---
title: "大唐西域記 · 羯若鞠闍國"
description: "大唐西域记由唐代高僧玄奘口述，辩机执笔编纂，成书于贞观二十年（646年）。全书十二卷，详实记录了玄奘西行求法十九年间游历西域、印度等一百三十八国的地理风貌、政治制度、宗教文化及佛教遗迹。作为古代中外交通史的重要文献，该书保存了7世纪中亚南亚的珍贵史料，对研究佛教传播、丝路文明具有不可替代的学术价值。书中对那烂陀寺等佛教圣地的记载尤为详尽，是考证印度佛教史的核心依据，被列为汉传佛教四大旅行记之首，在世界宗教史与地理学领域享有崇高地位。"
url: "https://rushiwowen.co/en/r/cmbeien5l0a0rk104paib1alm"
---

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 Kanyakubja is over four thousand li in circumference. Its capital city lies to the west of the Ganges River, stretching more than twenty li in length and four to five li in width. The city walls are strong and steep, with towers and pavilions facing each other. Flowering forests and ponds are bright and clear, like polished mirrors. Rare treasures from distant lands gather here in great numbers. The residents live in contentment and joy, with prosperous households. Fruits and flowers grow in abundance, and crops are sown seasonally. The climate is mild and agreeable, and the local customs are simple and honest. The people are graceful in appearance and dressed in fine, colorful clothing. They are devoted to learning and the arts, and their conversations are refined and profound. As for the two paths of right and wrong, believers in each are about equally divided. There are over a hundred Buddhist monasteries, with more than ten thousand monks, who study both the Greater and Lesser Vehicles with equal dedication. There are also over two hundred temples of heavenly deities, with several thousand followers of various other faiths.

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。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。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。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。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。

> In the country of Kanyakubja, during the age of longevity, the old royal capital was called Kusumapura, meaning "Flower Palace." The king was known as Brahmadatta, endowed with merit and wisdom from past lives, skilled in both civil and military affairs. His might spread across Jambudvipa, and his fame reached neighboring lands. He had a thousand sons, all wise, courageous, and resolute, and a hundred daughters, graceful and beautiful. At that time, a sage lived by the banks of the Ganges River, absorbed in deep meditation for tens of thousands of years. His body became like withered wood, and birds perched upon him, dropping seeds of the nyagrodha tree onto his shoulders. As seasons passed, the tree grew, casting shade and eventually surrounding him with its branches. After many years, the sage emerged from his meditation and wished to remove the tree, but feared destroying the birds' nests. People praised his virtue and called him the Great Tree Sage. One day, while wandering along the riverbank and through the groves, he saw the king's daughters playing together. Desires of the sensual realm arose in him, and attachment took root. He went to the Flower Palace to humbly request a marriage. Upon hearing of the sage's arrival, the king personally welcomed him and asked, "Great sage, you dwell beyond worldly concerns—what brings you here so lightly?" The sage replied, "I have lived in the forest for many years. Emerging from meditation to wander, I saw your daughters, and feelings of attachment arose. I have come from afar to make this request." The king, hearing this, saw no way out and said, "Please return to your dwelling, and wait for an auspicious day." The sage accepted this and returned to the forest. The king then asked each of his daughters, but none agreed to marry the sage. Fearing the sage's power, the king grew anxious and wasted away with worry. His youngest daughter, noticing her father's distress, gently asked, "Father, you have a thousand sons and the admiration of countless nations. Why do you grieve as though in fear?" The king replied, "The Great Tree Sage has graciously sought a marriage alliance, but none of you are willing. The sage possesses great power and can bring both fortune and calamity. If his wish is not fulfilled, he will surely become angry and destroy our kingdom, ending our ancestral rites and bringing shame upon our forefathers. Pondering this disaster, I am truly afraid." The young daughter apologized and said, "This deep sorrow is my fault. I am willing to offer my humble self to preserve the kingdom's fate." The king rejoiced and sent her with a retinue to the sage's hermitage. Upon arriving, she expressed apologies on behalf of her father, saying, "The great sage has set aside his transcendental nature and shown concern for the world. My father respectfully offers this young daughter to serve you." But the sage, seeing her, was displeased and said, "You think little of me, an old man, to offer one so uncomely." The king replied, "I asked all my daughters, and none were willing. Only this youngest one volunteered to serve you." The sage, angered, cast a curse: "Let all ninety-nine daughters have bent backs! With their bodies ruined, they shall never marry." When the king sent attendants to verify, the daughters had indeed become hunchbacked. From that time onward, the city became known as Kanyakubja, the City of Bent Women.

