---
title: "洛陽伽藍記合校本 · 凝圓寺"
description: "北魏杨衒之撰写的洛阳伽蓝记是一部记述北魏都城洛阳佛教寺院兴衰的地方志著作。张宗祥先生的合校本综合历代版本精校而成具有很高学术价值。该书以北魏洛阳城佛寺为纲目详述了孝文帝迁都后洛阳佛教的鼎盛景象包括永宁寺等名刹的规模与盛况同时穿插了政治历史社会风俗和人物轶事。它不仅是研究北魏历史佛教史和中古城市建筑的重要文献更被誉为中国佛教地理志的开山之作为了解南北朝佛教艺术与社会变迁提供了珍贵的一手资料。"
url: "https://rushiwowen.co/en/r/cmgmyl2tl0ilsl104vs9k9fic"
---

### 凝圓漢魏疑玄寺

> Ningyuan <note place="inline">Han & Wei Mystery</note> Temple

閹官濟州刺史賈璨漢魏燦案魏書作粲所立也在廣莫漢魏無莫字門外一里御道東所謂永平里也注案史通補注篇云遂乃定彼榛楛列為子注若蕭大圜淮海亂離志羊衒之洛陽伽藍記是也則衒之此記本自有注不知何時併入正文遂至不能分別此注字之幸存者自此至下文不可勝數句當是凝圓寺注文鉤沉本以此下一句為正文即漢太上王廣處遷京之初創居此里值漢魏直母亡捨以為寺地形高顯下臨城闕房廡精麗漢魏麗精竹柏成林實是淨行息心之所也王公卿士漢魏無士字來遊觀為五言者不可勝數洛陽城東北有上高里如隱景殷之頑民所居處也高祖名聞義里遷京之始朝士住其中迭相譏如隱幾刺竟皆去之惟有造瓦者止其内京師瓦器出焉世人歌曰洛城照曠曰上有之字如隱綠君城上有陽字東北上高里殷之頑民昔所止今日百姓造瓮漢魏甕子人皆棄去住者恥惟冠軍將軍郭文遠遊憩其中堂宇園林匹於邦君時隴西李元謙樂漢魏能照曠注云一作能雙聲語常經文遠宅前過見其門閥漢魏闕閤華美乃曰是誰第宅過佳漢魏遇值婢春風出曰郭冠軍家元謙曰凡漢魏此照曠注云一作凡婢雙聲春風曰儜奴慢罵元謙服婢之能於是京邑翕然傳之聞義里有燉煌人宋雲宅雲案漢魏無雲字與惠生俱使西域也神龜元年十一月冬太后遣崇立寺比邱惠生以上二十三字漢魏無向西域取經凡得一百七十部皆是大乘妙典初發京師西行四十日至赤嶺即國之西疆也皇魏關防漢魏聞訪正在於此赤嶺者不生草木因以為名其山有鳥鼠同穴異種共類鳥雄鼠雌共為隂陽即所謂鳥鼠同穴發赤嶺西行二十三日渡流沙至吐谷渾國路中甚寒多饒風雪飛砂走礫舉目皆滿惟吐谷渾城左右煖於餘處其國有文字况同魏風俗政治漢魏治政多為夷法從吐如隱土下同谷渾西行三千五百里至鄯善城其城自漢魏無至字自字立為王為吐谷渾所吞漢魏居今城内主如隱無此二字是吐谷渾第二息寜西將軍總部落三千以禦西胡從鄯善西行一千六百四十里至左末城城中居民可有百家土地無雨決水種麥不知用牛耒耜而田城中圖如隱中上空一格圖作國佛與菩薩乃無胡貌訪古老云是吕光伐胡所作從左末城西行一千二百七十五里至末城漢魏有末字城傍照曠旁花果似洛陽惟土屋平頭為異也從末城西行二十二里至捍𡡉漢魏麽城南十五里有一大寺三百餘眾僧有金像一軀舉高丈六儀容超絕相好炳然面恒東立不肯西顧父老傳云此像本從南方騰空而來于闐國王親見禮拜載像漢魏像載歸中路夜宿忽然不見遣人尋之還來本處即起塔封四百戶供灑掃戶人漢魏人戶有患以金箔貼像所患處即漢魏無即字得隂愈後人於此如隱照曠無此字像邊造丈六像者及諸宮漢魏像照曠注云一作像塔乃至數千懸綵幡葢亦有萬計魏國之幡過半矣幡上隸書多如隱幡作幅下同無多字云太和十九年景明二年延昌二年惟有一幡觀其年號是姚興如隱照曠秦時幡從捍𡡉城西行八百七十八里至漢魏無至字于闐國王頭著金冠似雞幘頭後垂二尺生絹廣五寸以為飾威儀有鼓角金鉦弓箭一具戟二枝槊五張左右帶刀不過百人其俗婦人袴衫束帶乘馬馳走與丈夫無異死者以火焚燒收骨葬之上起浮圖居喪者剪髮剺如隱漢魏劈面以為哀戚髮長四漢魏五照曠注云一作五寸即就平常惟王死不燒置之棺中遠葬於野立廟祭祀以時思之于闐王不信佛法有商胡如隱無胡字將一比丘名如隱漢魏石毘盧旃漢魏毘作昆旃作旃下同在城南杏樹下向王伏罪云今輒將異如隱吳國沙門來在城南杏樹下王聞忽怒即往看毘盧旃旃語王曰如來遣我來令王造覆盆浮圖一軀使王祚永隆王言照曠曰令漢魏使我見佛當即從命毘盧旃鳴鐘漢魏有聲字告佛即遣羅睺羅變形為佛從空而現漢魏見真容王五體投地即於杏樹下置立寺舎畫作羅睺羅像忽然自滅于闐王更作精舎籠之令覆瓮之影漢魏今之覆瓦之影恒出屋外見之者無不囘向其中有辟支佛靴於今不爛非皮非繒漢魏非皮綵如隱非皮非□莫能審之案于闐國如隱無國字境東西不過三千餘里神龜二年七月二十九日入朱駒波國人民山居五穀漢魏果甚豐食則麵麥漢魏麥麩照曠麯麥不立屠殺食肉者以自死肉風俗言音與于闐相似文字與婆如隱照曠波羅門同其國疆界可五日行遍八月初入漢盤陀國界西行六日漢魏月登葱嶺山復西行三日至鉢盂漢魏猛城三日至不可依山其處甚寒冬夏積雪山中有池毒龍居之昔有商人止宿池側值龍忿怒呪殺商人盤陀王聞之捨位與子漢魏無位與二字向烏場漢魏萇國學婆羅門呪四年之照曠無之字中盡漢魏善得其術還復王位就池呪龍如隱綠君復呪池龍龍變為人悔過向王王如隱不重即漢魏有位字徙之葱嶺山去此池二千漢魏十餘里今日國王十三世祖自此以西山路欹側長漢魏危照曠注云一作危坂千里懸崖萬仞極天之阻實在於斯太行孟門匹兹非漢魏匪險崤關壠漢魏隴坂方漢魏對此則夷自發葱嶺歩歩漸高如此四日乃得至嶺依約中下漢魏夏實半天矣漢盤陀國正在山頂自葱嶺已西水皆西流漢魏有入西海三字照曠注云一本多入海二字世人云是天地之中人民決水以漢魏而種聞中國田待雨而種笑曰天何由可共期也城東有孟津河東北流向沙勒葱嶺高峻不生草木是時八月天氣已冷漢魏寒北風驅雁飛雪千里九月中旬入鉢和國案北史亦鉢和高山深谷嶮道如常國王所住因山為城人民服飾惟有氈衣地土甚寒窟穴而居風雪勁切人畜相依國之南界有大雪山朝融夕結望若玉峯十月初旬入嚈如隱照曠十月之初至嚈如隱綠君嚈噠國土田庶衍山澤彌望居無城郭游軍而治以氈為屋漢魏衣隨逐水草夏則隨涼冬則就温鄉土不識文字禮教俱闕隂陽運轉莫知其度年無盈閏月無大小用十二月為一嵗漢魏無為字嵗作藏受諸國貢獻南至牒羅北盡勑勒盡緑君書勒如隱󸁧綠君懃漢魏勤東被于闐西及波斯四十餘國皆來朝賀漢魏貢王居如隱照曠張大氈帳方四十歩周廻以氍毹漢魏氈數為壁王著錦衣坐金牀以四漢魏無四字金鳳凰為牀脚見大魏使人再拜跪受詔書至於設會一人唱則客前後唱則罷會惟有此法不見音樂嚈噠國王妃亦著錦衣垂地三尺使人擎之頭戴一角長八尺奇長三尺以玫瑰五色裝飾其上王妃出則輿之入坐金牀以六牙白象四獅子為牀自餘大臣妻皆隨傘頭亦似有角團圓下垂如隱垂下狀似寶葢漢魏重葢字觀其貴賤亦有服章四夷之中最為强大不信佛法多事外神殺生血食器用七寶諸國奉獻甚饒珍異按嚈噠國去京師漢魏無師字二萬餘里十一月初入波斯國境土如隱漢魏無土字甚狹七日行過人民山居資業窮煎風俗凶慢見王無禮國王出入從者數人其國有水昔日甚淺後山崩截漢魏絕流變為二池毒龍居之多有災異夏喜暴雨冬則積雪行人由之多致艱難如隱難艱雪有白光照耀人眼令人閉目茫然無見祭祀龍王然後平復十一月中旬入賒彌國此國漢魏無此二字漸出葱嶺土田嶢󱡡民多貧困峻路危道人馬僅通一直一道從鉢盧勒國向烏場國漢魏無國字鐵鎻為橋懸虚為渡下不見底旁無挽捉倐忽之間投軀萬仞是以行者望風謝路如隱照曠有耳字十二月初入烏場國北接葱嶺南連天竺土氣和暖地方數千集證加里字民物殷阜匹臨淄之神州漢魏洲原田膴膴等咸陽之上土照曠上漢魏下鞞羅施兒之所薩埵投身之地舊物雖遠土風猶存漢魏大風猶從國王精進如隱食菜食長齋晨夜禮佛擊鼓吹貝琵琶箜篌笙簫備有日中已後始治國事假有死罪不立殺刑惟徙如隱從空山任其飲啄事涉疑似以藥服之清濁則驗隨事輕重當時即決土地漢魏田肥美人物豐饒百穀盡登五果繁熟夜聞鐘聲遍滿世界土饒異花冬夏相接道俗採之上佛供養國王見宋雲云大魏使來膜拜受詔書漢魏作國王見大魏使宋雲來拜受詔書聞太后崇奉佛法即面東合掌遙心頂禮遣解魏漢魏無以上十九字語人問宋雲曰卿是日出處漢魏無處字人也宋雲答曰我國東界有大海水日出其中實如來旨王又問曰彼國出聖人否宋雲具說周孔莊老之德次序蓬萊山上銀闕金堂神仙聖人並在其上說管輅善卜華陀治病左慈方術如此之事分別說之王曰若如卿言即是佛國我當命終願生彼國宋雲於是與惠生出城外尋如來教跡水東有佛晒衣處初如來在烏場國行化龍王瞋怒漢魏恚興大風雨佛僧伽梨表裏通溼雨止佛在石下東面而坐晒袈裟年嵗雖久彪炳若新非直條縫漢魏縱明見至於細縷亦彰於照曠如彰如隱新乍往觀之如似未徹假令刮削其文轉明佛坐處及晒衣所並有塔記水西有池龍王居之池邊有一寺五十餘僧龍王每作神變國王祈請以金玉珍寶投之池中在後涌出令僧取之此寺衣食待龍而濟世人名曰龍王寺王城北八十里漢魏十八里有如來履石之跡起塔籠之履石之處若水漢魏以踐泥量之不定或長或短今立寺可七十餘僧塔南二十歩有泉石佛本清淨嚼楊枝植地即生漢魏生即今成大樹胡名曰婆樓城北有陀羅寺佛事最多浮圖高大僧房逼側周匝金像六千漢魏十照曠註云一作十軀王年常大會皆在二字漢魏作于一字此寺國内沙門咸來雲集宋雲惠生見彼比丘戒行精苦觀其風範特加恭敬遂捨奴婢二人以供灑掃去王城東南山行八日如來苦行投身餓照曠餵虎之處高山巃嵸危岫入雲嘉木靈芝叢生其上林泉婉麗花綵曜目宋雲與惠生割捨行資於山頂造浮圖一所漢魏軀刻石隸書銘魏功德山有收骨寺三百餘僧王城南一百餘里有如來昔作摩休綠君𠇲國剝皮為紙拆漢魏折下同骨為筆處阿育王起塔籠之舉高十丈拆骨之處髓流著石觀其脂色肥膩若新王城西南五百里有善持山甘泉美果見於經記山谷和暖草漢魏山木冬青當時太簇御辰温風如隱熾已扇鳥鳴春樹蝶舞漢魏飛花叢宋雲遠在絕域因矚漢魏屬此芳景歸懷之思獨軫中腸遂動舊疹纒綿經月得婆羅門呪然後平善山頂東南有太子石室一口兩房太子室前十歩有大方石云太子常坐其上阿育王起塔記之塔南一里太子草菴處去塔一里東北下山五十歩有太子男女遶樹不去婆羅門以杖鞭之流血灑地處其樹猶存灑血之地今為泉水室西三里天帝釋化為師子當路蹲坐遮嫚𡛠漢魏妘之處石上毛尾爪跡今悉炳然阿周陀窟及門子供養盲漢魏綠君育綠君注云一作盲照曠盲注云一作育父母處皆有塔記山中有昔五百羅漢牀南北兩行相向坐處其次第相對漢魏無對字有大寺僧徒二百人太子所食照曠注云一作養泉水北有寺恒以驢數頭運糧上山無人驅逐自然往還寅發午至每及中餐如隱照曠飡此是護塔神渥婆仙使之然此寺昔日有沙彌常除灰因如隱目入神定維那輓漢魏挽之不覺皮連骨離渥婆仙代沙彌除灰處國王與渥婆仙立廟圖其形像以金傅漢魏金箔貼之隔小如隱照曠山嶺有婆奸寺夜义所造僧徒八十人云羅漢夜义常來供養灑掃取薪凡俗比丘不得在寺大魏沙門道榮至此禮拜而去不敢留停至正光元年四月中旬入乾陀羅國土地亦與烏場國相似本名業波羅國為嚈噠所滅遂立勑勒同上為王治國以來已經二世立性凶暴漢魏暴凶多行殺戮不信佛法好祀漢魏事鬼神國中人民悉是婆羅門種崇奉佛教好讀經典忽得此王深非情願自恃勇力與罽如隱罽賔爭境連兵戰鬬已歴三年王有鬬象七百頭一負十人手持刀楂漢魏手捉刀楂象鼻縛刀與敵相擊王常停境上漢魏山終日不歸師老民勞百姓嗟怨宋雲詣軍通詔書王凶慢無禮坐受詔書宋雲見其遠夷不可制任其倨傲未如隱照曠莫能責之王遣傳事謂宋雲曰卿渉諸國經過險漢魏嶮路得無勞苦也宋雲答漢魏無答字曰我皇帝深味大乘遠求經典漢魏論道路雖險未敢言漢魏告疲大王親總三軍遠臨邊境寒暑驟移不無頓弊漢魏損敝王答曰不能降服小國愧卿此問宋雲初謂王是夷人漢魏謂作見人下有謂字不可以禮責任其坐受詔書及親往復乃有人情遂責之曰山有高下水如隱氷有大小人處世間亦有尊卑嚈如隱照曠緑君嚈案當從上文作嚈噠烏場王並拜受詔書大王何獨不拜王答曰我親如隱照曠無親字見魏主則拜得書坐讀有何可怪世人得父母書猶自坐讀大魏如我父母我亦坐讀書於理無失雲無以屈之遂將雲至一寺供給甚薄時跋跋漢魏不重提國送獅子兒兩頭與乾陀羅漢魏無羅字王雲等見之觀其意氣雄猛中國所漢魏素畫莫參其儀於是西行五日至如來捨頭施人處亦有塔寺二十餘僧復西行三月漢魏日照曠注云一作日至辛漢魏卒頭大河河西岸上有如來作摩竭大魚從河而出十二年中如隱年下空格以肉濟人處起塔為記石上猶有魚鱗紋復西行十漢魏無十字三日至佛沙伏城川原沃壤城郭端直民戶殷多林泉茂盛土饒珍寶風俗淳善其城内外凡有古寺名僧德眾道行高奇城北一里有白象宮寺内佛事皆是石像裝嚴極麗頭數甚多通身金箔眩耀人目寺前繫白象樹此寺之興實由兹焉花葉似棗季冬始熟父老傳云此樹滅佛法亦滅寺内圖太子夫妻以男漢魏兒女乞婆羅門像胡人見之莫不悲泣復西行一日至如來挑眼施人處亦有塔寺漢魏有石字寺石上有伽葉佛跡復西行一日乗船渡一深水三百餘歩復西南行六十里至乾陀羅城東南七里有雀離浮圖道榮漢魏藥下同傳云城東四里推其本源乃是如來在世漢魏此之時與弟子遊化此土指城東曰我入湼槃後三百年有國王名迦尼漢魏有迦字色迦此處起浮圖佛入湼槃後三如隱漢魏二百年來果有國王字迦尼色迦出遊城東見四童子累牛糞為塔可高三尺俄然即失道榮傳云童子在虚空中向王說偈王怪此童子漢魏有即此童子四字即作塔籠之糞塔漸高挺出於外去地四百尺然後止漢魏無止字王始更廣塔基三百餘歩道榮傳云三百九十歩從此構木始得齊等道榮傳云其高三丈悉用文石如隱照曠木為陛階砌櫨照曠櫨漢魏楹栱上構眾木凡十三級上有鐵柱漢魏棖高三尺金盤如隱照曠槃十三重合去地七百尺道榮傳云鐵柱八十八尺八十圍金盤十五重去地六十三丈二尺施功既訖糞塔漢魏垢如初在大塔南三歩婆羅門不信是糞以手探看遂作一孔年嵗雖久糞猶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> The