your governance and education are brilliant and discerning. Because the fires are caused by the imprudence of the humble people, a strict law should be proclaimed to prevent future accidents. Whenever a fire occurs the one who has caused the accident should be thoroughly investigated and the chief offender should be punished by exile to a śītavana, a place in which corpses are disposed. Such places are regarded by the people as inauspicious so no one would wilingly visit them. After someone has been banished to a śītavana he will be [like] nothing other than a discarded corpse. The people will be more cautious and protect themselves in order to avoid living in such a shameful spot.” The king said, “Good! Make an announcement to notify all the inhabitants.”
頃之,王宮中先自失火。謂諸臣曰:「我其遷矣。」乃命太子監攝留事,欲清國憲,故遷居焉。時吠舍釐王聞頻毘娑羅王野處寒林,整集戎旅,欲襲不虞。邊候以聞,乃建城邑。以王先舍於此,故稱王舍城也。官屬、士、庶咸徙家焉。[0923b04] 或云:至未生怨王乃築此城,未生怨太子既嗣王位,因遂都之。逮無憂王遷都波吒釐城,以王舍城施婆羅門,故今城中無復凡民,唯婆羅門減千家耳。
Soon after the palace itself caught fire and the king said to his ministers, “I must move my lodgings.” He ordered the prince to act as regent to attend to state affairs and for the sake of upholding the impartiality of the national law he made up his mind to go live [in the cemetery]. At that time, hearing that King Bimbisāra was living in a cemetery in the wilderness, the king of Vaiśālī mustered his troops and made ready to launch a surprise attack. According to information sent back by his frontier guards, a city had been built [at the cemetery], called the City of the Royal House, and the king had moved there. Government officials and common people had also moved to live in the new city. It is also said that this city was built at the time of King Ajātaśatru. When Prince Ajātaśatru ascended the throne he made this city his capital, but after King Aśoka moved the capital to Pāṭaliputra he gave Rājagṛha to the brahmans. Hence there are no ordinary inhabitants in this city, only less than a thousand brahman families.
[0923b09] 宮城西南隅有二小伽藍,諸國客僧往來此止,是佛昔日說法之所。次此西北有窣堵波,珠底色迦(唐言星曆。舊曰樹提伽,訛也)長者本生故里。
At the southwest corner of the palace city there are two small monasteries where guest monks from different countries may make stay in the course of their travels. This was a place where the Buddha once preached the Dharma. Further to the northwest is a stupa built at the native place of Elder Jyotiṣka (known in Chinese as Xingli, “Heavenly Body,” formerly mistranscribed as Shutijia). On the left side of the road outside the south gate of the city is a stupa at the spot where the Tathāgata preached the Dharma and ordained Rāhula.
[0923b12] 城南門外,道左有窣堵波,如來於此說法及度羅怙羅。從此北行三十餘里,至那爛陀(唐言施無厭)僧伽藍。聞之耆舊曰:此伽藍南菴沒羅林中有池,其龍名那爛陀,傍建伽藍,因取為稱。從其實議,是如來在昔修菩薩行,為大國王,建都此地,悲愍眾生,好樂周給,時美其德,號施無厭,由是伽藍因以為稱。其地本菴沒羅園,五百商人以十億金錢買以施佛,佛於此處三月說法,諸商人等亦證聖果。[0923b21] 佛涅槃後未久,此國先王鑠迦羅阿逸多(唐言帝日),敬重一乘,遵崇三寶,式占福地,建此伽藍。初興功也,穿傷龍身,時有善占尼乾外道,見而記曰:「斯勝地也,建立伽藍,當必昌盛,為五印度之軌則,逾千載而彌隆,後進學人易以成業,然多歐血,傷龍故也。」
From here going north for more than thirty li, I reached Nālandā Monastery (known in Chinese as Shiwuyan, “Insatiable in Almsgiving”). I heard some old people say that in the mango grove to the south of the monastery there was a pond where a dragon named Nālandā lived, hence the name of the monastery built beside the pond. In facts, when the Tathāgata was practicing bodhisattva deeds in a former life he was a great king who founded his capital at this place. Because he had compassion for living beings and took delight in almsgiving, the people called him “Insatiable in Almsgiving” in praise of his virtue, and this monastery was named after this appellation. The land for building the monastery was originally a mango grove; five hundred merchants purchased it with ten koṭis of gold coins and presented it to the Buddha. The Buddha preached the Dharma at this place for three months and thereupon the merchants attained sainthood. Not long after the Buddha’s nirvana, Sakrāditya (known as Tiri, “Sun of Indra,” in Chinese), a former king of this country, who esteemed the One Vehicle and honored the Triple Gem, selected this propitious spot by divination and constructed the monastery here. When the construction work began the dragon’s body was pierced, and a nirgrantha (naked Jain ascetic) who was a good diviner saw this and predicted, “This is a propitious site. The monastery built on it will certainly be prosperous and become the standard for all the five parts of India. It will continue to thrive for more than a thousand years. Students of future generations in this monastery will easily gain achievements in their studies but most of them will spit blood, because the dragon has been injured.”
其子佛陀毱多王(唐言覺護),繼體承統,聿遵勝業,次此之南,又建伽藍。呾他揭多毱多王(唐言如來),篤修前緒,次此之東,又建伽藍。婆羅阿迭多(唐言幼日)王之嗣位也,次此東北,又建伽藍。功成事畢,福會稱慶,輸誠幽顯,延請凡聖。其會也,五印度僧萬里雲集,眾坐已定,二僧後至,引上第三重閣。或有問曰:「王將設會,先請凡聖,大德何方,最後而至?」曰:「我至那國也,和上嬰疹,飯已方行,受王遠請,故來赴會。」問者驚駭°,遽以白王。王心知聖也,躬往問焉,遲上重閣,莫知所去。王更深信,捨國出家。出家既已,位居僧末,心常怏怏,懷不自安:「我昔為王,尊居最上;今者出家,卑在眾末。」尋往白僧,自述情事。於是眾僧和合,令未受戒者以年齒為次,故此伽藍獨有斯制。
Sakrāditya’s son, King Buddhagupta (known as Juehu, “Buddha-protected,” in Chinese), succeeded to the throne to continue the good works and built another monastery to the south of the original one. King Tathāgatagupta (known as Rulai, “Thus-come,” in Chinese) earnestly followed the example of his predecessors and built another monastery to the east. After ascending the throne, King Bālāditya (known as Youri, “Morning Sun”) built a fourth one to the northeast. After the construction work was completed a festive meeting was held to celebrate the occasion, at which both prominent and obscure persons were entertained with sincerity and holy as well as ordinary monks were invited. Monks from the five parts of India traveled long distances to attend the meeting. Two monks arrived late, after all the participants had been seated, and they were led to the third story. Someone asked them, “When the king prepared the feast he first sent invitations to the holy and ordinary monks. Why have you two virtuous ones arrived so late, and where have you come from?” They said, “We come from China. Because our teacher is ill we served him his meal before we started the journey. But we were invited by the king and we have come to attend the meeting from a great distance.” The inquirer was surprised to hear this and promptly made a report to the king, who, knowing that the two monks were saints, went in person to greet them. He arrived at the storied pavilion too late, however, and the two monks had already gone somewhere unknown to the others. The king’s faith was deepened and he eventually relinquished the monarchy to become a homeless monk. After he became a monk he was the lowest in rank in the community of monks and this made him unhappy and discontented. He thought, “When I was a king I used to occupy the uppermost position but now as a monk I am relegated to a humble position behind all the other monks.” He went to tell the monks how he felt, and they then called a meeting and made a rule that those who were not yet fully ordained could establish their seniority according to age, which became a tradition peculiar to this monastery.