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。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！」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。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。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。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。

> Now the king was originally of the Vaiśya caste, named Harṣavardhana <note>“Delight Increaser” in Tang parlance</note>. He ruled over the land, spanning three kings across two generations. His father was named Prabhākaravardhana <note>“Light Increaser” in Tang parlance</note>, and his elder brother was named Rājyavardhana <note>“Kingdom Increaser” in Tang parlance</note>. Rājyavardhana succeeded as the eldest son and governed with virtue. At that time, the king of Eastern India, the country of Karṇasuvarṇa <note>“Golden Ear” in Tang parlance</note>, named Śaśāṅka <note>“Moon” in Tang parlance</note>, often told his ministers: “A wise ruler neighboring us is a threat to our nation.” So he lured the elder brother with an invitation, and at the meeting, had him killed. With the loss of their ruler, the country fell into chaos. At this point, a minister named Bāṇi <note>“Eloquent Discerner” in Tang parlance</note>, who held high office and great prestige, spoke to his colleagues and the people: “The greatest decision for the nation rests on today. The late king’s son, the deceased ruler’s younger brother, is kind by nature, filial at heart, and attracts the worthy. We wish to install him as successor. What do you think? Each of you, speak your mind.” All respected his virtue, and no one held a different view. Thus the ministers and officials all urged him, saying: “Prince, please listen. The late king accumulated merit and virtue, and brought glory to the royal lineage. The succession passed to Rājyavardhana, and we expected him to enjoy a long life; but due to poor counsel, he fell into the enemy’s hands, bringing great shame to the nation—a fault that lies with us ministers. Public opinion and popular sentiment now align with your bright virtue. If you ascend to rule the land, avenge your kin, wash away the nation’s disgrace, and restore your father’s legacy, what achievement could be greater? Please do not decline!” The prince replied: “The weight of succession has always been a grave matter in every era. The position of ruler should be taken with great care. I am truly lacking in virtue, and my father and brother have left me. If I am thrust into this great role, can I truly succeed? If public opinion deems it fitting, how could I forget my own inadequacy? Now, on the banks of the Ganges, there is an image of Avalokiteśvara Bodhisattva, known for many miraculous responses. I wish to go there and seek guidance.” He went before the Bodhisattva’s image, fasted, and prayed earnestly. The Bodhisattva, moved by his sincerity, appeared and asked: “What do you seek with such devotion?” The prince said: “I have suffered great misfortune—my kind father passed away, and then this harsh blow: my virtuous brother was killed. Though I am weak in virtue, my people honor me and urge me to take the throne, to restore my father’s work. In my ignorance, I humbly seek your holy instruction.” The Bodhisattva told him: “In a past life, you were a diligent monk in this very forest, practicing tirelessly. Through that merit, you were born as this prince. The king of Golden Ear country has destroyed the Dharma. When you ascend the throne, you should revive and promote it. Let compassion be your guide, and mercy dwell in your heart. Soon you shall rule all five regions of India. To prolong your dynasty, follow my counsel: I will grant you blessings, and no neighbor shall be a strong foe. But do not sit on the lion throne, and do not use the title ‘Great King.’” Receiving this instruction, he withdrew and then assumed the throne. He called himself “Prince” and took the title Śīlāditya <note>“Precept Sun” in Tang parlance</note>. Then he told his ministers: “My brother’s vengeance is not yet taken, and neighboring states are not yet submissive—there is no time for me to enjoy the comfort of a full meal. All of you, unite your efforts with one heart.” He then gathered the nation’s troops and drilled his soldiers. With five thousand war elephants, twenty thousand cavalry, and fifty thousand infantry, he marched from west to east, subduing all who refused to submit. Elephants were never unsaddled, and soldiers never laid down their armor. In six years, he brought all five regions of India under his rule. Having expanded his territory, he further strengthened his forces—sixty thousand elephants and one hundred thousand cavalry. For nearly thirty years, no wars arose. Governance and teaching were peaceful. He practiced frugality, performed meritorious deeds, and forsook sleep and food in his dedication. He ordered that throughout the five regions of India, no meat should be eaten, and anyone who took a life would be executed without pardon. Along the banks of the Ganges, he built thousands of stūpas, each over a hundred feet tall. In cities, towns, villages, and crossroads across the five regions, he established rest houses, stocked with food and drink, and provided medicine, giving to travelers and the poor without ever running out. At sacred sites, he built monasteries. Every five years, he held a great assembly of universal giving, emptying the royal treasury to distribute alms to all—keeping only weapons, which were not offered as gifts. Each year, he gathered monks from all lands and, for three weeks, provided them with the four necessities. He adorned the Dharma seats and richly decorated the lecture halls, encouraging debate to test their wisdom, judging the worthy and the unworthy, and promoting or demoting accordingly. Those whose moral conduct was steadfast and whose understanding was deep and pure, he would raise to the lion throne and personally receive the Dharma from them. Those who were morally pure but lacked scholarly depth received his respect and honor. But those whose discipline was lax and whose corruption was evident were expelled from the kingdom—he would not even hear of them. For neighboring kings and ministers who devoted themselves to cultivating merit and pursuing goodness tirelessly, he would sit with them side by side, calling them “good friends.” Those who were otherwise, he would not face or speak with; matters were communicated only through envoys. He traveled constantly to inspect his realm, never staying long in one place, setting up temporary dwellings wherever he halted. Only during the three rainy months did he refrain from traveling due to heavy rain. Each day at his traveling palace, he would prepare fine meals for scholars of all traditions—a thousand monks and five hundred Brahmins. He divided each day into three parts: one for governance, two for cultivating merit and doing good, never wearying, always finding the days too short.