eunuch official Jia Can, Governor of Jizhou, established this temple. It is located on what was called Yongping Ward, east of the Imperial Avenue, one \*li\* outside the Guangmo Gate. This place was originally where the Han Emperor Gao’s father, the太上皇, lived. When the capital was first moved here, he took up residence in this ward. When his mother died, he gave up the house as a temple. The location is high and offers a clear view down over the city walls. The buildings are exquisitely decorated, and the bamboo and cypress trees form a grove. It is truly a place for pure practice and calming the mind. Countless princes, dukes, and ministers came here to view the sights and write five-character poems, too many to record. In the northeast of Luoyang city is Shanggao Ward, where the stubborn people of the Yin dynasty once lived. Emperor Gaozu named it Wenyi Ward. At the beginning of the move of the capital, court officials lived there. They constantly mocked and criticized each other, and eventually all left. Only the tile-makers remained there. The capital’s pottery comes from this place. A popular song of the day goes: “Northeast of Luoyang city, Shanggao Ward: where the stubborn people of Yin once lived. Today, ordinary people make pots and jars there. Everyone abandoned it, and those who lived there were ashamed.” Only General Guo Wenyuan, Champion General, came to live and travel there. His halls, gardens, and groves rival those of a feudal lord. At that time, Li Yuanqian of Longxi was fond of using words with paired initials (shuang sheng yu). He once passed by Guo Wenyuan’s house and, seeing the gate and columns were splendid, asked, “Whose mansion is this, so fine?” A maidservant named Chunfeng (Spring Wind) came out and said, “It belongs to General Guo.” Yuanqian said, “Just a maid uses \[...\] paired initials!” Chunfeng replied, “A clumsy servant insults a guest.” Yuanqian was impressed by the maid’s skill. Soon the whole city was buzzing with the story. In Wenyi Ward was the house of Song Yun, a man from Dunhuang. Song Yun and Huisheng both traveled to the Western Regions. In the eleventh month of the first year of the Shengui era (518 CE), in winter, the Empress Dowager sent the monk Huisheng of the Chongli Temple to the Western Regions to obtain scriptures. He brought back 170 works, all Mahayana scriptures. Initially, they set out from the capital and traveled west for 40 days to reach the Red Ridge, which was the western border of our Wei dynasty. The Wei's border defenses were located here. The ridge was called the Red Ridge because it was barren of grass and trees. On the mountain were birds and rats sharing the same hole, different species living together—the male bird and female rat forming a union of yin and yang. This is the classic “birds and rats sharing a hole.” After leaving the Red Ridge and traveling west for twenty-three days, they crossed the drifting sands and reached the Tuyuhun kingdom. The journey was extremely cold, with frequent wind and snow. Windblown sand and gravel filled the eyes. Only around the city of the Tuyuhun was it warmer than elsewhere. The country has a written language; their customs are similar to those of the Wei, but their government and politics mostly follow barbarian laws. From Tuyuhun, traveling west for 3500 \*li\*, they arrived at the city of Shanshan. The city had established itself as an independent kingdom but was conquered by the Tuyuhun. The current ruler of the city is the second son of the Tuyuhun king, who holds the title of General Who Pacifies the West and commands 3000 troops to defend against the Western Hu. From Shanshan, traveling west for 1640 \*li\*, they reached the city of Zuomo. The city has about 100 households. The land has no rainfall, so they cut channels for water to grow wheat. They do not use oxen or plows. In the city, the images of the Buddha and Bodhisattvas have no Hu-looking features. Consulting the elders, they said these were made by Lü Guang when he conquered the Hu. From Zuomo, traveling west for 1275 \*li\*, they reached Mocheng. The fruit trees around the city resemble those of Luoyang, except that the houses are made of earth with flat roofs. From Mocheng, traveling west for 22 \*li\*, they reached Hancheng. Fifteen \*li\* south of the city was a large monastery with 300 monks. There was a golden Buddha image, 16 feet tall. Its features were supremely dignified and bright, and its face was always turned to the East, never looking West. The elders said this image