大唐大慈恩寺三藏法師傳卷第三
Biography of the Tripitaka Master of the Great Ci'en Monastery of the Great Tang Dynasty, Scroll Three
沙門慧立本 釋彥悰箋
The Sutra of Monk Huili's Original Text with Shi Yancong's Commentary
起阿踰陀國終伊爛拏國
From the Land of Ayodhya to the Land of Hiranyaparvata
自此東南行六百餘里，渡殑伽河，南至阿踰陀國(中印度)，寺百餘所，僧徒數千人，大小乘兼學。大城中有故伽藍，是伐蘇槃度菩薩(唐言世親，舊曰婆藪槃豆，譯為天親，訛也)於此製大、小乘論及為眾講處。城西北四五里，臨殑伽河岸大伽藍中，有窣堵波高二百餘尺，無憂王所建，佛昔三月說法處。其傍又有過去四佛經行處。城西南五六里有故伽藍，是阿僧伽菩薩說法處。菩薩夜昇覩史多天，於慈氏菩薩所受《瑜伽論》、《莊嚴大乘論》、《中邊分別論》，晝則下天為眾說法。阿僧伽亦名無著，即健陀邏國人也。佛滅度後一千年中出現於世，從彌沙塞部出家，後信大乘。弟世親菩薩於說一切有部出家，後信大乘。兄弟皆稟明聖之器，含著述之才，廣造諸論，解釋大乘，為印度宗匠。如《攝大乘論》、《顯揚聖教》、《對法》、《唯識》、《俱舍論》等，皆其筆也。
From here, traveling over six hundred li to the southeast, crossing the Ganges River, one arrives south at the country of Ayodhya(in Central India). There are over a hundred monasteries and several thousand monks, who study both the Greater and Lesser Vehicles. Within the great city is an old monastery where the Bodhisattva Vasubandhu(in Tang language called Shiqin (Worldly Kinsman); formerly called Vasubandhu, translated as Tianqin (Heavenly Kinsman), which is an error) composed treatises on the Greater and Lesser Vehicles and preached to the assembly. Four or five li northwest of the city, beside the Ganges River bank in a great monastery, stands a stupa over two hundred feet high, built by King Aśoka, where the Buddha once taught the Dharma for three months. Beside it is also the walking ground of the four past Buddhas. Five or six li southwest of the city is an old monastery where the Bodhisattva Asaṅga preached the Dharma. The Bodhisattva would ascend at night to the Tuṣita Heaven, receiving from the Bodhisattva Maitreya the *Yogācārabhūmi-śāstra*, the *Mahāyāna-sūtrālaṅkāra-śāstra*, and the *Madhyānta-vibhāga-śāstra*, and by day would descend from heaven to preach the Dharma for the assembly. Asaṅga is also called Wuzhuo (Unattached). He was a native of the country of Gandhāra. He appeared in the world one thousand years after the Buddha's parinirvāṇa. He first ordained in the Mahīśāsaka school and later came to believe in the Greater Vehicle. His younger brother, the Bodhisattva Vasubandhu, ordained in the Sarvāstivāda school and later also came to believe in the Greater Vehicle. Both brothers possessed the vessel of bright sagacity and the talent for composition, extensively creating various treatises to explain the Greater Vehicle, becoming master artisans of India. Works such as the *Mahāyāna-saṃgraha-śāstra*, the *Prakaraṇāryavākā-śāstra*, the *Abhidharma*, the *Vijñapti-mātratā-siddhi-śāstra*, and the *Abhidharma-kośa-śāstra* all came from their pens.
法師自阿踰陀國禮聖跡，順殑伽河與八十餘人同船東下，欲向阿耶穆佉國。行可百餘里，其河兩岸皆是阿輸迦林，非常深茂。於林中兩岸各有十餘船賊，鼓棹迎流，一時而出。船中驚擾，投河者數人，賊遂擁船向岸，令諸人解脫衣服，搜求珍寶。然彼群賊素事突伽天神，每於秋中覓一人質狀端美，殺取肉血用以祠之，以祈嘉福。見法師儀容偉麗，體骨當之，相顧而喜曰：「我等祭神時欲將過，不能得人，今此沙門形貌淑美，殺用祠之，豈非吉也！」法師報：「以奘穢陋之身，得充祠祭，實非敢惜。但以遠來，意者欲禮菩提樹像耆闍崛山，并請問經法，此心未遂，檀越殺之，恐非吉也。」船上諸人皆共同請，亦有願以身代，賊皆不許。於是賊帥遣人取水，於花林中除地設壇，和泥塗掃，令兩人拔刀牽法師上壇，欲即揮刃。法師顏無有懼，賊皆驚異。既知不免，語賊：「願賜少時，莫相逼惱，使我安心歡喜取滅。」法師乃專心覩史多宮念慈氏菩薩，願得生彼恭敬供養，受《瑜伽師地論》，聽聞妙法，成就通慧，還來下生，教化此人令修勝行，捨諸惡業，及廣宣諸法，利安一切。於是禮十方佛，正念而坐，注心慈氏，無復異緣。於心想中，若似登蘇迷盧山，越一二三天，見覩史多宮慈氏菩薩處妙寶臺，天眾圍繞。此時身心歡喜，亦不知在壇，不憶有賊。同伴諸人發聲號哭。
The Master, having paid homage to the sacred sites in the country of Ayodhyā, proceeded eastward along the Gaṅgā River with over eighty companions in the same boat, intending to reach the country of Ayamukha. After traveling about a hundred *li*, both banks of the river were densely covered with Aśoka groves, exceedingly deep and lush. From within these groves on either bank, more than ten boatloads of bandits emerged simultaneously, rowing upstream. Panic arose on the boat, and several people threw themselves into the river. The bandits then forced the boat toward the shore, ordering everyone to remove their clothing and searching them for valuables.
Now, these bandits had long worshipped the deity Durgā. Every autumn, they would seek out one person of dignified and handsome appearance, kill them, and use their flesh and blood for sacrifice, praying for blessings. Seeing the Master’s majestic demeanor and noble bearing, they looked at one another with delight and said, “Our sacrificial time for the deity is approaching, yet we have been unable to find a suitable person. Now this *śramaṇa* possesses such graceful and handsome features. Would it not be auspicious to kill him for the sacrifice?”
