CHAPTER XL.

AFTER TWO YEARS TAKES SHIP FOR CHINA. DISASTROUS PASSAGE TO JAVA; AND THENCE TO CHINA; ARRIVES AT SHAN-TUNG; AND GOES TO NANKING. CONCLUSION OR L’ENVOI BY ANOTHER WRITER.

Fâ-hien abode in this country two years; and, in addition (to his acquisitions in Patna), succeeded in getting a copy of the Vinaya-piṭaka of the Mahîśâsakâḥ (school);[1] the Dîrghâgama and Samyuktâgama[2] (Sûtras); and also the Saṃyukta-sañchaya-piṭaka;[3]—all being works unknown in the land of Han. Having obtained these Sanskrit works, he took passage in a large merchantman, on board of which there were more than 200 men, and to which was attached by a rope a smaller vessel, as a provision against damage or injury to the large one from the perils of the navigation. With a favourable wind, they proceeded eastwards for three days, and then they encountered a great wind. The vessel sprang a leak and the water came in. The merchants wished to go to the small vessel; but the men on board it, fearing that too many would come, cut the connecting rope. The merchants were greatly alarmed, feeling their risk of instant death. Afraid that the vessel would fill, they took their bulky goods and threw them into the water. Fâ-hien also took his pitcher[4] and washing-basin, with some other articles, and cast them into the sea; but fearing that the merchants would cast overboard his books and images, he could only think with all his heart of Kwan-she-yin,[5] and commit his life to (the protection of) the church of the land of Han,[6] (saying in effect), ‘I have travelled far in search of our Law. Let me, by your dread and supernatural (power), return from my wanderings, and reach my resting-place!’

In this way the tempest[7] continued day and night, till on the thirteenth day the ship was carried to the side of an island, where, on the ebbing of the tide, the place of the leak was discovered, and it was stopped, on which the voyage was resumed. On the sea (hereabouts) there are many pirates, to meet with whom is speedy death. The great ocean spreads out, a boundless expanse. There is no knowing east or west; only by observing the sun, moon, and stars was it possible to go forward. If the weather were dark and rainy, (the ship) went as she was carried by the wind, without any definite course. In the darkness of the night, only the great waves were to be seen, breaking on one another, and emitting a brightness like that of fire, with huge turtles and other monsters of the deep (all about). The merchants were full of terror, not knowing where they were going. The sea was deep and bottomless, and there was no place where they could drop anchor and stop. But when the sky became clear, they could tell east and west, and (the ship) again went forward in the right direction. If she had come on any hidden rock, there would have been no way of escape.

After proceeding in this way for rather more than ninety days, they arrived at a country called Java-dvîpa, where various forms of error and Brahmânism are flourishing, while Buddhism in it is not worth speaking of. After staying there for five months, (Fâ-hien) again embarked in another large merchantman, which also had on board more than 200 men. They carried provisions for fifty days, and commenced the voyage on the sixteenth day of the fourth month.

Fâ-hien kept his retreat on board the ship. They took a course to the north-east, intending to fetch Kwang-chow. After more than a month, when the night-drum had sounded the second watch, they encountered a black wind and tempestuous rain, which threw the merchants and passengers into consternation. Fâ-hien again with all his heart directed his thoughts to Kwan-she-yin and the monkish communities of the land of Han; and, through their dread and mysterious protection, was preserved to day-break. After day-break, the Brahmâns deliberated together and said, ‘It is having this Śramaṇa on board which has occasioned our misfortune and brought us this great and bitter suffering. Let us land the bhikshu and place him on some island-shore. We must not for the sake of one man allow ourselves to be exposed to such imminent peril.’ A patron of Fâ-hien, however, said to them, ‘If you land the bhikshu, you must at the same time land me; and if you do not, then you must kill me. If you land this Śramaṇa, when I get to the land of Han, I will go to the king, and inform against you. The king also reveres and believes the Law of Buddha, and honours the bhikshus.’ The merchants hereupon were perplexed, and did not dare immediately to land (Fâ-hien).

At this time the sky continued very dark and gloomy, and the sailing-masters looked at one another and made mistakes. More than seventy days passed (from their leaving Java), and the provisions and water were nearly exhausted. They used the salt-water of the sea for cooking, and carefully divided the (fresh) water, each man getting two pints. Soon the whole was nearly gone, and the merchants took counsel and said, ‘At the ordinary rate of sailing we ought to have reached Kwang-chow, and now the time is passed by many days;—must we not have held a wrong course?’ Immediately they directed the ship to the north-west, looking out for land; and after sailing day and night for twelve days, they reached the shore on the south of mount Lâo,[8] on the borders of the prefecture of Chʽang-kwang,[8] and immediately got good water and vegetables. They had passed through many perils and hardships, and had been in a state of anxious apprehension for many days together; and now suddenly arriving at this shore, and seeing those (well-known) vegetables, the lei and kwoh,[9] they knew indeed that it was the land of Han. Not seeing, however, any inhabitants nor any traces of them, they did not know whereabouts they were. Some said that they had not yet got to Kwang-chow, and others that they had passed it. Unable to come to a definite conclusion, (some of them) got into a small boat and entered a creek, to look for some one of whom they might ask what the place was. They found two hunters, whom they brought back with them, and then called on Fâ-hien to act as interpreter and question them. Fâ-hien first spoke assuringly to them, and then slowly and distinctly asked them, ‘Who are you?’ They replied, ‘We are disciples of Buddha?’ He then asked, ‘What are you looking for among these hills?’ They began to lie,[10] and said, ‘To-morrow is the fifteenth day of the seventh month. We wanted to get some peaches to present[11] to Buddha.’ He asked further, ‘What country is this?’ They replied, ‘This is the border of the prefecture of Chʽang-kwang, a part of Tsʽing-chow under the (ruling) House of Tsin.’ When they heard this, the merchants were glad, immediately asked for (a portion of) their money and goods, and sent men to Chʽang-kwang city.

The prefect Le E was a reverent believer in the Law of Buddha. When he heard that a Śramaṇa had arrived in a ship across the sea, bringing with him books and images, he immediately came to the seashore with an escort to meet (the traveller), and receive the books and images, and took them back with him to the seat of his government. On this the merchants went back in the direction of Yang-chow;[12] (but) when (Fâ-hien) arrived at Tsʽing-chow, (the prefect there)[13] begged him (to remain with him) for a winter and a summer. After the summer retreat was ended, Fâ-hien, having been separated for a long time from his (fellow-)masters, wished to hurry to Chʽang-gan; but as the business which he had in hand was important, he went south to the Capital;[14] and at an interview with the masters (there) exhibited the Sûtras and the collection of the Vinaya (which he had procured).

