高僧法顯傳一卷
Biography of the Eminent Monk Faxian
東晉沙門釋法顯自記遊天竺事
Journey to the Land of the Buddha: A Record by the Monk Faxian of the Eastern Jin Dynasty
法顯。昔在長安慨律藏殘缺。於是遂以弘始二年歲在己亥。與慧景道整慧應慧嵬等。同契至天竺尋求戒律。初發跡長安。度隴至乾歸國夏坐。夏坐訖前至褥檀國。度養樓山至張掖鎮。張掖大亂道路不通。張掖王慇勤遂留為作檀越。於是與智嚴慧簡僧紹寶雲僧景等相遇。欣於同志。便共夏坐。夏坐訖復進到燉煌。有塞東西可八十里。南北四十里。共停一月餘日。法顯等五人隨使先發。復與寶雲等別燉煌。太守李浩供給度沙河。沙河中多有惡鬼熱風。遇則皆死無一全者。上無飛鳥下無走獸。遍望極目欲求度處則莫知所擬。唯以死人枯骨為幖幟耳。行十七日計可千五百里。得至鄯鄯國。其地崎嶇薄瘠。俗人衣服粗與漢地同。但以氈褐為異。其國王奉法。可有四千餘僧悉小乘學。諸國俗人及沙門盡行天竺法。但有精麁。從此西行所經諸國類皆如是。唯國國胡語不同。然出家人皆習天竺書天竺語。住此一月日。復西北行十五日到烏夷國。僧亦有四千餘人。皆小乘學。法則齊整。秦土沙門至彼都不預其僧例也。法顯得符行當公孫經理。住二月餘日。於是還與寶雲等共合烏夷國。人不修禮儀遇客甚薄。智嚴慧簡慧嵬遂返向高昌欲求行資。法顯等蒙符公孫供給。遂得直進西南。行路中無居民。涉行艱難。所經之苦人理莫比。在道一月五日得到于闐。其國豐樂人民殷盛。盡皆奉法。以法樂相娛。眾僧乃數萬人。多大乘學。皆有眾食。彼國人民星居。家家門前皆起小塔。最小者可高二丈許。作四方僧房供給客僧。及餘所須國主安頓供給法顯等於僧伽藍。僧伽藍名瞿摩帝。是大乘寺。三千僧共揵搥食。入食堂時威儀齊肅次第而坐。一切寂然器鉢無聲。淨人益食不得相喚。但以手指麾。慧景道整慧達先發向竭叉國。法顯等欲觀行像。停三月日。其國中有四大僧伽藍不數小者。從四月一日城裏便掃灑道路莊嚴巷陌。其城門上張大幃幕。事事嚴飾。王及夫人婇女皆住其中。瞿摩帝僧是大乘學。王所敬重。最先行像。離城二四里作四輪像車。高三丈餘。狀如行殿。七寶莊校。懸繒幡蓋。像立車中二菩薩侍。作諸天侍從。皆以金銀彫瑩懸於虛空像去門百步。王脫天冠易著新衣。徒跣持花香翼從出城。迎像頭面禮足散花燒香。像入城時。門樓上夫人婇女遙散眾花紛紛而下。如是莊嚴供具車車各異。一僧伽藍則一日行像。自月一日。為始至十四日行像乃訖。行像訖王及夫人乃還宮耳。其城西七八里有僧伽藍。名王新寺。作來八十年經三王方成。可高二十五丈。彫文刻鏤金銀覆上眾寶合成。塔後作佛堂莊嚴妙好。梁柱戶扇窓牖皆以金薄。別作僧房亦嚴麗整飾。非言可盡。嶺東六國諸王所有上價寶物多作供養。人用者少。既過四月行像。僧韶一人隨胡道人向罽賓。法顯等進向子合國。在道二十五日。便到其國。國王精進有千餘僧。多大乘學。住此十五日已。於是南行四日至葱嶺山。到於麾國安居。安居已山行二十五日到竭叉國。與慧景等合。值其國王作般遮越師。般遮越師漢言五年大會也。會時請四方沙門。皆來雲集。集已莊嚴眾僧坐處。懸繒幡蓋。作金銀蓮華著僧座後。鋪淨坐具。王及群臣如法供養。或一月二月。或三月。多在春時。王作會已復勸諸群臣設供供養。或一日二日三日五日乃至七日。供養都畢。王以所乘馬鞍勒自副使國中貴重臣騎之。并諸白㲲種種珍寶沙門所須之物。共諸群臣發願布施眾僧。布施僧已還從僧贖其地。山寒不生餘穀。唯熟麥耳。眾僧受歲已其晨輒霜。故其王每請眾僧令麥熟。然後受歲。其國中有佛唾壺。以石作之。色似佛鉢。又有佛一齒。其國中人為佛齒起塔。有千餘僧徒。盡小乘學。自山以東俗人被服類粗與秦土同。亦以氈褐為異。沙門法用轉勝不可具記。其國當葱嶺之中。自葱嶺已前草木果實皆異。唯竹及安石榴甘蔗三物與漢地同耳。從此西行向北天竺國。在道一月得度葱嶺。葱嶺山冬夏有雪。又有毒龍。若失其意則吐毒風。雨雪飛沙礫石。遇此難者萬無一全。彼土人即名為雪山也。度嶺已到北天竺。始入其境。有一小國名陀歷。亦有眾僧皆小乘學。其國昔有羅漢。以神足力將一巧匠。上兜率天觀彌勒菩薩長短色貌。還下刻木作像。前後三上觀。然後乃成像。長八丈足趺八尺。齋日常有光明。諸國王競興供養。今故現在於此。順嶺西南行十五日。其道艱岨崖岸嶮絕。其山唯石壁立千仞。臨之目眩。欲進則投。足無所下。有水名新頭河。昔人有鑿石通路。施傍梯者凡度七百。度梯已躡懸絙過河。河兩岸相去減八十步。九譯所記。漢之張騫甘英皆不至此。
Fǎxiǎn. In the past, while in Chang'an, he lamented the incomplete state of the Vinaya (monastic discipline) collection. Therefore, in the second year of the Hóngshǐ era, the year of Jǐhài, he, together with Huìjǐng, Dàozhěng, Huìyìng, Huìwéi, and others, made a pact to travel to India in search of the precepts and monastic rules. They first set out from Chang'an, crossed the Long mountains, and reached the Qiānguī Kingdom for the summer retreat. After the summer retreat, they proceeded ahead to the Rùtán Kingdom, crossed the Yǎnglóu mountains, and arrived at the garrison town of Zhāngyè. Zhāngyè was in great turmoil, and the roads were impassable. The Prince of Zhāngyè was earnest and hospitable, so he detained them and acted as their patron. There, they met Zhìyán, Huìjiǎn, Sēngshào, Bǎoyún, Sēngjǐng, and others. Delighted to find fellow travelers with the same aim, they then spent the summer retreat together. After the summer retreat, they advanced again, reaching Dūnhuáng. It had a fortress, about eighty *li* from east to west and forty *li* from north to south. They stayed there for over a month. Fǎxiǎn and his five companions followed an envoy and set out first. They then parted from Bǎoyún and the others at Dūnhuáng. The Governor of Dūnhuáng, Lǐ Hào, provided supplies for crossing the Sandy River. In the Sandy River, there were many malevolent ghosts and scorching winds. Those who encountered them all perished, with not a single survivor. Above, there were no flying birds; below, no running beasts. Gazing to the farthest horizon in search of a crossing point, one could find nothing to aim for. They could only use the dry bones of the dead as markers. After traveling for seventeen days, covering approximately fifteen hundred *li*, they reached the kingdom of Shànshàn. The land was rugged, barren, and poor. The clothing of the common people was roughly similar to that of the Han lands, differing only in that they used felt and coarse woolen cloth. The king of this country upheld the Dharma. There were about four thousand monks, all followers of the Hinayāna school. The common people and monks of all the countries all practiced the Indian Dharma, though with varying degrees of refinement. From here westward, the countries they passed through were generally like this. Only the local languages differed from country to country. However, all monastics studied Indian script and language. They stayed here for a month. Then, traveling northwest for fifteen days, they reached the kingdom of Wūyí. There were also over four thousand monks, all followers of the Hinayāna school. Their monastic discipline was uniform and orderly. Monks from the Qin lands who reached there were not included in their monastic community. Fǎxiǎn obtained travel provisions from the Administrator Gōngsūn. After staying over two months, he then rejoined Bǎoyún and the others at the kingdom of Wūyí. The people there did not cultivate etiquette and treated guests very poorly. Zhìyán, Huìjiǎn, and Huìwéi consequently turned back toward Gāochāng to seek travel funds. Fǎxiǎn and his companions, having received provisions from Administrator Gōngsūn, were thus able to proceed directly southwest. On the road, there were no inhabitants. The journey was arduous and difficult. The hardships endured along the way were beyond compare in human experience. After a month and five days on the road, they reached Yútián. This country was prosperous and happy, its people numerous and thriving. All upheld the Dharma, finding joy and entertainment in the Dharma. The community of monks numbered tens of thousands, most following the Mahāyāna school. All had communal meals. The people of that country lived scattered like stars. In front of every household gate, a small stūpa was erected, the smallest being about twenty feet high. They built monastic quarters on four sides to provide for visiting monks and for other needs. The king settled and provided for Fǎxiǎn and his companions at a monastery. The monastery was named Qúmódì. It was a Mahāyāna monastery where three thousand monks ate together to the sound of the wooden gong. When entering the dining hall, their dignified conduct was uniformly solemn as they sat in order. Everything was silent; no sound came from bowls or utensils. Lay attendants adding food did not call out, but only used hand signals. Huìjǐng, Dàozhěng, and Huìdá set out first for the kingdom of Jiéchā. Fǎxiǎn and the others wished to observe the procession of the image, so they stayed for three months. In this country, there were four major monasteries, not counting the smaller ones. Starting from the first day of the fourth month, the roads within the city were swept clean, and the lanes and streets were adorned. A large curtain was spread over the city gate, and everything was elaborately decorated. The king, his consort, and court ladies all resided within it. The Qúmódì monks, being of the Mahāyāna school, were revered by the king. Their image procession was the first to take place. Two or three *li* from the city, a four-wheeled image carriage was made, over thirty feet high, resembling a mobile palace, adorned with the seven treasures, and hung with silk banners and canopies. The image stood in the carriage with two bodhisattvas attending it, and various heavenly beings served as attendants, all crafted from gold and silver, polished and suspended in the air. When the image was a hundred paces from the gate, the king removed his heavenly crown, changed into new clothes, walked barefoot holding flowers and incense, and with his retinue following, went out of the city to welcome the image. He bowed his head, touched its feet with his forehead, scattered flowers, and burned incense. When the image entered the city, the consort and court ladies on the gate tower scattered masses of flowers from afar, which fluttered down profusely. Such adornments and offerings varied from carriage to carriage. Each monastery had its image procession for one day. Starting from the first day of the month, the processions continued until the fourteenth day, when they concluded. After the processions ended, the king and his consort returned to the palace. Seven or eight *li* west of the city was a monastery named the King's New Monastery. It took eighty years to build, spanning three kings' reigns. It was about two hundred and fifty feet high, carved with patterns and inlaid, covered with gold and silver, and combined with various precious substances. Behind the stūpa was a Buddha hall, exquisitely and wonderfully adorned. The beams, pillars, doors, leaves, windows, and lattices were all covered with gold leaf. Separate monastic quarters were also built, solemn, beautiful, and neatly arranged—indescribable in words. The kings of the six countries east of the mountains offered most of their most valuable treasures here; few were used by people. After the fourth-month image processions were over, Sēngsháo alone followed a foreign monk toward Jìbīn. Fǎxiǎn and the others proceeded toward the kingdom of Zǐhé. After twenty-five days on the road, they reached that country. The king was diligent, and there were over a thousand monks, most following the Mahāyāna school. After staying fifteen days, they then traveled south for four days to the Onion Range mountains, reaching the kingdom of Yúhuī for the summer retreat. After the summer retreat, they traveled through the mountains for twenty-five days to the kingdom of Jiéchā, where they rejoined Huìjǐng and the others. It happened that the king of that country was holding a Pañcavārṣika assembly. Pañcavārṣika is translated into Chinese as the Five-Year Great Assembly. For the assembly, monks from the four directions were invited to gather like clouds. After gathering, the seating area for the assembly of monks was adorned, with silk banners and canopies hung, and golden and silver lotus flowers placed behind the monks' seats. Pure sitting mats were spread. The king and his ministers made offerings according to the Dharma, sometimes for one month, two months, or three months, mostly in springtime. After the king held his assembly, he further encouraged his various ministers to set up offerings, for one day, two days, three days, up to seven days. After all the offerings were completed, the king, along with his ministers, made vows and gave alms to the assembly of monks, offering the saddle and bridle of the horse he rode, and having the country's high-ranking ministers ride it, along with various white woolen cloths, all kinds of precious jewels, and items required by monks. After giving alms to the monks, they then ransomed the land back from the monks. The mountains were cold and produced no other grain, only ripe barley. After the monks observed the end of the retreat, frost would invariably come in the morning. Therefore, the king would always request the monks to allow the barley to ripen before observing the end of the retreat. In this country, there was a Buddha's spittoon, made of stone, its color resembling the Buddha's alms bowl. There was also one of the Buddha's teeth. The people of this country built a stūpa for the Buddha's tooth. There were over a thousand monks and disciples, all followers of the Hinayāna school. East of the mountains, the clothing of common people was generally similar to, though coarser than, that of the Qin lands, also differing in the use of felt and coarse woolen cloth. The monastic practices and observances were progressively more excellent, impossible to record in full. This country lay within the Onion Range. From the Onion Range onward, the plants, trees, fruits, and seeds were all different. Only bamboo, pomegranates, and sugarcane were the same as in the Han lands. From here, traveling west toward North India, they took a month on the road to cross the Onion Range. The Onion Range mountains have snow both winter and summer. There are also poisonous dragons. If one offends them, they spew poisonous winds, rain snow, and hurl flying sand and gravel. Those who encounter this calamity, not one in ten thousand survives. The local people call it the Snowy Mountains. After crossing the range, they reached North India, first entering its territory. There was a small country named Tuólì. It also had a community of monks, all followers of the Hinayāna school. In the past, this country had an arhat who, using his supernatural power, took a skilled craftsman up to the Tuṣita Heaven to observe the height, appearance, and complexion of Maitreya Bodhisattva. Returning, he carved a wooden image. He went up to observe three times in total before finally completing the image. It was eighty feet tall, with an eight-foot pedestal. On fasting days, it often emitted light. Various kings vied in making offerings to it. It still exists there now. Following the range southwest for fifteen days, the path was arduous and dangerous, with steep cliffs and perilous precipices. The mountains consisted solely of sheer rock faces standing a thousand *ren* high. Looking down made one dizzy. Wanting to advance, one had nowhere to place one's feet. There was a river named the Sindhu River. In the past, people had chiseled a path through the rock, constructing ladders along the side—seven hundred in total to cross. After crossing the ladders, they tread on suspended ropes to cross the river. The distance between the two banks of the river was less than eighty paces. According to the records of the Nine Interpreters, neither Zhāng Qiān nor Gān Yīng of the Han dynasty reached this place.
