從此西行至阿耆尼國阿父師泉。泉在道南沙崖，崖高數丈，水自半而出。相傳云，舊有商侶數百，在塗水盡，至此困乏不知所為。時眾中有一僧，不裹行資，依眾乞活。眾議曰：「是僧事佛，是故我曹供養，雖涉萬里，無所齎携。今我等熬然，竟不憂念，宜共白之。」僧曰：「汝等欲得水者，宜各禮佛，受三歸五戒，我為汝等登崖作水。」眾既危困，咸從其命。受戒訖，僧教曰：「吾上崖後，汝等當喚『阿父師為我下水』，任須多少言之。」其去少時，眾人如教而請，須臾水下充足，大眾無不歡荷。師竟不來，眾人上觀，已寂滅矣。大小悲號，依西域法焚之。於坐處聚甎石為塔，塔今猶在，水亦不絕。行旅往來，隨眾多少，下有細麁；若無人時，津液而已。

From here, traveling westward, one reaches the Aqini Kingdom and the Afushi Spring. The spring lies south of the path on a sandy cliff, several zhang high, from whose midpoint the water emerges. Tradition relates that in the past, several hundred merchant companions were on the road when their water ran out. Arriving here exhausted and distressed, they did not know what to do. Among the crowd was one monk who carried no traveling provisions, relying on the group for sustenance. The assembly discussed: "This monk serves the Buddha; therefore, we have supported him. Though we have journeyed ten thousand li, he has carried nothing. Now we are parched with thirst, yet he shows no concern. We should together appeal to him." The monk said: "If you wish to obtain water, each of you should pay homage to the Buddha, take the Three Refuges and the Five Precepts. Then I shall climb the cliff to bring forth water for you." As the group was in dire straits, all complied with his instruction. After receiving the precepts, the monk instructed them: "After I ascend the cliff, you should call out, 'Afushi, bring down water for us!' Speak freely of how much you need." Shortly after he left, the people made their request as taught. In a moment, water flowed down abundantly. The entire assembly rejoiced and felt deeply grateful. The Master, however, did not return. The people climbed up to look and found he had already entered parinirvāṇa. Young and old wailed in sorrow and, according to the customs of the Western Regions, cremated him. At the place where he sat, they piled bricks and stones to form a stūpa. The stūpa remains to this day, and the water has never ceased. Travelers coming and going, according to the size of the group, find below a flow either fine or copious; if no one is present, there is but a trickle of moisture.

漸去遙見王都，阿耆尼王與諸臣來迎，延入供養。其國先被高昌寇擾，有恨不肯給馬。法師停一宿而過。前渡二大河，西履平川，行數百里，入屈支國界(舊云龜茲，訛也)。將近王都，王與群臣及大德僧木叉毱多等來迎。自外諸僧數千，皆於城東門外，張浮幔，安行像，作樂而住。法師至，諸德起來相慰訖，各還就坐。使一僧擎鮮華一盤來授法師。法師受已，將至佛前散華，禮拜訖，就木叉毱多下坐。坐已，復行華。行華已，行蒲桃漿。於初一寺受華、受漿已，次受餘寺亦爾，如是展轉日晏方訖，僧徒始散。

Gradually moving forward, they saw the royal capital from afar, and King Agnī with his ministers came to welcome them, inviting them in to receive offerings. The kingdom had previously been invaded and harassed by Gaochang, and bearing resentment, they were unwilling to provide horses. The Master stayed one night and then departed.

Proceeding forward, they crossed two great rivers, traveled westward across a plain, and after several hundred li, entered the territory of the Kuci Kingdom(Formerly called Qiuci, which is an error). As they approached the royal capital, the king along with his ministers and the great virtuous monk Mokṣagupta and others came to welcome them. Outside, several thousand other monks had gathered outside the eastern gate of the city, where they had erected canopies, placed processional images, and were dwelling with music playing. When the Master arrived, the virtuous ones rose to greet him, and after offering their respects, each returned to their seat. A monk was sent to present the Master with a tray of fresh flowers. The Master received it, then went before the Buddha to scatter the flowers. After paying homage, he took a seat below Mokṣagupta. Once seated, flowers were presented again. After the presentation of flowers, grape juice was offered. Having received flowers and juice at the first temple, they then received the same at the remaining temples in succession. Thus, they proceeded from one to another until the day grew late before finishing, and only then did the assembly of monks disperse.