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。」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。」

> Earlier, at the invitation of King Kumāra, \[Xuanzang\] set out from Magadha to the kingdom of Kāmarūpa. At that time, King Harṣa, while on a tour of inspection, was in the country of Kajughira. He sent a message to King Kumāra, saying, "Bring the wandering monk from Nālandā to meet with me at once." Thereupon, \[Xuanzang\] traveled with King Kumāra to the meeting. After King Harṣa had expressed his condolences, he asked, "From which country have you come, and what is it that you seek?" \[Xuanzang\] replied, "I have come from the great Tang Dynasty in search of the Dharma." The king asked, "In what direction does the Tang Dynasty lie, and how distant is it from here?" \[Xuanzang\] replied, "It lies tens of thousands of li to the northeast. In India, it is called Mahācīna." The king said, "I have heard that in Mahācīna there is a Son of Heaven known as the King of Qin, who was wise and discerning in his youth and mighty and spirited in his maturity. In former times, when the previous dynasty had fallen into chaos, the land was torn asunder, warfare erupted everywhere, and the people suffered greatly. But the King of Qin, early on, harbored far-reaching vision, and with great compassion he rescued all living beings, pacified the realm, and spread his civilizing influence far and wide. His virtue and grace reached distant lands, and peoples from foreign regions, admiring his moral power, came to acknowledge his sovereignty. The people, enjoying his nurturing care, sang the 'Qin King's Battle Hymn.' It has been a long time since I have heard this noble song. Is the reputation of his great virtue really true? Could the land of the Tang Dynasty be this very country?" \[Xuanzang\] replied, "Yes. 'Cīna' is the name of the previous dynasty; 'Tang' is the name of the reign of my current sovereign. Before he ascended the throne, he was called the King of Qin; now that he has inherited the imperial power, he is called the Son of Heaven. In the final years of the previous dynasty, the people were left without a ruler, warfare broke out in confusion, and living beings were cruelly harmed. The King of Qin, gifted by heaven with great magnanimity and moved by deep compassion, displayed his mighty authority, wiped out all the wicked, and brought peace to the eight directions, so that myriad kingdoms came to pay tribute. He loves and nurtures all sentient beings, holds the Three Treasures in high esteem, reduces taxes, and lessens punishments. Though the state's wealth suffices, the common people live without want. His splendid governance and great transformation are too many to list in full." King Harṣa said, "How excellent! The people of that land are blessed to have such a sage ruler."

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。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。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。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。」