The Master replied, “If this defiled and humble body of mine can serve as a sacrificial offering, I truly dare not cling to it. However, having come from afar, my intention is to pay homage to the Bodhi Tree, the sacred image, and Vulture Peak Mountain, and to inquire about the sutras and Dharma. This aspiration has not yet been fulfilled. If you, benefactors, kill me now, I fear it may not be auspicious.”
All the people on the boat joined in pleading for him, and some even offered themselves in his place, but the bandits would not permit it. Thereupon, the bandit leader sent someone to fetch water. They cleared a space in a grove of flowers, prepared an altar, mixed mud, and plastered it clean. Two men drew their swords and led the Master onto the altar, intending to strike immediately.
The Master’s countenance showed no fear, astonishing the bandits. Knowing escape was impossible, he addressed them: “I beg you to grant me a brief moment. Do not harass or pressure me, so that I may calm my mind and joyfully accept extinction.”
The Master then single-mindedly focused on Tuṣita Heaven, mindful of Maitreya Bodhisattva. He aspired to be reborn there, to reverently make offerings, receive the *Yogācārabhūmi-śāstra*, hear the wondrous Dharma, attain transcendent wisdom, and return to this world to teach these people, enabling them to cultivate superior practices, abandon all evil deeds, and widely proclaim the various teachings for the benefit and peace of all beings. Thereupon, he paid homage to the Buddhas of the ten directions, sat with right mindfulness, and concentrated his mind on Maitreya, without any other distraction.
In his mind’s vision, it was as if he ascended Mount Sumeru, passing through the first, second, and third heavens, and beheld Tuṣita Palace where Maitreya Bodhisattva dwelled upon a marvelous jeweled dais, surrounded by celestial hosts. At this moment, his body and mind were filled with joy. He was no longer aware of being upon the altar, nor did he recall the presence of the bandits. His companions all cried out and wept aloud.
須臾之間黑風四起，折樹飛沙，河流涌浪，船舫漂覆，賊徒大駭，問同伴曰：「沙門從何處來？名字何等？」報曰：「從支那國來求法者此也。諸君若殺，得無量罪。且觀風波之狀，天神已瞋，宜急懺悔。」賊懼，相率懺謝，稽首歸依。時亦不覺，賊以手觸，爾乃開目，謂賊曰：「時至耶？」賊曰：「不敢害師，願受懺悔。」法師受其禮謝，為說殺盜邪祠諸不善業，未來當受無間之苦。何為電光朝露少時之身，作阿僧企耶長時苦種！賊等叩頭謝曰：「某等妄想顛倒，為所不應為，事所不應事。若不逢師福德感動冥祇，何以得聞啟誨。請從今日已去即斷此業，願師證明。」於是遞相勸告，收諸劫具總投河流，所奪衣資各還本主，並受五戒，風波還靜。賊眾歡喜，頂禮辭別。同伴敬歎轉異於常。遠近聞者莫不嗟怪。非求法殷重，何以致茲。
In an instant, a black wind arose from all directions, breaking trees and whirling sand, causing the river to surge with waves and the boat to drift and capsize. The bandits were greatly terrified and asked their companions, “Where does this monk come from, and what is his name?” They replied, “He is one who has come from the land of China seeking the Dharma. If you gentlemen kill him, you will incur immeasurable sin. Moreover, look at the state of the wind and waves—the heavenly spirits are already angered. You should swiftly repent.” The bandits, afraid, together repented and apologized, bowing their heads in refuge. At that time, he was also unaware; when the bandits touched him with their hands, he then opened his eyes and said to the bandits, “Is the time come?” The bandits said, “We dare not harm the Master. We beg to receive repentance.” The Master accepted their reverent apologies and explained to them the various unwholesome deeds of killing, stealing, and wrongful worship, and how in the future they would undergo uninterrupted suffering. Why, for this body fleeting as lightning or morning dew, would they plant seeds of suffering lasting for incalculable aeons? The bandits kowtowed and apologized, saying, “We, in deluded and inverted thoughts, have done what should not be done and engaged in what should not be engaged in. Had we not encountered the Master, whose virtue and blessings moved the hidden spirits, how could we have heard such awakening instruction? We vow from this day forth to cease this livelihood. We beg the Master to bear witness.” Thereupon they urged one another, gathered all their plundering tools and cast them into the river, returned the stolen clothing and goods to their original owners, and together received the five precepts. The wind and waves then grew calm. The bandits rejoiced, paid homage, and took their leave. His companions revered and marveled at him, their regard transformed beyond the ordinary. Those near and far who heard of this could not but sigh in wonder. Had his seeking of the Dharma not been so earnest and profound, how could such a thing have come to pass?
從此東行三百餘里，渡殑伽河，北至阿耶穆佉國(中印度)。從此東南行七百餘里，渡殑伽河南、閻牟那河北，至鉢羅耶伽國(中印度)。城西南瞻博迦花林中有窣堵波，無憂王所造，是佛昔降外道處。其側有伽藍，是提婆菩薩作《廣百論》挫小乘外道處。大城東兩河交處，其西有墠，周十四五里，土地平正，自古已來諸王豪族仁慈惠施，皆至於此，因號其處為大施場。今戒日王亦繼斯軌，五年積財，七十五日散施，上從三寶，下至孤窮，無不悉施。
From here, traveling eastward for over three hundred li, crossing the Ganges River, one arrives north at the country of Ayamukha(Central India). From there, proceeding southeast for over seven hundred li, crossing south of the Ganges River and north of the Yamuna River, one reaches the country of Prayāga(Central India). Southwest of the city, within a grove of campaka flowers, stands a stūpa built by King Aśoka, marking the place where the Buddha once subdued non-Buddhist teachers. Beside it is a monastery where the Bodhisattva Āryadeva composed the *Śataśāstra* to refute the views of the Śrāvakas and non-Buddhist schools. East of the great city, at the confluence of the two rivers, lies a level ground to the west, measuring about fourteen or fifteen li in circumference. The land is flat and even, and since ancient times, kings and nobles have come here to practice generous giving out of compassion and kindness. Hence, this place is called the Great Field of Giving. Now, King Śīlāditya continues this tradition, accumulating wealth for five years and distributing it over seventy-five days, offering gifts from the Three Jewels above to the orphaned and destitute below, leaving none without a share.