After Fâ-hien set out from Chʽang-gan, it took him six years to reach Central India;[15] stoppages there extended over (other) six years; and on his return it took him three years to reach Tsʽing-chow. The countries through which he passed were a few under thirty. From the sandy desert westwards on to India, the beauty of the dignified demeanour of the monkhood and of the transforming influence of the Law was beyond the power of language fully to describe; and reflecting how our masters had not heard any complete account of them, he therefore (went on) without regarding his own poor life, or (the dangers to be encountered) on the sea upon his return, thus incurring hardships and difficulties in a double form. He was fortunate enough, through the dread power of the three Honoured Ones,[15] to receive help and protection in his perils; and therefore he wrote out an account of his experiences, that worthy readers might share with him in what he had heard and said.[15]

It was in the year Keah-yin,[16] the twelfth year of the period E-he of the (Eastern) Tsin dynasty, the year-star being in Virgo-Libra, in the summer, at the close of the period of retreat, that I met the devotee Fâ-hien. On his arrival I lodged him with myself in the winter study,[17] and there, in our meetings for conversation, I asked him again and again about his travels. The man was modest and complaisant, and answered readily according to the truth. I thereupon advised him to enter into details where he had at first only given a summary, and he proceeded to relate all things in order from the beginning to the end. He said himself, ‘When I look back on what I have gone through, my heart is involuntarily moved, and the perspiration flows forth. That I encountered danger and trod the most perilous places, without thinking of or sparing myself, was because I had a definite aim, and thought of nothing but to do my best in my simplicity and straightforwardness. Thus it was that I exposed my life where death seemed inevitable, if I might accomplish but a ten-thousandth part of what I hoped.’ These words affected me in turn, and I thought:—‘This man is one of those who have seldom been seen from ancient times to the present. Since the Great Doctrine flowed on to the East there has been no one to be compared with Hien in his forgetfulness of self and search for the Law. Henceforth I know that the influence of sincerity finds no obstacle, however great, which it does not overcome, and that force of will does not fail to accomplish whatever service it undertakes. Does not the accomplishing of such service arise from forgetting (and disregarding) what is (generally) considered as important, and attaching importance to what is (generally) forgotten?’

NOTES

[1] No. 1122 in Nanjio’s Catalogue, translated into Chinese by Buddhajiva and a Chinese Śramaṇa about A.D. 425. Mahîśâsakâḥ means ‘the school of the transformed earth,’ or ‘the sphere within which the Law of Buddha is influential.’ The school is one of the subdivisions of the Sarvâstivâdâḥ.

[2] Nanjio’s 545 and 504. The Âgamas are Sûtras of the hînayâna, divided, according to Eitel, pp. 4, 5, into four classes, the first or Dîrghâgamas (long Âgamas) being treatises on right conduct, while the third class contains the Samyuktâgamas (mixed Âgamas).

[3] Meaning ‘Miscellaneous Collections;’ a sort of fourth Piṭaka. See Nanjio’s fourth division of the Canon, containing Indian and Chinese miscellaneous works. But Dr. Davids says that no work of this name is known either in Sanskrit or Pâli literature.

[4] We have in the text a phonetisation of the Sanskrit Kuṇḍikâ, which is explained in Eitel by the two characters that follow, as = ‘washing basin,’ but two things evidently are intended.

[5] See chap. xvi, note 25.

[6] At his novitiate Fâ-hien had sought the refuge of the ‘three Precious Ones’ (the three Refuges [三歸] of last chapter), of which the congregation or body of the monks was one; and here his thoughts turn naturally to the branch of it in China. His words in his heart were not exactly words of prayer, but very nearly so.

[7] In the text 大風, tâ-fung, ‘the great wind,’ = the typhoon.

[8] They had got to the south of the Shan-tung promontory, and the foot of mount Lâo, which still rises under the same name on the extreme south of the peninsula, east from Keâo Chow, and having the district of Tsieh-mih on the east of it. All the country there is included in the present Phing-too Chow of the department Lâe-chow. The name Phing-too dates from the Han dynasty, but under the dynasty of the After Chʽe (後齊), (A.D. 479–501), it was changed into Chʽang-kwang. Fâ-hien may have lived, and composed the narrative of his travels, after the change of name was adopted. See the Topographical Tables of the different Dynasties (歷代沿革表), published in 1815.

[9] What these vegetables exactly were it is difficult to say; and there are different readings of the characters for them. Williams’ Dictionary, under kwoh, brings the two names together in a phrase, but the rendering of it is simply ‘a soup of simples.’ For two or three columns here, however, the text appears to me confused and imperfect.

[10] I suppose these men were really hunters; and, when brought before Fâ-hien, because he was a Śramaṇa, they thought they would please him by saying they were disciples of Buddha. But what had disciples of Buddha to do with hunting and taking life? They were caught in their own trap, and said they were looking for peaches.

[11] The Chinese character here has occurred twice before, but in a different meaning and connexion. Rémusat, Beal, and Giles take it as equivalent to ‘to sacrifice.’ But his followers do not ‘sacrifice’ to Buddha. That is a priestly term, and should not be employed of anything done at Buddhistic services.

[12] Probably the present department of Yang-chow in Keang-soo; but as I have said in a previous note, the narrative does not go on so clearly as it generally does.

[13] Was, or could, this prefect be Le E?

[14] Probably not Chʽang-gan, but Nanking, which was the capital of the Eastern Tsin dynasty under another name.

[15] The whole of this paragraph is probably Fâ-hien’s own conclusion of his narrative. The second half of the second sentence, both in sentiment and style in the Chinese text, seems to necessitate our ascribing it to him, writing on the impulse of his own thoughts, in the same indirect form which he adopted for his whole narrative. There are, however, two peculiar phraseologies in it which might suggest the work of another hand. For the name India, where the first[15] is placed, a character is employed which is similarly applied nowhere else; and again, ‘the three Honoured Ones,’ at which the second[15] is placed, must be the same as ‘the three Precious Ones,’ which we have met with so often; unless we suppose that 三尊 is printed in all the revisions for 世尊 ‘the World-honoured one,’ which has often occurred. On the whole, while I accept this paragraph as Fâ-hien’s own, I do it with some hesitation. That the following and concluding paragraph is from another hand, there can be no doubt. And it is as different as possible in style from the simple and straightforward narrative of Fâ-hien.

[16] There is an error of date here, for which it is difficult to account. The year Keah-yin was A.D. 414; but that was the tenth year of the period E-he, and not the twelfth, the cyclical designation of which was Ping-shin. According to the preceding paragraph, Fâ-hien’s travels had occupied him fifteen years, so that counting from A.D. 399, the year Ke-hae, as that in which he set out, the year of his getting to Tsʽing-chow would have been Kwei-chow, the ninth year of the period E-he; and we might join on ‘This year Keah-yin’ to that paragraph, as the date at which the narrative was written out for the bamboo-tablets and the silk, and then begins the Envoy, ‘In the twelfth year of E-he.’ This would remove the error as it stands at present, but unfortunately there is a particle at the end of the second date (矣), which seems to tie the twelfth year of E-he to Keah-yin, as another designation of it. The ‘year-star’ is the planet Jupiter, the revolution of which, in twelve years, constitutes ‘a great year.’ Whether it would be possible to fix exactly by mathematical calculation in what year Jupiter was in the Chinese zodiacal sign embracing part of both Virgo and Scorpio, and thereby help to solve the difficulty of the passage, I do not know, and in the meantime must leave that difficulty as I have found it.