眾僧問法顯。佛法東過其始可知耶。顯云。訪問彼土人。皆云。古老相傳。自立彌勒菩薩像。後便有天竺沙門。齎經律過此河者。像立在佛泥洹後三百許年。計於周氏平王時。由茲而言。大教宣流始自此像。非夫彌勒大士繼軌釋迦。孰能令三寶宣通邊人識法。固知冥運之開本非人事。則漢明帝之夢有由而然矣。度河便到烏長國。其烏長國是正北天竺也。盡作中天竺語。中天竺所謂中國。俗人衣服飲食亦與中國同。佛法甚盛。名眾僧止住處為僧伽藍。凡有五百僧伽藍。皆小乘學。若有客比丘到悉供養三日。三日過已乃令自求所安。常傳言。佛至北天竺。即到此國也。佛遺足跡於此。或長或短在人心念。至今猶爾。及曬衣石度惡龍處悉亦現在。石高丈四尺。闊二丈許。一邊平。慧景慧達道整三人先發向佛影那竭國。法顯等住此國夏坐。坐訖南下到宿呵多國。其國佛法亦盛。昔天帝釋試菩薩化作鷹鴿割肉貿鴿處。佛既成道與諸弟子遊行。語云。此本是吾割肉貿鴿處。國人由是得知。於此處起塔金銀挍飾。從此東下五日行到揵陀衛國。是阿育王子法益所治處。佛為菩薩時。亦於此國以眼施人。其處亦起大塔金銀挍飾。此國人多小乘學。自此東行七日。有國名竺剎尸羅。竺剎尸羅漢言截頭也。佛為菩薩時。於此處以頭施人。故因以為名。復東行二日至投身餧餓虎處。此二處亦起大塔。皆眾寶挍飾。諸國王臣民競興供養。散華然燈相繼不絕。通上二塔彼方人亦名為四大塔也。從揵陀衛國南行四日到弗樓沙國。佛昔將諸弟子遊行此國。語阿難云。吾般泥洹後當有國王名罽膩伽。於此處起塔。後罽膩伽王出世。出行遊觀時。天帝釋欲開發其意。化作牧牛小兒。當道起塔。王問言。汝作何等。答言。作佛塔。王言大善。於是王即於小兒塔上起塔。高四十餘丈眾寶挍飾。凡所經見塔廟壯麗威嚴都無此比。傳云。閻浮提塔唯此塔為上。王作塔成已小塔即自傍出大塔南。高三尺許。佛鉢即在此國。昔月氏王大興兵眾。來伐此國欲取佛鉢。既伏此國已。月氏王等篤信佛法。欲持鉢去。故大興供養。供養三寶畢。乃挍飾大象置鉢其上。象便伏地不能得前。更作四輪車載鉢。八象共牽復不能進。王知與鉢緣未至。深自愧歎即於此處起塔及僧伽藍。并留鎮守種種供養。可有七百餘僧。日將欲中眾僧則出鉢與。白衣等種種供養。然後中食。至暮燒香時復爾。可容二斗許。雜色而黑多四際分明。厚可二分甚光澤。貧人以少華投中便滿。有大富者欲以多華供養。正復百千萬斛終不能滿。寶雲僧景止供養佛鉢便還。慧景慧達道整先向那竭國。供養佛影佛齒及頂骨。慧景病道整住看。慧達一人還於弗樓沙國相見。而慧達寶雲僧景遂還秦土。慧景在佛鉢寺無常。由是法顯獨進向佛頂骨所。西行十六由延至那竭國界醯羅城。城中有佛頂骨精舍。盡以金薄七寶挍飾。國王敬重頂骨。慮人抄奪。乃取國中豪姓八人。人持一印。印封守護。清晨八人俱到各視其印。然後開戶。開戶已以香汁洗手。出佛頂骨置精舍外高座上以七寶圓碪。碪下瑠璃鍾覆上皆珠璣挍飾。骨黃白色。方圓四寸。其上隆起。每日出後精舍人則登高樓擊大鼓吹䗍敲銅鉢。王聞已則詣精舍。以華香供養。供養已次第頂戴而去。從東門入西門出。王朝朝如是供養禮拜。然後聽國政。居士長者亦先供養乃修家事。日日如是初無懈倦。供養都訖乃還頂骨於精舍中。有七寶解脫塔。或開或閉。高五尺許。以盛之。精舍門前朝朝恒有賣華香人。凡欲供養者種種買焉。諸國王亦恒遣使供養。精舍處方三十步雖復天震地裂此處不動。從此北行一由延到那竭國城。是菩薩本以銀錢貿五莖華供養定光佛處。城中亦有佛齒塔。供養如頂骨法。城東北一由延。到一谷口有佛錫杖。亦起精舍供養。杖以牛頭旃檀作。長丈六七許。以木筒盛之。正復百千人舉不能移。入谷口西行有佛僧伽梨。亦起精舍供養。彼國土俗亢旱。時國人相率出衣禮拜供養。天即大雨。那竭城南半由延有石室博山。西南向佛留影。此中去十餘步觀之如佛真形。金色相好光明炳著。轉近轉微髣髴如有。諸方國王遣工畫師摹寫莫能及。彼國人傳云。千佛盡當於此留影。影西四百步許。佛在時剃髮剪爪。佛自與諸弟子共造塔。高七八丈以為將來塔法。今猶在。邊有寺。寺中有七百餘僧。此處有諸羅漢辟支佛塔乃千數。住此冬三月。法顯等三人南度小雪山。雪山冬夏積雪。山北陰中遇寒風暴起人皆噤戰。慧景一人不堪復進。口出白沫語法顯云。我亦不復活。便可時去勿得俱死。於是遂終。法顯撫之悲號。本圖不果命也奈何。復自力前得過嶺南到羅夷國。近有三千僧兼大小乘學。住此夏坐。坐訖南下。行十日到跋那國。亦有三千許僧。皆小乘學。從此東行三日復渡新頭河。兩岸皆平地。過河有國名毘荼。佛法興盛兼大小乘學。見秦道人往乃大憐愍。作是言。如何邊地人能知出家為道遠求佛法。悉供給所須。待之如法。從此東南行減八十由延。經歷諸寺甚多僧眾萬數。過是諸處已到一國。國名摩頭羅。又經蒱那河。河邊左右有二十僧伽藍。可有三千僧。佛法轉盛。凡沙河已西天竺諸國。國王皆篤信佛法供養眾僧。時則脫天冠。共諸宗親群臣手自行食。行食已鋪氈於地。對上座前坐於眾僧前。不敢坐床。佛在世時。諸王供養法式相傳至今。從是以南名為中國。中國寒暑調和無霜雪。人民殷樂無戶籍官法。唯耕王地者乃輸地利。欲去便去欲住便住。王治不用刑斬。有罪者但罰其錢。隨事輕重。雖復謀為惡逆。不過截右手而已。王之侍衛左右皆有供祿。舉國人民悉不殺生。不飲酒不食葱蒜。唯除旃荼羅。旃荼羅名為惡人。與人別居。若入城市則擊木以自異。人則識而避之不相搪揬。國中不養猪雞不賣生口。市無屠店及沽酒者。貨易則用貝齒。唯旃荼羅漁獵師賣肉耳。自佛般泥洹後。諸國王長者居士為眾僧起精舍。供給田宅園圃民戶牛犢鐵券書錄。後王王相傳無敢廢者。至今不絕。眾僧住止房舍。床蓐飲食衣服都無闕乏。處處皆爾。眾僧常以作功德為業。及誦經坐禪。客僧往到舊僧迎逆。代擔衣鉢給洗足水。塗足油與非時漿。須臾息已復問其臘數。次第得房舍臥具。種種如法。眾僧住處作舍利弗塔目連阿難塔并阿毘曇律經塔。安居後一月諸希福之家勸化供養。僧行非時漿。眾僧大會說法。說法已供養舍利弗塔。種種華香通夜然燈。使伎樂人作舍利弗大婆羅門時詣佛求出家。大目連大迦葉亦如是。諸比丘尼多供養阿難塔。以阿難請世尊聽女人出家故。諸沙彌多供養羅云。阿毘曇師者供養阿毘曇。律師者供養律。年年一供養。各自有日。摩訶衍人則供養般若波羅蜜文殊師利觀世音等。眾僧受歲竟。長者居士婆羅門等。各將種種衣物沙門所須以用布施眾僧。僧受亦自各各布施。佛泥洹已來。聖眾所行。威儀法則。相承不絕。自度新頭河至南天竺。迄于南海四五萬里。皆平坦無大山川。正有河水耳。從此東南行十八由延。有國名僧迦施。佛上忉利天三月為母說法來下處。佛上忉利天。以神通力都不使諸弟子知來。滿七日乃放神足。阿那律以天眼遙見世尊。即語尊者大目連。汝可往問訊世尊。目連即往頭面禮足共相問訊。問訊已佛語目連。吾却後七日當下閻浮提。目連既還。于時八國大王及諸臣民不見佛久。咸皆渴仰。雲集此國以待世尊。時優鉢羅比丘尼。即自心念。今日國王臣民皆當迎佛。我是女人。何由得先見佛。即以神足化作轉輪聖王。最前禮佛。佛從忉利天上來向下。下時化作三道寶階。佛在中道七寶階上行。梵天王亦化作白銀階。在右邊執白拂而侍。天帝釋化作紫金階。在左邊執七寶蓋而侍。諸天無數從佛來下。佛既下三階俱沒于地。餘有七級而現。後阿育王欲知其根際。遣人掘看。下至黃泉根猶不盡。王益敬信。即於階上起精舍。當中階作丈六立像。精舍後立石柱。高二十肘。上作師子。柱內四邊有佛像。內外映徹淨若琉璃。有外道論師與沙門諍此住處。時沙門理屈。於是共立誓言。此處若是沙門住處者。今當有靈驗。作是言已。柱頭師子乃大鳴吼見驗。於是外道慴怖心伏而退。佛以受天食三月故。身作天香不同世人。即便浴身後人於此處起浴室。浴室猶在優鉢羅比丘尼初禮佛處今亦起塔。佛在世時有剪髮爪作塔。及過去三佛并釋迦文佛坐處經行處。及作諸佛形像處。盡有塔。今悉在。天帝釋梵天王從佛下處亦起塔。此處僧及尼可有千人。皆同眾食。雜大小乘學。住處有一白耳龍。與此眾僧作檀越。令國內豐熟雨澤以時無諸災害。使眾僧得安。眾僧感其惠。故為作龍舍敷置坐處。又為龍設福食供養。眾僧日日眾中別差三人到龍舍中食。每至夏坐訖龍輒化形作一小蛇。兩耳邊白。眾僧識之。銅盂盛酪以龍置中。從上座至下座行之。似若問訊。遍便化去。每年一出。其國豐饒人民熾盛。最樂無比。諸國人來無不經理供給所須。寺西北五十由延有一寺。名大墳。大墳者惡鬼名也。佛本化是惡鬼。後人於此處起精舍。布施阿羅漢以水灌手。水瀝滴地。其處故在。正復掃除常現不滅。此處別有佛塔。善鬼神常掃灑。初不須人功。有邪見國王言。汝能如是者。我當多將兵眾住此益積糞穢。汝復能除不。鬼神即起大風吹之令淨此處。有百枚小塔。人終日數之不能得知。若至意欲知者。便一塔邊置一人已復計數。人人或多或少其不可得知。有一僧伽藍可六七百僧。此中有辟支佛食處泥地。大如車輪。餘處生草此處獨不生。及曬衣地處亦不生草。衣條著地跡今故現在。法顯在龍精舍夏坐。坐訖東南行七由延到罽饒夷城。城接恒水有二僧伽藍。盡小乘學。去城西六七里。恒水北岸佛為諸弟子說法處。傳云。說無常苦空說身如泡沫等。此處起塔猶在。度恒水南行三由延到一村。名呵梨。佛於此中說法經行坐處盡起塔。從此東南行十由延。到沙祇大國出沙祇城。南門道東佛本在此嚼楊枝已刺土中。即生長七尺。不增不減。諸外道婆羅門嫉妬或斫或拔遠棄之。其處續生如故。此中亦有四佛經行坐處。起塔故在。從此南行八由延。到拘薩羅國舍衛城。城內人民希曠都有二百餘家。即波斯匿王所治城也。大愛道故精舍處。須達長者井壁及鴦掘魔得道般泥洹燒身處。後人起塔皆在此城中。諸外道婆羅門生嫉妬心欲毀壞之。天即雷電霹靂終不能得壞。出城南門千二百步道西。長者須達起精舍。精舍東向開門門戶兩邊有二石柱。左柱上作輪形右柱上作牛形精舍左右池流清淨樹林尚茂。眾華異色。蔚然可觀。即所謂祇洹精舍也。佛上忉利天為母說法九十日。波斯匿王思見佛即刻牛頭栴檀作佛像置佛坐。處佛後還入精舍像即避出迎佛。佛言。還坐。吾般泥洹後可為四部眾作法式。像即還坐。此像最是眾像之始。後人所法者也。佛於是移住南邊小精舍。與像異處。相去二十步。祇洹精舍本有七層。諸國王人民競興供養。懸繒幡蓋散華燒香燃燈續明日日不絕。鼠銜燈炷燒幡。蓋遂及精舍七重都盡。諸國王人民皆大悲惱。謂栴檀像已燒。却後四五日開東邊小精舍戶忽見本像。皆大歡喜。共治精舍得作兩重。還移像本處。法顯道整初到祇洹精舍。念昔世尊住此二十五年。自傷生在邊地。共諸同志遊歷諸國。而或有還者。或有無常者。今日乃見佛空處愴然心悲。彼眾僧出問法顯等言。汝等從何國來。答曰。從漢地來。彼眾僧歎曰。奇哉邊國之人乃能求法至此。自相謂言。我等諸師和上相承以來未見漢道人來到此也。精舍西北四里有林。名曰得眼。本有五百盲人依精舍住此。佛為說法盡還得眼。盲人歡喜刺杖著地頭面作禮。杖遂生長大。世人重之無敢伐者。遂成為林是故以得眼為名。祇洹眾僧中食後多往彼林中坐禪。祇洹精舍東北六七里。毘舍佉母作精舍請佛及僧。此處故在。祇洹精舍大院各有二門。一門東向一門北向。此園即須達長者布金錢買地處。精舍當中央。佛住此處最久。說法度人經行坐處。亦盡起塔。皆有名字。及孫陀利殺身謗佛處。出祇洹東門北行七十步道西。佛昔共九十六種外道論議。國王大臣居士人民皆雲集而聽。時外道女。名旃遮摩那起嫉妬心。乃懷衣著腹前似若妊身。於眾會中謗佛以非法。於是天帝釋即化作白鼠嚙其腰帶。帶斷所懷衣墮地。地即裂生入地獄。及調達毒爪欲害佛生入地獄處。後人皆幖幟之。又於論議處起精舍高六丈許。中有坐佛像。其道東有外道天寺。名曰影覆。與論議處精舍裌道相對。亦高六丈許。所以名影覆者日在西時。世尊精舍影則映外道天寺。日在東時外道天寺影則北映。終不能得映佛精舍也。外道常遣人守其天寺。掃灑燒香然燈供養。至明旦其燈輒移在佛精舍中。婆羅門恚言。諸沙門取我燈自供養佛為爾不止。婆羅門於是夜自伺候見其所事天神將燈繞佛精舍三匝供養。供養佛已忽然不見。婆羅門乃知佛神大。即捨家入道。傳云。近有此事繞祇洹精舍。有十八僧伽藍。盡有僧住。唯一處空此中國有九十六種外道。皆知今世後世。各有徒眾亦皆乞食。但不持鉢。亦復求福於曠路側。立福德舍。屋宇床臥飲食供給行路人及出家人來去客。但所期異耳。調達亦有眾在常供養過去三佛。唯不供養釋迦文佛。舍衛城東南四里琉璃王欲伐舍夷國。世尊當道側立立處起塔。城西五十里到一邑名都維。是迦葉佛本生處。父子相見處。般泥洹處。皆悉起塔。迦葉如來全身舍利亦起大塔。從舍衛城東南行十二由延到一邑名那毘伽。是拘樓秦佛所生處。父子相見處。般泥洹處。亦皆起塔。從此北行減一由延到一邑。是拘那含牟尼佛所生處。父子相見處。般泥洹處。亦皆起塔。從此東行減一由延到迦維羅衛城。城中都無王民甚丘荒。止有眾僧民戶數十家而已。白淨王故宮處。作太子母形像。及太子乘白象入母胎時太子出城東門見病人。迴車還處皆起塔。阿夷相太子處。與難陀等撲象捅射處。箭東南去三十里入地令泉水出。後世人治作井令行人飲。佛得道還見父王處。五百釋子出家向優波離作禮地六種震動處。佛為諸天說法四天王等守四門父王不得入處。佛在尼拘律樹下東向坐大愛道布施佛僧伽梨處。此樹猶在。瑠璃王殺釋種。釋種死盡得須陀洹立塔今亦在。城東北數里有王田太子坐樹下觀耕者處。城東五十里有王園。園名論民。夫人入池洗浴出池。北岸二十步舉手攀樹枝東向生太子。太子墮地行七步。二龍王浴太子。身浴處遂作井。及上洗浴池。今眾僧常取飲之。凡諸佛有四處常定。一者成道處。二者轉法輪處。三者說法論議伏外道處。四者上忉利天為母說法來下處。餘者則隨時示現焉。迦維羅衛國大空荒人民希疎道路怖畏。白象師子不可妄行。從佛生處東行五由延有國名藍莫。此國王得佛一分舍利。還歸起塔。即名藍莫塔。塔邊有池池中有龍常守護此塔晝夜供養。阿育王出世欲破八塔。作八萬四千塔。破七塔已次欲破此塔。龍便現身將阿育王入其宮中。觀諸供養具已語王言。汝供養若能勝是便可壞之持去。吾不與汝諍。阿育王知其供養具非世之所有。於是便還此中荒蕪無人灑掃。常有群象以鼻取水灑地。取雜花香而供養塔。諸國有道人來欲禮拜塔。遇象大怖依樹自翳。見象如法供養。道人大自悲感。此中無有僧伽藍可供養此塔。乃令象灑掃。道人即捨大戒還作沙彌。自挽草木平治處所使得淨潔。勸化國王作僧住處。已為寺主。今現有僧住。此事在近。自爾相承至今恒以沙彌為寺主。從此東行三由延太子遣車匿白馬還處亦起塔。從此東行四由延到炭塔。亦有僧伽藍。復東行十二由延到拘夷那竭城。城北雙樹間希連禪河邊。世尊於此北首而般泥洹。及須跋最後得道處。以金棺供養世尊七日處。金剛力士放金杵處。八王分舍利處。此諸處皆起塔。有僧伽藍今悉現在。其城中人民亦希曠。止有眾僧民戶。從此東南行十二由延到諸梨車欲逐佛般泥洹處。而佛不聽戀佛不肯去。佛化作大深塹不得度。佛與鉢作信遣還其家處立石柱。上有銘題。自此東行十由延到毘舍離國。