從此西南入大林，多逢惡獸、野象。經五百餘里，至憍賞彌國(舊曰俱睒彌，訛。中印度)。伽藍十餘所，僧徒三百餘人。城內故宮中有大精舍，高六十餘尺，有刻檀佛像，上懸石蓋，鄔陀衍那王(唐言出愛，舊云優填王，訛)之所造也。昔如來在忉利天經夏為母說法，王思慕，乃請目連將巧工升天觀佛尊顏容止，還以紫檀雕刻以像真容，世尊下來時，像迎佛，即此也。城南有故宅，是瞿史羅(舊曰瞿師羅，訛)長者故居也。城南不遠有故伽藍，即長者之園地。中有窣堵波，高二百餘尺，無憂王所造。次東南重閣是世親造《唯識論》處。次東菴沒羅林有故基，是無著菩薩作《顯揚論》處。
From here, heading southwest into a great forest, one frequently encounters fierce beasts and wild elephants. After traveling over five hundred *li*, one arrives at the country of Kauśāmbī.(Formerly called Kuśāmī, incorrect. In Central India.) There are over ten monasteries, with more than three hundred monks. Within the old palace grounds in the city stands a large *vihāra*, over sixty feet high, containing a carved sandalwood Buddha image with a stone canopy suspended above it, made by King Udayana.(In Tang language, "Outflow of Love." Formerly said to be King Udāyana, incorrect.) In the past, when the Tathāgata spent the summer in the Trāyastriṃśa Heaven preaching the Dharma for his mother, the king, longing and yearning for him, requested Mahāmaudgalyāyana to take skilled craftsmen up to heaven to observe the Buddha's dignified countenance and bearing. Upon returning, they carved an image from red sandalwood resembling his true form. When the World-Honored One descended, the image went forth to welcome the Buddha. This is that very image.
South of the city is an old residence, the former dwelling of the elder Ghṛṣṭi.(Formerly called Ghoṣira, incorrect.) Not far south of the city is an old monastery, which was the elder's garden. Within it stands a *stūpa* over two hundred feet high, built by King Aśoka. To the southeast is a multi-storied pavilion where Vasubandhu composed the *Vijñaptimātratāsiddhi-śāstra*. Further east, in an *āmalaka* grove, are old foundations where the Bodhisattva Asaṅga composed the *Prakaraṇāryavācā-śāstra*.
從此東行五百餘里，至鞞索迦國。伽藍二十餘所，僧三千許人，學小乘正量部。東南道左有大伽藍，是昔提婆設摩阿羅漢造《識身足論》，說無我人，瞿波阿羅漢作《聖教要實論》，說有我人，因此法執，遂深諍論。又是護法菩薩七日中摧伏小乘一百論師處。其側又有如來六年說法處。有一樹高七十餘尺，昔佛因淨齒，棄其餘枝，遂植根繁茂至今。邪見之徒數來殘伐，隨伐隨生，榮茂如本。
Five hundred more miles east from here, you reach the country of Bishakha (鞞索迦國). There are over twenty monasteries and about three thousand monks, who study the Sarvastivada Shravakayana school, specifically the authoritative Samatīya branch (正量部). To the southeast, by the side of the road, there is a large monastery. It was here that the Arhat Devaśarman (提婆設摩阿羅漢) composed the *Vijñānakāyaśāstra* (《識身足論》), which taught "no self" and "no person". Opposite him, the Arhat Gopa (瞿波阿羅漢) composed the *Āryaśāsanaprameyaśāstra* (《聖教要實論》), which taught "there is a self" and "there is a person". Because of this attachment to their respective views of the Dharma, they entered into heated debate.
This is also the place where the Bodhisattva Dharmapāla (護法菩薩) defeated one hundred debaters of the Shravakayana schools in seven days. Beside this spot is another location where the Tathāgata taught the Dharma for six years.
There is a tree there over seventy feet tall. In the past, the Buddha, after cleaning his teeth, discarded the twig he used, and it took root from that spot and grew, flourishing abundantly to this day. People with wrong views have often come to cut it down, but for every cut it grows back, as fresh and lush as before.
從此東北行五百餘里，至室羅伐悉底國(舊曰舍衛，訛也)。周六千餘里，伽藍數百，僧徒數千，並學正量部。佛在時，鉢羅斯那恃多(唐言勝軍，舊曰波斯匿，訛)王所居都也。城內有王殿故基，次東不遠有故基，上建窣堵波，勝軍王為佛造大講堂處。次復有塔，是佛姨母鉢羅闍鉢底(唐言生主，舊曰波闍波提，訛也)比丘尼精舍。次東有塔，是蘇達多(唐言樂施，舊曰須達，訛也)故宅。宅側有大窣堵波，是鴦窶利摩羅(舊曰央崛摩羅，訛也)捨邪之處。城南五六里有逝多林(唐曰言勝林，舊曰祇陀，訛也)。即給孤獨園也。昔為伽藍，今已頹毀。東門左右各建石柱，高七十餘尺，無憂王所立。諸屋並盡，獨一塼室在，中有金像。昔佛昇天為母說法，勝軍王心生戀慕，聞出愛王刻檀為像，因造此也。
From here, traveling northeast for over five hundred li, one reaches the country of Śrāvastī (in old texts called Śrāvastī, which is a corrupted form). The kingdom extends over six thousand li in circumference. It has several hundred monasteries and thousands of monks, all following the Saṃmitīya school. During the Buddha’s lifetime, this was the capital of King Prasenajit (in Sanskrit meaning "Victorious Army"; old texts call him Prasenajit, which is a corruption). Within the city are the ancient foundations of the royal palace. Not far to the east, there is another foundation on which a stūpa has been built, marking the site where King Prasenajit constructed a great lecture hall for the Buddha. Nearby is another stūpa, the site of the nunnery established for the Buddha’s aunt and foster mother, Mahāprajāpatī (in Sanskrit meaning "Great Leader"; old texts call her Mahāprajāpatī, which is a corruption). Further east is a stūpa marking the former residence of Sudatta (in Sanskrit meaning "Joyful Giver"; old texts call him Sudatta, which is a corruption). Beside the residence is a large stūpa, the place where Aṅgulimāla (old texts call him Aṅgulimāla, which is a corruption) abandoned his evil ways. Five or six li south of the city is the Jeta Grove (in Sanskrit meaning "Victorious Grove"; old texts call it Jetavana, which is a corruption). This is the site of Anāthapiṇḍada’s Park. Once a monastery, it now lies in ruins. On the left and right sides of the eastern gate stand two stone pillars, each over seventy feet high, erected by King Aśoka. All the buildings are gone except for a single brick chamber, inside which is a golden statue. When the Buddha ascended to heaven to teach the Dharma to his mother, King Prasenajit, feeling deep longing for him, heard that King Udayana had carved a sandalwood image of the Buddha; thus, he had this statue made.