其王之子代闍羅(唐言金剛),嗣位之後,信心貞固,復於此西建立伽藍。其後中印度王此北復建大伽藍。於是周垣峻峙,同為一門,既歷代君王繼世興建,窮諸剞劂,誠壯觀也。[0923c17] 帝曰本大伽藍者,今置佛像,眾中日差四十僧就此而食,以報施主之恩。僧徒數千,並俊才高學也,德重當時,聲馳異域者,數百餘矣。戒行清白,律儀淳粹,僧有嚴制,眾咸貞素,印度諸國皆仰則焉。請益談玄,竭日不足,夙夜警誡,少長相成,其有不談三藏幽旨者,則形影自愧矣。故異域學人欲馳聲問,咸來稽疑,方流雅譽。是以竊名而遊,咸得禮重。殊方異域欲入談議,門者詰難,多屈而還;學深今古,乃得入焉。於是客遊後進,詳論藝能,其退飛者固十七八矣。二三博物,眾中次詰,莫不挫其銳、頹其名。若其高才博物,強識多能,明德哲人,聯暉繼軌。至如護法、護月,振芳塵於遺教;德慧、堅慧,流雅譽於當時;光友之清論;勝友之高談;智月則風鑒明敏;戒賢乃至德幽邃。若此上人,眾所知識,德隆先達,學貫舊章,述作論釋各十數部,並盛流通,見珍當世。
This king’s son, Vajra (known as Jingang, “Diamond,” in Chinese), was a man of firm faith. After his succession to the throne he built a monastery to the west. Later, a king of Central India built another great monastery to the north and constructed a lofty enclosure with one gate for all the monasteries. Because the entire complex was constructed by kings of successive dynasties, the buildings were erected by the most exquisitely skilled carpenters, employing such tools as burins and curved chisels to make the architectural complex a really magnificent sight. In the great monastery built by King Sakrāditya there is an image of the Buddha. Forty monks are assigned to take their meal every day in this monastery in honor of the almsgivers’ kindness. There are several thousand monks, all of whom are brilliant scholars of high learning; those whose virtue is esteemed by their contemporaries and whose reputation is known in foreign lands number in the several hundreds. They are pure in observing the monastic regulations and faultless in conduct according to the Vinaya rules. The monks have strict restrictions and they are all chaste and spotless, so that they are looked up to as exemplars in the various countries in India. They always ask for more instructions and deliberate on the abstruse theories incessantly all day long. They admonish each other day and night and extend mutual help between old and young. Anyone who did not engage in discussion of the profound teachings of the Tripiṭaka would be ashamed of themselves. Thus foreign scholars who wish to win fame come here to clarify the dubious points they found in their learning before they can join the ranks of the well-reputed. Some travel about citing the name of this monastery to fraudulently gain honor and consideration. Most of the people from different regions and countries who desire to enter this monastery to hold discussions are barred from entering the establishment after a preliminary interrogation by the gatekeeper. Only those who are well versed in both ancient and contemporary learning can gain admittance. The visiting students carry on debates with the resident monks but seven or eight out of ten flee in defeat. The remaining two or three learned scholars may also be deflated of their arrogance since then reputation can be damaged by questions raised later by the resident monks. Highly talented and versatile sages endowed with retentive memory and good virtue maintain the glory of the monastery and follow in the wake of their predecessors. Dharmapāla and Candragupta, who won their fame in the scope of the bequeathed teachings of the Buddha; Guṇamati and Sthiramati, whose good repute is well known even today; Prabhāmitra, skilled in theoretical discussion; Viśeṣamitra, fluent in elevated conversation; Jñānacandra of elegant demeanor and perspicacious discernment; and Sīlabhadra of sublime virtue and profound insight—all were men of supreme quality, well known to all, whose virtuous deeds excelled those of their forerunners. They are well versed in ancient learning, each having composed more than ten widely popular treatises that are highly valued even today.
伽藍四周,聖迹百數,舉其二三,可略言矣。
The sacred traces around the monastery are counted by the hundreds, of which I shall cite just two or three as brief examples.
[0924a08] 伽藍西不遠有精舍,在昔如來三月止此,為諸天、人廣說妙法。南百餘步小窣堵波,遠方比丘見佛處。昔有比丘自遠方來,至此遇見如來聖眾,內發敬心,五體投地,便即發願求輪王位。如來見已,告諸眾曰:「彼比丘者甚可愍惜。福德深遠,信心堅固,若求佛果,不久當證。今其發願求轉輪王,於當來世必受此報。身體投地下至金輪,其中所有微塵之數,一一塵是一輪王報也。既耽世樂,聖果斯遠。」
Not far to the west of the monastery is a temple where the Tathāgata once stayed for three months and spoke extensively on the wonderful Dharma for various devas and people. More than a hundred paces to the south is a small stupa at the place where a bhikṣu coming from a distance saw the Buddha. Once a bhikṣu approached from a distance and met the Tathāgata and the holy monks at this place. With a mind of veneration, the bhikṣu prostrated himself [before the Tathāgata] and wished to be a universal monarch. Seeing him the Tathāgata told the assembly of monks, “This bhikṣu is very pitiful. He is a man of great bliss and deep virtue with a mind of firm faith, and he would have realized buddhahood very soon if he had aimed at [that goal]. But he wishes only to become a universal monarch and he will surely get the reward in his future lives and be a universal monarch for as many lifetimes as [there are] atoms of dust from the place wher he now prostrates down to the gold wheel beneath the earth. Because of his addiction to worldly pleasure he is far removed from the realization of sainthood.”
其南則有觀自在菩薩立像。或見執香爐往佛精舍,周旋°右繞。[0924a19] 觀自在菩薩像南窣堵波中,有如來三月之間剃剪髮、爪。有嬰疾病,旋°繞多愈。其西垣外池側窣堵波,是外道執雀於此問佛死生之事。次東南垣內五十餘步,有奇樹,高八九尺,其幹兩披,
To the south is a standing statue of Avalokiteśvara Bodhisattva. Sometimes it has been seen proceeding to the Buddha’s temple and circumambulating it to the right with a censer in its hand. In the stupa to the south of the statue of Avalokiteśvara Bodhisattva are kept hair and fingernail [relic]s of the Buddha, shaven and clipped over a three-month period. Sick people are often cured of their illnesses by circumambulating the stupa. The stupa beside the tank at the outside of the west wall of the enclosure was the place where a heretic, holding a small bird in his hand, asked the Buddha about the problem of life and death. More than fifty paces further to the southeast, inside the enclosure, is an extraordinary tree, eight or nine feet high with two branches.
在昔如來嚼楊枝棄地,因植根柢,歲月雖久,初無增減。次東大精舍,高二百餘尺,如來在昔於此四月說諸妙法。次北百餘步精舍中,有觀自在菩薩像,淨信之徒興供養者所見不同,莫定其所,或立門側,或出簷前,諸國法俗咸來供養。[0924a29] 觀自在菩薩精舍北有大精舍,高三百餘尺,婆羅阿迭多王之所建也,莊嚴度量及中佛像,同菩提樹下大精舍。其東北窣堵波,在昔如來於此七日演說妙法。西北則有過去四佛坐處。其南鍮石精舍,戒日王之所建立,功雖未畢,然其圖量十丈而後成之。次東二百餘步垣外,有銅立佛像,高八十餘尺,重閣六層,乃得彌覆,昔滿胄王之所作也。
The Tathāgata once chewed a piece of willow twig [to clean his teeth] and threw the used twig to the ground, where it took root and grew into this tree. Although a long time has passed the branches never increase or decrease in number. Next, to the east is a great temple more than two hundred feet in height. The Tathāgata once spoke on various wonderful Dharmas at this place for four months. More than one hundred paces further to the north is a temple in which is enshrined an image of Avalokiteśvara Bodhisattva. When pure devotees come to make offerings they see it at various places, either standing beside the gate or under the eaves outside the temple, as it has no fixed position. Both monks and laypeo- ple from different countries come to make offerings to the image. To the north of the temple of Avalokiteśvara Bodhisattva is a great temple, more than three hundred feet high, built by King Bālāditya. Its size and ornamentation and the Buddha’s image within are similar to those of the great temple at the bodhi tree. The stupa to the northeast is the place where the Tathāgata once expounded the wonderful Dharma for seven days, while to the northwest is a sitting place of the four past buddhas. To the south is Brass Temple, constructed by King Sīlāditya, though the work is unfinished. According to the drawing of the building when completed it will be one hundred feet in height. Further to the east, more than two hundred paces outside the enclosure, is a copper image of the Buddha in the standing posture, over eighty feet tall and sheltered by a pavilion as high as six stories. It was made by King Pūrṇavarman in olden times.
[0924b09] 滿胄王銅佛像北二三里,甎精舍中,有多羅菩薩像。其量既高,其靈甚察。每歲元日,盛興供養,隣境國王、大臣、豪族,齎妙香花,持寶旛蓋,金石遞奏,絲竹相和,七日之中,建斯法會。其垣南門內有大井。昔在佛世,有大商侶,熱渴逼迫,來至佛所。世尊指其地,以可得水。商主乃以車軸築地,地既為陷,水遂泉涌。飲已聞法,皆悟聖果。
Two or three li north of the copper image of the Buddha made by King Pūrṇavarman is a brick temple in which is enshrined an image of Tārā Bodhisattva, tall in size with an obvious spiritual manifestation. Profuse offerings are made to the image every New Year’s Day and the kings, ministers, and wealthy people of neighboring regions, holding fragrant incense and flowers as well as precious canopies and parasols, come to join the seven-day ceremony performed amid the harmonious music of bells, stone chimes, and string and wind instruments. Inside the south gate of the enclosure is a large well. Formerly when the Buddha was living in the world a group of merchants who were suffering from heat and thirst came to this place and the World- honored One pointed at the earth and said that water might be obtained there. The lord of the merchants dug into the ground with the axle of a cart and water gushed out from the depression in the earth. All those who drank the water and heard the Dharma became enlightened and attained sainthood.