had originally flown south through the air and arrived. The king of Khotan personally went to pay homage and put the image on a cart to take home. On the way, it stopped for the night and suddenly disappeared. When they searched for it, it had returned to its original place. They built a stupa and enshrined it, granting 400 households to provide its incense and cleaning. When people in these households were ill, they would apply gold leaf to the corresponding part of the statue, and the illness would heal secretly. Later, people built another 16-foot image beside it, as well as numerous palaces and pagodas. Hanging canopies and banners numbered in the tens of thousands, more than half from the Wei dynasty. The clerical script on the banners mostly gave dates like the 19th year of Taihe (495 CE), the 2nd year of Jingming (501 CE), and the 2nd year of Yanchang (513 CE). Only one banner dated from the Yao Xing era. From Hancheng, traveling west for 878 \*li\*, they reached the country of Khotan. The king wore a golden crown shaped like a rooster’s comb, with two feet of raw silk, five inches wide, hanging behind his head as decoration. His regalia included drums, horns, golden bells, a set of bow and arrows, two halberds, five lances, and swords on his left and right. He had no more than 100 attendants. The local custom is for women to wear trousers and shirts with belts, and to ride horses freely, just like men. The dead are cremated and their bones collected and buried, with a stupa built on top. Mourners cut their hair and slash their faces as a sign of grief and mourning. When the hair grows to four inches, life returns to normal. Only the king, when he dies, is not cremated; he is placed in a coffin and buried in the wilderness. A temple is built and offerings are made on time. The King of Khotan originally did not believe in the Buddha’s teachings. A merchant from the Hu region once brought a monk named Vairochana to the south of the city, where he knelt before the king, confessing, “I have now brought a foreign monk here to the south of the city, under the apricot tree.” The king, infuriated upon hearing this, went to see them. Vairochana said to the king, “The Tathagata sent me to command you to build a stupa to cover a Buddha image, so that your kingdom might prosper.” The king replied, “If I could see the Buddha, I would obey.” Vairochana then sounded a bell to announce to the Buddha. The Buddha sent Rahula to manifest as the Buddha and appear in the sky in his true form. The king prostrated himself, touching the ground with his five limbs. He then established a monastery under the apricot tree and painted an image of Rahula. It suddenly vanished on its own. The King of Khotan built another shrine to contain it. The shadow of the covering tile always appeared outside the house, causing all who saw it to turn their hearts towards Buddhism. Within it was the boot of a Pratyekabuddha, which has not rotted to this day. It is neither leather nor silk, and its material cannot be determined. The territory of Khotan spans no more than 3000 \*li\* east to west. On the 29th day of the 7th month of the 2nd year of Shengui (519 CE), they entered the country of Zhujubo (Juguda?). The people live in the mountains. Grains are abundant; the food consists of flour. They do not engage in slaughter; they only eat meat that dies naturally. Their customs and language resemble those of Khotan; their script is the same as the Brahmins’. The kingdom’s borders can be traversed in five days. In early August, they entered the territory of the country of Hanpantuo (Kashmir?). They traveled west for six days, climbing the Congling (Pamir) mountains. Then, going west for another three days, they reached the city of Boyu (?). In three more days, they reached the Mountain of Uninhabitable (or Impossible?) Climes. The place was extremely cold, with snow in winter and summer. In the mountains, there was a lake where a poisonous dragon lived. In earlier times, a merchant set up camp by the lake. The dragon, angered, cursed and killed the merchant. Hearing this, the king of Hanpantuo abdicated and went to the country of Udyana to study Brahmin incantations. After four years, he mastered all the techniques, returned to power, and went to the lake to cast spells on the dragon. The dragon turned into a man and repented to the king. The king relocated it to the Congling mountains, more than 2000 \*li\* from the lake. This king was the 13th ancestor of the current king. From this point west, the road is treacherous. Long ridges of a thousand \*li\*, cliffs of ten thousand \*ren\*. The world’s greatest barriers are truly here. Mount Taihang and the Mengmen Pass are no match for this in danger; the Hangu Pass and Long Slope are level in comparison. Starting from Congling, every step is higher. After four days like this, they reached the summit. At about halfway, the elevation seemed half the sky. The kingdom of Hanpantuo is on the