伽藍後不遠是外道梵志殺婦謗佛處。伽藍東百餘步有大深坑，是提婆達多以毒藥害佛生身入地獄處。其南復有大坑，瞿伽梨比丘謗佛生身入地獄處。坑南八百餘步，是戰遮婆羅門女謗佛生身入地獄處。凡此三坑，窺不見底。
Not far behind the monastery is the place where a non-Buddhist Brahmin killed a woman and slandered the Buddha. About a hundred steps east of the monastery there is a large, deep pit—the place where Devadatta tried to poison the Buddha and fell alive into hell. To its south is another large pit, where the monk Kokaālika slandered the Buddha and fell alive into hell. Eight hundred steps south of that pit is the place where the Brahmin woman Ciñcā slandered the Buddha and fell alive into hell. Of these three pits, you cannot see the bottom when you peer into them.
伽藍東七十餘步，有精舍高大。中有佛像東面坐，如來昔共外道論議處。次東有天祠，量等精舍，日光移轉，天祠影不及精舍，精舍影常覆天祠。次東三四里有窣堵波，是舍利子與外道論議處。大城西北六十餘里有故城，是賢劫中人壽二萬歲時，迦葉波佛父城也。城南是佛成正覺已初見父處。城北有塔，塔有迦葉波佛全身舍利，並無憂王所立。
More than seventy steps east of the monastery stands a tall and spacious shrine. Inside, a statue of the Buddha sits facing east—this is where the Tathagata once debated with non-Buddhist teachers. To the east of this, there is a temple dedicated to the gods, the same size as the shrine. As the sunlight shifts, the shadow of the temple never extends over the shrine, while the shrine’s shadow always covers the temple. About three or four li further east, there is a stupa marking the spot where Shariputra debated with non-Buddhist teachers.
Some sixty li northwest of the great city lies an ancient city. This was the father’s city of Kashyapa Buddha, during the Kalpa of Merit when the human lifespan was twenty thousand years. To the south of that city is the place where the Buddha, after attaining full enlightenment, first saw his father. To the north of the city stands a stupa containing Kashyapa Buddha’s complete bodily relics, which was erected by King Ashoka.
從此東南行八百餘里，至劫比羅伐窣堵國(舊曰迦毘羅衛國)。國周四千餘里，都城十餘里，並皆頹毀，宮城周十五里，壘塼而成，極牢固。內有故基，淨飯王之正殿，上建精舍，中作王像。次北有故基，是摩耶夫人之寢殿，上建精舍，中作夫人之像。其側有精舍，是釋迦菩薩降神母胎處，中作菩薩降生之像。上坐部云，菩薩以嗢怛羅頞娑荼月三十日夜降神母胎，當此五月十五日。諸部則以此二十三日，當此五月八日。東北有窣堵波，阿私陀仙相太子處。於城左右有太子共諸釋種捔力處。又有太子乘馬踰城處，及先於四門見老、病、死及沙門，厭離世間迴駕處。
From here, traveling over eight hundred li to the southeast, you reach the country of Kapilavastu. The country is over four thousand li in circumference, and its capital city is over ten li across, both now in ruins. The palace city measures fifteen li around, built of bricks and extremely solid. Inside are ancient foundations—the main hall of King Śuddhodana, above which a shrine has been built containing a royal image. To the north are foundations of Queen Māyā's bedchamber, with a shrine and her image. Nearby is a shrine marking the place where the Bodhisattva Śākyamuni descended into his mother's womb, containing an image of his descent. According to the Sthaviravāda school, the Bodhisattva descended into the womb on the night of the thirtieth day of the month of Uttara-āṣāḍha, which corresponds to the fifteenth day of the fifth month in this region. Other schools place this event on the twenty-third day, corresponding to the eighth day of the fifth month. To the northeast is a stūpa marking where the sage Asita foretold the prince's destiny. Around the city there are locations where the prince competed in feats of strength with other Śākya youths, where he rode his horse out of the city, and also where he first saw an old man, a sick man, a corpse, and a monk at the four city gates, turned his chariot around, and became disillusioned with worldly life.