毘舍離城北大林重閣精舍。佛住處及阿難半身塔。其城裏本菴婆羅女家。為佛起塔。今故現在。城南三里道西菴婆羅女以園施佛作佛住處。佛將般泥洹與諸弟子出毘舍離城西門。迴身右轉顧看毘舍離城告諸弟子。是吾最後所行處。後人於此處起塔。城西北三里有塔名放弓仗。以名此者恒水流有一國王。王小夫人生一肉胎。大夫人妬之言。汝生不祥之徵。即盛以木函擲恒水中。下流有國王遊觀。見水上木函。開看見千小兒端正殊特。王即取養之。遂便長大甚勇健。所往征伐無不摧伏。次伐父王本國。王大愁憂。小夫人問王。何故愁憂。王曰。彼國王有千子勇健無比。欲來伐吾國。是以愁耳。小夫人言。王勿愁憂。但於城東作高樓。賊來時置我樓上。則我能却之。王如其言。至賊來時小夫人於樓上語賊言。汝是我子。何故作反逆事。賊曰。汝是何人。云是我母。小夫人曰。汝等若不信者盡仰向張口。小夫人即以兩手搆兩乳。乳作五百道俱墮千子口中。賊知是其母即放弓仗。二父王於是思惟皆得辟支佛。二辟支佛塔猶在。後世尊成道告諸弟子。是吾昔時放弓仗處。後人得知於此處立塔。故以名焉。千小兒者即賢劫千佛是也。佛於放弓仗塔邊捨壽。佛告阿難言。我却後三月當般泥洹。魔王嬈固阿難使不得請佛住世。從此東行三四里有塔。佛般泥洹後百年有毘舍離比丘。錯行戒律。十事證言。佛說如是。爾時諸羅漢及持律比丘。凡有七百僧。更撿挍律藏。後人於此處起塔今亦現在。從此東行四由延到五河合口。阿難從摩竭國向毘舍離欲般泥洹。諸天告阿闍世王。阿闍世王即自嚴駕將士眾追到河上。毘舍離諸梨車聞阿難來。亦復來迎。俱到河上。阿難思惟。前則阿闍世王致恨。還則梨車復怨。即於河中央入火光三昧燒身而般泥洹。分身作二分。一分在一岸邊。於是二王各得半身。舍利還歸起塔。度河南下一由延到摩竭提國巴連弗邑。巴連弗邑是阿育王所治城。城中王宮殿皆使鬼神作累石起牆闕。彫文刻鏤非世所造。今故現在。阿育王弟得羅漢道。常住耆闍崛山。志樂閑靜。王敬心欲請於家供養。以樂山靜不肯受請。王語弟言。但受我請當為汝於城裏作山。王乃具飲食召諸鬼神而告之曰明日悉受我請。無座席各自齎來。明日諸大鬼神各齎大石來。壁方四五步坐訖。即使鬼神累作大石山。又於山底以五大方石作一石室。可長三丈廣二丈高一丈餘。有一大乘婆羅門子名羅汰私迷。住此城裏。爽悟多智事無不達。以清淨自居。國王宗敬師事。若往問訊不敢並坐。王設以愛敬心執手。執手已婆羅門輒自灌洗。年可五十餘。舉國瞻仰。賴此一人弘宣佛法。外道不能得加陵眾僧。於阿育王塔邊造摩訶衍僧伽藍甚嚴麗。亦有小乘寺。都合六七百僧眾威儀庠序可觀。四方高德沙門及學問人。欲求義理皆詣此寺。婆羅門子師亦名文殊師利。國內大德沙門諸大乘比丘皆宗仰焉。亦住此僧伽藍。凡諸中國唯此國城邑為大。民人富盛競行仁義。年年常以建卯月八日行像。作四輪車縛竹作五層。有承攎椻戟高二丈許。其狀如塔。以白㲲纏上。然後彩畫作諸天形像。以金銀琉璃莊挍其上。懸繒幡蓋四邊作龕。皆有坐佛菩薩立侍。可有二十車。車車莊嚴各異。當此日境內道俗皆集作倡伎樂。華香供養。婆羅門子來請佛。佛次第入城。入城內再宿。通夜然燈伎樂供養。國國皆爾。其國長者居士各於城內立福德醫藥舍。凡國中貧窮孤獨殘跛一切病人。皆詣此舍種種供給。醫師看病隨宜飲食及湯藥皆令得安。差者自去。阿育王壞七塔作八萬四千塔。最初所作大塔在城南三里餘。此塔前有佛跡起精舍。戶北向塔。南有一石柱。圍丈四五高三丈餘。上有銘題。云阿育王以閻浮提布施四方僧。還以錢贖。如是三反塔北三四百步阿育王本於此作泥梨城泥梨城中有石柱。亦高三丈餘。上有師子。柱上有銘記作泥梨城因緣及年數日月。從此東南行九由延至一小孤石山。山頭有石室。石室南向佛坐其中。天帝釋將天樂般遮彈琴樂佛處。帝釋以四十二事問佛一一以指畫石。畫跡故在。此中亦有僧伽藍。從此西南行一由延到那羅聚落。是舍利弗本生村。舍利弗還於此中般泥洹。即此處起塔。今現在。從此西行一由延到王舍新城。新城者是阿闍世王所造中有二僧伽藍。出城西門三百步阿闍世王得佛一分舍利起塔。高大嚴麗。出城南四里南向入谷至五山裏。五山周圍狀若城郭。即是蓱沙王舊城。城東西可五六里南北七八里。舍利弗目連初見頞鞞處。尼犍子作火坑毒飯請佛處。阿闍世王酒飲黑象欲害佛處。城東北角曲中耆舊於菴婆羅園中起精舍。請佛及千二百五十弟子供養處。今故在。其城中空荒無人住。入谷搏山東南上十五里到耆闍崛山。未至頭三里有石窟南向。佛本於此坐禪。西北三十步復有一石窟。阿難於中坐禪。天魔波旬化作鵰鷲住窟前恐阿難。佛以神足力隔石舒手摩阿難肩。怖即得止。鳥迹手孔今悉在。故曰鵰鷲窟山。窟前有四佛坐處。又諸羅漢各各有石窟坐禪處。動有數百。佛在石室前東西經行。調達於山北嶮巇間橫擲石傷佛足指處。石猶在。佛說法堂已毀壞。止有塼壁基在。其山峯秀端嚴。是五山中最高。法顯於新城中買香華油燈。倩二舊比丘送法顯到耆闍崛山。華香供養然燈續明。慨然悲傷抆淚而言。佛昔於此說首楞嚴。法顯生不值佛。但見遺跡處所而已。即於石窟前誦首楞嚴。停止一宿。還向新城。出舊城北。行三百餘步道西。迦蘭陀竹園精舍今現在。眾僧掃灑精舍。北二三里有尸磨賒那。尸磨賒那者。漢言棄死人墓田。搏南山西行三百步有一石室名賓波羅窟。佛食後常於此坐禪。又西行五六里山北陰中有一石室名車帝。佛泥洹後五百阿羅漢結集經處。出經時鋪三高座莊嚴挍飾。舍利弗在左。目連在右。五百數中少一阿羅漢。大迦葉為上座。
The monks asked Faxian, "When did the Dharma first come to the East? Can its origins be known?"
Faxian replied, "I inquired with the local people there. They all said, 'According to ancient tradition, after the statue of Maitreya Bodhisattva was erected, monks from India began crossing this river carrying sutras and vinaya texts. The statue was established about three hundred years after the Buddha's Parinirvana. Calculating from the time of King Ping of Zhou, the great teaching's spread began from this statue. If not for the great being Maitreya continuing the path of Shakyamuni, who could have made the Three Jewels known and the people of the borderlands understand the Dharma?' Thus, it is clear that the opening of this hidden destiny was not a human affair. Emperor Ming of Han's dream, therefore, had its cause."
After crossing the river, they reached the country of Udyāna. This Udyāna is in the northern part of India proper. They all speak the language of Central India. Central India is what is called the Middle Kingdom. The clothing and food of the common people are also the same as in the Middle Kingdom. The Buddha-Dharma is very prosperous there. The places where monks reside are called Saṅghārāmas. There are about five hundred Saṅghārāmas in total, all following the Hīnayāna school. If a visiting bhikṣu arrives, they provide for him for three days. After three days, he must seek his own place to stay.
It is traditionally said that when the Buddha came to Northern India, he reached this country. The Buddha left his footprint here. Its length or shortness depends on the observer's state of mind, and it remains so to this day. The stone where he dried his robes and the place where he subdued the evil nāga are also still present. The stone is about fourteen feet high and twenty feet wide, with one flat side.
Huiqing, Huida, and Daozheng set out first for the country of Nagarahāra to see the Buddha's shadow. Faxian and the others stayed in this country for the summer retreat. After the retreat, they traveled south to the country of Suvastu. The Buddha-Dharma was also prosperous in this country. In the past, Śakra, lord of the gods, testing the Bodhisattva, transformed into a hawk and a dove. This is the place where the Bodhisattva cut off his flesh to ransom the dove. After the Buddha attained enlightenment, he traveled here with his disciples and said, "This is where I cut off my flesh to ransom the dove." The people of the country thus knew of it and built a stūpa here, adorned with gold and silver.
From here, traveling east for five days, they reached the country of Gandhāra. This is the place governed by King Aśoka's son, Dharmavivardhana. When the Buddha was a Bodhisattva, he also gave his eyes to someone in this country. A great stūpa was also built at that place, adorned with gold and silver. Most people in this country study the Hīnayāna.
From here, traveling east for seven days, there is a country named Takṣaśilā. Takṣaśilā means "cut-off head" in Chinese. When the Buddha was a Bodhisattva, he gave his head to someone here, hence the name. Traveling east for another two days, they reached the place where he threw himself to feed a starving tigress. Stūpas were also built at these two places, all adorned with various treasures. Kings, ministers, and people from various countries compete in making offerings, scattering flowers and lighting lamps continuously. Together with the previous two stūpas, people in that region also call them the Four Great Stūpas.