mountain peak. From Congling westwards, all rivers flow west. People say this is the center of the world. The people cut channels for water for farming. When they heard that farmers in China rely on rain, they laughed, saying, “How can one plan for the sky?” East of the city is the Mengjin River, flowing northeast toward Shule. The Congling mountains are high, steep, and barren. At this time, in the eighth month, the weather was already cold. The north wind drove the wild geese, flying through a thousand \*li\* of snow. In mid-September, they entered the country of Bohe (Balkh?). The terrain consists of high mountains and deep valleys, with a treacherous road. The king’s residence is built into the mountain as a fortress. The people’s clothing is only felt. The land is very cold; they live in caves. The wind and snow are strong and stinging; people and animals depend on each other. On the country’s southern border is a great snowy mountain; it melts in the morning and freezes again at night, looking like a jade peak. In early October, they entered the country of Yeda (the Hephthalites). The land is fertile and extensive, with marshes and plains as far as the eye can see. Its people have no fixed cities; they govern from a mobile army. They live in felt tents and move with the water and grass. In summer, they follow the cool; in winter, they seek warmth. The land has no writing system; ritual and education are both lacking. They don’t understand the cycles of yin and yang or measure the year’s passage. They have no leap months. A year is twelve months, taken as a single year. They receive tribute from various countries. To the south is Dieluo, to the north Jile (Kyrghyz?), east to Khotan, west to Persia. Over 40 countries come to court and offer tribute. The king lives in a large felt tent, 40 paces square. The walls are made of felt and rugs. The king wears brocade robes and sits on a golden throne with four golden phoenixes as its feet. When he sees an envoy from the Great Wei, he performs a double kowtow and kneels to receive the imperial edict. At their assemblies, when one person sings, guests advance; after they sing, the assembly disperses. They only have this method; they have no music. The king’s wife also wears brocade robes that drag on the ground for three feet; a servant carries it. Upon her head, she wears a horn-shaped ornament, eight feet long, with three feet protruding. It is decorated with five-colored rose-gems. When the queen goes out, she rides in a palanquin and sits on a golden throne with six-tusked white elephants and four lions as its base. The other ministers’ wives also go under umbrellas with similar horns that are round and hang like jeweled canopies. Their status can be seen in their garments. Among the four barbarians, they are the most powerful. They do not believe in Buddhism but worship many gods. They kill living beings and eat blood. Their vessels are made of the seven treasures. Many countries offer tributes; they have abundant rare objects. The Yeda country is more than 20,000 \*li\* from the capital. In early November, they entered the border of Persia. The land is very narrow; they passed through it in seven days. The people live in the mountains; their resources are meager and they are poor. The customs are fierce and disrespectful; they show no respect to the king. The king travels with only a few attendants. This country has a river. In the past, it was very shallow; later, when the mountain collapsed and cut off the flow, it changed into two lakes. A poisonous dragon lives here; there are many calamities. In summer, it rains heavily; in winter, there is snow. Travelers on the road often face great difficulties. The snow shines with a white light, dazzling the eyes, causing travelers to become blind and lost. Only after making offerings to the Dragon King does it return to normal. In mid-November, they entered the country of Shemi. This country gradually emerges from Congling. The land is stony and poor; the people are poor. The road is steep and dangerous, making it barely passable for humans and horses. The only road goes from the country of Bolule (Bolor?) to the country of Udyana. An iron chain bridge spans a gorge to cross. The crossing is suspended in the void. Below, nothing is visible; on the sides, there are handholds. In an instant, one could throw their body into a ten-thousand-\*ren\* abyss. Travelers see the wind and abandon the road. In early December, they entered the country of Udyana. To the north, it borders Congling; to the south, it connects with India. The air and land are warm and mild; the territory is several thousand \*li\* square. The people and products are abundant, comparable to Linzi in the East; the plains are fertile, equal to the lands of Xianyang. This is the place where Prince Sudana gave away his children, and Prince Sattva threw himself to feed the tiger. Though the old objects are far away, the customs still exist. The king