有高昌人數十於屈支出家，別居一寺，寺在城東南。以法師從家鄉來，先請過宿，因就之，王共諸德各還。明日，王請過宮備陳供養，而食有三淨，法師不受，王深怪之。法師報：「此漸教所開，而玄奘所學者大乘不爾也。」受餘別食。食訖，過城西北阿奢理兒寺(唐言奇特也)，是木叉毱多所住寺也。毱多理識閑敏，彼所宗歸，遊學印度二十餘載，雖涉眾經，而《聲明》最善，王及國人咸所尊重，號稱獨步。見法師至，徒以客禮待之，未以知法為許。謂法師曰：「此土《雜心》、《俱舍》、《毘婆沙》等一切皆有，學之足得，不煩西涉受艱辛也。」法師報曰：「此有《瑜伽論》不？」毱多曰：「何用問是邪見書乎？真佛弟子者，不學是也。」法師初深敬之，及聞此言，視之猶土。報曰：「《婆沙》、《俱舍》本國已有，恨其理疎言淺，非究竟說，所以故來欲學大乘《瑜伽論》耳。又《瑜伽》者是後身菩薩彌勒所說，今謂邪書，豈不懼無底抂坑乎？」彼曰：「《婆沙》等汝所未解，何謂非深？」法師報曰：「師今解不？」曰：「我盡解。」法師即引《俱舍》初文問，發端即謬，因更窮之，色遂變動，云：「汝更問餘處。」又示一文，亦不通，曰：「《論》無此語。」時王叔智月出家，亦解經論，時在傍坐，即證言《論》有此語。乃取本對讀之，毱多極慚，云：「老忘耳。」又問餘部，亦無好釋。時為淩山雪路未開，不得進發，淹停六十餘日，觀眺之外，時往就言，相見不復踞坐，或立或避。私謂人曰：「此支那僧非易詶對。若往印度，彼少年之儔未必出也。」其畏歎如是。

Several dozen people from Gaochang had renounced the household life in Kucha and resided in a separate monastery located southeast of the city. Since the Dharma Master came from their homeland, they first invited him to stay overnight, and so he went to their monastery. The king and the various virtuous ones each returned to their own places.

The next day, the king invited the Master to the palace and arranged a lavish offering of food. However, the meal included the three kinds of pure meat, which the Master would not accept. The king was deeply perplexed by this. The Master explained, "This is permitted by the gradual teachings, but what I, Xuanzang, study is the Mahāyāna, which does not allow it." He accepted the other food separately.

After the meal, he went to the Ashayali Monastery northwest of the city. This was the monastery where Mokṣagupta resided. Mokṣagupta was intelligent and keen in understanding principles, revered by the school he followed. He had traveled and studied in India for over twenty years. Although he had studied many scriptures, he was most skilled in the Śabda-vidyā. The king and the people of the country all respected him, praising him as peerless.

When he saw the Dharma Master arrive, he merely treated him with the courtesy due a guest and did not acknowledge him as one versed in the Dharma. He said to the Master, "In this land, we have all the texts such as the *Saṃyuktābhidharma-hṛdaya-śāstra*, the *Abhidharmakośa*, and the *Vibhāṣā*. Studying these is sufficient; there is no need to endure the hardships of a westward journey."

The Master replied, "Do you have the *Yogācārabhūmi-śāstra* here?"

Mokṣagupta said, "Why ask about such a heretical book? A true disciple of the Buddha does not study this."

The Master had initially deeply respected him, but upon hearing these words, he regarded him as no more than dirt. He replied, "The *Vibhāṣā* and the *Abhidharmakośa* we already have in my homeland. It is precisely because their principles are superficial and their explanations shallow, not being ultimate teachings, that I have come here wishing to study the Mahāyāna *Yogācārabhūmi-śāstra*. Moreover, the *Yogācārabhūmi* was spoken by the Bodhisattva Maitreya, who will be the next Buddha. Now you call it a heretical book—are you not afraid of falling into the bottomless pit?"

The other said, "You have not comprehended the *Vibhāṣā* and others; how can you say they are not profound?"