[0924b17] 伽藍西南行八九里,至拘理迦邑,中有窣堵波,無憂王之所建也,是尊者沒特伽羅子本生故里。傍有窣堵波,尊者於此入無餘涅槃,其中則有遺身舍利。尊者,大婆羅門種,與舍利子少為親友。舍利子以才明見貴,尊者以精鑒延譽,才智相比,動止必俱,結要終始,契同去就,相與厭俗,共求捨家,遂師珊闍耶焉。舍利子遇馬勝阿羅漢,聞法悟聖,還為尊者重述,聞而悟法,遂證初果。與其徒二百五十人俱到佛所,世尊遙見,指告眾曰:「彼來者,我弟子中神足第一。」既至佛所,請入法中。世尊告曰:「善來,比丘,淨修梵行,得離苦際。」聞是語時,鬚髮落,俗裳變,戒品淨,威儀調順。經七日,結漏盡,證羅漢果,得神通力。
Going southwest for eight or nine li from the monastery I reached the town of Kolika, in which there is a stupa built by King Aśoka. This was the birthplace of Venerable Maudgalaputra. Beside it is another stupa built at the spot where the venerable monk entered final nirvana; his relic bones were entombed in it. Maudgalaputra was born into a great brahman family and was a close friend of Sāriputra since their youth. Sāriputra was noted for his brilliant talent, while Venerable Maudgalaputra was reputed for his fine discernment. They were equals in genius and wisdom and were always together, whether traveling or staying at a place, having forged a lifelong friendship, and they vowed to take similar actions in their activities. Both of them grew disgusted with the world and renounced their homes together, serving Sañjaya as their teacher. When Sāriputra met with the arhat Aśvajit he heard the Dharma from the latter and attained sainthood. He immediately repeated what he had heard from the arhat to Venerable Maudgalaputra, who upon hearing the Dharma became enlightened and realized the first stage of sainthood. Maudgalaputra came to the place of the Buddha with his two hundred and fifty disciples. When the World-honored One saw him from a distance he pointed at the newcomer and told the assembly of monks, “That person coming from over there will become the disciple most notable for his miraculous powers.” After arriving at the Buddha’s place Maudgalaputra requested that he be admitted into the brotherhood of the Dharma. The World-honored One replied to him, “Welcome, bhikṣu! By living a pure life you will be free from the bondage of suffering.” At the sound of these words Maudgalaputra’s beard and hair fell off and his secular garments changed. He observed the disciplinary rules in a pure manner and behaved in the proper way. After seven days he became free from the bondage of rebirth, attained arhatship, and gained miraculous powers.
[0924c03] 沒特伽羅子故里東行三四里,有窣堵波,頻毘娑羅王迎見佛處。如來初證佛果,知摩揭陀國人心渴仰,受頻毘娑羅王請,於晨朝時,著衣持鉢,與千比丘左右圍繞,皆是耆舊螺髻梵志,慕法染衣,前後羽從,入王舍城。時帝釋天王變為摩那婆,首冠螺髻,左手執金瓶,右手持寶杖,足蹈空虛,離地四指,在大眾中前導佛路。時摩揭陀國頻毘娑羅王與其國內諸婆羅門、長者、居士,百千萬眾,前後導從,出王舍城奉迎聖眾。
Three or four li to the east of the Maudgalaputra’s birthplace is a stupa at the spot where King Bimbisāra welcomed the Buddha. After the Tathāgata first realized buddhahood he sensed that the people of Magadha longed to meet him. At King Bimbisāra’s invitation he dressed himself properly, took up his almsbowl one morning, and went to the city of Rājagṛha accompanied by a thousand bhikṣus. These bhikṣus had formerly been brahmans who wore their hair in the shape of a conch on the top of their heads but in admiration of the Dharma they had donned the dyed robes to follow the Buddha. At that time Indra transformed himself into a māṇava (a young brahman) wearing a topknot in the shape of a conch; he held a golden vase in his left hand, carried a precious staff in his right hand, and walked in the air four fingers’ [height] above the ground, leading the way for the Buddha among the congregation. King Bimbisāra of the country of Magadha, together with the brahmans, elders, and laypeople of his country, hundreds and thousands in number, came out of the city of Rājagṛha to greet the group of holy monks.
頻毘娑羅王迎佛東南行二十餘里,至迦羅臂拏迦邑,中有窣堵波,無憂王之所建也。是尊者舍利子本生故里,井今尚在。傍有窣堵波,尊者於此寂滅,其中則有遺身舍利。
Going southeast for more than twenty li from the place where King Bimbisāra welcomed the Buddha, I reached the town of Kālapināka, in which there is a stupa built by King Aśoka. This was the birthplace of Venerable Sāriputra. The well is still in existenceand beside it is a stupa built at the spot where the venerable monk entered nirvana;d his relic bones are preserved in the stupa.
[0924c17] 尊者,大婆羅門種。其父高才博識,深鑒精微,凡諸典籍莫不究習。其妻感夢,具告夫曰:「吾昨宵寐,夢感異人,身被鎧甲,手執金剛,摧破諸山,退立一山之下。」夫曰:「夢甚善。汝當生男,達學貫世,摧諸論師,破其宗致,唯不如一人,為作弟子。」果而有娠,母忽聰明,高論劇談,言無屈滯。尊者年始八歲,名擅四方,其性淳質,其心慈悲,朽壞結縛,成就智慧。與沒特伽羅子少而相友,深厭塵俗,未有所歸,於是與沒特伽羅子於珊闍耶外道所而修習焉。乃相謂曰:「斯非究竟之理,未能窮苦際也。各求明導,先嘗甘露,必同其味。」
Venerable Sāriputra was born in a great brahman’s family. His father was a highly talented scholar of extensive knowledge, with deep insight into what was subtle and abstruse and well read in various texts. His wife once had a dream and told it to her husband, saying, “Last night I had a dream in which I saw a strange man clad in armor holding a diamond club in his hand. He demolished all the mountains, except the one by which he calmly stood.” Her husband said, “It is a good dream. You will give birth to a son who will be a learned scholar in the world and defeat all śāstra masters and refute their theories. He will be inferior to only one person and will become that person’s disciple.” In the course of her pregnancy the woman suddenly became wise and intelligent and could carry on a discussion eloquently without faltering in her speech. When Venerable Sāriputra was eight years old his name spread far to the four quarters. He was honest and guileless by nature and had a mind of compassion. He destroyed the bondage of rebirth and achieved wisdom. He was Maudgalaputra’s friend since their youth. They detested the world but did not know where to take refuge. So they went to the place of the heretic Sañjaya for spiritual practice and cultivation, but they told each other, “What we are learning here is not the ultimate truth; it cannot free us from the scope of suffering. We should each go by a [different] route to seek a brilliant teacher. Whichever of us tastes the sweet dew first must tell the other so that he may also enjoy it.”
時大阿羅漢馬勝執持應器,入城乞食。舍利子見其威儀閑雅,即而問曰:「汝師是誰?」曰:「釋種太子厭世出家,成等正覺。是我師也。」舍利子曰:「所說何法,可得聞乎?」曰:「我初受教,未達深義。」舍利子曰:「願說所聞。」馬勝乃隨宜演說,舍利子聞已,即證初果。遂與其徒二百五十人往詣佛所,世尊遙見,指告眾曰:「我弟子中智慧第一。」至已頂禮,願從佛法。世尊告曰:「善來,比丘。」聞是語時,戒品具足。過半月後,聞佛為長爪梵志說法,聞餘論而感悟,遂證羅漢之果。
At that time the arhat Aśvajit, almsbowl in hand, was going to the city on almsround. Seeing that he was peaceful and elegant in demeanor, Śāriputra asked him, “Who is your teacher?” [Aśvajit replied,] “The prince of the Śākya clan who, weary of the world, renounced his home and achieved full enlightenment, is my teacher.” Śāriputra said, “What Dharma did he preach? Can I hear of it?” [Aśvajit said,] “I have just started receiving instructions and I have not yet mastered the profound teachings.” Śāriputra said, “Please tell me just as much as you have heard.” Aśvajit then expounded the Dharma as was suitable for the occasion. On hearing the Dharma Śāriputra attained the first stage of sainthood and, together with his two hundred and fifty disciples, he came to the place of the Buddha. When the World-honored One saw him from a distance he pointed at him and told the assembly of monks, “[That person] will be the foremost in wisdom among all my disciples.” Śāriputra saluted the Buddha and wished to follow the buddha-dharma. The World-honored One said to him, “Welcome, bhikṣu!” Hearing these words, Śāriputra became a fully ordained monk and half a month later, when he heard the Buddha preaching the Dharma to the long-nailed brahman, he became enlightened and realized arhatship.
其後阿難承佛告寂滅期,展轉相語,各懷悲感,舍利子深增戀仰,不忍見佛入般涅槃,遂請世尊,先入寂滅。世尊告曰:「宜知是時。」告謝門人,至本生里,侍者沙彌遍告城邑。未生怨王及其國人莫不風馳,皆悉雲會。舍利子廣為說法,聞已而去。於後夜分,正意繫心,入滅盡定,從定起已而寂滅焉。
Later, when Ānanda heard about the time of the Buddha’s [approaching] nirvana, he spread the news to many people, who were aggrieved and saddened. Śāriputra too was deeply saddened by the news. He could not bear the idea of the Buddha entering nirvana so he asked permission of the World-honored One to allow him to die first. The World-honored One told him, “You should know that this is the right time for you to do so.” [Śāriputra] then departed from his disciples and returned to his native place. His attendant śrāmaṇera informed the inhabitants in the city and the towns of Śāriputra’s intention. King Ajātaśatru and the people of his country came in a great hurry and assembled together like clouds. Śāriputra expounded the Dharma extensively for them and, after hearing the Dharma, the audience dispersed. Late in the night he concentrated his mind and entered the samādhi of complete cessation of sensation and perception. When he came out of the samādhi he passed into nirvana.
[0925a19] 迦羅臂挐迦邑東南四五里,有窣堵波,是尊者舍利子門人入涅槃處。或曰:迦葉波佛在世時,有三拘胝(拘胝者,唐言億)大阿羅漢同於此地無餘寂滅。
Four or five li to the southeast of the town of Kālapināka is a stupa at the place where the disciples of Venerable Śāriputra entered nirvana. It is also said that at the time of Kāśyapa Buddha the great arhat Trikoṭi (koṭi meaning “one hundred million” in Chinese) entered final nirvana at this same place.