> Then King Harsha was about to return to Kanyakubja to hold a great Dharma assembly. He traveled with several hundred thousand followers along the southern bank of the Ganges River, while King Kumara led tens of thousands of followers along the northern bank. They divided the river between them, advancing both by water and by land. The two kings led the way, surrounded by a fourfold army in strict formation—some sailing in boats, some riding on elephants, beating drums and blowing conch shells, plucking strings and playing wind instruments. After ninety days, they arrived at Kanyakubja, in a great flowering grove west of the Ganges. At this time, more than twenty kings from various countries, having received prior notice, each came with their country's eminent monks, Brahmins, officials, and soldiers to gather at the great assembly. The king had first built a great monastery west of the river. East of the monastery rose a jeweled tower over a hundred feet tall, containing a golden image of the Buddha, made to the king's own height. South of the tower stood a jeweled platform, the place for bathing the Buddha image. Fourteen or fifteen li to the northeast, a separate traveling palace was built. It was now the second month of spring. From the first day, the king offered delicacies to the monks and Brahmins, continuing until the twenty-first day. From the traveling palace to the monastery, elevated galleries lined the road, adorned with every kind of ornament. Musicians played without pause, and refined melodies were performed in succession. The king brought forth from his palace a golden image, hollow inside with raised relief, over three feet tall. It was mounted on a great elephant and canopied with a jeweled awning. King Harsha, dressed in the attire of Indra, held a jeweled parasol and attended on the left, while King Kumara, in the fashion of Brahma, held a white whisk and attended on the right. Five hundred elephant soldiers in armor formed a protective circle around them. Before and behind the Buddha image were a hundred elephants each, carrying musicians who played drums and instruments. King Harsha scattered pearls, mixed jewels, and golden and silver flowers in all directions with every step, making offerings to the Three Jewels. Arriving first at the jeweled platform, he bathed the image with perfumed water, then personally carried it on his own shoulders and brought it up to the western tower. There he offered countless precious treasures and tens of thousands of fine cotton garments as offerings. At this time only about twenty monks accompanied him, while the various kings served as attendants. After the meal offerings were complete, he gathered the scholars of various non-Buddhist schools to discuss subtle doctrines and debate the deepest principles. As the sun began to set, he returned to his traveling palace. Thus, day after day, he escorted the golden image with the same procession, until the day of the final assembly. Suddenly, a fire broke out on the great tower, and flames and smoke began to blaze from the monastery gatehouse. The king said, "I gave all the treasures of my kingdom to build this monastery in honor of my late father, to display his excellent merit. But I, lacking in virtue and without divine protection, have met this calamity. Since such an omen of misfortune has appeared, why should I go on living?" He then burned incense, bowed in reverence, and made a vow: "Through my past good deeds, I have become king of all India. May the power of my merit extinguish this fire! If there is no response, then let me lose my life this very moment!" Immediately, he threw himself forward and leapt into the gateway. It was as if the flames were extinguished by his body—the fire died out completely and the smoke vanished. The kings who witnessed this miracle felt their reverence and fear greatly increase. The king, however, showed no change in expression and spoke as calmly as before. He asked the kings, "This sudden disaster has burned to ashes all our achievements. What thoughts are in your hearts about this?" The kings bowed down, weeping, and replied, "These magnificent achievements and sacred traces, we hoped to pass down to future generations. Now that they are reduced to ashes in a single moment, how can our hearts bear it? Moreover, the heterodox teachers are rejoicing and congratulating one another!" The king said, "Seeing this, we know that what the Thus-Come One taught is true. The heterodox teachers and outside scholars cling to the view of permanence, but only our Great Teacher teaches impermanence. Yet my giving has already been fulfilled, and my wishes have been accomplished. This destruction only confirms once again the truth of the Thus-Come One's teaching. This is truly a great good, and there is no need for deep sorrow."

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。

> Thereupon the kings ascended the great stupa to the east, climbing it to survey the view. Just as they were descending the steps, a stranger suddenly appeared, wielding a blade and charging at the king. Caught off guard, the king stepped back, retreating up the stairs, then bent down, seized the man, and handed him over to the assembled ministers. The ministers, in a panic, had no idea how to intervene. All the kings urged that this man be executed, but King Harsha showed not the slightest anger and simply ordered that he not be killed. The king personally questioned him: "What have I done to wrong you, that you would commit such violence?" The man replied: "Your Majesty's virtue and grace are impartial, and all within and beyond the realm have benefitted. Yet I, in my folly, failed to consider the greater plan. Influenced by the words of certain heretics, I took it upon myself to become an assassin and plot this treacherous act." The king asked: "Why would the heretics harbor such malice?" The man replied: "Your Majesty gathered the kings, emptied the treasury, supported the monks, and cast images of the Buddha. The heretics, however, were summoned from far and wide but received no audience from you, and felt deep shame and humiliation. So they sent this fool to dare such a treacherous deed." An investigation was then conducted into the heretics' following. There were five hundred Brahmins, all men of great learning, who had been summoned. Envious of the monks for receiving the king's honor and favor, they shot flaming arrows at the jeweled tower, hoping that during the chaos of firefighting, the crowd would scatter, and they could kill the king. When that plan found no opportunity, they hired this man to strike in the narrow passage. At this, the kings and ministers requested that the heretics be executed. The king, however, punished only the ringleaders and spared the rest, banishing the five hundred Brahmins beyond the borders of India. With that, he returned to his capital.