The Master replied, "Do you, Venerable, understand them now?"

He said, "I understand them completely."

The Master then quoted the opening passage of the *Abhidharmakośa* and questioned him. From the very beginning, he was mistaken. The Master pressed him further, and his countenance changed. He said, "Ask about another passage."

The Master showed him another passage, which he also could not explain. He said, "The *Śāstra* does not have this statement."

At that time, the king's uncle, Prajñacandra, who had renounced the household life and also understood the sūtras and śāstras, was sitting nearby. He immediately testified that the *Śāstra* did contain that statement. Then he fetched the text and compared it. Mokṣagupta was greatly ashamed and said, "I forgot due to old age."

The Master asked about other sections, but he gave no satisfactory explanations.

At that time, because the snowy path across the Ling Mountains was not yet open, they could not proceed on their journey. They remained there for over sixty days. Apart from sightseeing, the Master would occasionally visit him for conversation. When they met, Mokṣagupta no longer sat upright; he would either stand or avoid him. Privately, he said to others, "This monk from China is not easy to match in debate. If he goes to India, the young scholars there may not surpass him." Such was his fear and admiration.

至發日，王給手力、駝馬，與道俗等傾都送出。從此西行二日，逢突厥寇賊二千餘騎，其賊乃預共分張行眾資財，懸諍不平，自鬪而散。又前行六百里渡小磧，至跋祿迦國(舊曰姑墨)，停一宿。又西北行三百里，渡一磧，至淩山，即葱嶺北隅也。其山險峭，峻極于天。自開闢已來，氷雪所聚，積而為淩，春夏不解，凝沍污漫，與雲連屬，仰之皚然，莫覩其際。其凌峯摧落橫路側者，或高百尺，或廣數丈，由是蹊徑崎嶇，登陟艱阻。加以風雪雜飛，雖複屨重裘不免寒戰。將欲眠食，復無燥處可停，唯知懸釜而炊，席氷而寢。七日之後方始出山，徒侶之中𣨙凍死者十有三四，牛馬逾甚。

On the day of departure, the king provided laborers, camels, and horses, and together with the monastic and lay communities, the entire capital saw them off. From there, they traveled west for two days and encountered two thousand or so Turkic bandits on horseback. These bandits had previously divided the travelers' belongings among themselves, but due to disputes and disagreements over the distribution, they fought amongst themselves and dispersed.

They then advanced another six hundred li, crossed a small desert, and reached the country of Bālukā (formerly known as Gumo), where they stayed for one night. Proceeding northwest for another three hundred li and crossing a desert, they arrived at Mount Ling, which is the northern corner of the Congling Mountains. This mountain is perilous and steep, towering to the heavens. Since the beginning of time, ice and snow have accumulated here, piling up into glaciers that do not melt even in spring and summer. The frozen expanse stretches boundlessly, connecting with the clouds. Looking up, one sees only a vast whiteness, with no end in sight. Ice peaks that have collapsed and fallen lie scattered along the roadside, some as high as a hundred feet, others spanning several zhang in width. Because of this, the paths are rugged and treacherous, making the ascent extremely difficult.

Moreover, wind and snow blew together in flurries. Even wearing multiple layers of fur, one could not avoid shivering from the cold. When they wished to rest or eat, there was no dry place to stop. They could only hang their pots to cook and sleep upon the ice. After seven days, they finally emerged from the mountains. Among the companions, three or four out of every ten had frozen to death, and even more of the oxen and horses perished.

至衙三日，可汗方歸，引法師入。可汗居一大帳，帳以金花裝之，爛眩人目。諸達官於前列長筵兩行侍坐，皆錦服赫然，餘仗衛立於後。觀之，雖穹廬之君亦為尊美矣。法師去帳三十餘步，可汗出帳迎拜，傳語慰問訖，入坐。突厥事火不施床，以木含火，故敬而不居，但地敷重茵而已。仍為法師設一鐵交床，敷褥請坐。須臾，更引漢使及高昌使人入，通國書及信物，可汗自目之，甚悅，令使者坐。命陳酒設樂，可汗共諸臣使人飲，別索蒲桃漿奉法師。於是恣相酬勸，窣渾鍾椀之器交錯遞傾，僸佅兜離之音鏗鏘互舉，雖蕃俗之曲，亦甚娛耳目、樂心意也。少時，更有食至，皆烹鮮羔犢之質，盈積於前。別營淨食進法師，具有餅飯、酥乳、石蜜、刺蜜、蒲桃等。食訖，更行蒲桃漿，仍請說法。法師因誨以十善，愛養物命，及波羅蜜多解脫之業，乃舉手叩額，歡喜信受。