[0925a23] 舍利子門人窣堵波東行三十餘里,至因陀羅勢羅窶訶山(唐言帝釋窟)。其山巖谷杳冥,花林蓊欝,嶺有兩峯,岌然特起。西峯南巖間有大石室,廣而不高,昔如來嘗於中止。時時天帝釋以四十二疑事畫石請問,佛為演釋,其迹猶在。今作此像,擬昔聖儀,入中禮敬者,莫不肅然驚懼。山巖上有過去四佛坐及經行遺迹之所。東峯上有伽藍,聞諸土俗曰:其中僧眾,或於夜分,望見西峯石室佛像前每有燈炬,常為照燭。
Going to the east for more than thirty li from the stupa of Śāriputra’s disciples, I reached Indraśailaguhā Mountain (known as Dishiku, “Indra’s Cave,” in Chinese). The mountain valleys are deep and quiet, with exuberant flowers and trees. There are two prominent peaks on the mountain’s summit. On the south cliff of the west peak is a large cave, wide but not high, where formerly the Tathāgata often stayed. In those days Indra carved marks on the rock concerning forty-two dubious points about which he inquired of the Buddham, who gave him explanations. The marks are still there. The present image [in the cave] was made in imitation of the posture of the Buddha as he was on that occasion. All of those who entered the cave to worship the image was inspired with a feeling of awe and veneration. On the crag of the mountain are sites where the four past buddhas sat and walked back and forth. On the east peak is a monastery. The local people say that at night the monks of this monastery often see lamps and candles burning brightly before the image in the cave on the east peak.
[0925b04] 因陀羅勢羅窶訶山東峯伽藍前有窣堵波,謂亘(許贈反)娑(唐言雁)。昔此伽藍習翫小乘,小乘漸教也,故開三淨之食,而此伽藍遵而不墜。其後三淨求不時獲。有比丘經行,忽見群雁飛翔,戲言曰:「今日眾僧中食不充,摩訶薩埵宜知是時。」言聲未絕,一雁退飛,當其僧前,投身自殞。比丘見已,具白眾僧,聞者悲感,咸相謂曰:「如來設法,導誘隨機;我等守愚,遵行漸教。大乘者,正理也,宜改先執,務從聖旨。此雁垂誡,誠為明導,宜旌厚德,傳記終古。」於是建窣堵波,式昭遺烈,以彼死雁瘞其下焉。
In front of the monastery on the east peak of Indraśailaguhā Mountain is a stupa named Hamsa (“Wild Goose”). The monks of this monastery once practiced the Hinayana teachings. Because these are gradual teachings, the monks were allowed to eat the three kinds of pure meat and this habit persisted Later, after the three kinds of pure meat had become unobtainable, a bhikṣu, while taking a walk, saw a flock of wild geese flying overhead. He said in jest, “Today the monks are running short of food for theft midday meal. The Mahāsattva should know that this is the right time [to make a sacrifice]!” Before he had finished speaking one of the wild geese flew back and dropped dead on the ground in front of the monk. Seeing this incident, the bhikṣu related it to all the monks, who were sad to hear it and said among themselves, “The Tathāgata preached the Dharma according to the faculty of understanding of those in the audience, in order to guide and induce them to enlightenment. We have been stupidly following the gradual teachings. The Mahayana tenets are the right principles and we should correct our former behavior and follow the holy teachings. This wild goose is our clever guide and it came to admonish us. Its great virtue should be glorified and the event transmitted to posterity.” Thus a stupa was built in memory of its spirit of sacrifice, and the dead goose was buried under it.
[0925b16] 因陀羅勢羅窶訶山東北行百五六十里,至迦布德迦(唐言鴿)伽藍,僧徒二百餘人,學說一切有部。伽藍東有窣堵波,無憂王之所建也。昔佛於此為諸大眾一宿說法。時有羅者於此林中網捕羽族,一日不獲,遂作是言:「我惟薄福,恒為弊事。」來至佛所,揚言唱曰:「今日如來於此說法,令我網捕都無所得,妻孥飢餓,其計安出?」如來告曰:「汝應蘊火,當與汝食。」如來是時化作大鴿,投火而死,羅者持歸,妻孥共食。其後重往佛所,如來方便攝化,羅者聞法,悔過自新,捨家修學,便證聖果。因名所建為鴿伽藍。
Going northeast for one hundred and fifty or sixty li from Indraśailaguhā Mountain, I reached Kapotaka (“Pigeon”) Monastery where more than two hundred monks lived; they study the teachings of the Sarvāstivāda school. To the east of the monastery is a stupa built by King Aśoka. The Buddha once preached the Dharma to the monks at this place for an entire night. Meanwhile a bird catcher was catching some of the feathered tribe with a net in the wood but he failed to get any birds for a whole day. He said, “I lack good fortune and whatever I do is always adverse for me.” He came to the place of the Buddha and declared, “Today the Tathāgata is preaching the Dharma here and I am unable to catch any birds with my net. What should I do to feed my starving wife and children?” The Tathāgata told him, “Build a fire! I shall give you food.” The Tathāgata then took the form of a pigeon and burned himself to death in the fire. The bird catcher took the dead pigeon home and ate it with his wife and children. Later, he returned to the place of tile Buddha, who converted him in an appropriate way. On hearing the Dharma the bird catcher repented of his misdeeds, made a fresh start in life by relinquishing his home for spiritual cultivation, and realized sainthood. Thus the monastery constructed at this place was named Pigeon Monastery.
[0925b29] 迦布德迦伽藍南二三里,至孤山。其山崇峻,樹林欝茂,名花清流,被崖緣壑。上多精舍靈廟,頗極剞劂之工。正中精舍有觀自在菩薩像,軀量雖小,威神感肅,手執蓮花,頂戴佛像。常有數人,斷食要心,求見菩薩,七日、二七日、乃至一月,其有感者,見觀自在菩薩,妙相莊嚴,威光赫奕,從像中出,慰喻其人。
Two or three li to the south of Kapotaka Monastery is an isolated hill that is tall and precipitous, covered by splendid flowers, with luxuriant trees and clear streams. On the hill there are many beautifully constructed temples and shrines with most exquisite carvings and engravings. In the central temple an image of Avalokiteśvara Bodhisattva is enshrined; it is small in size but august and mystical in spiritual manifestation. The figure holds a lotus flower in one hand and has a small statuette on its forehead. Some people once fasted and prayed earnestly for seven days, a fortnight, or even one month here, wishing to see the bodhisattva in person. Someone who had gained spiritual influence saw [Avalokiteśvara] Bodhisattva, a majestic and stately figure with a bright radiance, come out of the image to give him comfort and advice.
昔南海僧伽羅國王清旦以鏡照面,不見其身,乃覩贍部洲°摩揭陀國多羅林中小山上有此菩薩像,王深感慶,圖以營求。既至此山,寔唯肖似,因建精舍,興諸供養。自後諸王尚想遺風,遂於其側建立精舍靈廟,香花伎樂供養不絕。
In former times, the king of the country of Siṃhala in the South Sea looked in Iris mirror one morning but he did not see his own reflection, and instead saw the image of this bodhisattva in a wood of tala trees on a small hill in the country of Magadha in Jambudvīpa. Deeply delighted, the king set out to seek the image. When he came to this hill he found that the image here was similar to the one he had seen in his mirror, so he built the temple and made various offerings to the image. The kings of later times followed his example and built more temples and shrines beside it; offerings of incense, flowers, and music were made incessantly.
[0925c12] 孤山觀自在菩薩像東南行四十餘里,至一伽藍,僧徒五十餘人,並學小乘法教。伽藍前有大窣堵波,多有靈異,佛昔於此為梵天王等七日說法。其側則有過去三佛坐及經行遺迹之所。
Going southeast for more than forty li from the image of Avalokiteśvara Bodhisattva on the isolated hill, I reached a monastery with more than fifty monks, all of whom studied the Hinayana teachings. In front of the monastery is a great stupa that revealed miraculous signs many times. Formerly the Buddha preached the Dharma to Brahmā and others at this place for seven days. Beside it are ruins where the three past buddhas sat and walked back and forth.
[0925c17] 伽藍東北行七十餘里,殑伽河南,至大聚落,人民殷盛,有數天祠,並窮彫飾。東南不遠有大窣堵波,佛昔於此一宿說法。
Going northeast for more than seventy li from the monastery I reached a big village south of the Ganges River, with a dense population of prosperous villagers. There are several deva temples, all beautifully adorned with engravings. Not far to the southeast is a great stupa at the place where the Buddha once preached the Dharma for one night.
[0925c19] 從此東入山林中,行百餘里,至落般膩羅聚落。伽藍前有大窣堵波,無憂王之所建,佛昔於此三月說法。此北二三里有大池,周三十餘里,四色蓮花四時開發。
Going east from here through mountains and forests for over one hundred li, I reached Lāvaṇīla Village. The great stupa in front of the monastery here was built by King Aśoka. The Buddha once preached the Dharma here for three months. Two or three li to the north of this place is a large lake more than thirty li in circuit with lotus flowers in four colors blooming all four seasons of the year.
從此東入大山林中,行二百餘里,至伊爛拏鉢伐多國(中印度境)。
Going east from here through great mountains and forests for more than two hundred li, I reached the country of Īraṇaparvata (in the domain of Central India).