From the country of Gandhāra, traveling south for four days, they reached the country of Puruṣapura. In the past, the Buddha traveled to this country with his disciples and said to Ānanda, "After my Parinirvana, there will be a king named Kaniṣka who will build a stūpa here." Later, when King Kaniṣka appeared, while he was out on a tour, Śakra, wishing to inspire him, transformed into a young cowherd building a stūpa by the roadside. The king asked, "What are you doing?" He replied, "Building a Buddha-stūpa." The king said, "Excellent!" Thereupon, the king built a stūpa over the boy's stūpa, over forty zhang high, adorned with various treasures. Among all the stūpas and temples seen, none compared to its grandeur and majesty. Tradition says among the stūpas of Jambudvīpa, this one is supreme.
After the king finished building the stūpa, the small stūpa spontaneously emerged beside the great stūpa to the south, about three feet high. The Buddha's alms bowl is in this country. In the past, the king of the Yuezhi raised a great army to attack this country, wishing to take the Buddha's bowl. After subduing this country, the Yuezhi king and others, being devout followers of the Buddha-Dharma, wished to take the bowl away. Therefore, they made grand offerings. After making offerings to the Three Jewels, they adorned a great elephant and placed the bowl upon it. The elephant knelt down and could not proceed. They then made a four-wheeled carriage to carry the bowl, pulled by eight elephants, but again it could not advance. The king knew his connection with the bowl had not yet matured. Deeply ashamed and sighing, he built a stūpa and a Saṅghārāma at that place, leaving behind various offerings for its upkeep. There were about seven hundred monks.
When noon approached, the monks would bring out the bowl, and laypeople would make various offerings. Then they would eat their midday meal. In the evening, during the incense-burning time, it was the same. The bowl could hold about two dou. It was variegated in color, mostly black, with the four borders clearly defined, about two fen thick, and very glossy. If a poor person threw in a few flowers, it would become full. If a very wealthy person wished to make an offering of many flowers, even hundreds of thousands of hu could not fill it.
Baoyun and Sengjing stopped to make offerings to the Buddha's bowl and then returned. Huiqing, Huida, and Daozheng had gone ahead to the country of Nagarahāra to make offerings to the Buddha's shadow, tooth, and skull bone. Huiqing fell ill, and Daozheng stayed to look after him. Huida alone returned and met them in the country of Puruṣapura. Huida, Baoyun, and Sengjing then returned to the land of Qin. Huiqing passed away at the Buddha's Bowl Temple. Thus, Faxian proceeded alone to the place of the Buddha's skull bone.
Traveling west for sixteen yojanas, they reached the border of the country of Nagarahāra, the city of Hidda. In the city was a shrine for the Buddha's skull bone, completely adorned with gold leaf and the seven treasures. The king revered the skull bone and, fearing it might be stolen, selected eight powerful men from the country, each holding a seal, to guard it with sealed locks. Every morning, all eight would arrive, each inspecting his seal, then open the door. After opening, they would wash their hands with fragrant water, bring out the Buddha's skull bone, and place it on a high seat outside the shrine, on a round pedestal of the seven treasures. Below the pedestal was a glass bell covered above, all adorned with pearls and gems. The bone was yellowish-white, about four inches square, with a raised part on top.
Every day after sunrise, the shrine attendants would ascend a high tower, beat a great drum, blow a conch, and strike a copper bowl. Hearing this, the king would go to the shrine to make offerings of flowers and incense. After making offerings, he would respectfully touch it to his head in order and then leave, entering by the east gate and exiting by the west gate. The king made such offerings and prostrations every morning before attending to state affairs. Householders and elders would also make offerings first before attending to household matters. This was done daily without negligence or weariness. After all offerings were complete, they would return the skull bone to the shrine. There was a seven-treasure liberation stūpa, sometimes open, sometimes closed, about five feet high, used to contain it. Every morning in front of the shrine gate, there were always people selling flowers and incense. All who wished to make offerings bought various items there. Kings of various countries also constantly sent envoys to make offerings. The area of the shrine was about thirty paces square; even if heaven shook and earth split, this place would not move.
From here, traveling north for one yojana, they reached the city of Nagarahāra. This is the place where the Bodhisattva, in a past life, bought five stalk flowers with a silver coin to offer to the Buddha Dīpaṅkara. Within the city was also a tooth stūpa, where offerings were made according to the same method as for the skull bone. One yojana northeast of the city, at the mouth of a valley, was the Buddha's staff, for which a shrine was also built and offerings made. The staff was made of gośīrṣa sandalwood, about sixteen or seventeen feet long, contained in a wooden tube. Even if a hundred or a thousand people tried to lift it, they could not move it.
Entering the valley mouth and traveling west, there was the Buddha's saṅghāṭi robe, for which a shrine was also built and offerings made. The customs of that country: during severe drought, the people would take out the robe together, prostrate, and make offerings, and rain would immediately fall.
Half a yojana south of Nagarahāra was a stone chamber in a broad mountain, facing southwest, where the Buddha left his shadow. From over ten paces away, it appeared like the Buddha's true form, with golden features, excellent marks, and radiant light. The closer one went, the fainter it became, as if barely there. Kings from various directions sent artisans and painters to copy it, but none could match it. The people of that country transmit that all thousand Buddhas will leave their shadow here.