[17] We do not know who the writer of the Envoy was. ‘The winter study or library’ would be the name of the apartment in his monastery or house, where he sat and talked with Fâ-hien.

INDEX.

Â-e (Asita, ṛishi), page 65.

Â-le, 54.

Abhayagiri monastery, 102, 105, 106, 107. Hall of Buddha in, and statue of jade, 102, 103.

Abhidharma, 10 et al.

Ajâtaśatru (king), 76, 81, 82, 85.

Alms-bowl of Buddha, 34, 35, 109, 110.

Âmbapâlî, 72.

Anâgâmin, 57, 86.

Ânanda, 33, 44, 45, 72, 74, 83; death of, in Samâdhi, 75–77.

Aṅgulimâlya, 56.

Anna (mount), 109.

Anuruddha, 48.

Arhan, the, or Arhat (in Chinese Lo-han), 24, 40, 57, 71, 75, 86. Cremation of an Arhat, 107, 108.

Ârya, 57.

Asaṅkhyeya-kalpa, 105.

Aśoka, 31, 50; his spirit-built palace, and halls, 77; his brother, 77; his great tope and inscription, 80; his vihâra and pillar. 50, 51； his city and pillar of Ne-le, 80; wished to build 84,000 topes, 69; legend of his naraka, 90–92.

Bhikshu, 13, 29, 75, 83, 86, 91, 92, 113. Suicide of, 86. Bhikshuṇî, 45.

Bimbisâra (king), 81, 82.

Bo tree, the, in Ceylon, 103, 104. In Gayâ, 88. Both are called in mistake by Fâ-hien the patra tree.

Bodhisattva, 19. Legends of Buddha, when Bodhisattva, 30, 31, 32, 38, 73, 74, 75. Maitreya Bodhisattva, 25.

Books of Discipline, the. See Vinaya.

Brahmâ (king), the first person of the Brahmânical Trimurti, 49, 89.

Brahmâns, 47, 55, 60, 61. The Brahmân Râdha-sâmi, 78.

Buddha, incarnation of the, 65； incidents of his early life, 65, 66； where he renounced the world, 70； where he died, 70; where he endured austerities, 87； legends of that time, 87, 88. His attainment of the Buddhaship, 89； first labours afterwards, 89. In Ceylon, 101; his wonderful stride and footprint, 102. Buddha’s preaching, 54, 66.

Buddhism, Fâ-hien’s name for, 30.

Buddhists, different estimates of the number of, 5–8.

Central India, or the Middle Kingdom, 28. Condition and customs of, 42, 43.

Chakravartti king, 49, 90.

Champâ, 100. Topes and monasteries in, 100.

Chañchamana, 60.

Chaṇḍaka, 70.

Chaṇḍâlas, 43.

Chʽang-gan, 9, 10, 115.

Chang Kʽeen, 27.

Chang-yih, 11.

Charcoal tope, the, 70.

Che-yen (pilgrim), 11, 15.

China, or the land of Han, 13, 24, 58, 100, 109, 113.

Council in Śrataparṇa cavern, 85; of Vaiśâlî, 75.

Dakshiṇa, 96–98.

Dâna and dânapati, 11, 52.

Danta-kâshṭha, legend of Buddha’s, 54, 55.

Desert of Gobi, 12.

Deva, or Brahmânic god, 19, 50, 79.

Devadatta, 60, 86； followers of, 62.

Devâlaya, ‘The Shadow Covered,’ 60, 61.

Devaloka, 25.

Dharma, the Law, one of the constituents of Buddhism, 28 et al.

Dharma-gupta, 106, 107.

Dîpâṅkara Buddha, 38.

Discourse or sermon of a devotee in Ceylon, 110.

Dragons or nâgas, 29, 67, 101; the dragon of the Râma tope, 69; the white-eared dragon, 52; Elâpattra, 96.

E-he (period), 116.

Endowments of the monkish communities, and offerings to them, 22, 23, 43, 44, 108, 109.

Fâ-hien. His surname, and notices of his early life, 1, 2; lived to the age of eighty-eight, 2, 3. Genuineness of his narrative, 3, 4. Different recensions of it, and especially the Corean text appended to this volume, 4. Stages of his travels:—Chʽang-gan, 10; Lung, 10; kingdom of Kʽeen-kwei, 10; that of Now-tʽan, 10; Chang-yih, 11； Tʽun-hwang, 11； desert of Gobi, 12； Shen-shen, 12； Woo-e, r4； Yu-teen, 16; Tsze-hoh, 21; Yu-hwuy, 21; Kʽeeh-chʽâ, 22; Tʽo-leih, 24； crosses the Indus, 26； Woo-chang, or Udyâna, 28； Soo-ho-to, or Swastene, 29； Gandhâra, 31； Takshaśilâ, 32； Purushapura, or Peshâwar, 33； He-lo, or Hidda, in Nagâra, 36； Nagâra, 38–40; Little Snowy mountains, 40; Lo-e, 41； Poh-nâ, 41; recrosses the Indus, 41; Pe-tʽoo, or Bhida, 41； Mathurâ, or Muttra, 42; Sarikâśya, 47; Kanyâkubja, or Canouge, 53; Â-le, 54; Shâ-che, 54； Śrâvastî in Kośala, 55； Too-wei, 63； Na-pei-keâ, 64; Kapilavastu, 64; Râma, 68; Kuśanagara, 70； Vaiśâlî, 72； confluence of the five rivers, 75; Pâṭaliputtra, or Patna, 77; Râjagṛiha, 80; Nâla, 81； New Râjagṛiha, 81; Gṛidhra-kûṭa hill, 83； Śrataparṇa cave, 85; Gayâ, 87; mount Gurupada, 92; Vârâṇasî, or Benâres, 93； Kâśî, 94； Kauśâmbî, 96; Patna, 98; Champâ, 100; Tâmaliptî, 100; Singhala, or Ceylon, 101； Java, 113; Shan-tung, in China, 114； the Capital, 115.

First image made of Buddha, 57.

Foo Kung-sun, 15.

Four great topes in North India, 32; in Central India, 90.

Four places of regular occurrence in the history of all Buddhas, 68.

Four spiritual truths, and four classes of disciples, 57.

Gandhâra, 31, 33, 109.

Ganges, 54, 93, 100.

Gayâ, 87–90.

Gomati monastery, 17.

Gośîrsha Chandana wood, 39, 57.