大唐西域記卷第九
End of Fascicle IX of The Great Tang Dynasty Record of the Western Regions
++
大唐西域記卷第十(十七國)
Fascicle X: Seventeen Countries, from Īraṇaparvata to Malakūṭa
三藏法師玄奘奉 詔譯
大總持寺沙門辯機撰
伊爛拏鉢伐多國
- The Country of Īraṇaparvata
瞻波國
- The Country of Campā
羯朱嗢祇羅國
- The Country of Kajaṅgala
奔那伐彈那國
- The Country of Puṇdravardhana
迦摩縷波國
- The Country of Kāmarūpa
三摩呾吒國
- The Country of Samataṭa
耽摩栗底國
- The Country of Tāmraliptī
羯羅拏蘇伐剌那國
- The Country of Karṇasuvarṇa
烏荼國
- The Country of Uda
恭御陀國
- The Country of Koṅgoda
羯[飢‒几+夌](力甑反)伽國
- The Country of Kaliṅga
憍薩羅國
- The Country of Kosala
案達羅國
- The Country of Andhra
馱那羯磔迦國
- The Country of Dhānakaṭaka
珠利耶國
- The Country of Cola
達羅毘荼國
- The Country of Dravida
秣羅矩吒國
- The Country of Malakūṭa
[0926a15] 伊爛拏鉢伐多國,周三千餘里。國大都城北臨殑伽河,周二十餘里。稼穡滋植,花菓具繁。氣序和暢,風俗淳質。伽藍十餘所,僧徒四千餘人,多學小乘正量部法。天祠二十餘所,異道雜居。近有隣王廢其國君,以大都城持施眾僧。於此城中建二伽藍,各減千僧,並學小乘教說一切有部。
The country of Īraṇaparvata is more than three thousand li in circuit and its capital city is more than twenty li in circuit. Agriculture is prosperous, and both flowers and fruit thrive. The climate is mild and pleasant and the people are simple and honest by social custom. There are more than ten monasteries with over four thousand monks, most of whom study the Dharma of the Hinayana Saṃmitīya school. There are more than twenty deva temples and heretics live together. Recently the king of a neighboring country deposed the ruler of this country and presented the capital city as a gift to the monks. Two monasteries have been built in this city, with less than a thousand monks living in each; they study the Hinayana teachings of the Sarvāstivāda school.
[0926a22] 大城側,臨殑伽河,有伊爛拏山,含吐烟霞,蔽虧日月,古今仙聖繼踵棲神,今有天祠尚遵遺則。在昔如來亦嘗居此,為諸天、人廣說妙法。大城南有窣堵波,如來於此三月說法。其傍則有過去三佛坐及經行遺迹之所。
Beside the capital city and near the Ganges River is Īraṇa Mountain, enshrouded in mist and clouds, casting the sun and moon into shade. Both ancient and contemporary anchorites and holy persons come here one after another to practice meditation. Now there is a deva temple that still follows the rules handed down from past generations. The Tathāgata once also lived at this place and widely spoke on the wonderful Dharma for various devas and people. To the south of the capital city is a stupa where the Tathāgata preached the Dharma for three months. Beside the stupa are ruins where the three past buddhas sat and walked up and down.
[0926a28] 三佛經行西不遠,有窣堵波,是室縷多頻設底拘胝(唐言聞二百億。舊譯曰億耳,謬也)苾芻生處。昔此城有長者,豪貴巨富,晚有繼嗣,時有報者,輒賜金錢二百億,因名其子聞二百億。洎乎成立,未曾履地,故其足跖毛長尺餘,光潤細軟,色若黃金。珍愛此兒,備諸玩好,自其居家以至雪山,亭傳連隅,僮僕交路,凡須妙藥,遞相告語,轉而以授,曾不踰時,其豪富如此。
Not far to the west of the mins where the three buddhas walked up and down is a stupa built at the place where the bhikṣu Srutavimśatikoṭi (“Hearing Two Hundred [and Twenty?] Koṭi,” formerly mistranslated as “Koṭi Ears”) was born. In the old days in this city there was an elder who was enormously wealthy and powerful. In his old age a son was born to him and when someone brought him the news he gave the messenger two hundred koṭis of gold coins as a reward, so his son was named Two Hundred Koṭis on Hearing [the News]. When the child was growing up his feet never touched the earth and thus hair grew out of his soles to a length of about one foot, soft, lustrous, and golden in color. The child was dearly beloved and all kinds of toys were provided for him. From his residence up to the Snow Mountains posts were set up in a chain, with pages and servants stationed all along the way. Whenever any good medicine was needed a message was passed on by the servants to get the required material, which was then relayed back through the posts in good time. Such was the wealth of this family.
世尊知其善根將發,也命沒特伽羅子而往化焉。既至門下,莫由自通。長者家祠日天,每晨朝時東向以拜。是時尊者以神通力,從日輪中降立於前。長者子疑日天也,因施香飯而歸,其飯香氣遍王舍城。時頻毘娑羅王駭其異馥,命使歷問,乃竹林精舍沒特伽羅子自長者家持來,因知長者子有此奇異,乃使召焉。長者承命,思何安步?泛舟鼓棹,有風°波°之危;乘車馭象°,懼蹶躓之患。於是自其居家,至王舍城,鑿渠通漕,流滿芥子,御舟安止,長縆以引。至王舍城,先禮世尊。世尊告曰:「頻毘娑羅王命使召汝,無過欲見足下毛耳。王欲觀者,宜結跏坐。伸脚向王,國法當死。」長者子受誨而往,引入廷謁。王欲視毛,乃跏趺坐,王善其有禮,特深珍愛。亦既得歸,還至佛所。如來是時說法誨喻,聞而感悟,遂即出家。於是精勤修習,思求果證,經行不捨,足遂流血。世尊告曰:「汝善男子,在家之時知鼓琴耶?」曰:「知。」「若然者,以此為喻。絃急則聲不合韻,絃緩則調不和雅,非急非緩,其聲乃和。夫修行者亦然。急則身疲心怠,緩則情舒志逸。」承佛指教,奉以周旋,如是不久,便獲果證。
The Tathāgata, knowing that the good roots of the young man were about to sprout, instmcted Maudgalaputra to convert him. But on arriving at the gate of the elder’s house he had no pretext for making an announcement. Tthe members of the elder’s family were sun-worshipers and paid homage toward the east in the morning every day. At that moment, the venerable monk, employing his supernatural powers, descended from the disk of the sun and stood before them. Assuming that [Maudgalaputra] was the sun god, the elder’s son offered him some fragrant rice. The monk took the rice back home and its fragrance permeated the city of Rājagṛha. King Bimbisāra, surprised by the strange scent, ordered a messenger to find out the cause, and it was discovered that it came from the rice brought back from the elder’s house by Maudgalaputra of Bamboo Grove Temple. The king thus came to know that the elder’s son had such a marvelous foodstuff and summoned him. On receiving the king’s order, the elder considered what was the safe way for his son to go. There might be the danger of a storm if he sailed in a boat, and if he went in a cart or riding an elephant the cart might be overturned or the elephant might stumble. So the elder had a canal cut, leading from his house up to the city of Rājagṛha, which was filled with mustard seeds and a boat was placed in the canal and towed by a long rope. [In this manner] the elder’s son reached the city of Rājagṛha. He first went to pay homage to the World-honored One, who told him, “King Bimbisāra summoned you because he wished to see the hair growing from the soles of your feet. When you sit you should cross your legs to allow the king see the hair. Stretching out one’s legs toward a king would incur the death penalty according to the law of the country.” With this instruction, the elder’s son left and when the king wished to see the hair [the young man] was ushered into his presence. The young man sat down with crossed legs. The king was pleased by his proper etiquette and became deeply fond of him. On his way back home the young man went to the Buddha’s place again. The Tathāgata was preaching the Dharma for the edification of the listeners. Hearing the Dharma, the elder’s son was awakened and became a monk on the spot. He worked strenuously for spiritual cultivation in order to achieve sainthood. He walked up and down in meditation so much that his feet bled. The World-honored One told him, “Good man, when you were a layman at home did you know how to play the zither?” “Yes,” he replied. “If that is so, I shall cite it in a parable. When the strings [of a zither] are too tight the sound will not harmonize well, but if they are too loose the sound will be inharmonious and ungraceful. Only when the strings are neither too tight nor too loose can one produce melodious music. It is the same with spiritual cultivation. When you are too strenuous [in your practice] you will become fatigued and dispirited, but if you are too relaxed you will become sluggish in disposition and forget your ambition.” [The young man] accepted the Buddha’s advice and worshiped him by circumambulating him. Before long he gained sainthood.