About four hundred paces west of the shadow, the Buddha, during his lifetime, cut his hair and nails. The Buddha himself, together with his disciples, built a stūpa, seventy or eighty feet high, as a model for future stūpas. It still exists. Nearby was a monastery with over seven hundred monks. At this place were stūpas of Arhats and Pratyekabuddhas, numbering about a thousand.
They stayed here for the three winter months. Faxian and the other three crossed the Lesser Snowy Mountains. The Snowy Mountains have accumulated snow winter and summer. On the northern, shaded side, they encountered a cold, violent wind. Everyone was shivering and trembling. Huiqing alone could not go on. Foam came from his mouth, and he said to Faxian, "I will not live. You should go now; do not all die together." Thereupon he passed away. Faxian caressed him, weeping bitterly. "Our original plan has not been fulfilled. What can be done?" He then pressed on with his own strength and managed to cross the ridge.
South of the ridge, they reached the country of Rājagṛha. There were nearly three thousand monks, studying both Mahāyāna and Hīnayāna. They stayed here for the summer retreat. After the retreat, they traveled south for ten days to the country of Bannu. There were also about three thousand monks, all studying Hīnayāna.
From here, traveling east for three days, they crossed the Sindhu River again. Both banks were flat land. After crossing the river was a country named Piṭhī. The Buddha-Dharma was flourishing, with both Mahāyāna and Hīnayāna studies. Seeing monks from Qin coming, they felt great compassion and said, "How can people from a borderland know to leave home, pursue the Path, and seek the Dharma from afar?" They supplied all necessities and treated them according to the Dharma.
From here, traveling southeast for less than eighty yojanas, they passed many monasteries with tens of thousands of monks. After passing these places, they reached a country named Mathurā. They also passed the Yamunā River. On both sides of the river were twenty Saṅghārāmas, with about three thousand monks. The Buddha-Dharma was increasingly prosperous.
In all the Indian countries west of the Sandy River, the kings were all devout believers in the Buddha-Dharma and made offerings to the monks. At such times, they would remove their royal crowns and, together with their relatives and ministers, personally serve food. After serving food, they would spread a felt mat on the ground and sit before the senior monk, in front of the assembly of monks, not daring to sit on a couch. This manner of offering by kings from the Buddha's time has been transmitted to the present.
From here southward is called the Middle Kingdom. In the Middle Kingdom, cold and heat are temperate, with no frost or snow. The people are prosperous and happy, with no household registration or official laws. Only those who cultivate the king's land pay a land tax. They may leave or stay as they wish. The king governs without punishments or executions. Those who commit crimes are only fined money according to the severity of the matter. Even for plotting treason, the punishment is only cutting off the right hand.
The king's attendants and guards all receive salaries. All the people of the country abstain from killing, do not drink alcohol, and do not eat onions or garlic—except for the Caṇḍālas. Caṇḍālas are called "evil people." They live separately from others. If they enter a city or town, they strike a piece of wood to distinguish themselves. People then recognize and avoid them, not bumping into them. In the country, pigs and chickens are not raised, and live animals are not sold. Markets have no butcher shops or wine sellers. For trade, cowrie shells are used. Only Caṇḍālas, fishermen, and hunters sell meat.
Since the Buddha's Parinirvana, kings, elders, and householders have built shrines for the monks, providing fields, houses, gardens, orchards, people, calves, and iron deeds with written records. Subsequent kings have transmitted this, none daring to abolish it, and it continues unbroken to this day. Wherever monks reside, their dwellings, beds, mats, food, drink, and clothing are never lacking. It is like this everywhere.
Monks constantly engage in making merit, as well as reciting sutras and practicing meditation. When a visiting monk arrives, the resident monks welcome him, carry his robe and bowl for him, provide water for washing his feet, oil for anointing his feet, and allowable drinks outside the proper time. After he has rested a while, they ask his seniority in rains-retreats and then assign him a dwelling and bedding according to order, all in accordance with the Dharma.
At the monks' residences, they build stūpas for Śāriputra, Mahāmaudgalyāyana, Ānanda, and for the Abhidharma, Vinaya, and Sutras. One month after the rains-retreat, families seeking blessings encourage offerings. The monks consume allowable drinks outside the proper time. There is a great assembly of monks where the Dharma is preached. After the preaching, offerings are made to Śāriputra's stūpa with various flowers and incense, lamps are lit all night, and musicians perform the story of Śāriputra as a great Brahmin coming to the Buddha seeking to leave home. The same is done for Mahāmaudgalyāyana and Mahākāśyapa. Bhikṣuṇīs mostly make offerings to Ānanda's stūpa because Ānanda requested the World-Honored One to permit women to leave home. Śrāmaṇeras mostly make offerings to Rāhula's stūpa. Those specializing in Abhidharma make offerings to the Abhidharma; those specializing in Vinaya make offerings to the Vinaya. Each has its own day for annual offerings. Mahāyāna practitioners make offerings to the Prajñāpāramitā, Mañjuśrī, Avalokiteśvara, etc.
After the monks complete the observance of the end of the rains-retreat, elders, householders, Brahmins, etc., each bring various items—clothing and whatever the śramaṇas need—to give as alms to the monks. The monks, having received them, also each give alms themselves. Since the Buddha's Parinirvana, the dignified conduct and rules practiced by the noble Saṅgha have been transmitted unbroken.
From crossing the Sindhu River to Southern India, all the way to the Southern Sea, for forty or fifty thousand li, the land is flat with no great mountains or rivers, only this river.
From here, traveling southeast for eighteen yojanas, there is a country named Saṅkāśya. This is where the Buddha ascended to the Trāyastriṃśa heaven for three months to preach the Dharma for his mother and then descended. When the Buddha ascended to the Trāyastriṃśa heaven, through his spiritual powers, he did not let his disciples know. After seven days, he released his supernatural foot. Aniruddha, with his divine eye, saw the World-Honored One from afar and said to the Venerable Mahāmaudgalyāyana, "You should go inquire after the World-Honored One." Maudgalyāyana went, prostrated at the Buddha's feet, and they exchanged greetings. After the greetings, the Buddha said to Maudgalyāyana, "I will descend to Jambudvīpa after seven days." After Maudgalyāyana returned, the eight great kings and their ministers and people, not having seen the Buddha for a long time, all thirstily longed for him. They gathered in this country to await the World-Honored One.
At that time, the bhikṣuṇī Utpalavarṇā thought to herself, "Today, the kings, ministers, and people will all welcome the Buddha. I am a woman; how can I see the Buddha first?" Thereupon, through spiritual powers, she transformed herself into a wheel-turning sage king and was the first to pay homage to the Buddha.
When the Buddha descended from the Trāyastriṃśa heaven, he manifested three jeweled stairways. The Buddha walked on the central stairway of the seven treasures. Brahmā also manifested a silver stairway on the right, holding a white fly-whisk and attending. Śakra manifested a purple-gold stairway on the left, holding a seven-jeweled canopy and attending. Countless gods descended with the Buddha.