is dedicated, eats plant foods, and observes long fasts. Morning and night, he worships the Buddha, sounding drums, blowing conch shells, and playing lutes, harps, flutes, and pipes. After noon, he begins to attend to state affairs. Even for a capital offence, there is no death penalty; the offender is just abandoned in the wilderness to fend for himself. For doubtful cases, they use a drug: by taking it, clarity and turbidity reveal the truth, and the matter is judged based on its severity. The land is rich and productive; the people and goods are abundant. All grains ripen; all fruits are plentiful. At night, bells can be heard throughout the world. The land is rich in exotic flowers, which bloom in winter and summer. Both monks and laypeople pick them to offer to the Buddha. When the king saw Song Yun, he prostrated himself to receive the imperial edict. Hearing that the Empress Dowager reveres Buddhism, he faced east, placed his palms together, and mentally prostrated himself from afar. He sent someone who understood Wei speech to ask Song Yun, “Are you a man from where the sun rises?” Song Yun answered, “Our eastern territory has a vast sea, the sun does rise from it, you are correct.” The king then asked, “Does your country produce sages?” Song Yun described the virtues of the Duke of Zhou, Confucius, Zhuangzi, and Laozi. He also told of the silver halls and golden towers of Penglai Mountain, where immortal sages dwell. He spoke of Guan Lu’s skill in divination, Hua Tuo’s medical arts, and Zuo Ci’s magical arts. After enumerating such things, the king said, “If what you say is true, then this is a Buddha-land. When I die, I wish to be reborn in your country.” Song Yun then left the city with Huisheng to seek traces of the Tathagata’s teaching. To the east of the river is the place where the Buddha dried his robe. Once, when the Tathagata was teaching in Udyana, the Dragon King became angry and raised a great wind and rain. The Buddha’s outer robe, the sanghati, was wet through and through. When the rain stopped, the Buddha sat facing east under a rock to dry his robe. Though many years have passed, it is radiant and looks like new. Not only are the vertical and horizontal seams clearly visible, but even the fine threads are distinct. If you travel there to look at it, it seems as though it hasn’t been completely dried. If you attempt to scrape the surface, the pattern becomes clearer. Places where the Buddha sat and dried his robe have stupas as memorials. To the west of the river is a lake where a dragon dwells. By the lake is a monastery with 50 monks. The dragon often produced supernatural transformations. When the king prays and throws gold, jade, and precious jewels into the lake, they later gush forth, and the monks take them. This monastery’s food and clothing depend on the dragon. The world calls it Dragon King Monastery. About 80 \*li\* north of the royal city is the footprint of the Tathagata on a stone. They built a stupa to house it. The footprint in the stone varies in size, like walking in mud; it cannot be measured precisely, sometimes long and sometimes short. There is now a monastery here with about 70 monks. Twenty paces south of the stupa is a stone spring. When the Buddha was first purified, he chewed a willow twig and stuck it into the ground, where it grew into a large tree; the locals call it a \*po-lou\* (perhaps \*palasa\*?) tree. North of the city is the Tuoluo (Trayastrimsa?) Monastery, where Buddhist events are most numerous. Stupas are tall and large, the monastic cells are cramped and close together. Around it are 6000 golden images. The king holds a great annual assembly here. Monks from all over the kingdom gather here. Song Yun and Huisheng saw that the monks there were disciplined and ascetic; observing their conduct, they felt great respect and donated two slaves to provide for the cleaning. Going southeast from the royal city for eight days, they reached the place where the Tathagata practiced austerities and threw himself to feed the hungry tigress. The high mountains are craggy, their dangerous peaks entering the clouds. Fine trees and spirit fungus grow in abundance upon them. The forests and springs are beautiful. The flowers and colors dazzle the eyes. Song Yun and Huisheng used some of their travel funds to build a stupa on the mountain peak. They engraved a memorial in clerical script praising the virtue of Wei. On the mountain is Shougu (Bone Collection) Monastery, with about 300 monks. One hundred \*li\* south of the royal city is a place where the Tathagata, in a former life as a king of Mahor (?) country, peeled his skin to make paper and broke his bones to make a pen. King Ashoka built a stupa, 100 feet high, to enshrine this site. At the place where his bones were broken, the marrow flowed onto the stone. Looking at its color and sheen, it still appears fresh and greasy. Five hundred \*li\* southwest of the royal city is the Shanzhi (?) Mountain. Sweet