從此東行荒林五百餘里，至藍摩國(中印度)。居人稀少。故城東南有塼窣堵波，高五十餘尺，如來涅槃後，此國先王分得舍利，還而造也，每放光明。其側有龍池，龍數變身為人，繞塔行道，野象銜花常來供養。其側不遠有伽藍，以沙彌知寺任。相傳昔有苾芻招命同學，遠來禮拜，見野象銜花，安置塔前，復以牙芟草，以鼻灑水，眾見無不感歎。有一苾芻便捨大戒，願留供養，謂眾人曰：「象是畜生，猶知敬塔獻花灑掃，我居人類，依佛出家，豈可目覩荒殘，不供事也！」即辭眾住，結宇疏池，種花殖菓，雖涉寒暑，不以勞惓。隣國聞之，各捨財寶，共建伽藍，仍即屈知僧務，自此相承，遂為故事矣。沙彌伽藍東大林中行百餘里，有窣堵波，無憂王所建，是太子踰城至此，解寶衣、天冠、髻珠付闡鐸迦(舊曰車匿，訛)還處也。及剃髮，皆有塔記。
出此林已，至拘尸那揭羅國。處極荒梗。城內東北隅有窣堵波，無憂王所建，准陀故宅(舊曰純陀，訛)。宅中有井，將營獻供時鑿也，水猶澄映。城西北三四里，渡阿恃多伐底河(唐言無勝，舊曰阿利跋提河，訛)。河側不遠至娑羅林，其樹似槲而皮青葉白，甚光潤，四雙齊高，即如來涅槃處也。有大甎精舍，中有如來涅槃之像，北首而臥。傍有大窣堵波，高二百餘尺，無憂王所造。又立石柱記佛涅槃事，不書年月，相傳云：佛處世八十年，以吠舍佉月後半十五日入涅槃，當此二月十五日。說一切有部復云：佛以迦剌底迦月後半入涅槃，當此九月八日。自涅槃已來，或云千二百歲，或千三百，或千五百，或云過九百未滿千年。又如來坐金棺為母說法，出臂問阿難，現足示迦葉，香木焚身，八王分骨，皆有塔記。
從此復大林中經五百餘里，至婆羅痆斯國(音女點反)。國周四千餘里，都城西臨殑伽河，長十餘里，廣五六里。伽藍三十餘所，僧二千餘人，學小乘一切有部。渡婆羅痆斯河東北行十餘里，至鹿野伽藍，臺觀連雲，長廊四合。僧徒一千五百人，學小乘正量部。大院內有精舍，高百餘尺，石階甎龕，層級百數，皆隱起黃金佛像。室中有鍮石佛像，量等如來身，作轉法輪狀。精舍東南有石窣堵波，無憂王所建，高百餘尺。前有石柱，高七十餘尺，是佛初轉法輪處。其側有梅怛麗(唐言慈氏，舊曰彌勒，訛也)菩薩受記處。次西有窣堵波，是佛昔為護明菩薩，於賢劫中人壽二萬歲時，迦葉波佛所受記處。釋迦受記南，有過去四佛經行處，長五十餘步，高七尺，以青石積成，上有四佛經行之像。伽藍西有如來澡浴池，又有滌器池，又有浣衣池，並神龍守護，無人穢觸。池側有窣堵波，佛修菩薩行時，為六牙白象施獵師牙處。又為鳥時，與獼猴、白象約尼拘律樹，定長幼巡行化人處。又作鹿王，又度憍陳如等五人處。
從此順殑伽河流東行三百餘里，至戰主國。從此東北渡殑伽河行百四五十里，至吠舍釐國(舊曰毘舍離，訛)。國周五千餘里，土壤良沃，多菴沒羅菓茂遮菓。都城荒毀。故基周六七十里，居人甚少。宮城西北五六里有一伽藍，旁有窣堵波，是佛昔說《毘摩羅詰經》處。次東北三四里有窣堵波，是毘摩羅詰故宅，其宅尚多靈異。去此不遠有一室，積石所作，是無垢稱現疾說法處。其側亦有寶積故宅、菴摩羅女故宅。次北三四里有窣堵波，是佛將往拘尸那國般涅槃，天、人隨從竚立處。次西復有佛最後觀吠舍釐處，次南又有菴摩羅女持園施佛處，又有佛許魔王涅槃處。
從吠舍釐南境去殑伽河百餘里，到吠多補羅城，得《菩薩藏經》。又南渡殑伽河，至摩揭陀國(舊曰摩伽陀，訛)。周五千餘里。俗土崇學重賢。伽藍五十餘所，僧萬餘人，多大乘學。河南有故城，周七十餘里，雖復荒頹，猶有雉堞。昔人壽無量歲時，號拘蘇摩補羅城(唐言香花宮城)。王宮多花，故致此號。復至人壽數千歲時，更名波吒釐子城(舊曰熙連弗邑，訛)。復約波吒釐樹為名。至佛涅槃後第一百年，有阿輸迦王(唐言無憂王，舊曰阿育王，訛也)。即頻毘娑羅王(唐言影堅)之曾孫也，自王舍城遷都來此。年代𥧲遠，今唯故基。伽藍數百，存者二三。故宮北臨殑伽河為小城，城有千餘家，宮北有石柱高數十尺，無憂王作地獄處。
法師在小城停七日，巡禮聖迹。地獄南有窣堵波，即八萬四千之一也。王以人功建立，中有如來舍利一斗，每放神光。次有精舍，舍中有如來所履石，石上有佛雙跡，長一尺八寸，廣六寸，兩足下有千輻輪相，十指端有萬字花文及瓶魚等，皎然明著，是如來將入涅槃，發吠舍釐至此，於河南岸大方石上立，顧謂阿難：「此是吾最後望金剛座及王舍城所留之跡也。」精舍北有石柱，高三十餘尺，書記無憂王三以贍部洲施佛、法、僧，三以珍寶贖嗣也。故城東南有屈吒阿濫摩(唐言鷄園)僧伽藍故基，無憂王所造，是召千僧四事供養處。是等聖跡，凡停七日，禮拜方遍。又西南行六七由旬，至低羅磔迦寺。寺有三藏數十人，聞法師至，皆出迎引。