After the Buddha descended, the three stairways all sank into the ground, leaving seven steps visible. Later, King Aśoka, wishing to know their foundation, sent people to dig and look. They dug down to the yellow springs, but the end was still not reached. The king's reverence and faith increased. He then built a shrine on the stairway, placing a sixteen-foot standing image on the central stairway. Behind the shrine, he erected a stone pillar, twenty cubits high, with a lion on top. Inside the pillar, on all four sides, were Buddha images, transparent and pure like glass.
Once, a non-Buddhist teacher disputed with a monk over this dwelling place. At that time, the monk's reasoning was deficient. Thereupon, they made a joint vow: "If this is indeed the dwelling place of śramaṇas, let there now be a spiritual sign." After saying this, the lion on the pillar head roared loudly, manifesting the proof. The non-Buddhist, terrified and subdued in mind, withdrew.
Because the Buddha had eaten heavenly food for three months, his body had
時阿難在門外不得入。其處起塔今亦在。搏山亦有諸羅漢坐禪石窟甚多。出舊城北東下三里。有調達石窟。離此五十步有大方黑石窟。昔有比丘在上經行。思惟是身無常苦空。得不淨觀厭患是身。即捉刀欲自殺。復念世尊制戒不得自殺。又念雖爾我今但欲殺三毒賊。便以刀自刎。始傷肉得須陀洹。既半得阿那含。斷已成阿羅漢果般泥洹從此西行四由延到伽耶城。城內亦空荒。復南行二十里到菩薩本苦行六年處。處有林木。從此西行三里到佛入水洗浴天案樹枝得攀出池處。又北行二里得彌家女奉佛乳糜處。從此北行二里。佛於一大樹下石上東向坐食糜。樹石今悉在。石可廣長六尺高二尺許。中國寒暑均調。樹木或數千歲乃至萬歲。從此東北行半由延到一石窟。菩薩入中西向結加趺坐。心念若我成道當有神驗。石壁上即有佛影現。長三尺許。今猶明亮。時天地大動。諸天在空中白言。此非是過去當來諸佛成道處。去此西南行減半由延到貝多樹下。是過去當來諸佛成道處。諸天說是語已即便在前唱導。導引而去。菩薩起行離樹三十步。天授吉祥草。菩薩受之。復行十五步五百青雀飛來繞菩薩三匝而去菩薩前到貝多樹下。敷吉祥草。東向而坐。時魔王遣三玉女從北來試。魔王自從南來試。菩薩以足指案地。魔兵退散三女變成老母。自上苦行六年處。及此諸處。後人皆於中起塔立像。今皆在。佛成道已七日觀樹受解脫樂處。佛於貝多樹下東西經行七日處。諸天化作七寶堂供養佛七日處。文鱗盲龍七日繞佛處。佛於尼拘律樹下方石上東向坐。梵天來請佛處。四天王奉鉢處。五百賈人授麨蜜處。度迦葉兄弟師徒千人處此諸處亦盡起塔。佛得道處有三僧伽藍。皆有僧住。眾僧民戶供給饒足無所乏少。戒律嚴峻威儀坐起入眾之法。佛在世時聖眾所行以至于今。佛泥洹已來四大塔處相承不絕。四大塔者。佛生處。得道處。轉法輪處。般泥洹處。阿育王昔作小兒時。當道戲遇迦葉佛行乞食。小兒歡喜。即以一掬土施佛。佛持還泥經行地。因此果報作鐵輪王王閻浮提。乘鐵輪案行閻浮提。見鐵圍兩山間地獄治罪人。即問群臣此是何等。答言。是鬼王閻羅王治罪人。王自念言。鬼王尚能作地獄治罪人。我是人主。何不作地獄治罪人耶。即問臣等誰能為我作地獄主治罪人者。臣答言。唯有極惡人能作耳。王即遣臣遍求惡人。見池水邊有一人長壯黑色髮黃目青。以脚鉤魚口呼禽獸。禽獸來便射殺無得脫者。得此人已將來與王。王密勅之。汝作四方高牆。內植種種華果作好浴池。莊嚴挍飾令人渴仰。牢作門戶。有人入者。輒捉種種治罪莫使得出。設使我入亦治罪莫放。今拜汝作地獄主。時有比丘次第乞食入其門。獄卒見之便欲治罪。比丘惶怖。求請須臾聽我中食。俄頃復有人入。獄卒內置碓臼中擣之赤沫出。比丘見已思惟。此身無常苦空如泡如沫。即得阿羅漢果。既而獄卒捉內鑊湯中。比丘心顏欣悅。火滅湯冷。中生蓮華。比丘坐上。爾時獄卒即往白王。獄中有奇怪。願王往看。王言。我前有要今不敢往。獄卒言。此非小事。王宜疾往。更改先要。王即隨入。比丘為王說法。王得信解。即壞地獄悔前所作眾惡。由是信重三寶。常至貝多樹下悔過自責受八戒齋。王夫人問王。常遊何處。群臣答言。恒在貝多樹下。夫人伺王不在時。遣人伐其樹倒。王來見之迷悶躄地。諸臣以水灑面良久乃蘇。王即以塼累四邊。以百甖牛乳灌樹根。身四枝布地作是誓言。若樹不生我終不起。作是誓已樹便即根上而生。以至于今。高減十丈。從此南三里行到一山名雞足。大迦葉今在此山中。擘山下入入處不容。人下入極遠有旁孔。迦葉全身在此中住。孔外有迦葉本洗手土。彼方人若頭痛者。以此土塗之即差。此山中即日故有諸羅漢住彼。諸國道人年年往供養迦葉。心濃至者夜即有羅漢來共言。論釋其疑已忽然不現。此山榛木茂盛。又多師子虎狼。不可妄行。法顯還向巴連弗邑。順恒水西下十由延得一精舍。名曠野。佛所住處。今現有僧。復順恒水西行十二由延到迦尸國波羅㮈城。城東北十里許得仙人鹿野苑精舍。此苑本有辟支佛住。常有野鹿栖宿。世尊將成道。諸天於空中唱言。白淨王子出家學道。却後七日當成佛。辟支佛聞已即取泥洹。故名此處為仙人鹿野苑。世尊成道已後。人於此處起精舍。佛欲度拘驎等五人。五人相謂言。此瞿曇沙門六年苦行。日食一麻一米尚不得道。況入人間恣身口意。何道之有。今日來者慎勿與語。佛到五人皆起作禮處。復北行六十步。佛於此東向坐始轉法輪度拘驎等五人處。其北二十步佛為彌勒授記處。其南五十步翳羅鉢龍問佛我何時得免此龍身。此處皆起塔見在。中有二僧伽藍悉有僧住。自鹿野苑精舍西北行十三由旬有國名拘睒彌。其精舍名瞿師羅園。佛昔住處。今故有眾僧。多小乘學。從是東行八由延。佛本於此度惡鬼處。亦常在此住經行坐處。皆起塔。亦有僧伽藍。可百餘僧。從此南行二百由延有國名達嚫。是過去迦葉佛僧伽藍。穿大石山作之。凡有五重。最下重作象形。有五百間石室。第二層作師子形。有四百間。第三層作馬形。有三百間。第四層作牛形。有二百間。第五層作鴿形。有一百間。最上有泉水循石室前繞房而流。周圍迴曲。如是乃至下重順房流從戶而出。諸僧室中處處穿石作窓牖通明。室中朗然都無幽闇。其室四角穿石作梯蹬。上處今人形小緣梯上正得至昔人一脚。躡處。因名此寺為波羅越。波羅越者天竺名鴿也。其寺中常有羅漢住。此土丘荒無人民居。去山極遠方有村。皆是邪見不識佛法。沙門婆羅門及諸異學。彼國人民常見飛人來入此寺。于時諸國道人欲來禮此寺者。彼村人則言。汝何以不飛耶。我見此間道人皆飛。道人方便答言。翅未成耳。達嚫國幽嶮道路艱難。難知處欲往者。要當齎錢貨施彼國王。王然後遣人送展轉相付示其逕路。法顯竟不得往。承彼土人言故說之耳。從彼波羅㮈國東行還到巴連弗邑。法顯本求戒律。而北天竺諸國。皆師師口傳無本可寫。是以遠涉乃至中天竺。於此摩訶衍僧伽藍得一部律。是摩訶僧祇眾律。佛在世時最初大眾所行也。於祇洹精舍傳其本。自餘十八部各有師資。大歸不異。然小小不同。或用開塞但此最。是廣說備悉者。復得一部抄律。可七千偈。是薩婆多眾律。即此秦地眾僧所行者也。亦皆師師口相傳授不書之於文字。復於此眾中得雜阿毘曇心。可六千偈。又得一部經。二千五百偈。又得一卷方等般泥洹經。可五千偈。又得摩訶僧祇阿毘曇故。法顯住此三年。學梵書梵語。寫律道整既到中國。見沙門法則。眾僧威儀觸事可觀。乃追歎秦土邊地眾僧戒律殘缺。誓言自今已去至得佛願不生邊地。故遂停不歸。法顯本心欲令戒律流通漢地。於是獨還。順恒水東下十八由延。其南岸有瞻波大國佛精舍經行處及四佛坐處。悉起塔。現有僧住。從此東行近五十由延到摩梨帝國。即是海口。其國有二十四僧伽藍盡有僧住。佛法亦興。法顯住此二年寫經及畫像。於是載商人大舶泛海。西南行得冬初信風晝夜十四日到師子國。彼國人云。相去可七百由延。其國本在洲上。東西五十由延。南北三十由延。左右小洲乃有百數。其間相去。或十里二十里。或二百里。皆統屬大洲。多出珍寶珠璣有出摩尼珠地方可十里。王使人守護。若有採者十分取三。其國本無人民。正有鬼神及龍居之。諸國商人共市易。市易時鬼神不自現身。但出寶物題其價直。商人則依價雇直取物。因商人來往住。故諸國人聞其土樂悉亦復來。於是遂成大國。其國和適無冬夏之異。草木常茂田種隨人無有時節。佛至其國欲化惡龍。以神足力一足躡王城北。一足躡山頂。兩跡相去十五由延。王於城北跡上起大塔。高四十丈。金銀莊挍眾寶合成。塔邊復起一僧伽藍。名無畏。山有五千僧。起一佛殿金銀刻鏤悉以眾寶。中有一青玉像。高三丈許。通身七寶焰光威相嚴顯。非言所載。右掌中有一無價寶珠。法顯去漢地積年所與交接。悉異域人。山川草木舉目無舊。又同行分披。或流或亡。顧影唯己心常懷悲。忽於此玉像邊見商人。以一白絹扇供養。不覺悽然淚下滿目。其國前王遣使中國取貝多樹子。於佛殿傍種之。高可二十丈。其樹東南傾。王恐倒故以八九圍柱柱樹。樹當柱處心生遂穿柱而下入地成根。大可四圍許。柱雖中裂猶裹其外。人亦不去。樹下起精舍。中有坐像道俗敬仰無倦。城中又起佛齒精舍。皆七寶作。王淨修梵行。城內人敬信之情亦篤。其國立治已來無有饑荒喪亂。眾僧庫藏多有珍寶無價摩尼。其王入僧庫遊觀。見摩尼珠即生貪心。欲奪取之。三日乃悟。即詣僧中稽首悔前罪心。因白僧言。願僧立制。自今已後勿聽王入庫看。比丘滿四十臘。然後得入。其城中多居士長者薩薄商人。屋宇嚴麗巷陌平整。四衢道頭皆作說法堂。月八日十四日十五日鋪施高座。道俗四眾皆集聽法。其國人云。都可六萬僧。悉有眾食。王別於城內供養五六千人。眾食須者則持大鉢往取。隨器所容皆滿而還。佛齒常以三月中出之。未出前十日。王莊挍大象。使一辯說人著王衣服騎象上擊鼓唱言。菩薩從三阿僧祇劫作行不惜身命。以國城妻子及挑眼與人割肉貿鴿截頭布施投身餓虎不悋髓腦。如是種種苦行為眾生故成佛。在世四十五年說法教化。令不安者安。不度者度。眾生緣盡乃般泥洹。泥洹已來一千四百九十七歲。世間眼滅眾生長悲。却後十日佛齒當出至無畏山精舍。國內道俗欲殖福者。各各平治道路嚴飾巷陌。辦眾華香供養之具。如是唱已王便夾道兩邊作菩薩五百身已來種種變現。或作須大拏。或作睒變。或作象王。或作鹿馬。如是形像皆彩畫莊挍。狀若生人。然後佛齒乃出中道而行。隨路供養到無畏精舍佛堂上道俗雲集燒香然燈。種種法事晝夜不息。滿九十日乃還城內精舍。城內精舍至齋日則開門戶禮敬如法。無畏精舍東四十里有一山中有精舍名支提。可有二千僧。僧中有一大德沙門。名達摩瞿諦。其國人民皆共宗仰。住一石室中四十許年。常行慈心能感蛇鼠。使同止一室而不相害。城南七里有一精舍名摩訶毘呵羅。有三千僧住。有一高德沙門戒行清潔。國人咸疑是羅漢。臨終之時王來省視。依法集僧而問。比丘得道耶。其便以實答言。是羅漢。既終王即按經律以羅漢法葬之。於精舍東四五里積好大薪。縱廣可三丈餘。高亦爾近。上著栴檀沈水諸香木。四邊作階。上持淨好白㲲周匝蒙積作大輿床。似此間𨎪車。但無龍魚耳。當闍維時王及國人四眾咸集以華香供養。從輿至墓所。王自華香供養。供養訖舉著𧂐上。以酥油遍灌。然後燒之。火然時人人敬心各脫上服及羽儀傘蓋遙擲火中以助闍維。闍維已收斂取骨即以起塔。法顯至不及其生存唯見葬。時王篤信佛法。欲為眾僧作新精舍。先設大會飯食供養已。乃選好上牛一雙。金銀寶物莊挍角上。作好金犁王。自耕墾規郭四邊。然後割給民戶田宅書以鐵券。自是已後代代相承無敢廢易。法顯在此國聞天竺道人。於高座上誦經云。佛鉢本在毘舍離。今在揵陀衛。竟若干百年(法顯聞誦時有定歲數。但今忘耳)當復至西月氏國。若干百年當至于闐國。住若干百年當至屈茨國。若干百年當復至師子國。若干百年當復來到漢地。若干百年當還中天竺已。當上兜術天上。彌勒菩薩見而歎曰。釋迦文佛鉢至。即共諸天華香供養七日。七日已還閻浮提。海龍王將入龍宮。至彌勒將成道時。鉢還分為四復本頞那山上。彌勒成道已。四天王當復應念佛如先佛法。賢劫千佛共用一鉢。鉢去已佛法漸滅。佛法滅後人壽轉短。乃至五歲。五歲之時粳米酥油皆悉化滅。人民極惡捉草木則變成刀杖共相傷割。其中有福者逃避入山。惡人相殺盡已還復來出。共相謂言。昔人壽極長。但為惡甚作非法故。我等壽命遂爾短促。乃至五歲。我今共行諸善起慈悲心修行信義。如是各行信義。展轉壽倍乃至八萬歲彌勒出世初轉法輪時。先度釋迦遺法中弟子。出家人及受三歸五戒八齋法供養三寶者。第二第三次度有緣者。法顯爾時欲寫此經。其人云。此無經本我心口誦耳。
At that time, Ananda was outside the gate and could not enter. A stupa was later built at that spot, which still stands today. On Bo Mountain, there are also many meditation caves where arhats once practiced.
Heading northeast from the old city for about three li, one arrives at Devadatta's cave. Fifty paces away from it is a large, dark, square cave. In the past, a monk was walking in meditation there, contemplating the impermanence, suffering, and emptiness of this body. He attained the perception of impurity and became disgusted with this body. He then grabbed a knife, intending to kill himself. But then he remembered that the World-Honored One had established a precept against suicide. He further thought, "Even so, I now only wish to kill the thieves of the three poisons." So he cut his own throat with the knife. As soon as he wounded his flesh, he attained the fruit of Stream-enterer. When half-severed, he attained the fruit of Non-returner. When completely severed, he attained the fruit of Arhat and entered Parinirvana.
Traveling west from here for four yojanas, one reaches Gaya City. The city is also empty and desolate. Going south from there for twenty li, one reaches the place where the Bodhisattva practiced austerities for six years. The area has woods. Traveling west from here for three li, one reaches the place where the Buddha entered the water to bathe, and a deva pressed down a tree branch so he could climb out of the pond. Going north from there for two li, one reaches the place where the girl Sujata offered the Buddha milk porridge. Traveling north from there for two li, one reaches the place where the Buddha sat facing east on a rock under a large tree to eat the porridge. The tree and rock are still there today. The rock is about six feet wide and long, and about two feet high. In the central lands, the climate is temperate, and trees can live for several thousand, even ten thousand years.
Traveling northeast from here for half a yojana, one reaches a stone cave. The Bodhisattva entered it, sat facing west in full lotus posture, and made a vow: "If I attain enlightenment, there shall be a miraculous sign." On the stone wall, the Buddha's shadow immediately appeared, about three feet tall. It is still bright today. At that moment, heaven and earth greatly shook. Devas in the sky announced: "This is not the place where past or future Buddhas attain enlightenment. The place is to the southwest, less than half a yojana away, under the Bodhi tree."
After the devas said this, they went ahead to guide the way, leading him onward. The Bodhisattva arose and walked. When he was thirty paces from the tree, a deva offered him kusha grass. The Bodhisattva accepted it. He walked another fifteen paces, and five hundred green sparrows flew over, circled the Bodhisattva three times, and then left.