[0926c02] 國西界殑伽河南,至小孤山,重巘嶜崟,昔佛於此三月安居,降薄句羅藥叉。山東南巖下大石上,有佛坐跡,入石寸餘,長五尺二寸,廣二尺一寸,其上則建窣堵波焉。次南石上則有佛置捃稚迦(即澡瓶也。舊曰軍持,訛略也)跡,深寸餘,作八出花文。佛坐跡東南不遠,有薄句羅藥叉脚跡,長尺五六寸,廣七八寸,深減二寸。藥叉跡後有石佛坐像,高六七尺。次西不遠有佛經行之處。其山頂上有藥叉故室。次北有佛足跡,長尺有八寸,廣餘六寸,深可半寸,其跡上有窣堵波。如來昔日降伏藥叉,令不殺人食肉,敬受佛戒,後得生天。此西有溫泉六七所,其水極熱。國南界大山林中多諸野象,其形偉大。
To the west side of the country is the Ganges River. Proceeding to the south from here, I reached a small isolated hill with lofty peaks. The Buddha once stayed here three months during the rainy season and subjugated the yakṣa Bakula. On a big rock below the cliff southeast of the hill is the trace where the Buddha once sat. It is incised into the rock about one inch deep, and is five feet two inches long and two feet one inch wide. A stupa was built there. On a rock further to the south is the trace where the Buddha placed his kundikā (bathing waterpot). The trace is about one inch deep, in the pattern of an eight-petaled flower. Not far to the southeast of the trace of the Buddha’s seat is a footprint of the yakṣa Bakula, one foot five or six inches long, seven or eight inches wide, and less than two inches deep. Behind the footprint is a stone image of the seated Buddha, six or seven feet in height. Next, not far to the west is a place where the Buddha once walked up and down. At the top of the hill is the old chamber where the yakṣa once lived. Next, to the south is a footprint of the Buddha, one foot eight inches long, more than six inches wide, and about half an inch deep. There is a stupa built over the footprint. Formerly the Tathāgata subjugated the yakṣa and bade him not to kill people to eat their flesh. [The yakṣa] respectfully accepted the Buddha’s admonition and was later reborn in heaven. West of here there are six or seven hot springs, the water of which is extremely hot. In the mountains and forests in the southern part of the country there are many wild elephants with enormous bodies.
從此順殑伽河南岸東行三百餘里,至瞻波國(中印度境)。[0926c18] 瞻波國,周四千餘里。國大都城北背殑伽河,周四十餘里。土地墊濕,稼穡滋盛。氣序溫暑,風俗淳質。伽藍數十所,多有傾毀,僧徒二百餘人,習小乘教。天祠二十餘所,異道雜居。都城壘甎,其高數丈,基址崇峻,却敵高險。
From here going east for more than three hundred li along the southern bank of the Ganges, I reached the country of Campā (in the domain of Central India). The country of Campā is over four thousand li in circuit and its capital city, with the Ganges River flowing at its back in the north, is more than forty li in circuit. The land is low and humid and produces rich crops. The climate is moderately warm and the people are simple and honest by social custom. There are several score of monasteries, most of which are dilapidated, and the monks, numbering over two hundred, study the Hinayana teachings. There are more than twenty deva temples and the heretics live together. The city wall of the capital was built with bricks to the height of several tens of feet. The foundation of the wall is raised above the ground and defenders can repulse an enemy from high and perilous positions.
在昔劫初,人物伊始,野居穴處,未知宮室。後有天女,降迹人中,遊殑伽河,濯流自媚,感靈有娠,生四子焉。分贍部洲,各擅區宇,建都築邑,封畺畫界,此則一子之國都,贍部洲諸城之始也。
When human beings first appeared in the world at the beginning of the kalpa, they lived in the wilderness or in caves, as they did not know how to build palaces or houses. Later an apsara (female heavenly being) descended from the heavens and dwelled among humankind and, after bathing in the Ganges River with self-admiration, she became pregnant through spiritual influence and gave birth to four sons. They divided Jambudvīpa, each occupying a district, built capital cities and established towns, and drew demarcations over their territories. The city [of Campā] was the capital of one of the four sons and it was the first city ever built in Jambudvīpa.
城東百四五十里,殑伽河南,水環孤嶼,崖巘崇峻,上有天祠,神多靈感。鑿崖為室,引流成沼,花林奇樹,巨石危峯,仁智所居,觀者忘返。國南境山林中,野象猛獸群遊千數。
One hundred forty or fifty li to the east of the city is a solitary islet with lofty peaks in the southern part of the Ganges. On top of a peak is a deva temple, where a deity often gives spiritual responses to prayers. Caves are excavated in the cliffs and water flows into ponds. There are flowery woods and exotic trees. With its huge rocks and perilous peaks this islet is the abode of wise and benign dwellers. It is so attractive that visitors sometimes forget to go home. There are thousands of wild elephants and other fierce animals roaming about in packs in the mountains and jungles in the southern region of the country.
自此東行四百餘里,至羯朱嗢祇羅國(彼俗或謂羯蠅揭羅國。中印度境)。
From here going east for more than four hundred li. I reached the country of Kajaṅgala (the local name being Kayaṅgala, in the domain of Central India).
[0927a04] 羯朱嗢祇羅國,周二千餘里。土地泉濕,稼穡豐盛,氣序溫,風俗順。敦尚高才,崇貴學藝。伽藍六七所,僧徒三百餘人。天祠十所,異道雜居。自數百年,王族絕嗣,役屬隣國,所以城郭丘墟,多居村邑。故戒日王遊東印度,於此築宮,理諸國務,至則葺茅為宇,去則縱火焚燒。國南境多野象。北境去殑伽河不遠,有大高臺,積壘甎石,而以建焉,基址廣峙,刻雕奇製,周其°方面鏤眾聖像,佛及天形區別而作。
The country of Kajaṅgala is more than two thousand li in circuit. The land, irrigated by subterranean water, produces rich crops. The climate is humid and the social customs are agreeable. Brilliant talent is highly valued and learning is greatly esteemed. There are six or seven monasteries with more than three hundred monks. There are ten deva temples and the heretics live together. A few hundred years ago the royal clan died out and the country fell under the control of a neighboring state. Thus the capital city has been lying in mins and most of the inhabitants live in villages and towns. This is why when King Śīlāditya traveled to East India, on his arrival he built a palace out of thatch for the management of state affairs, and when he left the place he set a fire to burn down the thatched house. In the southern region of the country there are many wild elephants. In the northern region, not far from the Ganges River, is a great high terrace built out of bricks and stone. The foundation of the terrace is broad and tall and is adorned with exquisite engravings. All around the terrace are carved statues of various holy persons, and the buddha images are different from the figures of heavenly beings.
自此東渡殑伽河,行六百餘里,至奔那伐彈那國(中印度境)。
From here crossing the Ganges to the east and after traveling for six hundred li, I reached the country of Puṇdravardhana (in the domain of Central India).
[0927a15] 奔那伐彈那國,周四千餘里。國大都城周三十餘里。居人殷盛,池館花林往往相間。土地卑濕,稼穡滋茂。般核娑菓既多且貴,其菓大如冬瓜,熟則黃赤,剖之中有數十小菓,大如鶴卵,又更破之,其汁黃赤,其味甘美。或在樹枝,如眾菓之結實,或在樹根,若伏苓之在土。氣序調暢,風俗好學。伽藍二十餘所,僧徒三千餘人,大小二乘,兼功綜習。天祠百所,異道雜居,露形尼乾寔繁其黨。
The country of Puṇdravardhana is more than four thousand li in circuit and its capital city is over thirty li in circuit. The numerous inhabitants are wealthy. Water tanks, guesthouses, and flowery woods are interspersed. The land is low and moist and crops are abundant. Breadfruit is plentiful but nevertheless expensive. This fruit is as large as a white gourd and is yellowish-red in color when ripe. When it is cut open one can see several tens of smaller fruits inside, each as large as a crane’s egg. When cut the fruit oozes yellowish-red juice with a sweet and delicious taste. The fruit is borne on branches, just like other kinds of fruit, and it also grows on the roots of the tree, just as filling (Poria cocos) does. The climate is mild and pleasant and the people are fond of learning by custom. There are over twenty monasteries with more than three thousand monks, who study both the Mahayana and Hinayana teachings. Deva temples are one hundred in number and the heretics live together. There are numerous naked nirgranthas.
[0927a25] 城西二十餘里有跋始婆僧伽藍。庭宇顯敞,臺閣崇高。僧徒七百餘人,並學大乘教法,東印度境碩學名僧多在於此。其側不遠有窣堵波,無憂王之所建也。昔者如來三月在此為諸天、人說法之處,或至齋日,時燭光明。其側則有四佛坐及經行遺跡之所。去此不遠復有精舍,中作觀自在菩薩像,神鑒無隱,靈應有徵,遠近之人,絕粒祈請。
More than twenty li to the west of the capital city is Vāśibhā Monastery, consisting of spacious courtyards and halls and lofty terraces and pavilions. There are more than seven hundred monks, all of whom study the Mahayana teachings. Most of the great scholars and renowned monks of East India reside here. Not far from it is a stupa built by King Aśoka. In olden times the Tathāgata once preached the Dharma at this place to heavenly and human beings for three months and the stupa often emits a brilliant light on fast days. Beside the stupa are traces where the four past buddhas sat and walked up and down. Not far from here is a temple in which is enshrined an image of Avalokiteśvara Bodhisattva. Its divine influence extends to all without omission and its spiritual response is evident. People come here from far and near to fast and say prayers.