從此又南行百餘里，到菩提樹。樹垣壘甎，高峻極固。東西長，南北稍狹。正門東對尼連禪河，南門接大花池，西帶嶮固，北門通大伽藍，其內聖跡連接，或精舍，或窣堵波，並諸王、大臣、豪富、長者慕聖營造，用為旌記。正中有金剛座。賢劫初成，與大地俱起，據三千大千之中，下極金輪，上齊地際，金剛所成，周百餘步。言金剛者，取其堅固難壞，能沮萬物。若不依本際則地不能停，若不以金剛為座，則無地堪發金剛定。今欲降魔成道，必居於此，若於餘地，地便傾昃，故賢劫千佛皆就此焉。又成道之處亦曰道場，世界傾搖，獨此不動。一二百年來眾生薄福，往菩提樹不見金剛座。佛涅槃後，諸國王以兩軀觀自在菩薩像南北標界，東向而坐。相傳此菩薩身沒不現，佛法當盡，今南邊菩薩已沒至胸。其菩提樹即畢鉢羅樹也，佛在時高數百尺，比頻為惡王誅伐，今可五丈餘，佛坐其下，成無上等覺，因謂菩提樹。樹莖黃白，枝葉青潤，秋冬不凋，唯至如來涅槃日，其葉頓落，經宿還生如本。每至是日，諸國王與臣僚共集樹下，以乳灌洗，燃燈散花，收葉而去。
法師至，禮菩提樹及慈氏菩薩所作成道時像，至誠瞻仰訖，五體投地，悲哀懊惱，自傷歎言：「佛成道時，不知漂淪何趣。今於像季方乃至斯。」緬惟業障一何深重，悲淚盈目。時逢眾僧解夏，遠近輻湊數千人，觀者無不鳴噎。其處一踰繕那聖跡充滿，停八九日，禮拜方遍。至第十日，那爛陀寺眾差四大德來迎，即與同去。行可七踰繕那至寺莊。莊是尊者目連本生之村。至莊食，須臾，更有二百餘僧與千餘檀越將幢蓋、花香復來迎引，讚歎圍繞入那爛陀。
既至，合眾都集。法師共相見訖，於上座頭別安床，命法師坐，徒眾亦坐。坐訖，遣維那擊犍稚唱。法師住寺，寺中一切僧所畜用法物道具咸皆共同。仍差二十人非老非少、閑解經律、威儀齊整者，將法師參正法藏，即戒賢法師也，眾共尊重不斥其名，號為正法藏。於是隨眾入謁。既見，方事師資，務盡其敬，依彼儀式，膝行肘步，嗚足頂禮，問訊讚歎訖。法藏令廣敷床座，命法師及諸僧坐。坐訖，問法師從何處來？報曰：「從支那國來，欲依師學《瑜伽論》。」聞已啼泣，喚弟子佛陀跋陀羅(唐言覺賢)，即法藏之姪也，年七十餘，博通經論，善於言談。法藏語曰：「汝可為眾說我三年前病惱因緣。」覺賢聞已，啼泣捫淚而說昔緣云：「和上昔患風病，每發，手足拘急如火燒刀刺之痛，乍發乍息，凡二十餘載。去三年前，苦痛尤甚，厭惡此身，欲不食取盡。於夜中夢三天人，一黃金色，二琉璃色，三白銀色，形貌端正，儀服輕明，來問和上曰：『汝欲棄此身耶？經云：「說身有苦，不說厭離於身。」汝於過去曾作國王，多惚眾生，故招此報。今宜觀省宿愆，至誠懺悔，於苦安忍，勤宣經論，自當銷滅。直爾厭身，苦終不盡。』和上聞已，至誠禮拜。其金色人指碧色者語和上曰：『汝識不？此是觀自在菩薩。』又指銀色曰：『此是慈氏菩薩。』和上即禮拜慈氏，問曰：『戒賢常願生於尊處，不知得不？』報曰：『汝廣傳正法，後當得生。』金色者自言：『我是曼殊室利菩薩。我等見汝空欲捨身，不為利益，故來勸汝。當依我語，顯揚正法《瑜伽論》等，遍及未聞，汝身即漸安隱，勿憂不差。有支那國僧樂通大法，欲就汝學，汝可待教之。』法藏聞已，禮拜報曰：『敬依尊教。』言已不見。自爾已來，和上所苦瘳除。」僧眾聞者莫不稱歎希有。
法師得親承斯記，悲喜不能自勝，更禮謝曰：「若如所說，玄奘當盡力聽習，願尊慈悲攝受教誨。」法藏又問：「法師汝在路幾年？」答：「三年。」既與昔夢符同，種種誨喻令法師歡喜，以申師弟之情。言訖辭出，向幼日王院安置於覺賢房第四重閣。七日供養已，更安置上房在護法菩薩房北，加諸供給。日得贍步羅菓一百二十枚，檳榔子二十顆，豆䓻二十顆，龍腦香一兩，供大人米一升。其米大於烏豆，作飯香鮮，餘米不及，唯摩揭陀國有此粳米，餘處更無，獨供國王及多聞大德，故號為供大人米。月給油三升，酥乳等隨日取足。淨人一人、婆羅門一人，免諸僧事，行乘象輿。那爛陀寺主客萬，僧預此供給添法師合有十人。其遊踐殊方，見禮如此。
那爛陀寺者，此云施無厭寺。耆舊相傳，此伽藍南菴沒羅園中有池，池有龍名那爛陀，傍建伽藍，故以為號。又云是如來昔行菩薩道時，為大國王建都此地，憐愍孤窮，常行惠捨，物念其恩，故號其處為施無厭也。地本菴沒羅長者園，五百商人以十億金錢買以施佛，佛於此處三月說法，商人多有證果。佛涅槃後，此國先王鑠迦羅阿迭多(唐言帝日)敬戀佛故，造此伽藍。王崩後，其子佛陀毱多王(唐言覺護)纂承鴻業，次南又造伽藍。至子怛他揭多王(唐言如來)，次東又造伽藍。至子婆羅阿迭多(唐言幼日)，次東北又建伽藍。後見聖僧從此支那國往赴其供，心生歡喜，捨位出家。其子伐闍羅(唐言金剛)嗣位，次北又建伽藍。其後中印度王於側又造伽藍。
如是六帝相承，各加營造，又以甎壘其外，合為一寺，都建一門。庭序別開，中分八院。寶臺星列，瓊樓岳峙，觀竦烟中，殿飛霞上，生風雲於戶牖，交日月於軒簷，加以淥水逶迤，青蓮菡萏，羯尼花樹暉煥其間，菴沒羅林森疎其外。諸院僧室皆四重重閣，虬棟虹梁，繡櫨朱柱，彫楹鏤檻，玉礎文𣗽，甍接瑤暉，榱連繩彩。印度伽藍數乃千萬，壯麗崇高，此為其極。僧徒主客常有萬人，並學大乘兼十八部，爰至俗典《吠陀》等書，因明、聲明、醫方、術數亦俱研習。凡解經、論二十部者一千餘人，三十部者五百餘人，五十部者并法師十人。唯戒賢法師一切窮覽，德秀年耆，為眾宗匠。寺內講座日百餘所，學徒修習，無棄寸陰。德眾所居，自然嚴肅。建立已來七百餘載，未有一人犯譏過者。國王欽重，捨百餘邑充其供養，邑二百戶，日進粳米、酥乳數百石。由是學人端拱無求而四事自足，藝業成就，斯其力焉。