After three days at the headquarters, the Khan returned and invited the Master inside. The Khan resided in a great tent adorned with golden flowers, dazzling to the eye. The high officials were arranged in two long rows in front, seated in attendance, all in resplendent brocade garments, with the rest of the guard standing behind. To behold this, even the ruler of the felt tent was majestic and splendid. When the Master was about thirty paces from the tent, the Khan came out to welcome him with a bow, conveyed greetings and inquiries, and then they entered to sit. The Turks venerate fire and do not use beds; because wood contains fire, they revere it and do not sit upon it, but merely spread thick carpets on the ground. Still, for the Master, they set out an iron folding chair with a cushion and invited him to sit. Shortly after, the Han envoys and the envoys from Gaochang were led in. They presented the state letters and gifts, which the Khan examined personally, greatly pleased, and he ordered the envoys to be seated. He commanded that wine be served and music played. The Khan drank together with his ministers and the envoys, while specially requesting grape juice to be offered to the Master. Then they freely encouraged one another to drink; vessels of *suhun* bells and bowls were passed around and poured in turn, and the sounds of *jinmai* and *douli* music rose in resonant harmony. Though these were melodies of foreign custom, they still delighted the ears and gladdened the heart. After a little while, more food arrived, all freshly cooked tender lambs and calves, piled high before them. Separate pure food was prepared and presented to the Master, including cakes, rice, butter, curds, rock sugar, honey from *ci* thorns, grapes, and more. After the meal, grape juice was served again, and then they requested the Master to expound the Dharma. The Master thereupon instructed them in the ten wholesome deeds, the loving care for living beings, and the practices of the *pāramitās* and liberation. They raised their hands to their foreheads, rejoicing, and accepted the teachings with faith.

王及百姓不信佛法，以事火為道。有寺兩所，逈無僧居，客僧投者，諸胡以火燒逐不許停住。法師初至，王接猶慢。經宿之後，為說人、天因果，讚佛功德，恭敬福利。王歡喜，請受齋戒，遂致慇懃。所從二小師往寺禮拜，諸胡還以火燒逐。沙彌還以告王，王聞令捕燒者，得已，集百姓令截其手。法師將欲勸善，不忍毀其支體，救之。王乃重笞之，逐出都外。自是上下肅然，咸求信事，遂設大會，度人居寺。其革變邪心，誘開曚俗，所到如此。

The king and his people did not believe in Buddhism, instead they worshiped fire as their path. There were two monasteries, but they stood empty without any monks residing in them. When wandering monks came to stay, the local Iranians would drive them away with fire and refuse to let them remain. When the Master first arrived, the king received him with indifference. But after a night had passed, the Master explained the causes and effects of human and heavenly rebirths, praised the blessings of the Buddha, and spoke of the merits and benefits of reverence. The king was delighted and asked to receive the precepts and observe fasting, becoming sincerely devoted. The two novice monks accompanying the Master went to the monasteries to pay respects, but again the Iranians drove them out with fire. The novices returned and reported this to the king. When the king heard, he ordered the arsonists to be arrested. After they were caught, he gathered the people and commanded that their hands be cut off. The Master, wishing to encourage goodness, could not bear to see their bodies mutilated, so he intervened to save them. The king then had them severely beaten and exiled them beyond the capital. From that time on, the entire court and populace grew solemn and respectful, all earnestly seeking to embrace the faith. A great assembly was then convened, and people were ordained to reside in the monasteries. His ability to transform misguided hearts and enlighten the ignorant masses was evident wherever he went, exactly as such.