Gṛidhra-kûta hill, 80, 82. Legends connected with, 83. Fâ-hien spends a night on, 83.

Grove of the Getting of Eyes, 58, 59.

Gurupada (mount), 92.

Habits of the Khoteners, 16, r7.

Hall of Buddha, 20, 102.

Han, the land of. See China.

He-lo, 36.

Hînayâna, 14, 15, 23, 41, et al.

Ho-shang, name of, 58.

Hwăng-che (period), 9.

Hwuy-keen (pilgrim), 11, 15.

Hwuy-king (pilgrim), 9, 18, 22, 29, 36. Death of, 40, 41.

Hwuy-tah (pilgrim), 18, 29, 36.

Hwuy-wei (pilgrim), 10, 15.

Hwuy-ying (pilgrim), 10. Death of, 36.

India, 10, 14. (North), 24, 28, 29. (Central), 28, 42. (South), 47.

Indus, the, 26. Crossing it, 26; recrossing it, 41.

Jambudvîpa, 34, 48, 80.

Jâtaka stories, 30, 31, 32, 73, 74, et al.

Jetavana vihâra, 56； burning of the, 57. Sympathy of the monks at, with the pilgrims, 58. Park of the, 59.

Jîvaka, 82.

Kanishka (king), 33； and his tope, 34.

Kanyâkubja, or Canouge, 53, 54.

Kan Ying, 27.

Kâo-chʽang, 15.

Kapilavastu, 64–68.

Karaṇḍa Bamboo garden (Karaṇḍa Veṇuvana), 84.

Kâśî, 94.

Kaśyapa brothers and their disciples, 89.

Kaśyapa Buddha’s entire skeleton, 93.

Kauḍḥinya and his companions, 94, 95.

Kauśâmbî, 96.

Keah-yin (year), 116.

Kʽeeh-chʽâ, 18, 22.

Kʽeen-kwei, 10.

Ke-hâe (year), 9.

Kharachar, 109.

Khoten, 16–20, 109.

King Prasenajit, 55.

King’s New monastery, 19.

Kophene, 21.

Kośala, 55.

Kwang-chow, 114.

Kwan-she-yin, 46, 112, 113.

Le E (prefect), 115.

Le Hâo, 12.

Legends of Buddha in North India, 29, 30, 39; as Bodhisattva, 31. Of his danta-kâshṭha, 54, 55.

Legends of Takshaśilâ, 32.

Legends of topes and monastery, 53, 73.

Lichchhavis, 71, 72, 76.

Little Snowy mountains, 40.

Lo-e, 41.

Lumbinî (garden), 67. Birth of Buddha in, 67.

Lung, 10.

Madhyamayâna, 14.

Mahâkaśyapa, 45, 85.

Mahâ-maudgalyâyana (Mugalan), 44, 48, 82.

Mahâ-prajâpatî, 55, 66.

Mahâyâna, 14, 16, 21, 41, et al.

Maitreya Bodhisattva, 25; statue of, 25, 28, 109.

Mañjuśrî, 46, 79 (a Brahmân).

Mâra, king, 74； Piśuna, 83； 88.

Mathurâ, or Muttra, 42.

Merchants (five hundred), 89.

Monasteries, or Saṅghârâmas, 17, 28, et al.

Monastery (Gomati), 17.

Monastery of the Great Heap, 52.

Monastery (Pigeon), 96–98.

Monkish customs, 44–47.

Monkish food out of the ordinary hours, 44.

Monks (4000 in Shen-shen), 13； (4000 in Woo-e), 15； (several myriads in Khoten), 15. Influence of the, 42. Quinquennial assembly of, 22, 23.

Mother of Buddha (Mahâ-mâyâ), 48, 56, 65.

Muchilinda (dragon), 89.

Nagâra, 29, 36.

Nâla, 81.

Nanda, 65.

Naraka, 90.

Ne-le city and pillar, 80.

New Râjagṛiha, 81.

Ninety-six sorts of erroneous views, 62.

Nirgrantha, the, 82.

Nirvâṇa, 14, 27, 33, et al.

Now-tʽan, 10.

Onion mountains, 20, 21, 23, 24.

Pâo-yun (pilgrim), 11, 15, 36.

Pâramitâs, the, 46； Prajñâ-pâramitâ, 46.

Pari-nirvâna, 33, 57, 73.

Park of ‘The ṛishi’s Deer-wild,’ 94.

Pâṭaliputtra, or Patna, 77; monasteries of, 78, 79; hospitals and dispensaries of, 79, 97–99. Manuscripts copied there, 98–99； the Mahâsâṅghika rules, Sarvâstivâdâḥ rules, Saṃyuktâbhidharmahṛidaya-(śâstra), Sûtra of 2500 gâthas, the Parinirvâṇa-vaipulya Sûtra, Mahâsâṅ-ghikâḥ Abhidharma, 99.

Pe-tʽoo, or Bhida, 41.

Pʽing (king of Chow dynasty), 27.

Plain (Central and South India), 47.

Poh-nâ, 41.

Poonah, or Jumna river, 42.

Prasenajit. See King

Pratyeka Buddhas, 40, 53, 74.

Procession of images at Khoten, 16–19; at Patna, 79; in Ceylon, 106, 107.

Purushapura, or Peshâwar, 33.

Quinquennial assembly of monks, 22.

Râhula, 46.

Râjagṛiha (new and old) legends and incidents, 80–86.

Râma and its tope, 68, 69.

Relics of Buddha:—spittoon, 23； alms-bowl, 23, 34, 35, 89, 109; tooth, 23, 105, 107； skull-bone, 36, 37； pewter staff, 39; Saṅghâli, or Saṅghâṭi, 39; hair and nails, 39 et al.; shadow, 39, 88.

Retreat (the summer), 10, 11, 22, 29, 113, 117, et al.

Śakra, 30, 34, 49, 50, 60, 80, 81.

Sâma, 106.

Samâdhi, 76.

Saṅghâli. See Relics.

Săng-king (pilgrim), 11, 36.

Săng-shâo (pilgrim), 11, 21.

Saṅkâśya, 47.

Śâriputtra, 44, 81, 82.

Shâ-che, 54.

Shadow of Buddha. See Relics.

Shay-e, 63.

Shen-shen, 12.

Shikshâpada, or ten commandments, 46.

Singhala, or Ceylon, 100–111. Manuscripts obtained in, 111.

Śmaśânam, 84.

Snow mountains, 24.

Soo-ho-to (Swastene), 29, 30.

Śramaṇa (Śraman, Shâ-măn), 14 et al.

Śrâmaṇera, 45, 69, 70.

Śrataparṇa cave, or cave of the First Council, 84, 85.

Śrâvastî, 55, 56. Topes and legends of, 56–61.

Śrotâpannas, 67, 86.

Subhadra, 71.

Sudâna, 106.

Sudatta, 56.

Śuddhodana, 64.

Sympathy of Indian monks with pilgrims, 41.

