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 Kingdom of Qiuci stretches over a thousand li from east to west, and over six hundred li from north to south. Its capital city has a circumference of about seventeen or eighteen li. The land is suitable for millet, wheat, and non-glutinous rice, and produces grapes and pomegranates, with an abundance of pears, crabapples, peaches, and apricots. The region yields gold, copper, iron, lead, and tin. The climate is mild, and the customs are simple and honest.
Their writing system is modeled after that of India, with slight modifications. In music and instrumental performance, they excel above other kingdoms. People wear brocade and coarse cloth, cut their hair short, and cover their heads with turbans or caps. Currency consists of gold coins, silver coins, and small copper coins.
The king is of Qiuci descent, but his wisdom and strategy are limited, and he is pressured by powerful ministers. A local custom involves pressing a newborn’s head with a wooden board to flatten it. There are over a hundred monasteries, with more than five thousand monks who study the Sarvāstivāda school of the Hinayana tradition. Their scriptures, teachings, and monastic discipline follow the Indian model, and those who study them read the original texts. They adhere to gradual teachings and consume the three kinds of pure meat. The people are clean, devoted to their practices, and strive to outdo one another in merit.
國東境城北天祠前，有大龍池。諸龍易形，交合牝馬，遂生龍駒，𢤱戾難馭。龍駒之子，方乃馴駕，所以此國多出善馬。聞諸先志曰：近代有王，號曰金花，政教明察，感龍馭乘。王欲終沒，鞭觸其耳，因即潛隱，以至于今。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。
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。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。
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。
會場西北渡河，至阿奢理貳伽藍(唐言奇特)。庭宇顯敞，佛像工飾。僧徒肅穆，精勤匪怠，並是耆艾宿德，碩學高才，遠方俊彥，慕義至止。國王、大臣、士、庶、豪右，四事供養，久而彌敬。聞諸先志曰：昔此國先王，崇敬三寶，將欲遊方，觀禮聖迹，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。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。
Traveling northwest from the assembly ground and crossing a river, one arrives at the Ashili Monastery(Meaning "Extraordinary" in Tang language). Its halls and courtyards are spacious and bright, and its Buddha images are exquisitely adorned. The monks are dignified and solemn, diligent and never lax. They are all venerable elders of profound virtue, great scholars of high talent, and outstanding individuals from distant lands who, drawn by righteousness, have come to reside here. The king, ministers, scholars, commoners, and wealthy patrons provide the four requisites in support, and their reverence only deepens with time.
I have heard from ancient records: In the past, a former king of this country revered the Three Jewels. Wishing to travel and visit sacred sites, he commanded his younger brother by the same mother to oversee the affairs of state in his absence. His brother accepted the command and, in secret, cut off his own genitals to prevent future trouble. He sealed them in a golden casket and presented it to the king. The king asked, "What is this?" His brother replied, "It may be opened on the day of your return." The king then entrusted it to an official to safeguard with the army.
Upon the king's return, there were indeed those who fabricated accusations, saying, "The prince regent has committed debauchery in the inner palace." The king, hearing this, was furious and intended to impose severe punishment. His brother said, "I dare not evade responsibility, but I beg you to open the golden casket." The king then opened it and looked inside—it contained the severed genitals. He said, "What strange object is this? What are you trying to prove?" His brother replied, "When Your Majesty traveled afar and commanded me to oversee the state, I feared slander and calamity, so I cut off my genitals to clear my name. Now, indeed, there is evidence. I beg you to consider this." The king was deeply astonished, and his affection grew even stronger. He allowed his brother free access to the rear chambers without restriction.
Later, the king's brother encountered a man on the road who was driving five hundred oxen, intending to castrate them. Seeing this, he reflected with empathy, his compassion stirred by their plight: "Is my own physical deficiency not due to past karma?" He then used his wealth to redeem the entire herd of oxen. Through the power of his compassionate act, his male organ gradually restored. Because his body was now whole, he no longer entered the palace. The king, finding this strange, inquired about it, and his brother recounted the whole story. The king considered it extraordinary and thus built this monastery to commemorate the beautiful deed, passing its fragrance down to later generations.
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)。