The Bodhisattva proceeded to the Bodhi tree, spread the kusha grass, and sat facing east. At that time, Mara sent three beautiful women from the north to tempt him. Mara himself came from the south to test him. The Bodhisattva pressed the earth with his toe. Mara's army retreated and scattered, and the three women turned into old crones.
At the place of his six years of austerities and at these other sites, later people all built stupas and erected images. They all still exist today.
The place where, after attaining enlightenment, the Buddha gazed at the tree for seven days, experiencing the joy of liberation. The place where the Buddha walked back and forth east and west under the Bodhi tree for seven days. The place where devas transformed a hall of the seven treasures and made offerings to the Buddha for seven days. The place where the blind dragon, Munjalin, circled the Buddha for seven days. The place where the Buddha sat facing east on a square rock under the Nyagrodha tree, and Brahma came to invite him to teach. The place where the Four Heavenly Kings offered alms bowls. The place where five hundred merchants offered honey. The place where he converted the brothers and disciples of Kashyapa, one thousand people in all. At all these places, stupas have also been built.
At the place of the Buddha's enlightenment, there are three monasteries, all with resident monks. The monks are supported abundantly by the lay households, lacking nothing. The precepts are strictly observed, and the dignified conduct, sitting, rising, and methods for entering the assembly—practiced by the noble community during the Buddha's lifetime—continue to this day.
Since the Buddha's Parinirvana, the four great stupa sites have been maintained without interruption. The four great stupas are: the Buddha's birthplace, the place of enlightenment, the place where he first turned the Dharma wheel, and the place of his Parinirvana.
In the past, when King Ashoka was a child playing in the road, he encountered the Buddha Kashyapa going for alms. The child was delighted and offered a handful of dirt to the Buddha. The Buddha took it back and used it to plaster his walking meditation ground. Because of this karmic result, he became an Iron Wheel King ruling Jambudvipa. Riding an iron chariot, he inspected Jambudvipa and saw a hell where sinners were being punished between two iron mountains. He asked his ministers, "What is this?" They replied, "This is where the ghost king Yama punishes sinners." The king thought to himself, "Even a ghost king can make a hell to punish sinners. I am a human king. Why shouldn't I make a hell to punish sinners?" He then asked his ministers, "Who can be my hell warden to punish sinners?" The ministers replied, "Only an extremely evil man can do it."
The king then sent his ministers to search everywhere for an evil man. They saw a man by a pond, tall, strong, with black skin, yellow hair, and blue eyes. He was hooking fish with his feet, calling to birds and beasts, and when they came, he would shoot them, and none escaped. Having found this man, they brought him to the king. The king secretly ordered him: "Build a high wall on four sides. Plant all kinds of flowers and fruit trees inside, make a fine bathing pool, adorn and decorate it to make people yearn for it. Make the gates strong. Anyone who enters, seize them and punish them in various ways; do not let them out. Even if I enter, punish me and do not release me. I now appoint you as the lord of hell."
At that time, a monk entered the gate while going in sequence for alms. The hell guard saw him and was about to punish him. The monk, terrified, begged for a moment's respite to eat his midday meal. Shortly after, another person entered. The guard put him into a mortar and pounded him until red foam came out. Seeing this, the monk contemplated: "This body is impermanent, suffering, empty, like a bubble, like foam." He then attained the fruit of Arhat. Immediately after, the guard seized him and put him into a cauldron of boiling water. The monk's mind and countenance were joyful. The fire went out, the water turned cold, and a lotus flower grew in the middle. The monk sat upon it.
Then the guard went to report to the king: "There is something strange in the hell. I wish you would come and see." The king said, "I made an agreement earlier; I dare not go." The guard said, "This is no small matter. Your Majesty should go quickly. Change the earlier agreement." The king then followed him in. The monk expounded the Dharma to the king. The king gained faith and understanding, immediately destroyed the hell, and repented the many evils he had done before. Because of this, he deeply revered the Three Jewels and often went to the Bodhi tree to repent, blame himself, and observe the Eight Precepts.
The king's wife asked, "Where does the king often go?" The ministers replied, "He is always at the Bodhi tree." The queen waited for a time when the king was absent and sent people to cut down the tree. When the king came and saw it, he fainted and fell to the ground. The ministers sprinkled water on his face, and after a long time he revived. The king then piled bricks around the four sides and poured the milk of a hundred cows onto the tree roots. He spread his four limbs on the ground and made this vow: "If the tree does not grow, I will never rise." After he made this vow, the tree immediately grew again from the roots. It remains to this day, now nearly a hundred feet tall.
Traveling south from here for three li, one reaches a mountain named Kukkutapada. Mahakashyapa is now within this mountain. He split the mountain and entered; the entrance does not admit a person. Going down very far, there is a side opening. Kashyapa's whole body dwells within. Outside the opening is the earth from where Kashyapa originally washed his hands. People from that region, if they have a headache, apply this earth to it and are cured. In this mountain, to this day, there are still arhats dwelling. Monks from various countries go there yearly to make offerings to Kashyapa. Those whose devotion is particularly profound may have an arhat come at night to converse with them, resolve their doubts, and then suddenly disappear. This mountain is overgrown with thickets and has many lions, tigers, and wolves; one cannot travel there recklessly.
Faxian then returned to Pataliputra. Going down the Ganges River westward for ten yojanas, he reached a monastery named "Wilderness," a place where the Buddha dwelled. Monks reside there now. Continuing west along the Ganges for twelve yojanas, he reached the city of Varanasi in Kashi.
About ten li northeast of the city is the Deer Park at Isipatana. This park originally had a Pratyekabuddha dwelling there, and wild deer often rested there. When the World-Honored One was about to attain enlightenment, devas in the sky proclaimed: "The prince of the Shakyas has left home to practice the Way. After seven days, he will attain Buddhahood." The Pratyekabuddha heard this and immediately entered Parinirvana. Therefore, this place is called "Deer Park of the Sages." After the World-Honored One attained enlightenment, people built a monastery here.
When the Buddha wished to convert the five ascetics, Kaundinya and the others, the five said to each other: "This ascetic Gautama practiced austerities for six years, eating only one sesame seed and one grain of rice per day, and still did not attain the Way. How much less now that he has entered human society, indulging his body, speech, and mind. What Way could he have? When he comes today, be careful not to speak with him." This is the place where the Buddha arrived and the five all arose and paid respects.
Going north from there for sixty paces is the place where the Buddha sat facing east and first turned the Dharma wheel, converting Kaundinya and the other four. Twenty paces north of that is the place where the Buddha predicted Maitreya's future Buddhahood. Fifty paces south of that is the place where the dragon Elapattra asked the Buddha, "When will I be freed from this dragon body?" Stupas have been built at all these places and are visible. Within are two monasteries, both with resident monks.
Traveling northwest from the Deer Park monastery for thirteen yojanas, there is a country named Kaushambi. Its monastery is named Ghoshira Garden, a place where the Buddha formerly dwelled. Monks still reside there now, mostly studying the Hinayana.
Traveling east from there for eight yojanas is a place where the Buddha once subdued a malevolent spirit. He also often dwelled, walked in meditation, and sat there. Stupas have been built, and there is also a monastery with about a hundred monks.
Traveling south from there for two hundred yojanas, there is a country named Dakshina. It is a monastery from the time of the past Buddha Kashyapa, carved out of a great stone mountain. It has five levels in total. The lowest level is in the shape of an elephant and has five hundred stone chambers. The second level is in the shape of a lion and has four hundred chambers. The third level is in the shape of a horse and has three hundred chambers. The fourth level is in the shape of an ox and has two hundred chambers. The fifth level is in the shape of a dove and has one hundred chambers. At the very top is a spring whose water flows around in front of the stone chambers, circling the rooms, and thus flows down level by level, finally exiting through the doors from the lowest level. In the monks' chambers, windows are carved everywhere through the stone, allowing light in, making the chambers bright without any darkness. In the four corners of the chambers, stone steps are carved. People today are smaller; climbing these steps, one just reaches the place where people of old placed one foot. Therefore, this monastery is named "Paravata." "Paravata" is the Indian name for dove. This monastery constantly has arhats dwelling there.
This land is hilly and desolate, without any human settlements. Only far from the mountain are there villages. The people all hold wrong views and do not know the Buddha-Dharma—shramanas, Brahmins, and various heterodox schools. The people of that country often see flying people coming to enter this monastery. At that time, when monks from various countries wished to come pay respects to this monastery, the villagers would say, "Why don't you fly? I see the monks here all fly." The monks would skillfully reply, "Our wings are not yet grown."
The country of Dakshina is secluded and perilous, the road difficult. Those wishing to go to this hard-to-find place must take money and goods to give to the king of that country. The king then sends people to escort them, handing them over in turn to show the way. Faxian ultimately could not go there; he merely reports what he heard from the local people.
From that country of Varanasi, traveling east, he returned to Pataliputra. Faxian originally sought the Vinaya (monastic rules). However, in the countries of North India, they were all transmitted orally from master to disciple, with no written text available. Therefore, he traveled far, reaching Central India. Here, at the Mahayana monastery, he obtained one section of the Vinaya: the Vinaya of the Mahasanghika school, the rules practiced by the original great assembly during the Buddha's lifetime. The original text was transmitted at the Jetavana monastery. The other eighteen schools each have their own masters and traditions; the main principles do not differ, though there are minor variations, some more open or restrictive, but this one is the most comprehensive and detailed.
He also obtained a transcribed Vinaya text, about seven thousand verses long: the Vinaya of the Sarvastivada school, which is what the monastic community in the Qin region practices. This too is transmitted orally from master to disciple, not written down.
Furthermore, from this community he obtained the *Samyukta Abhidharma Hrdaya*, about six thousand verses. He also obtained a sutra of two thousand five hundred verses, and one volume of the *Mahayana Parinirvana Sutra*, about five thousand verses. He also obtained the *Mahasanghika Abhidharma*. Therefore, Faxian stayed here for three years, studying Sanskrit writing and language, and copying the Vinaya.
Daozheng, having reached the central land (India), saw the monastic rules and the dignified conduct of the monks, finding everything admirable. He then reflected with regret that in the borderlands of Qin, the monastic community's precepts and rules were deficient and incomplete. He vowed, "From now until I attain Buddhahood, may I never be born in a borderland." Therefore, he stayed and did not return. Faxian's original intention was to cause the Vinaya to circulate in the Han lands, so he alone returned.
Going down the Ganges River eastward for eighteen yojanas, on the southern bank is the great country of Champa, with places where the Buddha dwelled, walked in meditation, and the sitting places of four Buddhas. Stupas have been built, and monks reside there now.
Traveling east from there for nearly fifty yojanas, he reached the country of Tamralipti, which is a seaport. This country has twenty-four monasteries, all with resident monks. The Buddha-Dharma is also flourishing. Faxian stayed here for two years, copying sutras and painting images.
He then boarded a large merchant ship and set sail. Traveling southwest, they caught the early winter monsoon wind and sailed day and night for fourteen days, reaching the country of Simhala (Sri Lanka). The people of that country said the distance was about seven hundred yojanas.
This country is originally on a large island, fifty yojanas from east to west, thirty yojanas from north to south. To the left and right are about a hundred small islands. The distances between them are sometimes ten or twenty li, sometimes two hundred li. They are all under the jurisdiction of the large island. Many precious gems and pearls are produced. There is a place that produces mani pearls, about ten li in area. The king sends people to guard it. If someone gathers them, one-tenth is taken as tax.
Originally, this country had no people; only ghosts, spirits, and dragons lived there. Merchants from various countries came together to trade. When trading, the ghosts and spirits did not appear in person but put out treasures with their prices marked. The merchants would then take the goods according to the price. Because merchants came and went and stayed, people from various countries, hearing the land was pleasant, also came. Thus, it became a great country.
The country is mild and pleasant, without distinction between winter and summer. Plants and trees are always lush. Farming follows human will, without fixed seasons.
When the Buddha came to this country to subdue a malevolent dragon, by his supernatural power he placed one foot on the north of the royal city and one foot on a mountaintop. The distance between the two footprints is fifteen yojanas. The king built a great stupa on the footprint north of the city, forty zhang high, adorned with gold, silver, and assembled from various treasures. Beside the stupa, another monastery was built, named "Abhayagiri" (Fearless Mountain). On the mountain are five thousand monks. A Buddha hall was built, carved and inlaid with gold, silver, and all kinds of precious materials. Inside is a blue jade image, about three zhang tall, its whole body adorned with the seven treasures, its majestic aura and dignified appearance radiantly manifest—indescribable. In its right palm is a priceless jewel.