springs and fine fruits are recorded in the scriptures. The valleys are warm, and the trees are evergreen even in winter. At this time (the first month?), a warm wind was already blowing. Birds sang on the spring trees; butterflies danced among the flower-filled bushes. Song Yun, isolated in a distant land, was stirred by the beautiful landscape. His longing for home was stirred deep within his heart. This caused his old ailment to relapse, lingering for a month. With a Brahmin’s incantation, he was healed. Southeast of the mountain’s summit is the Crown Prince’s Stone Chamber, which has two rooms. Ten paces in front of the chamber is a large stone. The tradition is that the Crown Prince often sat on it. King Ashoka built a stupa to mark this. One \*li\* south of the stupa is the place where the Crown Prince’s grass hut once was. Fifty paces northeast, down the mountain, from the stupa is the place where the Crown Prince’s children circled a tree and refused to leave, and the Brahmin struck them with his staff, making their blood sprinkle the ground. That tree still exists. The place where the blood was sprinkled is now a spring. Three \*li\* west of the room is where Indra, King of Gods, transformed into a lion and crouched in the middle of the road, blocking the beauty (or a certain person). The stone where this occurred still has the hair, tail, and claw prints. The cave of Asita and the place where the gatekeepers offered support to the blind parents have stupas and inscriptions. In the mountains are the stone beds of the 500 Arhats of old, arranged in two rows facing each other. There is a great monastery here with 200 monks. North of the spring where the Crown Prince drank is a monastery. They always use several donkeys to transport grain up the mountain. With no one driving them, they come and go of their own accord. They go at dawn and return at noon, just in time for the midday meal. The temple-protecting spirit, the god Kumbhanda (or “Wenpo Xian”), does this. This monastery in earlier times had a novice who was sweeping and weeding when he accidentally fell into a state of samadhi. A steward pulled him, but in his numbness, the skin separated from the bone. This Kumbhanda swept instead of the novice. The king and Kumbhanda established a temple with his portrait painted, covered with gold. Beyond a small ridge is the Pojian Monastery, created by a \*yaksha\*. It has about 80 monks. The tradition is that Arhats and \*yakshas\* regularly come to tend to the monastery, sweep, and gather firewood. Ordinary monks are not allowed to stay. The Great Wei monk Daorong went to worship here but did not dare stay, leaving quickly. In mid-April of the first year of the Zhengguang era (520 CE), they entered the country of Gandhara. The land is also similar to that of Udyana. Originally known as Yebo (?) country, it was conquered by the Hephthalites. They established a Jile (Kyrghyz?) ruler, who has held the throne for two generations. He has a fierce and violent nature, often killing people. He does not believe in Buddhism but likes to worship ghosts and spirits. The people of this country are all Brahmins, who uphold the Buddhist teachings and love reading the scriptures. Their displeasure upon receiving this king runs deep. The king relies on his own strength and has fought border wars with Kashmir for three years. The king has 700 battle elephants, each one supporting ten men, each holding a sword and \*zha\*; the tusks are bound with swords. They attack with these. The king is frequently stationed at the frontier, never coming home. The troops are worn out, the people are exhausted, and the populace constantly laments. Song Yun went to the army to deliver the imperial edict. The king was arrogant and ruthless, sitting to receive it. Song Yun, seeing he was a foreign barbarian who could not be controlled, let him maintain his haughty airs but could not reprimand him. The king sent a messenger to say to Song Yun, “You have traveled through various countries and dangerous roads. You must not be tired!” Song Yun replied, “Our emperor deeply understands the Mahayana and has gone far to seek the scriptures. The road, though dangerous, I dare not speak of weariness. Great King, you personally lead the Three Armies to the frontier and have been on campaign for some time. You must be worn out from the cold and heat.” The King answered, “I could not subdue the small states. I am ashamed of your question!” Song Yun, at first thinking the king was a barbarian unreachable by the rites of respect, let him receive the edict. As they talked, he seemed somewhat civilized, so Song Yun admonished him, “Mountains have high and low, waters have great and small. People in this world also have noble and humble stations. The Hephthalite and Udyana kings all receive the imperial edict with a bow. Why do you alone not bow?” The King answered, “If I saw the Wei Lord in person, I would bow. If I receive a letter while