法師從其言，即與設辭，取乘隨彼僧去。既至，觀其城邑，郊郭顯敞，川野腴潤，實為勝地。伽藍百所，僧徒三千餘人，皆小乘學。城外西南有納縛伽藍(唐言新)，裝嚴甚麗。伽藍內佛堂中有佛澡罐，量可斗餘。又有佛齒長一寸，廣八九分，色黃白，每有光瑞。又有佛掃帚，迦奢草作，長三尺餘，圍可七寸，其帚柄飾以雜寶。此三事，齋日每出，道俗觀禮，至誠者感發神光。伽藍北有窣堵波，高二百餘尺。伽藍西南有一精廬，建立多年，居中行道證四果者，世世無絕，涅槃後皆有塔記，基址接連數百餘矣。大城西北五十里，至提謂城。城北四十里，有波利城。城中有二窣堵波，高三丈。昔佛初成道，受此二長者麨蜜，初聞五戒十善，并請供養。如來當授髮爪令造塔及造塔儀式，二長者將還本國，營建靈剎，即此也。城西七十餘里有窣堵波，高逾二丈，過去迦葉佛時作也。

The master followed his advice and, having made his excuses, took a carriage and followed that monk. Upon arriving, he observed the city and its suburbs, open and spacious, with fertile and well-watered plains and wilderness—truly a superior land. There were over a hundred monasteries, with more than three thousand monks, all followers of the Hinayana school.

Outside the city to the southwest was the Nava Monastery(meaning "new" in Tang language), which was adorned with great splendor. Within the Buddha hall of this monastery was a bathing vessel of the Buddha, holding about a peck. There was also a tooth relic of the Buddha, one inch long and eight or nine tenths of an inch wide, of a yellow-white color, which frequently emitted auspicious light. There was also a broom of the Buddha, made of *kāśa* grass, over three feet long and about seven inches around, its handle adorned with various jewels. On fasting days, these three objects were brought out, and both monastics and laypeople would come to view them with reverence; those of utmost sincerity would be moved to witness divine light.

North of the monastery was a stūpa, over two hundred feet high. Southwest of the monastery was a vihāra, established for many years. Those who dwelt there practicing the path and attained the four fruits of sanctity never ceased generation after generation. After their parinirvāṇa, stūpas were erected as memorials; their foundations connected for several hundred in number.

Fifty li northwest of the great city was the city of Trapuṣa. Forty li north of that was the city of Bhallika. Within this city were two stūpas, thirty feet high. In the past, when the Buddha first attained enlightenment, he received honey from these two elders and first expounded to them the five precepts and ten wholesome deeds. They also requested to make offerings. The Tathāgata then bestowed upon them his hair and nails, instructing them to build stūpas and teaching them the rites of stūpa construction. The two elders returned to their own country and erected these sacred monuments—these are they.

Over seventy li west of the city was a stūpa, more than twenty feet high, built during the time of the past Buddha Kāśyapa.

如是漸到梵衍都城，有伽藍十餘所，僧徒數千人，學小乘出世說部。梵衍王出迎，延過宮供養，累日方出。彼有摩訶僧祇部學僧阿梨耶馱婆(唐言聖使)、阿梨耶斯那(唐言聖軍)，並深知法相，見法師，驚歎脂那遠國有如是僧，相引處處禮觀，慇懃不已。王城東北山阿有立石像，高百五十尺。像東有伽藍，伽藍東有鍮石釋迦立像，高一百尺。伽藍內有佛入涅槃臥像，長一千尺。並裝嚴微妙。此東南行二百餘里，度大雪山至小川，有伽藍，中有佛齒及劫初時獨覺齒，長五寸、廣減四寸。復有金輪王齒，長三寸、廣二寸。商諾迦縛娑(舊曰商那和修，訛也)所持鐵鉢，量可八九升，及僧伽胝衣，赤絳色。其人五百身中陰、生陰，恒服此衣，從胎俱出，後變為袈裟，因緣廣如別傳。

Thus they gradually arrived at the city of Bamiyan, where there were over ten monasteries and several thousand monks, all studying the Small Vehicle Sarvastivada school. The king of Bamiyan came out to welcome them and invited them into the palace to be honored with offerings, only letting them leave after several days. There, they met two learned monks of the Mahasanghika school, Ariyadharma(meaning "Holy Envoy" in Tang language) and Ariyasena(meaning "Holy Army" in Tang language), both of whom had deep knowledge of the characteristics of phenomena. Upon seeing the master, they marveled that such a monk could come from the distant land of China, and they eagerly accompanied him everywhere to pay respects and observe, showing unceasing hospitality.