Takshaśilâ, 32.

Tamâliptî, 100.

Tâo-ching (pilgrim), 9, 18, 29, 36, 99.

Tathâgata, 63.

Three Buddhas anterior to Śâkyamuni, 63, 64.

Tʽo-leih, or Darada, 24.

Topes, 17, 40, 53, et al. Buddha himself assisted in building a model tope, 39. 40.

Trayastriṃśas heaven, legend of Buddha’s ascent to and descent from, 48, 49.

Treasuries of the monasteries in Ceylon, 103; rule regarding, 104.

Tripiṭaka, 10.

Trîsharaṇa, 46.

Tsʽin, 15, 23.

Tsʽing-chow, 115.

Tsze-hoh, 21.

Tʽun-hwang, 11, 12.

Tushita heaven, 25.

Upâli, 66.

Upasena, 82.

Utpala bhikshuṇî, 49.

Vaiśakha (mother), 59.

Vaiśâlî, 72.

Vaiśyas, chiefs of, 38, 47.

Vanity of life and of the body, 54, 91.

Vârâṇasî, or Benâres, 94.

Vihâra, 36, 37, et al. King’s grant of a new vihâra to monks in Ceylon, 108.

Vimoksha tope, 38.

Vinaya, or Books of Discipline, 9, 10, 98, et al.

Virûdhaha (Vaidûrya), king, 63, 67.

When the law of Buddha first went to the East, 27, 28.

Woo-chang, or Udyâna, 28, 29.

Woo-e, 14.

Yang-chow, 115.

Yang-low, 10.

Yu-hwuy, 21.

Yu-teen, or Khoten, 16.

高麗囯大藏都監雕造

紗門法顯自記遊天竺事

日本安永己亥紗門玄韻重鐫

西曆一千八百八十五年

英國牛津大學校印書局刊著

高[1]僧[1]法顯傳

東晋沙門釋[2]法顯自記遊天竺事

[1] S, M omit. [2] S, M omit.

一章

法顯昔在長安，慨律藏殘缺，於是遂以弘始二年，歲在己亥，與慧景，道整，慧應，慧嵬等， 同契至天竺，尋求戒律。初發跡長安，度隴，至乾歸國，夏坐。夏坐訖，前[1]至褥[2]檀國， 度養樓山，至張掖鎮，張掖大亂，道路不通，張掖王慇懃，遂畱爲꜄作檀越。於是與智嚴，慧簡， 僧紹，寶雲，僧景等相遇，欣於同志，便共夏坐。夏坐訖，復꜄進到燉煌，有塞東西可八十里， 南北四十里，共停一月餘日，法顯等五人隨使先發，復꜄與寶雲等別，燉煌太守李浩供給度 沙河，沙河中，多有惡鬼熱風，遇則皆死，無一全者，上無飛鳥，下無走獸，遍望極目，欲求 度處，則莫知所擬，唯以死人枯骨爲標幟耳。

[1] After 前, S, M insert 行. [2] S, M 耨.

二章

行十七日，計可千五百里，得至鄯[1]鄯[1]國，其地崎嶇薄瘠，俗人衣服粗，與漢地同，但以 氈褐爲異。其國王奉法，可有四千餘僧，悉小乘學，諸國俗人，及沙門，盡行天竺法，但有精 麤[2]。從此西行，所經諸國，類皆如是，唯國國胡語不同，然出家人，皆習天竺書，天竺語。

住此一月日，復꜄西北行十五日，到烏[3]夷國[4]，僧亦有四千餘人，皆小乘學，法則齊整， 秦土沙門至彼，都不豫其僧例也[5]。法顯得符行當[6]公孫經理，住二月餘日，於是還與 寶雲等共合[7]，烏夷國人不修禮儀，遇客甚薄，智嚴，慧簡，慧嵬，遂返向高昌，欲求行資， 法顯等蒙符公孫供給，遂得直進西南行，路中無居民，涉行艱難，所經之苦，人理莫比，在道 一月五日，得到于闐。

[1] M 善. [2] S 麄. [3] S, M 𠌵. [4] After 國, S, M repeat 𠌵夷國. [5] S, M omit. [6] S, M 堂. [7] S, M 爲.

三章

其國豊樂，人民殷盛，盡皆奉法，以法樂相娛，衆僧乃數萬人，多大乘學，皆有衆食。彼國 人民星居，家家門前，皆起小塔，最小者可高二丈許，作四方僧房，供給客僧，及餘所須。

國主安頓[1]供[2]給[2]法顯等於僧伽藍，僧伽藍名瞿摩帝，是大乘寺，三千僧 共犍槌[3]食，入食堂時，威儀齊肅，次第而坐，一切꜄寂然，器鉢無聲，淨人益食， 不得相喚，但以手指麾。慧景，道整，慧達，先發向竭叉國，法顯等欲觀行像。停三月日。

其國中有[4]四大僧伽藍，不數小者，從四月一日，城裏便掃灑道路，莊嚴巷陌，其城門上 張大幃幕，事事嚴飾[5]，王及夫人婇[6]女，皆住其中。瞿摩帝僧是大乘學，王所敬重， 最先行像，離城三四里，作四輪像車，高三丈餘，狀如行殿，七寶莊校，懸繒幡蓋，像立車中， 二菩薩侍，作諸天侍從꜄，皆以[7]金銀彫瑩，懸於虛空，像去門百步，王脫天冠，易著 新衣，徒跣持華香，翼從出城迎像，頭面禮足，散花[8]燒香，像入城時，門樓上夫人 婇[6]女，遙散衆花[8]，紛紛而下。如是莊嚴供具，車車各異，一僧伽藍則一日行像， 自[9]月一日爲始，至十四日行像乃訖。行像訖，王及夫人，乃還宮耳。其城西七八里， 有僧伽藍，名王新寺，作來八十年，經三王方成，可高二十五丈，彫文刻鏤，金銀覆꜄上， 衆寶合成，塔後作佛堂，莊嚴妙好，梁柱，戶扇꜄，牕[10]牖，皆以金薄，別作僧房， 亦嚴麗整飾，非言可盡，嶺東六國諸王所有上價寶物，多作供養，人用者少。

[1] S, M 堵. [2] S, M omit. [3] S, M 椎. [4] S, M 十. [5] S, M [C1]. [6] S, M 采. [7] S, M omit. [8] S, M 華. [9] S, M 四. [10] S 窻; M 窓.

四章

旣過四月行像，僧韶一人，隨胡道人向𦋺賓。法顯等進向子合國，在道二十五日，便到其國， 國王精進，有千餘僧。多大乘學。住此十五日꜂已，於是南行四日，入葱嶺山，到於麾國安居。

安居꜂已山[1]行二十五日，到竭叉國，與慧景等合。

[1] S, M 止.