sitting, what’s strange about that? In this world, when one receives a letter from his parents, he sits to read it. The Great Wei is like my parents, and I myself sit to read the letter. There is no loss of propriety.” Song Yun could not refute this. He then led Song Yun to a monastery, providing him with very little. At that time, the country of Babati presented two lion cubs to the Gandharan king. Song Yun saw them. He observed their fierce and majestic spirit. None of the paintings of them in China had captured their appearance. Traveling west for five days, they reached a site where the Tathagata gave up his head to save a man. There were also temples and some twenty monks. Traveling further west for three days (or months?), they reached the Sindhu River. On the western bank is where the Tathagata took the form of a great \*makara\* fish, emerging from the river for twelve years, offering his flesh to save people. A stupa was raised as a record. On the rock remains fish-scale patterns. Traveling west for another ten (or three?) days, they reached the city at Foshafu (???). The plains are fertile, the city walls and gates are neat and orderly, the population is dense, the groves and streams are luxuriant, the land is rich in treasures, and the customs are good. Inside and outside the city walls are ancient monasteries with famous monks and assemblies of great virtue, whose conduct is lofty and extraordinary. One \*li\* north of the city is the White Elephant Palace (or White Elephant Temple). All the Buddha images in this temple are made of stone. The decoration is extremely beautiful. The images are numerous, all covered in gold leaf that dazzles the eyes. In front of the temple is the tree where the white elephant was tied. The origin of this temple lies right here. Its fruit and leaves are like those of the jujube tree, and it ripens at the end of winter. The elders say, “When this tree is destroyed, the Dharma will also be destroyed.” There is a painting inside the monastery of the crown prince and his wife giving away their children to a Brahmin. When the Hu people saw it, none could fail to weep. Traveling another day west, they reached the place where the Tathagata gave his eyes to someone. There was also a temple and a stone. The stone has the footprint of Kashyapa Buddha. Traveling another day west, they crossed a deep river by boat. The crossing was over 300 paces wide. Traveling 60 \*li\* southwest, they reached the city of Gandhara. Seven \*li\* southeast of the city was the Zhuqu (?) Stupa. According to Daorong’s account, it was four \*li\* east of the city. Investigating its origin, it was during the Tathagata’s lifetime when he was traveling here with his disciples. He pointed east of the city and said, “After I enter nirvana, 300 years later, a king named Kanishka will build a stupa here.” About 200 (or 300?) years after the Buddha’s nirvana, a king named Kanishka was traveling east of the city when he saw four children stacking cow dung into a stupa, about three feet high, which soon disappeared. Daorong’s account says the children were floating in the sky reciting \*gathas\* to the king. The King, surprised by the children, built a stupa to enshrine them. The dung stupa slowly grew higher, emerging from the structure, reaching a height of 400 feet before stopping. The king then widened the foundation to over 300 paces (Daorong says 390). Then, he built a timber tower on it. Daorong says it was three \*zhang\* high. The stairs were entirely made of fine stone. The brackets, beams, and rafters were all built of wood, thirteen stories in all. At the top, there was an iron pole, three feet high, with thirteen golden discs. The total height was 700 feet. Daorong says the iron pole was 88 feet tall and 80 \*wei\* in circumference, with fifteen golden discs, and an overall height of 62 \*zhang\* and two \*chi\*. Once this construction was completed, the dung stupa was visible again, like before, three steps south of the great stupa. A Brahmin, not believing it was dung, tried to touch it, making a hole. Though many years have passed, the dung hasn’t rotted. They filled the hole with perfumed mud but it could not be completely filled. They now place a heavenly chamber over it. Since its creation, the Zhuqu Stupa has been destroyed by celestial fires three times. The king repaired it, and it returned to its former condition. Elders say, “When this stupa is destroyed by fire, the Buddhist Dharma will disappear.” Daorong writes: When the king was building the stupa and the woodwork was complete, there was still the iron pole that no one could fix into place. The king built high towers at the four corners, filling them with gold, silver, and treasures. The king and his queen and all the princes were in the towers, burning incense and scattering flowers. With complete single-minded devotion and a holy spirit, they then hoisted it with a pulley and rope. On the first attempt, it was