法師於那爛陀寺安置已，向王舍城觀禮聖迹。王舍舊城彼云矩奢揭羅補羅城(唐言上茅宮城)，城處摩揭陀國之中，古昔君王多住其內。其地又生好香茅，故取為稱。四面皆山，峻峭如削，西通小徑，北有大門，東西長，南北狹，周一百五十餘里。其內更有小城，基周三十餘里，羯尼迦樹處處成林，發蕚開榮，四時無間，葉如金色。宮城北門外有窣堵波，是提婆達多與未生怨王放護財醉象欲害佛處。此東北有窣堵波，是舍利子聞阿濕婆恃苾芻說法證果處。次北不遠有大深坑，是室利毱多(唐言勝密)受外道邪言，以火坑、毒飯欲害佛處。次火坑東北山城之曲有窣堵波，是時縛迦大醫(舊曰耆婆，訛也)於此為佛造說法堂處。其側現有時縛迦故宅。宮城東北行十四五里，至姞栗陀羅矩吒山(唐言鷲峰，亦云鷲臺，舊曰耆闍崛山，訛也)。其山連崗北嶺，隆崛特高，形如鷲鳥，又狀高臺，故取為稱。泉石清奇，林樹森欝，如來在世多居此山說《法華》、《大般若》等無量眾經。山城北門行一里餘，至迦蘭陀竹園，今現有甎室，如來在昔多居其中，制諸戒律。園主名迦蘭陀，先以此園施諸外道。後見佛，又聞深法，恨不以園得施如來。時地神知其意，為現災怪怖諸外道，逐之令出，告曰：「長者欲以園施佛，汝宜速去。」外道含怒而出。長者歡喜，建立精舍訖，躬往請佛，佛為受之。
竹園東有窣堵波，阿闍多設咄路王(唐言未生怨，舊曰阿闍世，訛也)之所建。如來涅槃後，諸王共分舍利，未生怨王得已將歸，立塔供養。無憂王發心欲遍造諸塔，開取舍利，尚留少許，今每放光明。竹園西南行五六里，山側有別竹林，中有大石室，是尊者摩訶迦葉波於此與九百九十九大阿羅漢，如來涅槃後結集三藏處。當結集時，無量聖眾雲集，迦葉告曰：「眾中自知具三明、六通，總持如來一切法藏無錯謬者住，餘各隨所安。」時簡得九百九十九人。阿難在於學地，迦葉語阿難：「汝漏未盡，勿污清眾。」阿難慚愧而出。一夜勤修，斷三界結，成阿羅漢，還來叩門。迦葉問曰：「汝結盡耶？」答曰：「然！」復曰：「若結盡者，不勞開門，隨意所入。」阿難乃從戶隙而入，禮拜僧足。迦葉執其手曰：「我欲汝除斷諸漏證聖果，故驅逐汝出，汝當知之。勿以為恨。」阿難曰：「若懷恨者，豈名結盡。」於是禮謝而坐。即初安居十五日時也。迦葉語阿難曰：「如來常於眾中稱汝多聞，總持諸法，汝可昇座為眾誦《素呾纜藏》，即一切經也。」阿難承命而起，向佛般涅槃山方作禮訖，昇坐誦經，諸眾隨口而錄。錄訖，又命優波離誦《毘柰耶藏》，即一切戒律也。誦訖，迦葉波自誦《阿毘達磨藏》，即一切論議。經兩三月安居中集三藏訖，書之貝葉方遍流通。諸聖相謂曰：「我等集此，名報佛恩，今日得聞，斯其力也。」以大迦葉僧中上座，因名上座部。
又此西二十里有窣堵波，無憂王所建，即大眾部共集之處。諸學、無學數千人，大迦葉結集時不預者，共集此中，更相謂曰：「如來在日，同一師學。世尊滅度，驅簡我等，我等豈不能結集法藏報佛恩耶？」復集《素怛纜藏》、《毘柰耶藏》、《阿毘達磨藏》、《雜集藏》、《禁呪藏》，別為五藏，此中凡、聖同會，因謂之大眾部。
次東北三四里至曷羅闍姞利呬多城(唐言王舍城)。外郭已壞，內城猶峻，周二十餘里，面有一門。初頻毘娑羅王居上茅宮時，百姓殷稠，居家鱗接。數遭火災，乃立嚴制，有不謹慎，先失火者，徙之寒林。寒林即彼國棄屍惡處也。頃之，王宮忽復失火。王曰：「我為人主，自犯不行，無以懲下。」命太子留撫，王徙居寒林。時吠舍釐王聞頻婆娑羅野居於外，欲簡兵襲之。候望者知而奏，王乃築邑。以王先舍於此，故名王舍城，即新城也。後闍王嗣位，因都之。至無憂王遷都波吒釐，以城施婆羅門。今城中無雜人，唯婆羅門千餘家耳。宮城內西南隅有窣堵波，是殊底色迦長者故宅(唐言星曆，舊云樹提伽，訛)，傍又有度羅怙羅處(即佛子也)。
那爛陀寺西北有大精舍，高三百餘尺，婆羅阿迭多王之所建也。莊嚴甚麗，其中佛像同菩提樹像。精舍東北有窣堵波，如來昔於此七日說法處。西北又有過去四佛坐處。其南鍮石精舍，戒日王之所建，功雖未畢，詳其圖量，限高十餘丈。城次東二百餘步有銅立佛像，高八十餘尺，重閣六層方得覆及，昔滿胄王之所作也。又東行數里有窣堵波，佛初成道向王舍城至此，頻毘娑羅王與國人百千萬眾迎見佛處。又東行三十餘里，至因陀羅勢羅窶訶山。東峰伽藍前有窣堵波，謂僧(斯贈反)娑(唐言雁也)。昔此伽藍依小乘漸教，食三淨肉，於一時中買贖不得，其檢校人傍偟無措，乃見群雁翔飛，仰而戲言曰：「今日僧供有闕，摩訶薩埵宜知是時。」言訖，其引前者應聲而迴，鎩翮高雲，投身自墜。苾芻見已慚懼，遍告眾僧，聞者驚嗟，無不對之歎泣。各相謂曰：「此菩薩也。我曹何人，敢欲噉食。又如來設教，漸次而防，我等執彼初誘之言，便為究竟之說，守愚無改，致此損傷。自今已後，宜依大乘，不得更食三淨。」仍建靈塔，以死雁埋中，題表其心，使永傳芳烈，以故有茲塔也。
如是等聖迹，法師皆周遍觀禮訖。還歸那爛陀寺，方請戒賢法師講《瑜伽論》，同聽者數千人。開題訖，少時，有一婆羅門於眾外悲㘁而復言笑。遣人問其所以。答言：「我是東印度人，曾於布磔迦山觀自在菩薩像所發願為王，菩薩為我現身，訶責我言：『汝勿作此願！後某年月日那爛陀寺戒賢法師為脂那國僧講《瑜伽論》，汝當往聽。因此聞法後得見佛，何用王為！』今見脂那僧來，師復為講，與昔言同，所以悲喜。」戒賢法師因令住聽。經十五月講徹，遣人將婆羅門送與戒日王，王封以三邑。
