歷選皇猷，遐觀帝錄，庖犧出震之初，軒轅垂衣之始，所以司牧黎元，所以疆畫分野。暨乎唐堯之受天運，光格四表，虞舜之納地圖，德流九土。自茲已降，空傳書事之冊，逖聽前修，徒聞記言之史。豈若時逢有道，運屬無為者歟。我大唐御極則天，乘時握紀，一六合而光宅，四三皇而照臨。玄化滂流，祥風遐扇，同乾坤之覆載，齊風雨之鼓潤。與夫東夷入貢，西戎即敘，創業垂統，撥亂反正，固以跨越前王，囊括先代。同文共軌，至治神功，非載記無以贊大猷，非昭宣何以光盛業。玄奘輒隨遊至，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。
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。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。
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。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。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。
At that time, there was no Wheel-Turning King ruling by divine mandate, and the land of Jambudvipa was governed by four sovereigns. In the southern region, the Elephant Lord ruled, where the climate was hot and humid, suited to elephants. In the west, the Treasure Lord ruled over a land bordering the sea, abundant in treasures. In the north, the Horse Lord governed a cold, harsh land, suited to horses. In the east, the People Lord ruled a temperate, populous region.
Thus, the kingdom of the Elephant Lord was fervent and studious, with a particular fondness for esoteric arts. Its people wore garments wrapped crosswise with the right shoulder bare, and styled their hair in a topknot with four hanging locks. They lived in clustered communities, with multi-storied buildings.
The land of the Treasure Lord lacked ritual and righteousness, valuing wealth and goods. Its people wore short garments with the lapel to the left, cut their hair short, and kept long beards. They dwelt in walled cities and devoted themselves to trade and profit.
The customs of the Horse Lord's people were naturally fierce and violent, given to cruelty and killing. They lived in felt tents and circular yurts, moving with their herds like birds.
The land of the People Lord was marked by shrewdness and wisdom, with benevolent governance and clear moral principles. Its people wore caps and sashes, with the lapel to the right, and their carriages and garments followed an orderly code. They were attached to their homeland and reluctant to relocate, focusing on practical resources and structured living.
Among the customs of the three lords, the eastern ways were held supreme in rank. There, houses had doors opening to the east, and each morning, people bowed facing east. In the realm of the People Lord, facing south was the position of honor. These are the general outlines of their divergent customs and regional practices.
As for the rites between ruler and subject, the ceremonies of laws and traditions, the land of the People Lord was unsurpassed.
But in the teachings of purifying the mind and shedding burdens, in the guidance for transcending birth and death, the kingdom of the Elephant Lord held the deepest wisdom. All of this is recorded in scriptures and attested by local traditions, cross-referenced with ancient and modern accounts, and carefully verified through observation and report.
Now, though the Buddha arose in the West, his Dharma spread to the eastern lands. Yet in translation, the sounds became distorted, and in regional speech, the terms grew erroneous. When sounds are distorted, meaning is lost; when terms are mistaken, principles go astray. Hence the saying: "It is essential to correct names," for accuracy must prevail without error.
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。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。
出高昌故地，自近者始，曰阿耆尼國(舊曰烏耆)。
Leaving the old territory of Gaochang, we begin with the nearest country, called the Kingdom of Agni(formerly known as Wuzhi).