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。

> To the northwest of the city stands a stupa built by King Ashoka. In times past, the Thus-Come One spent seven days here delivering sublime teachings. Nearby are the seated spots and walking paths of the four past Buddhas, along with their remaining traces. There is also a small stupa housing relics of the Thus-Come One's hair and nails.

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。

> To the south of the Preaching Stupa, near the Ganges River, there are three monasteries. They share the same outer wall but have separate gates. The Buddha images are magnificent and ornate, and the monks are solemn and reverent. They employ thousands of households of lay servants.

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。

> In the jeweled casket within the monastery, there was a relic of the Buddha's tooth, over half an inch in length, radiating a rare and wondrous light that shifted in hue from dawn to dusk. People from near and far flocked to see it, nobles and commoners alike gathering in great numbers to pay their respects—hundreds and thousands each day. The keeper, burdened by the noisy crowds, imposed a heavy fee and announced to all: those wishing to see the Buddha's tooth must pay a large sum in gold coins. Yet the pilgrims only grew more numerous, gladly paying the tax in their eager devotion. On each fasting day, the tooth was brought out and placed on a high seat, where hundreds and thousands of devotees burned incense and scattered flowers. Though the flowers piled up in abundance, the casket holding the tooth was never buried beneath them. To the left and right of the monastery stood two fine halls, over a hundred feet tall, with stone foundations and brick chambers. Inside were Buddha statues adorned with all manner of precious gems—some cast in gold or silver, others molded from copper alloy. Before each of these two halls stood a smaller monastery.

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。

> Not far to the southeast of the monastery stands a grand sanctuary, with a stone base and brick chambers, soaring over two hundred feet in height. Within it is a standing statue of the Tathagata, towering more than thirty feet, cast from brass and adorned with exquisite jewels. Around the sanctuary, the stone walls are carved with depictions of the Tathagata’s deeds during his practice as a Bodhisattva, every scene meticulously engraved.

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 south of the Stone Monastery stands a shrine dedicated to the Sun God. A short distance further south lies a shrine to Maheshvara, the Great Lord. Both are built of polished blue stone, exquisitely carved, and their dimensions and layout match those of the Buddha Monastery. Each shrine is served by a thousand households responsible for cleaning and maintenance, where drums, music, and songs resound day and night without cease.

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。

> About six or seven li southeast of the great city, on the southern bank of the Ganges River, stands a stupa over two hundred feet tall, built by King Ashoka. In ancient times, the Tathagata stayed here for six months, teaching that the body is impermanent, suffering, empty, and impure. Beside it are traces of the seats and walking paths of the four past Buddhas. There is also a small stupa containing relics of the Tathagata's hair and nails. People afflicted with illness who sincerely circumambulate it are sure to recover, receiving its blessings and benefits.

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。

> A hundred or so miles southeast of the great city lies Navadevakula, situated on the eastern bank of the Ganges River, stretching over twenty miles in circumference. Its flowering groves and clear ponds mirror one another in serene reflection.

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。

> Northwest of Navadevakula City, on the eastern bank of the Ganges River, stands a heavenly shrine with multi-storied pavilions and terraced towers, displaying extraordinary craftsmanship and unique designs. Five li east of the city lie three monasteries, enclosed within the same walls but with separate gates, housing over five hundred monks who all study the Small Vehicle school of Sarvastivada. More than two hundred steps in front of the monasteries stands a stupa built by King Ashoka. Although its foundation has partially collapsed, it still rises over a hundred feet in height—this is the place where the Tathagata once expounded the Dharma for seven days. Sacred relics within it occasionally emit radiant light. Nearby are the seated and walking meditation sites of the four past Buddhas.

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。

> About three or four miles north of the monastery, on the bank of the Ganges River, there stands a stupa over two hundred feet tall, built by King Ashoka. Long ago, the Buddha taught here for seven days. During that time, five hundred hungry ghosts came to where the Buddha was. Upon hearing his teachings, they gained understanding and were freed from their ghostly state to be reborn in heaven.

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 Dharma-preaching stupa are the seats where the four past Buddhas sat and the traces of their walking meditation. Next to these are stupas containing the hair and nail relics of the Tathagata.

自此東南行六百餘里，渡殑伽河，南至阿踰陀國中印度境。

> From here, traveling southeast for over six hundred li, crossing the Ganges River, one reaches the country of Ayodhya to the south, which lies in central India.