自此東行九百餘里,渡大河,至迦摩縷波國(東印度境)。[0927b06] 迦°摩縷波國,周萬餘里。國大都城周三十餘里。土地泉濕,稼穡時播。般核娑菓、那羅雞羅菓,其樹雖多,彌復珍貴。河流湖陂,交帶城邑。氣序和暢,風俗淳質。人形卑小,容貌釐黑。語言少異中印度。性甚獷暴,志存強學。宗事天神,不信佛法。故自佛興以迄于今,尚未建立伽藍,招集僧侶。其有淨信之徒,但竊念而已。天祠數百,異道數萬。
From here going east for more than nine hundred li, I crossed a large river and reached the country of Kāmarūpa (in the domain of East India). The country of Kāmarūpa is more than ten thousand li in circuit and its capital city is over thirty li in circuit. The land is irrigated by subterranean water and the seeds of crops are sown in the proper seasons. Breadfruit and coconut are plentiful but they are nevertheless expensive. The towns and villages are libnked by rivers and lakes. The climate is mild and pleasant and the people are simple and honest by social custom. They are short in stature with dark complexions and their language differs slightly from that of Central India. They are very hot-tempered but rigorous and diligent in study. They worship gods and do not believe in the buddha-dharma. Therefore, since the rise of Buddhism up to the present day, no monastery has been built to host Buddhist monks and those who follow the pure faith do so in private. There are several hundred deva temples and several myriads of heretics.
[0927b14] 今王本那羅延天之祚胤,婆羅門之種也,字婆塞羯羅伐摩(唐言日胄),號拘摩羅(唐言童子)。自據畺土,奕葉君臨,逮於今王,歷千世矣。君上好學,眾庶從化,遠方高才,慕義客遊,雖不淳信佛法,然敬高學沙門。初,聞有至那國沙門在摩揭陀那爛陀僧伽藍,自遠方來,學佛深法,殷勤往復者再三,未從來命。時尸羅跋陀羅論師曰:「欲報佛恩,當弘正法,子其行矣,勿憚遠涉。拘摩羅王世宗外道,今請沙門,斯善事也,因茲改轍,福利弘遠。子昔起廣大心,發弘誓,願孤遊異域,遺身求法,普濟含靈,豈徒鄉國?宜忘得喪,勿拘榮辱,宣揚聖教,開導群迷,先物後身,忘名弘法。」於是辭不獲免,遂與使偕行,而會見焉。
The reigning king, the offspring of Nārāyaṇa, is a brahman by caste. He is named Bhāskaravarman (‘‘Sun Armor”), with the title of Kumāra (“Youth”). The royal family has occupied the territory and ruled this country from generation to generation. Bhāskaravarman is the one-thousandth monarch. He is fond of learning and his subjects follow his example. People of high talent, in admiration of the king’s righteousness, come from distant places to visit him as guests. Although he does not earnestly believe in the buddha-dharma he treats learned monks with respect. The king, having heard that a Chinese monk had come from a great distance to Nālandā Monastery in Magadha to study the profound Dharma of the Buddha, repeatedly sent messengers cordially to invite the Chinese monk but the monk did not accept the invitation. At that time, the śāstra master Sīlabhadra said to him, “If you wish to repay the kindness of the Buddha you should disseminate the right Dharma. You should go to the king; do not fear the long journey. King Kumāra professes the heretical religion by family tradition and it is good of him to invite a Buddhist monk. If he were to change his faith on account of your visit it would be a great benefit with far-reaching influence. You cherished a great mind and made a solemn vow to come to a foreign land, all by yourself and at the risk of your own life, to seek the Dharma for the salvation of all living beings. Do you now think only of your home country? Forget about gain and loss and do not care about honor or disgrace when spreading the holy teachings and enlightening those who have gone astray. Consider others’ advantage before you think of yourself, and forget about your own fame in propagating the right Dharma.” I was then obliged to go with the messengers to meet the king.
拘摩羅王曰:「雖則不才,常慕高學,聞名雅尚,敢事延請。」曰:「寡能褊智,猥蒙流聽。」拘摩羅王曰:「善哉!慕法好學,顧身若浮,踰越重險,遠遊異域。斯則王化所由,國風尚學。今印度諸國多有歌頌摩訶至那國《秦王破陣樂》者,聞之久矣,豈大德之鄉國耶?」曰:「然,此歌者,美我君之德也。」拘摩羅王曰:「不意大德是此國人,常慕°風化,東望已久,山川道阻,無由自致。」曰:「我大君聖德遠洽,仁化遐被,殊俗異域拜闕稱臣者眾矣。」拘摩羅王曰:「覆載若斯,心冀朝貢。今戒日王在羯朱嗢祇羅國,將設大施,崇樹福慧,五印度沙門、婆羅門有學業者,莫不召集。今遣使來請,願與同行。」於是遂往焉。
King Kumāra said, “Although I am not a person of talent,I always pay respect to those who are learned. Hearing of your fame as a person of learning and noble character, I ventured to extend an invitation to you.” I said, “I am a person of little ability and lack wisdom. It is a great honor to me that my humble name has reached your ears.” King Kumāra said, “Excellent! You admired the Dharma and were fond of learning, and you regarded your body as nothing more than a floating cloud, traveling through dangerous places to a distant foreign country. This was due to the edification of your king and the result of the general mood of advocating learning in your country. Now, in the various states of India most people eulogize the Song of Triumph of the Prince of Qin in Mahācīna. I heard about this country long ago; is it your homeland?” I said, “Yes. That song praises the virtues of our monarch [when he was the Prince of Qin].” King Kumara said, “I did not know that you were from that country. I always admired the morals and manners of your country and have looked toward the East for a long time but, as the way is blocked by mountains and rivers I have had no means by which to pay my respects.” I said, “The virtues of our great lord spread far and his benevolence extends widely. Many people of different regions with diverse customs and habits come to the imperial palace to acknowledge his suzerainty.” King Kumāra said, “Since such is the case with many countries in the world, I also wish to offer my tributary gifts. Now King Śīlāditya is going to conduct a great almsgiving convocation in the country of Kajuṅghira to achieve bliss and wisdom. All Buddhist monks, brahmans, and learned scholars from the five parts of India are invited to take part in the meeting. A messenger has come to invite me and I hope we can go together.” Thus I went with him.
此國東山阜連接,無大國都,境接西南夷,故其人類蠻獠矣。詳問土俗,可兩月行,入蜀西南之境,然山川險阻,嶂氣氛沴,毒蛇毒草,為害滋甚。國之東南野象群暴,故此國中象軍特盛。
In the eastern part of the country [of Kāmarūpa] there is a chain of mountains and hills without a big city. It borders on the territory of the Yi tribe in southwest [China]; the inhabitants are akin to the Man and Lao minorities. I made a detailed inquiry to the local people, who told me that a journey of about two months would take one into the southwest region of the state of Shu [in China], but that the mountains and rivers were difficult to pass, a miasmal vapor permeates the air, and poisonous snakes and noxious plants would cause drastic harm. In the southeast part of the country wild elephants trample about in herds, so the elephant-mounted troops of this counry are particularly strong.
從此南行千二三百里,至三摩呾吒國(東印度境)。[0927c20] 三摩呾吒國,周三千餘里。濱近大海,地遂卑濕。國大都城周二十餘里。稼穡滋植,花菓繁茂。氣序和,風俗順。人性剛烈,形卑色黑,好學勤勵,邪正兼信。伽藍三十餘所,僧徒二千餘人,並皆遵習上座部學。天祠百所,異道雜居,露形尼乾,其徒甚盛。去城不遠有窣堵波,無憂王之所建也。昔者如來為諸天、人於此七日說深妙法。傍有四佛坐及經行遺迹之所。去此不遠,伽藍中有青玉佛像,其高八尺,相好圓備,靈應時効。
Going south from here for one thousand two hundred or three hundred li, I reached the country of Samataṭa (in the domain of East India). The country of Samataṭa is more than three thousand li in circuit and because it borders on the sea the land is low and humid. The capital city is over twenty li in circuit. Crops grow profusely and flowers and fruit are abundant. The climate is pleasant and the social customs are agreeable. The people are upright and unyielding by nature. They are short in stature with dark complexions. They are fond of learning and are diligent of their own accord. They believe in both heterodox faiths and the right religion. There are more than thirty monasteries with over two thousand monks, all of whom study the teachings of the Sthavira school. Deva temples are one hundred in number and the heretics live together. Naked nirgranthas are very numerous. Not far from the capital city is a stupa constructed by King Aśoka at the spot where the Tathāgata once preached the deep and wonderful Dharma to various human and heavenly beings for seven days. Beside it are traces where the four past buddhas sat and walked back and forth. In a monastery not far from here is a green jade image of the Buddha, eight feet high, with all the perfect features and which shows timely spiritual responses.
從此東北大海濱山谷中,有室利差呾羅國。次東南大海隅有迦摩浪迦國。次東有墮羅鉢底國。次東有伊賞那補羅國。次東有摩訶瞻波國,即此云林邑是也。次西南有閻摩那洲國。凡此六國,山川道阻,不入其境,然風俗壤,界聲聞可知。自三摩呾吒國西行九百餘里,至耽摩栗底國(東印度境)。
To the northeast, in the valleys beside the great sea, is the country of Srikṣetra; farther to the southeast at the edge of the great sea is the country of Kāmalaṅka; farther east is the country of Dvārapatī; farther east is the country of īśānapura; farther east is the country of Mahācampā, which in our country is known as Linyi; and farther to the southwest is the country of Yamanadvīpa. The routes to these six countries are obstructed by mountains and rivers so I did not go into these territories, but I collected information about the peoples’ customs and habits and the demarcations of their lands.