In the mountain hollow northeast of the royal city stood a stone statue, one hundred and fifty feet tall. East of the statue was a monastery, and east of that monastery was a brass standing statue of Shakyamuni Buddha, one hundred feet tall. Inside the monastery was a reclining statue of the Buddha entering nirvana, one thousand feet long. All were exquisitely adorned and wonderfully crafted.

Traveling southeast from here for over two hundred li, they crossed the great snowy mountains and came to a small valley, where there was a monastery. Inside were the Buddha's tooth and the tooth of a pratyekabuddha from the beginning of the world, the latter being five inches long and slightly less than four inches wide. There was also a tooth of a golden-wheel-turning king, three inches long and two inches wide. There was also an iron alms bowl that Shanakavasa(formerly called Shangna Hexiu, which is an error) had carried, holding about eight or nine sheng, along with his cassock robe of deep crimson color. This man, through five hundred lifetimes of intermediate and birth states, always wore this robe. It came out with him from the womb each time and later transformed into a monastic robe. The full details of this story are recorded in a separate biography.

又從此東南山行五百餘里，至烏剌尸國。又東南登危險，度鐵橋，行千餘里，至迦濕彌羅國(舊曰罽賓，訛也)。其都城西臨大河，伽藍百所，僧五千餘人。有四窣堵波，崇高壯麗，無憂王所建，各有如來舍利斗餘。法師初入其境，至石門，彼國西門也，王遣母弟將車馬來迎。入石門已，歷諸伽藍禮拜，到一寺宿，寺名護瑟迦羅。其夜眾僧皆夢神人告曰：「此客僧從摩訶脂那國來，欲學經印度，觀禮聖迹，師稟未聞。其人既為法來，有無量善神隨逐，現在於此。師等宿福為遠人所慕，宜勤誦習，令他讚仰，如何懈怠沈沒睡眠！」諸僧聞已，各各驚寤，經行禪誦，至旦，並來說其因緣，禮敬逾肅。

From there, traveling southeast for over five hundred li, one arrives at the country of Uraśa. Then proceeding southeast, climbing perilous heights and crossing an iron bridge, after a journey of over a thousand li, one reaches the country of Kaśmīra(formerly called Jibin, which is an erroneous name). Its capital borders a great river to the west. There are over a hundred monasteries and more than five thousand monks. There are four stūpas, lofty and magnificent, built by King Aśoka, each containing over a dou of the Tathāgata’s relics.

When the Dharma Master first entered this territory, he arrived at the Stone Gate, which is the western gate of the country. The king sent his maternal younger brother with carriages and horses to welcome him. After passing through the Stone Gate, he visited various monasteries to pay homage and came to stay overnight at a monastery named Hušekaluo. That night, all the monks dreamed of a divine being who told them, “This guest monk has come from the land of Mahācīna, wishing to study the scriptures in India and to visit and venerate the sacred sites. He seeks to learn from teachings not yet heard. Since this person has come for the Dharma, innumerable good spirits follow and accompany him, and he is now present here. You, masters, due to your past merits, are admired by this distant traveler. You should diligently recite and practice, so that he may praise and look up to you. How can you be indolent, sunk in sleep?” Hearing this, all the monks awoke in alarm. They practiced walking meditation and engaged in chanting and meditation until dawn. Then they all came to relate the reason and, with even greater reverence, paid homage to him.

彼僧稱法師者，高行之人。戒禁淳潔，思理淹深，多聞總持，才睿神茂，而性愛賢重士，既屬上賓，盱衡延納。法師亦傾心諮稟，曉夜無疲，因請講授諸論。彼公是時年向七十，氣力已衰，慶逢神器，乃勵力敷揚，自午已前講《俱舍論》，自午已後講《順正理論》，初夜後講《因明》、《聲明論》。由是境內學人無不悉集。法師隨其所說，領悟無遺，研幽擊節，盡其神祕。彼公歡喜，歎賞無極，謂眾人曰：「此脂那僧智力宏贍，顧此眾中無能出者，以其明懿足繼世親昆季之風，所恨生乎遠國，不早接聖賢遺芳耳。」

The monk who was called the Dharma Master was a man of lofty conduct. His observance of the precepts was pure and unblemished, his contemplation profound and far-reaching, his learning extensive and retentive, his wisdom keen and his spirit vigorous. Moreover, his nature cherished the worthy and esteemed scholars; since he had encountered a distinguished guest, he gazed with admiration and extended his hospitality. The Dharma Master also devoted his heart to seeking instruction, tirelessly day and night, and thus requested him to expound various treatises.