五章

値其國王作般遮越師，般遮越師，漢言五年大會也，會時，請四方沙門，皆來，雲集[1]꜂已， 莊嚴衆僧坐處，懸繒幡[2]蓋，作金銀蓮華，著僧[3]座後，鋪凈坐具，王及羣臣，如法供養， 或一月二月，或三月，多在春時，王作會꜂已，復꜄勸諸羣臣，設供供養，或一日，二日，三日， 五日，乃[4]至[4]七[4]日[4]，供養都畢，王以所乘馬，鞍勒自副，使國中貴重臣騎之， 幷諸白[5]㲲[5]，種種珍寶，沙門所須之物，共諸羣臣發願布施衆[6]僧[6]，布施僧[7] ꜂已，還從僧贖。其地山寒，不生餘穀，唯熟麦[8]耳。衆僧受歲꜂已，其晨輒霜，故其王每請[9] 衆僧令麥熟，然後受歲。其國中有佛唾壺，以石作之[10]，色似佛鉢，又有佛一齒，其[11] 國中[12]人，爲꜄佛齒起塔，有千餘僧徒[13]，盡小乘學。自山以東，俗人被服粗[14]， 類[14]與[14]秦土同[15]，亦以氈褐爲異，沙門法用轉[16]勝，不可具記。其國當 葱嶺之中，自葱嶺꜂已前，草木果實皆異，唯竹及安石榴[17]甘蔗三物，與漢地同耳。

[1] J repeats. [2] S, M 旛. [3] S, M 繒. [4] S, M omit. [5] S, p.y. 自㲲. [6] S, M omit. [7] S, M omit. [8] S, M 麥. [9] S, M 讚. [10] S, M omit. [11] S, M omit. [12] S, M omit. [13] S, M omit. [14] S, M omit. [15] S, M omit. [16] S, M repeat. [17] S, M 留。

六章

從此西行，向北天竺，在道一月，得度葱嶺，葱嶺山[1]冬夏有[2]雪，又有毒龍，若失其意， 則吐毒風，雨꜄雪，飛沙，礫石，遇此難者，萬無一全，彼土人[3]卽名爲雪山[4]也。度嶺꜂已, 到北天竺，始入其境，有一小國，名陀歷，亦有衆僧，皆小乘學。其國昔有羅漢，以神足力， 將一巧匠꜂上兠率[5]天，觀彌勒菩薩長短，色貌，還下刻木作像，前後三꜂上觀，然後乃成像， 長八丈，足趺八尺，齋日常有光明，諸國王競興供養，今故現在。

[1] S, M omit. [2] J 日. [3] S, M repeat. [4] After 山, S, M insert 人. [5] S, M 術.

七章

於此順嶺，西南行十五日，其道艱岨，崖岸嶮絕，其山唯石壁立千仞，臨之目眩，欲進則投足 無所，下有水，名新頭河，昔人有鑿石通路，施傍梯者，凡度七百，度梯꜂已，躡懸絚過河， 河兩岸相去，減八十步，九譯[1]所記，漢之張騫，甘英，皆不至此[2]。衆僧問法顯佛法東過， 其始可知𫆀，顯云，訪問彼土人，皆云，古老相傳，自立彌勒菩薩像後，便有天竺沙門， 賫經律過此河者，像立在佛泥洹後三百許年許[3]於周氏平王時，由茲而言，大教宣流， 始自此像，非꜀夫彌勒大士繼軌釋迦，孰能令三寶宣通，邊人識法，固知冥運之開，本非人事， 則漢明帝[4]之夢有由而然矣。

[1] S, M 驛. [2] S, M omit. [3] Probably for 計, a cutter’s mistake. [4] S, M omit.

八章

度河便到烏長國，其[1]烏長[2]國是正北天竺也，盡作中天竺語，中天竺所謂中國，俗人 衣服飮食，亦與中國同，佛法甚盛，名衆僧止[3]住[3]處爲僧伽藍，凡有五百僧伽藍， 皆小乘學，若有客比丘到，悉供養三日，三日過꜂已，乃令自求所安。常傳言，佛至北天竺， 卽到此國也[4]，佛遺足跡於此[5]，或長或短，在人心念，至今猶爾，及曬衣石，度惡龍處， 悉[6]亦[6]現在，石高丈四尺[7]，濶二丈許，一邊平。慧景，慧[8]達[8]，道[9]整[9] 三人，先發向佛影那竭國，法顯等住此國，夏坐。坐訖，南下到宿呵多國。

[1] S, M omit. [2] S, M 萇. [3] S, M omit. [4] S, M 已. [5] After 此, S, M insert 跡. [6] S, M invert. [7] S, M omit. [8][9] S, M invert.

九章

其國佛法亦盛。昔天帝釋試菩薩，化作鷹鴿，割肉貿鴿處，佛旣[1]成道，與諸弟子遊行，語云， 此本是吾割肉貿鴿處，國人由是得知，於此處起塔，金銀校飾。

[1] S, M 卽.

十章

從此東下五日，行到犍𨹔[1]衛國，是阿育王子，法益，所治處，佛爲菩薩時，亦於此國以眼 施人，其處亦起大塔，金銀校餝。此國人，多小乘學。

[1] S, M 陀.

十一章

自此東行七日，有國名竺剎尸羅，竺剎尸羅，漢言截頭也，佛爲菩薩時，於此處以頭施人， 故因以爲名，復꜄東行二日，至投身餧餓虎處，此二處亦起大塔，皆衆寶校飾。諸國王，臣民， 競興供養，散華然燈，相繼不絕，通上二塔，彼方人亦名爲四大塔也。

十二章

從犍𨹔衛國，南行四日，到弗樓沙國，佛昔將諸弟子，遊行此國，語꜄阿難云，吾般泥洹後， 當有國王，名𦋺膩伽，於此處起塔。後𦋺[1]膩伽王出世，出行遊觀時，天帝釋欲開發其意， 化作牧牛小兒，當道起塔，王問言[2]，汝作何等，答言作佛塔，王言大善，於是王卽於小兒 塔上起塔，高四十餘丈，衆寶校飾，凡所經見塔廟，壯麗威嚴，都無此比，傳云，閻浮提塔， 唯此塔[3]爲上，王作塔成꜂已，小塔卽自傍出大塔南，高三尺許。佛鉢卽在此國，昔月氏王， 大興兵衆，來伐此國，欲取佛鉢，旣伏此國꜂已，月氏王等[4]，篤信佛法，欲持鉢去，故大[5] 興供養，供養三寶畢，乃校飾大象，置鉢其上，象便伏地，不能得前，更作四輪車載鉢，八象 共牽，復꜄不能進，王知與鉢緣未至，深自愧歎，卽於此處起塔及僧伽藍，幷畱鎮守，種種供養。

可有七百[6]餘僧，日將欲[7]中，衆僧則出鉢，與白衣等，種種供養，然後中食，至暮燒香時， 復꜄爾，可容二斗許，雜色而黑多，四際分明，厚可二分，甚[8]光澤，貧人以少華投中，便滿， 有大富者，欲以多華[9]供養，正復百千萬斛，終不能滿。寶雲，僧景，止[10]供養佛鉢， 便還。慧景，慧達，道整，先向那竭國，供養佛影，佛齒，及頂骨，慧景病，道整住看，慧達一人， 還於弗樓沙國相見，而慧達，寶雲，僧景，遂還秦土。慧景[11]在佛鉢寺無常，由是法顯獨進向 佛頂骨所。

[1] S, M omit. [2] S, M 曰. [3] S, M omit. [4] S, M omit. [5] S, M omit. [6] S, M 日. [7] S, M omit. [8] S, M omit and insert 瑩徹. [9] After 華, S, M insert 而. [10] S, M 只. [11] After 景, S, M insert 應.