mounted. Therefore, the locals all say that the Four Heavenly Kings helped. Were it not so, it would truly be beyond human power to lift. The Buddha images within the stupa are all of gold and jade. They change in thousands of ways, beyond naming. When the sun rises, the golden discs shimmer; as the breeze rises, the jeweled bells blend in harmony. Among Western stupas, it is the most supreme. When this stupa was first built, they used a net of pearls to cover it. Several years later, the king reflected on its fantastic value and feared that after his death people would try to take it, or that the great stupa would decay and nobody would repair it. He removed the pearl net and placed it in a copper pot, burying it 100 paces northwest of the stupa. Over it, he planted a Bodhi tree. Its branches spread like lace, its leaves are dense enough to cover the sky. Beneath the tree are four seated images, each 15 feet tall. Four dragons always watch the pearls. If someone tries to take them, calamities occur. He inscribed a stone to inform the posterity, saying, “If this stupa ever falls into disrepair, let some future worthy retrieve the pearls and restore it.” Fifty paces south of the Zhuqu Stupa is a stone stupa, perfectly round in shape, 2 \*zhang\* high. It has supernatural powers. It can reveal good and bad fortune. If you touch it when it’s auspicious, a bell rings in response. If inauspicious, even if you shake it, it will not sound. Huisheng, being so far from home, feared for adverse fortune on his return, and reverently prayed to the stupa for a sign. He touched it with a finger. The bell rang in reply. With this evidence, he consoled his inner thoughts; later, he did return safely. When Huisheng left the capital, the Empress Dowager gave him 1000 five-colored 100-foot banners and 500 brocade incense bags. The princes, dukes, and ministers gave another 2000 banners. On his journey from Khotan to Gandhara, wherever there were Buddhist temples and sites, Huisheng distributed them all. At this point, only the Empress Dowager’s 100-foot banner remained; this was intended for the Stupa of King Shibi (Shibi?). Song Yun gave two slaves to the Zhuqu Stupa for eternal cleaning service. Huisheng, saving travel expenses, chose a good artisan. He had a copper reproduction made of the Zhuqu Stupa, its image, and transformations of the four \*gāthā\* stupas. Then traveling northwest for seven days, they crossed a great river and reached the place where the Tathagata, as King Shibi, saved a dove. They also built a temple here. The former King Shibi’s storehouse burnt down; the rice within was charred. It remains to this day. Anyone who takes one grain is cured of fever. The people of that country take it on their medicine days. According to the account of Daorong: In the country of Nagara? (Nagarahara) is the Buddha’s cranial bone. It is four inches square, yellowish-white, with a hole at the base into which a man’s finger fits. It flashes like an upturned beehive. At the Qijialan (Jaṅghā? / Jaguda?) Monastery is the Buddha’s sanghati robe of 13 strips. Measured with a ruler, it is sometimes short, sometimes long. There is also the Buddha’s staff, seventeen feet long, stored in a watertight tube and gilded on the surface. This staff varies in weight: it can be so heavy that 100 men cannot lift it, and so light that one man can carry it. The city of Nagara has the Buddha’s tooth and hair. They were placed in jeweled containers and are honored morning and evening. At the Quoluolu (…) Cave of the Shadow of the Buddha. Entering the mountain, 15 paces ahead, facing the entrance, from a distance, one can see the Buddha’s features clearly; close up, one sees nothing. Touching it, it is a stone wall. Stepping back slowly, suddenly one can see his appearance and countenance, upright and supreme, rarely seen in this world. In front of the cave is a square stone with the Buddha’s footprint. 100 steps southwest of the cave is the Buddha’s washing place. One \*li\* north of the cave is the Cave of Maudgalyayana (Mulian). North of this cave is a mountain. At the foot of the mountain is a large stupa made by a giant’s hand. His hand was 100 feet high, and it is said that when this stupa is submerged into the ground, the Dharma will disappear. There is also a group of seven stupas. The stone inscription south of the stupas says: “The Tathagata’s own handwriting, in clear local characters recognizable even today.” Huisheng spent two years in Udyana. The customs of the various western peoples were mostly similar, with minor differences, and cannot be recorded fully. It was not until the second year of the Zhengguang era (521 CE) that they returned to the capital. I, Yang Xuanzhi, base this on the account of Huisheng’s travels. The events are not recorded in full. I have relied on the records of Daorong and the family biography of Song Yun. For this reason, I have recorded them together, to make up for what might be missing from the texts.