That venerable, at that time approaching seventy years of age, his vitality already declining, rejoiced at encountering such an exceptional vessel. He exerted himself to propagate the teachings: before noon he lectured on the *Abhidharmakośa*, after noon on the *Nyāyānusāra*, and in the early and later parts of the night on the *Hetuvidyā* and *Śabdavidyā* treatises. Consequently, all the scholars within the region gathered without exception. The Dharma Master, following all that was expounded, comprehended without omission, delving into the profound and striking the essential points, exhausting their mysterious depths. That venerable was delighted, praising him without limit, and said to the assembly, "This monk from China possesses vast and abundant intellectual power. Looking upon this assembly, none can surpass him. His bright virtue is sufficient to carry on the legacy of the brothers Vasubandhu; it is only regrettable that he was born in a distant land and did not earlier encounter the lingering fragrance of the sages."

其國先是龍池，佛涅槃後第五十年，阿難弟子末田底迦阿羅漢教化龍王捨池立五百伽藍，召諸賢聖於中住止，受龍供養。其後健陀羅國迦膩色迦王，如來滅後第四百年，因脇尊者請諸聖眾，內窮三藏、外達五明者，得四百九十九人，及尊者世友，合五百賢聖於此結集三藏。先造十萬頌《鄔波第鑠論》(舊曰《優波提舍》，訛也)釋《素呾纜藏》(舊曰《修多羅》，訛也)。次造十萬頌《毘柰耶毘婆沙論》，釋《毘柰耶藏》(舊曰《毘耶》，訛也)。次造十萬頌《阿毘達磨毘婆沙論》，釋《阿毘達磨藏》(或曰《阿毘曇》，訛也)。凡三十萬頌，九十六萬言。王以赤銅為鍱，鏤寫論文，石函封記，建大窣堵波而儲其中，命藥叉神守護。奧義重明，此之力也。如是停留首尾二年，學諸經、論，禮聖跡已，乃辭出。

This land was originally a dragon pool. Fifty years after the Buddha's parinirvāṇa, the arhat Madhyāntika, a disciple of Ānanda, converted the dragon king, who relinquished the pool. Thereupon, five hundred monasteries were established, and sages and saints were invited to dwell there, receiving offerings from the dragons.

Subsequently, in the fourth century after the Tathāgata's parinirvāṇa, King Kaniṣka of Gandhāra, at the request of the Elder Pārśva, assembled the community of saints. Those who had mastered the threefold canon internally and the five sciences externally numbered four hundred and ninety-nine. Together with the Elder Vasumitra, they formed a gathering of five hundred wise saints who compiled the Tripiṭaka here.

First, they composed the *Upadeśa-śāstra* in one hundred thousand verses(formerly erroneously called *Upadeśa*), to elucidate the Sūtra-piṭaka(formerly erroneously called *Sūtra*). Next, they composed the *Vinaya-vibhāṣā-śāstra* in one hundred thousand verses, to elucidate the Vinaya-piṭaka(formerly erroneously called *Vinaya*). Then, they composed the *Abhidharma-vibhāṣā-śāstra* in one hundred thousand verses, to elucidate the Abhidharma-piṭaka(sometimes erroneously called *Abhidharma*). In total, these amounted to three hundred thousand verses, comprising nine hundred and sixty thousand words.

The king had the treatises engraved on plates of red copper, sealed them in a stone casket, and erected a great stūpa to enshrine them within, commanding yakṣa deities to guard them. The profound meanings were thus brilliantly illuminated, and this was the achievement of that endeavor.

Having stayed for a full two years, studying the various sūtras and śāstras and paying homage to the sacred sites, he then took his leave and departed.