十三章

西行十六由延，至那竭國界，𫑻[1]羅城，城[2]中有佛頂骨精舍，盡以金薄七寶校飾， 國王敬重頂骨，慮人抄奪，乃取國中豪姓八人，人持一印，印封守護，清晨八人俱到，各視 其印，然後開戶，開戶꜂已，以香汁洗手，出佛頂骨，置精舍外，高座上，以七寶圓碪碪下，瑠璃 鍾覆꜄上，皆珠璣校飾，骨黃白色，方圓四寸，其上隆起，每日出後，精舍人，則登高樓，擊大鼓， 吹蠡[3]，敲銅鉢[4]，王聞꜂已，則詣精舍，以華香供養，供養꜂已，次第頂戴而去，從東門入， 西門出，王朝朝如是供養禮拜，然後聽國政，居士長者亦先供養，乃修家事，日日如是，初無 懈[5]倦。供養都訖，乃還頂骨於精舍中，有七寶解脫塔，或開或閉，高五尺許，以盛之。精舍 門前，朝朝恒有賣華香人，凡欲供養者，種種買焉，諸國王亦恒遣使供養。精舍處方三[6]十步， 雖復꜄天震地裂，此處不動。從此北行一由延，到那竭國城，是菩薩本以銀錢貿五莖華，供養 定光佛處。城中亦有佛齒塔，供養如頂骨法。城東北一由延，到一谷口，有佛錫杖，亦起精舍 供養，杖以牛頭栴檀作，長丈六七許，以木筒盛之，正復꜄百千人舉，不能移。入谷口[7]西行， 有佛僧伽梨，亦[8]起[9]精舍供養，彼國土俗[10]，亢旱時，國人相率出衣，禮拜供養，天卽 大雨。那竭城南半由延，有石室博山西南向，佛留影此中，去十餘步觀之，如佛眞形，金色相好， 光明炳著，轉近轉微，髣髴如，有諸方國王，遣工畫師摹寫，莫能及。彼國人傳云，千佛盡當於 此留影。影西四[11]百步許，佛在時，剃髮剪爪，佛自與諸弟子，共造塔，高七八丈，以爲將來 塔法，今猶在，邊有寺，寺中有七百餘僧。此處有諸羅漢，辟支佛塔，乃千數。

[1] S, M 醯. [2] S, M omit. [3] S, M 螺. [4] S, M 鈸. [5] The Corean text has the 心 beneath. [6] S, M 四. [7] After 口, S, M insert 四日. [8] S, M omit. [9] S, M omit. [10] S, M omit. [11] S, M omit.

十四章

住此冬三月，法顯等三人，南度小雪山，雪山冬夏積雪，山北陰中，遇[1]寒風暴起，人皆噤戰， 慧景一人，不堪復꜄進，口出白沫，語꜄法顯云，我亦不復꜄活，便可時去，勿得俱死，於是遂終， 法顯撫之，悲꜀號，本圖不果，命也奈何。復꜄自力前，得過嶺南，到羅夷國，近有三千僧，兼 大小乘學。住此夏坐，坐訖，南下行十日，到跋那國，亦有三千許僧，皆小乘學。從此東行三日， 復꜄渡新頭河，兩岸皆平地。

[1] S, J 週.

十五章

過河有國名毘荼，佛法興盛，兼大小乘學，見秦道人往，乃大憐愍，作是言，如何邊地人能 知出家爲道，遠求佛法，悉供給所須，待之如法。

十六章

從此東南行，減八十由延，經歷諸寺甚多，僧衆萬數，過是諸處꜂已，到一國，國名摩頭羅， 又經蒱[1]那河，河邊左右，有二十僧伽藍，可有三千僧，佛法轉盛。凡沙河꜂已西，天竺諸國， 國王皆篤信佛法，供養衆僧時，則脫天冠，共諸宗親羣臣，手自行食，行食꜂已，鋪氈於地， 對上座前，坐於衆僧前，不敢坐牀，佛在世時，諸王供養法式，相傳至今。從是以南，名爲中國， 中國寒暑調和，無霜雪，人民殷樂，無戶籍官法，唯耕王地者，乃輸地利，欲去便去，欲住便住， 王治不用刑斬[2]有罪者，但罰其錢，隨事輕重，雖復꜄謀爲惡逆，不過截右手而꜂已，王之侍衛 左右，皆有供祿，舉國人民，悉不殺生，不飮酒，不食葱蒜，唯除旃荼[3]羅，旃荼羅名爲惡人， 與人別居，若入城市，則擊木[4]以自異，人則識而避之，不相搪[5]揬[6]。國中不養 䐗[7]鷄[7]，不賣生口，市無屠店[8]，及沽[9]酒者，貨易，則用貝齒，唯旃荼羅，漁[10] 獵師，賣肉耳。自佛般泥洹後，諸國王，長者居士，爲꜄衆僧起精舍，供給田宅，園圃，民戶， 牛犢，鐵劵書錄，後王王相傳，無敢廢者，至今不絕。衆僧住止房舍[11]，牀蓐飮食，衣服， 都無闕乏，處處皆爾。衆僧常以作功德爲業，及誦經坐禪，客僧往到，舊僧迎逆，代擔[12] 衣鉢，給洗足水，塗足油，與非時漿，須臾息꜂已，復꜄問其臘數，次第得房舍臥具，種種如法。

衆僧住處，作舍利弗塔，目連，阿難塔，幷阿毘曇，律，經，塔。安居後一月，諸希福之家，勸化 供養僧，行[13]非時漿，衆僧大會說法，說法꜂已，供養舍利弗塔，種種華[14]香[14]，通夜 然燈，使伎[15]樂[15]人[16]作，舍利弗，大[17]婆羅門時，詣佛求出家，大目連，大迦葉， 亦如是，諸比丘尼，多供養阿難塔，以阿難請世尊聽女人出家故。諸沙彌，多供養羅云。

阿毘曇師者，供養阿毘曇，律師者供養律，年年一供養，各自有日，摩訶衍人，則供養般 若波羅蜜，文殊師利，觀世音等。衆僧受歲竟，長者居士，婆羅門等，各將[18]種種衣物， 沙門所須以用[19]，布施衆[20]僧[20]，僧受[21]，亦自各各布施，佛泥洹꜂已來， 聖衆所行，威儀法則，相承不絶。自度[22]新頭河，至南天竺，迄于南海，四五萬里， 皆平坦，無大山川，正有河水耳[23]。

[1] S, M 捕. [2] S, M 岡. [3] S, M 茶. W. [4] S 水. [5] S 唐; S, p.y. 湯. [6] S 突. [7] S, M 猪雞. [8] S, M 估. [9] S 估; M 酤. [10] S, M omit. [11] After 舍, S, M insert 供養. [12] S, M 檐. W. [13] S, M 作. [14] S, M invert. [15] S, M omit. [16] Before 人, S, M have 彼. [17] S, M 本. [18] S, M 持. [19] S, M omit. [20] S, M invert. [21] S, M omit. [22] S, M 渡. [23] S, M omit.