法師在寺聽《瑜伽》三遍，《順正理》一遍，《顯揚》、《對法》各一遍，《因明》、《聲明》、《集量》等論各二遍，《中》、《百》二論各三遍。其《俱舍》、《婆沙》、《六足》、《阿毘曇》等，以曾於迦濕彌羅諸國聽訖，至此尋讀決疑而已。兼學婆羅門書。
印度梵書名為記論，其源無始，莫知作者。每於劫初，梵王先說傳授天人，以是梵王所說，故曰梵書。其言極廣，有百萬頌，即舊譯云《毘伽羅論》者是也。然其音不正，若正應云《毘耶羯剌諵》(音女咸反)，此翻名為《聲明記論》，以其廣記諸法能詮，故名《聲明記論》。昔成劫之初，梵王先說具百萬頌。後至住劫之初，帝釋又略為十萬頌。其後北印度健馱羅國婆羅門覩羅邑波膩尼仙又略為八千頌，即今印度現行者是。近又南印度婆羅門為南印度王復略為二千五百頌，邊鄙諸國多盛流行，印度博學之人所不遵習。此並西域音字之本。其支分相助者，復有《記論略經》，有一千頌。又有字體三百頌，又有字緣兩種，一名《間擇迦》三千頌，二名《溫那地》二千五百頌，此別辯字緣、字體。又有《八界論》八百頌，此中略合字之緣、體。
此諸記論辯能詮所詮，有其兩例。一名底(丁履反)彥多聲，有十八囀，二名蘇漫多聲，有二十四囀，其底彥多聲於文章壯麗處用，於諸汎文亦少用。其二十四囀者於一切諸文同用。其底彥多聲十八囀者，有兩：一、般羅颯迷，二、阿答末泥，各有九囀，故合有十八。初九囀者，如汎論一事即一事有三。說他有三，自說有三，一一三中，說一、說二、說多，故有三也。兩句皆然，但其聲別，故分二九耳。依般羅颯迷聲說，有無等諸法。且如說有，有即三名，一名婆𬾢(之靴反)底(丁履反，下同)，二名婆𬾢矺(多訛反)，三名婆飯底。說他三者，一名婆𬾢斯，二名婆𬾢矺，三名婆𬾢他。自說三者，一婆𬾢彌，二婆𬾢靴(去聲)，三婆𬾢摩(此第三依四吠陀論中說，多言婆𬾢末斯)。依阿答末泥九囀者，於前九囀下各置毘耶底言，餘同上。安此者令文巧妙無別義，亦表極美義也。蘇漫多聲二十四囀者，謂總有八囀，於八囀中一一各三。謂說一、說二、說多，故開為二十四。於二十四中一一皆三：謂男聲、女聲、非男非女聲。言八囀者：一、詮諸法體，二、詮所作業，三、詮作具及能作者，四、詮所為事，五、詮所因事，六、詮所屬事，七、詮所依事，八、詮呼召事。且以男聲寄丈夫上作八囀者，丈夫印度語名布路沙。體三囀者，一、布路殺，二、布路筲，三、布路沙(去聲)。所作業三者，一、布路芟，二、布路筲，三、布路霜。作具作者三者，一、布路鎩拏，二、布路𧩰(音鞞僣反)，三、布路鎩鞞，或言布鎩呬。所為事三者，一、布路廈(沙詐反)耶，二、布路沙𧩰(鞞僣反)，三、布路鎩䪨(鞞約反)。所因三者，一、布路沙哆(他我反)，二、布路鎩𧩰(同上)，三、布路鎩䪨(鞞約反)。所屬三者，一、布路鎩𮘬(子耶反)，二、布路鎩𧩰，三、布路鎩諵(安咸反)。所依三者，一、布路䐤(所齊反)，二、布路殺諭，三、布路鎩縐(所芻反)。呼召三者，一、系布路殺，二、系布路稍，三、系布路沙。略舉一二如此，餘例可知，難為具述。法師皆洞達其詞，與彼人言清典逾妙。如是鑽研諸部及學梵書，凡經五歲。
從此復往伊爛拏鉢伐多國。在路至迦布德伽藍。伽藍南二三里有孤山，巖巘崇崒，灌木蕭森，泉沼澄鮮，花卉芬馥。既為勝地，靈廟寔繁，感變之奇，神異多種。最中精舍有刻檀觀自在菩薩像，威神特尊，常有數十人，或七日、二七日絕粒斷漿，請祈諸願，心殷至者，即見菩薩具相莊嚴，威光朗曜，從檀像中出，慰喻其人，與其所願。如是感見數數有人，以故歸者逾眾。其供養人恐諸來者坌污尊儀，去像四面各七步許竪木构欄，人來禮拜，皆於欄外，不得近像。所奉香花，亦並遙散。其得花住菩薩手及掛臂者，以為吉祥，以為得願。
法師欲往求請，乃買種種花，穿之為鬘，將到像所，至誠禮讚訖，向菩薩跪發三願：「一者，於此學已還歸本國，得平安無難者，願花住尊手；二者，所修福慧，願生覩史多宮事慈氏菩薩，若如意者，願花貫挂尊兩臂；三者，聖教稱眾生界中有一分無佛性者，玄奘今自疑不知有不，若有佛性，修行可成佛者，願花貫挂尊頸項。」語訖，以花遙散，咸得如言。既滿所求，歡喜無量。其傍同禮及守精舍人見已，彈指嗚足，言：「未曾有也。當來若成道者，願憶今日因緣先相度耳。」
自此漸去至伊爛拏國。伽藍十所，僧徒四千餘人，多學小乘，說一切有部義。近有隣王廢其國君，以都城施僧，於中並建二寺，各有千僧。有二大德，一名怛他揭多毱多(此云如來密)，二名羼底僧訶(此云師子忍也)，俱善薩婆多部。又停一年，就讀《毘婆沙》、《順正理》等。大城南有窣堵波，佛昔於此三月為天、人說法，其傍又有過去四佛遺迹。國西界殑伽河，南至小孤山，佛昔於此三月安居，降薄句羅藥叉。山東南巖下大石上有佛坐跡，入石寸餘，長五尺二寸，廣四尺一寸。又有佛置桾稚迦(即澡罐也，舊曰軍持，訛也)跡。深寸餘，作八出花文。國南界荒林，多有大象，壯而高大焉。
大唐大慈恩寺三藏法師傳卷第三