[0928a08] 耽摩栗底國,周千四五百里。國大都城周十餘里。濱近海垂,土地卑濕。稼穡時播,花菓茂盛。氣序溫暑,風俗躁烈。人性剛勇,邪正兼信。伽藍十餘所,僧眾千餘人。天祠五十餘所,異道雜居。國濱海隅,水陸交會,奇珍異寶,多聚此國,故其國人大抵殷富。城側窣堵波,無憂王所建也。其傍則有過去四佛坐及經行遺迹之所。
From the country of Samataṭa going west for more than nine hundred li, I reached the country of Tāmraliptī (in the domain of East India). The country of Tāmraliptī is one thousand and four or five hundred li in circuit and its capital city is over ten li in circuit. Because it is situated near the sea the land is low and moist. Crops are planted in the proper seasons and flowers and fruit are plentiful. The climate is mild and warm. The people are hot-tempered by custom and bold and courageous by nature. They believe in both heterodox religions and the correct one. There are more than ten monasteries with over one thousand monks. Deva temples are over fifty in number and heretics live together. The country borders on a bay and is a center of commerce by land and water. Rare and precious goods are collected here so the inhabitants are generally wealthy and prosperous. The stupa beside the city was built by King Aśoka. Next to it are traces where the four past buddhas sat and walked back and forth.
自此西北行七百餘里,至羯羅拏蘇伐剌那國(東印度境)。[0928a17] 羯羅拏蘇伐剌那國,周四千四五百里。國大都城周二十餘里。居人殷盛,家室富饒。土地下濕,稼穡時播,眾花滋茂,珍菓繁植。氣序調暢,風俗淳和。好尚學藝,邪正兼信。伽藍十餘所,僧徒二千餘人,習學小乘正量部法。天祠五十餘所,異道寔多。別有三伽藍,不食乳酪,遵提婆達多遺訓也。
From here going northwest for more than seven hundred li, I reached the country of Karṇasuvarṇa (in the domain of East India). The country of Karṇa- suvarṇa is four thousand four hundred or five hundred li in circuit and its capital city is over twenty li in circuit. The inhabitants are wealthy and their families are wealthy and prosperous. The land is low and moist and crops are planted in the proper seasons. Different kinds of flowers are abundant and there is a multitude of precious fruit. The climate is mild and pleasant and the customs are honest and peaceful. The people are fond of learning and craftsmanship and they believe in heterodox religions as well as the correct one. There are more than ten monasteries with over two thousand monks, who study the Hinayana teachings of the Sarnmitīya school. Deva temples are over fifty in number and the heretics are quite numerous. In three other monasteries milk curd is not taken as food, in accordance with the teaching of Devadatta.
[0928a24] 大城側有絡多未知僧伽藍(唐言赤泥)。庭宇顯敞,臺閣崇峻。國中高才達學、聰敏有聞者,咸集其中,警誡相成,琢磨道德。初,此國未信佛法時,南印度有一外道,腹錮銅鍱,首戴明炬,杖策高步,來入此城,振擊論鼓,求欲談議。或者問曰:「首腹何異?」曰:「吾學藝多能,恐腹拆裂;悲諸愚闇,所以持照。」時經旬日,人無問者,詢訪髦彥,莫有異人。王曰:「合境之內,豈無明哲?客難不酬,為國深恥。宜更營求,訪諸幽隱。」或曰:「大林中有異人,其自稱曰沙門,強學是務,今屏居幽寂,久矣于茲,非夫體法合德,何能若此者乎?」王聞之,躬往請焉。沙門對曰:「我,南印度人也,客遊止此,學業膚淺,恐黜所聞。敢承來旨,不復固辭。論議無負,請建伽藍,招集僧徒,光讚佛法。」王曰:「敬聞,不敢忘德。」
Beside the capital city is Raktamṛttikā (“Red Clay”) Monastery, whose spacious courtyards and houses are noteworthy, with lofty and sublime terraces and pavilions. All the talented and learned scholars and intelligent and well- informed people have assembled here in this monastery to help each other in the cultivation of morality. At first, before the buddha-dharma was professed in this country, a heretic of South India, wearing a copper belt around his waist, with a lamp on his head, and holding a staff in his hand, walked proudly into the city, beating the drum of contention and demanding a debate. Someone asked him, “Why do your head and torso look so strange?” The heretic said, “Because my belly is so full of knowledge I fear it may burst at any moment! Out of pity for those who are in the darkness of ignorance I wear a lamp for their illumination.” After ten days had passsed no one had accepted the challenge, and there was no suitable person even among the most talented scholars. The king said, “How is it possible that there is no brilliant scholar to be found in the whole country? It will be a deep shame upon the nation if the guest’s questions are not answered. We should seek a competent scholar among the hermits living in seclusion.” Someone said, “In the great forest there is a strange man, claiming to be a śramaṇa, who has earnestly engaged himself in study in seclusion for a long time. If he has not been practicing the right Dharma in accordance with morality, how could he live in such a manner?” Hearing this, the king went in person to invite the śramaṇa. The śramaṇa said, “I am a native of South India and in the course of my travels I have come to stay in this place. Being a person of shallow learning I fear that I am not as good as you have heard. I am honored by your invitation, however, sp I will not insistently decline it. If I am not defeated in the debate I request that you build a monastery and summon monks to glorify the buddha-dharma.” The king said, “I have heard your words with respect and I will not forget your virtue.”
沙門受請,往赴論場。外道於是誦其宗致,三萬餘言。其義遠,其文約,苞含名相,網羅視聽。沙門一聞究覽,辭義無謬,以數百言,辯而釋之,因問宗致。外道辭窮理屈,杜口不酬。既折其名,負恥而退。王深敬德,建此伽藍,自時厥後,方弘法教。
At the king’s invitation the śramaṇa went to the place of discussion, where the heretic proclaimed his theories in thirty thousand words with deep meanings expounded in a concise manner, including all the names and substances of visible and audible objects in the world. Having heard the exposition only once, the śramaṇa grasped the essence of the statements without misunderstanding and refuted them in a few hundred words. Then he proposed his own theories and the heretic, dumbfounded, was at his wits’ end and could not utter a word in reply. Frustrated, the heretic retired in shame. With deep respect for the śramaṇa, the king built this monastery and after that the buddha-dharma began to be spread in this country.
[0928b17] 伽藍側不遠有窣堵波,無憂王所建也,在昔如來於此七日說法開導。其側精舍,過去四佛坐及經行遺迹之所。有數窣堵波,並是如來說法之處,無憂王之所建也。
Not far from the monastery is a stupa built by King Aśoka. The Tathāgata once preached the Dharma at this spot for seven days to enlighten the audience. Beside it is a temple and there are traces where the four past buddhas sat and walked up and down, as well as some more stupas, all built by King Aśoka to mark spots where the Tathāgata preached the Dharma.
從此西南行七百餘里,至烏荼國(東印度境)。[0928b22] 烏荼國,周七千餘里。國大都城周二十餘里。土地膏腴,穀稼茂盛,凡諸菓實,頗大諸國,異草名花,難以稱述。氣序溫暑,風俗獷烈。人貌魁梧,容色釐黮。言辭風調,異中印度。好學不倦,多信佛法,伽藍百餘所,僧徒萬餘人,並皆習學大乘法教。天祠五十所,異道雜居。諸窣堵波凡十餘所,並是如來說法之處,無憂王之所建也。
Going southwest from here for more than seven hundred li, I reached the country of Uda (in the domain of East India). The country of Uda is more than seven thousand li in circuit and its capital city is over twenty li in circuit. The land is fertile and the crops are abundant, with all kinds of fruit that is bigger in size than that of other countries. Marvelous plants and famous flowers are so rich in variety that I cannot give a full description. The climate is temperate and the customs are tough and intrepid. The people are stalwart in stature with dark complexions. Their language and manners differ from those in Central India. They are tirelessly fond of learning and most of them believe in the buddha-dharma. There are more than a hundred monasteries with over ten thousand monks, all of whom study the Mahayana teachings. Deva temples are fifty in number and the heretics live together. There are over ten stupas built by King Aśoka at different places to mark the spots where the Tathāgata preached the Dharma.
[0928c01] 國西南境大山中,有補澁波祇釐僧伽藍,其石窣堵波極多靈異,或至齋日,時燭光明。故諸淨信,遠近咸會,持妙花蓋,競修供養。承露盤下,覆鉢勢上,以花蓋笴,置之便住,若礠石之吸針也。此西北山伽藍中有窣堵波,所異同前。此二窣堵波者,神鬼所建,靈奇若斯。
Among the big mountains in the southwest part of the country is Puṣpagiri Monastery. The stone stupa of this monastery shows many spiritual signs and on fast days it often emits a brilliant light. Pure believers come here from far and near to offer garlands of flowers in competition with each other. If the handle of a canopy is placed under the dew basin or on the main structure of the stupa to resemble the shape of an inverted almsbowl, the canopy will stick to the stupa, just as a needle is attracted by a magnet. The stupa in another monastery in the mountains to the northwest of this one shows the same strange phenomenon. It is because these two stupas were built by deities and spirits that they possess such wonderful manifestations.
[0928c08] 國東南境臨大海濱,有折利呾羅城(唐言發行)。周二十餘里,入海商人、遠方旅客,往來中止之路也。其城堅峻,多諸奇寶。城外鱗次有五伽藍,臺閣崇高,尊像工麗。南去僧伽羅國二萬餘里,靜夜遙望,見彼國佛牙窣堵波上寶珠光明。離然如明炬之懸燭也。
In the southeast part of this country is the city of Caritra (“Journey-starting”) by the seaside. Over twenty li in circuit, it is a passageway and stopping place for seagoing merchants and travelers. The city wall