Faxian had been away from the Han lands for many years, and all those he associated with were people of foreign lands. The mountains, rivers, plants, and trees before his eyes were all unfamiliar. Moreover, his traveling companions had scattered, some drifting away, some lost. Looking at his shadow, he was alone, and his heart was often filled with sorrow. Suddenly, beside this jade image, he saw a merchant offering a white silk fan as供养. Unconsciously, tears of sadness filled his eyes.
A former king of this country sent an envoy to the central land (India) to obtain Bodhi tree seeds and planted them beside the Buddha hall. The tree is now about twenty zhang tall. The tree leans to the southeast. The king, fearing it would fall, used eight or nine pillars to prop it up. Where the tree meets the pillars, it grew around them, sending roots down through the pillars into the ground, now about four arm-spans around. Although the pillars are split in the middle, the tree still envelops them from the outside, and people have not removed them. A monastery was built under the tree, with a seated image inside, revered tirelessly by monastics and laypeople.
Within the city, a Buddha Tooth monastery was also built, all made of the seven treasures. The king purely cultivates Brahmacarya (pure conduct). The people in the city also have deep faith and reverence. Since the founding of the country, there has been no famine, calamity, or disorder.
The monastic storehouse contains many precious jewels and priceless mani pearls. Once, the king entered the monastic
法顯住此國二年。更求得彌沙塞律藏本。得長阿含雜阿含。復得一部雜藏。此悉漢土所無者。得此梵本已即載商人大舶上可有二百餘人。後係一小舶海行艱嶮。以備大舶毀壞。得好信風東下。三日便值大風舶漏水入。商人欲趣小舶。小舶上人恐人來多。即斫絙斷。商人大怖命在須臾。恐舶水滿。即取麁財貨擲著水中。法顯亦以君墀及澡罐并餘物棄擲海中。但恐商人擲去經像。唯一心念觀世音及歸命漢地眾僧。我遠行求法。願威神歸流得到所止。如是大風晝夜十三日到一島邊。潮退之後見船漏處即補塞之。於是復前。海中多有抄賊。遇輒無全。大海彌漫無邊不識。東西唯望日月星宿而進。若陰雨時為逐風去亦無所准。當夜闇時。但見大浪相搏晃若火色。黿鼉水性怪異之屬。商人荒懅不知那向。海深無底。又無下石住處。至天晴已乃知東西。還復望正而進。若值伏石則無活路。如是九十許日。乃到一國。名耶婆提。其國外道婆羅門興盛。佛法不足言。停此國五月日。復隨他商人大舶上亦二百許人。齎五十日糧。以四月十六日發。法顯於舶上安居。東北行趣廣州。一月餘日夜鼓二時遇黑風暴雨。商人賈客皆悉惶怖。法顯爾時亦一心念觀世音及漢地眾僧蒙威神祐。得至天曉。曉已諸婆羅門議言。坐載此沙門。使我不利遭此大苦。當下比丘置海島邊。不可為一人令我等危嶮。法顯檀越言。汝若下此比丘亦并下我。不爾便當殺我。如其下此沙門。吾到漢地當向國王言汝也。漢地王亦敬信佛法重比丘僧。諸商人躊躇不敢便下。于時天多連陰海師相望僻誤。遂經七十餘日。糧食水漿欲盡。取海醎水作食。分好水人可得二升。遂便欲盡。商人議言。常行時政可五十日便到廣州。今已過期多日將無僻耶。即便西北行求岸。晝夜十二日到長廣郡界牢山南岸。便得好水菜。但經涉險難憂懼積日。忽得至此岸見藜藿菜依然。知是漢地。然不見人民及行跡。未知是何許。或言未至廣州。或言已過。莫知所定。即乘小舶入浦覓人欲問其處。得兩獵人即將歸令法顯譯語問之。法顯先安慰之。徐問。汝是何人。答言。我是佛弟子。又問。汝入山何所求。其便詭言。明當七月十五日。欲取桃臘佛。又問。此是何國。答言。此青州長廣郡界統屬晉家。聞已商人歡喜。即乞其財物遣人往長廣郡。太守李嶷敬信佛法。聞有沙門持經像乘舶泛海而至。即將人從來至海邊。迎接經像。歸至郡治。商人於是還向揚州到青州。請法顯一冬一夏。夏坐訖法顯離諸師久欲趣長安。但所營事重。遂便南下向都。就禪師出經律藏。法顯發長安六年到中印國。停經六年。還經三年達青州。凡所遊履減三十國。沙河已西迄于天竺。眾僧威儀法化之美。不可詳說。竊惟諸師未得備聞。是以不顧微命。浮海而還。艱難具更。幸蒙三尊威靈。危而得濟。故將竹帛疏所經歷。欲令賢者同其聞見。是歲甲寅晉義熙十二年矣。歲在壽星。夏安居末迎法顯。道人既至留共冬齋。因講集之餘重問遊歷。其人恭順言輒依實。由是先所略者勸令詳載。顯復具敘始末。自云。顧尋所經不覺心動汗流。所以乘危履險不惜此形者。蓋是志有所存專其愚直。故投命於必死之地。以達萬一之冀。於是感歎。斯人以為古今罕有。自大教東流。未有忘身求法如顯之比。然後知誠之所感無窮否而不通。志之所將無功業而不成。成夫功業者。豈不由忘夫所重重夫所忘者哉。
Fa Xian stayed in this country for two years. He further sought and obtained the Vinaya text of the Mahīśāsaka school, the Dīrgha Āgama, the Saṃyukta Āgama, and also a miscellaneous collection. All of these were texts not yet present in the Han lands. After obtaining these Sanskrit manuscripts, he boarded a large merchant ship which carried about two hundred people. A smaller boat was towed behind in case the large ship was damaged during the perilous sea voyage. With a favorable wind, they sailed east. After three days, they encountered a great storm. The ship sprang a leak and water poured in. The merchants wanted to transfer to the smaller boat, but the people on the smaller boat, fearing it would be overloaded, cut the tow rope. The merchants were terrified, their lives hanging by a thread. Fearing the ship would fill with water, they began throwing their heavier goods and cargo overboard. Fa Xian also threw his water jar, his alms bowl, and other belongings into the sea. He was only afraid the merchants might throw away the sutras and Buddha images. With his whole heart, he recited the name of Guanyin and entrusted himself to the monastic community of the Han lands. "I have traveled far in search of the Dharma. May your majestic spiritual power flow and guide us to our destination."
The great storm lasted for thirteen days and nights before they reached the shore of an island. When the tide receded, they saw the leak in the ship and patched it. Then they sailed on.
The sea was vast and boundless, with no landmarks. They navigated only by observing the sun, moon, and stars. If it was overcast or rainy, they were driven by the wind with no fixed course. During dark nights, they saw only huge waves crashing, gleaming like fire, and strange sea creatures like giant turtles. The merchants were panic-stricken, not knowing which way to go. The sea was fathomlessly deep, with no place to drop anchor. Only when the sky cleared could they again determine east and west and correct their course. If they had hit a hidden reef, there would have been no escape.
After about ninety days of this, they reached a country called Yavadvipa (Java?). In this country, non-Buddhist Brahmanism flourished, and Buddhism was scarcely worth mentioning. They stayed there for five months.
Fa Xian then boarded another large merchant ship, also with about two hundred people. They carried provisions for fifty days and set sail on the sixteenth day of the fourth month. Fa Xian observed the summer retreat on the ship. They sailed northeast, heading for Guangzhou.
After more than a month, during the second watch of the night, they encountered a black storm and torrential rain. The merchants and travelers were all terrified. At that time, Fa Xian again single-mindedly recited the name of Guanyin and the monastic community of the Han lands. By the majestic protection of their spiritual power, they survived until dawn.
When day broke, some Brahmins began to discuss: "It is because we are carrying this monk that we have had such bad luck and suffered this great hardship. We should put this bhikkhu off on some island shore. We cannot all be put in danger for the sake of one man."
Fa Xian's patron said, "If you put this bhikkhu off the ship, you must put me off as well. If not, then you might as well kill me. If you abandon this monk, when I reach the Han lands, I will report you to the king. The kings of the Han lands also revere and believe in the Buddha-Dharma and hold the community of bhikkhus in high esteem." The merchants hesitated and did not dare to carry out their plan.
At that time, the sky was often overcast. The navigators, watching for landmarks, went off course. They had been sailing for over seventy days. Their food and fresh water were nearly exhausted. They used seawater for cooking. Each person's ration of good water was reduced to about two pints, and that too was about to run out.
The merchants discussed: "Under normal sailing conditions, we should have reached Guangzhou in about fifty days. Now we are long overdue. Could we have gone off course?" They then changed course to sail northwest, seeking the shore.
After twelve days and nights, they reached the southern shore of Mount Lao within the borders of Changguang Commandery. There they finally found good water and vegetables. Having passed through so many dangers, anxieties, and fears day after day, they suddenly found themselves at this shore and saw wild greens growing luxuriantly. They knew this was the land of Han. Yet they saw no people or traces of habitation and did not know exactly where they were. Some said they had not yet reached Guangzhou; others said they had passed it. No one knew for sure.
They took a small boat into an inlet to look for someone to ask. They found two hunters and brought them back. They asked Fa Xian to interpret and question them. Fa Xian first comforted the hunters, then slowly asked, "Who are you?"
They replied, "We are disciples of the Buddha."
He asked further, "What are you seeking in the mountains?"
They evasively answered, "Tomorrow is the fifteenth day of the seventh month. We are going to pick peaches for the Buddha's offering."
He asked again, "What country is this?"
They answered, "This is within the borders of Changguang Commandery in Qingzhou, under the rule of the Jin dynasty."
Hearing this, the merchants rejoiced. They immediately requested supplies and sent someone to Changguang Commandery. The governor, Li Yi, revered and believed in the Buddha-Dharma. Hearing that a monk had arrived by ship across the seas, carrying sutras and images, he immediately took his attendants and came to the seashore. He welcomed the sutras and images and escorted them back to the commandery seat.
The merchants then proceeded towards Yangzhou, arriving in Qingzhou. They invited Fa Xian to stay for the winter and the following summer. After the summer retreat, Fa Xian, having been separated from his teachers for a long time, wished to go to Chang'an. But the task he had undertaken was of great importance, so he traveled south towards the capital to work with Dhyana masters on translating the sutras and Vinaya texts he had brought.
Fa Xian had left Chang'an and spent six years reaching Central India. He stayed there for six years. The return journey took three years before he reached Qingzhou. In all, the countries he traveled through numbered nearly thirty. From the western deserts to India, the dignified conduct of the monastic communities and the beauty of the Dharma's influence cannot be fully described. I privately thought that my various teachers had not heard these things in full. Therefore, disregarding my humble life, I crossed the seas to return. Having experienced every kind of hardship, I was fortunate to receive the majestic spiritual aid of the Triple Gem, surviving danger to reach safety. Therefore, I set brush to silk to record my experiences, wishing to share what I had seen and heard with those of virtue.
This was the year *jiayin*, the twelfth year of the Yixi era of Jin [416 CE]. The year-star was in the constellation *Shouxing*. At the end of the summer retreat, we welcomed Fa Xian. Since the Dharma master had arrived, we asked him to stay for the winter retreat. During breaks from our lectures and gatherings, we questioned him further about his travels. The man was respectful and compliant, speaking always according to the truth. Therefore, concerning matters he had previously passed over briefly, we urged him to provide a detailed account. Fa Xian then fully narrated the whole story from beginning to end.
He himself said: "Reflecting on the journeys I underwent, I cannot help but feel my heart stir and sweat break out. The reason I faced such perils and hardships, not sparing this body, was simply that my will was set on a purpose, and I focused my simple, straightforward mind on it. Thus I cast my life into what seemed certain death, hoping to achieve even one ten-thousandth of my aim."
Hearing this, we sighed with admiration, feeling that such a person is rare in past or present. Since the Great Teaching spread eastward, there has been no one who forgot himself to seek the Dharma like Fa Xian. Then we realize: where sincerity reaches, there is no obstruction it cannot penetrate; where will is directed, there is no task it cannot accomplish. And those who accomplish such tasks—is it not because they forget what is commonly valued and value what is commonly forgotten?
法顯傳一卷
Biography of Faxian