十七章

從此東南行十八由延，有國名僧迦施，佛꜂上忉利天，三月爲꜄母說法，來[1]下處。佛꜂上忉利天， 以神通力，都不使諸弟子知，來滿七日，乃放神足，阿那律以天眼遙見世尊，卽語꜄尊者大目連， 汝可往問訊世尊，目連卽往，頭面禮足，共相問訊，問訊꜂已，佛語꜄目連。吾𨚫後七日，當下 閻浮提，目連旣還，于時八國大王，及諸臣民，不見佛久，咸皆渴仰，雲集此國，以待世尊，時 優鉢羅比丘尼，卽自心念，今日國王臣民，皆當[2]迎佛，我是女人，何由得先見，佛卽以神足化 作轉輪聖王，最前禮佛。佛從忉利天上來向下，下時，化作三道寶階，佛在中道，七寶階上行， 梵天王，亦化作白銀階，在右邊執白拂而侍，天帝釋化作紫金階，在左邊執七寶蓋而侍，諸天 無數從佛下，佛旣下，三階俱沒于[3]地，餘有七級而[4]現，後阿育王，欲知其根際，遣人 掘看，下至黃泉，根猶不盡，王益敬[5]信[5]，卽於階上起精舍，當中階作丈六立像，精舍 後立石柱，高三十肘，上作師子，柱內四邊，有佛像，內外暎[6]徹，淨若琉璃，有外道論師， 與沙門諍此住處，時沙門理屈，於是共立誓言，此處若是沙門住處者，今當有靈驗，作是言꜂已， 柱頭師子，乃大鳴吼見꜄驗[7]，於是外道慴[8]怖，心伏而退。佛以受天食三月，故身作天香， 不同世人，卽便浴身，後人於此處起浴室，浴室猶在。優鉢羅比丘尼初禮佛處，今亦起塔，佛在 世時，有剪[9]髮爪[10]，作塔，及過去三佛，幷釋迦文佛坐處，經行處，及作諸佛形像處， 盡有塔，今悉在。天帝釋，梵天王，從佛下處，亦起塔。此處僧及尼可有千人，皆同衆食， 雜大小乘學，住處有[11]一白耳龍，與此衆僧作檀越，令國內豊熟，雨澤以時，無諸災害，使衆僧 得安，衆僧感其惠，故爲꜄作龍舍，敷置坐處，又爲꜄龍設福食供養，衆僧日日衆中，別差三人， 到龍舍中食，每至夏坐訖，龍輒化形，作一小蛇，兩耳邊白，衆僧識之，銅盂盛酪，以龍置中， 從上座至下座行之，似若問訊，遍便化去，每[12]年一出，其國豊饒，人民熾盛，最樂無比， 諸國人來，無不經理供給所須。寺西[13]北五十由延，有一寺名大[14]墳[14]，大墳者， 惡鬼名也，佛本化是惡鬼，後人於此處起精舍布[15]施阿羅漢，以水灌手，水瀝滴地，其處故在， 正復꜄掃除，常現不滅。此處別有佛塔，善鬼神常掃灑，初不須人工，有邪見國王言，汝能如是者， 我當多將兵衆住此，益積糞穢，汝復꜄能除不，鬼神卽起大風，吹之令淨。此處有百枚小塔，人終 日꜂數之，不能得知，若至意欲知者，便一塔邊置一人，꜂已復꜄計꜂數人人，或多或少，其不可得知。

有一僧伽藍，可六七百僧，此中有辟支佛食處，泥[16]地大如車輪，餘處生草，此處獨不生， 及曬衣地處，亦不生草，衣[C2][17]著꜆地跡，今故現在。

[1] S, M 未. R. [2] After 當, S, M insert 奉. [3] S, M 於. [4] S, M. omit. [5] S, M invert. [6] S, M 映. [7] S, M 證. [8] S, M 懼. [9] S, M 翦. [10] S, M 爪. W. [11] S, M omit. [12] S, M 年. [13] S, M omit. [14] S, M 火境. [15] After 舍, S, M insert 以精舍. [16] After 泥, S, M insert 洹. [17] S, M 條.

十八章

法顯住龍精舍，夏坐，坐訖，東南行七由延，到𦋺饒[1]夷城，城接恒[2]水，有二僧伽藍， 盡小乘學。去城西六七里，恒[2]水北岸，佛爲꜄諸弟子說法處，傳云，說無常，苦，空[3]， 說身如泡沫等，此處起塔，猶在。度恒[2]水，南行三由延，到一村[4]。名阿梨，佛於此中 說法，經行，坐處，盡起塔。

[1] S, p.y. 鐃. [2] So, all recensions and Julien. Probably should always be 洹. [3] S, M omit. [4] S, M 林.

十九章

從此東南行十由延，到沙祗大國，出沙祗城，南門道東，佛本在此嚼楊枝꜂已[1]，刺土中，卽 生長七尺，不增不減，諸外道婆羅門嫉妬，或斫或拔遠棄之，其處續生如故。此中亦有四佛經行， 坐處，起塔，故在。

[1] S, M omit.

二十章

從此南行八由延，到拘薩羅國舍衛城，城內人民希曠，都有二百餘家，卽波斯匿王所治城也。

大愛道故精舍處，須達長者井壁，及鴦掘魔得道，般泥洹燒身處，後人起塔，皆在此城中， 諸外道婆羅門，生嫉妬心，欲毀壞之，天卽雷電霹靂，終不能得壞。出城南門，千二百步，道西， 長者須達起精舍，精舍東向，開門[1]戶，兩邊[2]有二石柱，左柱上作輪形，右柱上作牛形， 精[3]舍[3]左[3]右[3]，池流清淨，樹[4]林[5]尙茂，衆華異色，蔚然可觀，卽所謂祗洹 精舍也，佛꜂上忉利天，爲꜄母說法九十日，波斯匿王思見佛，卽刻牛頭栴檀作佛像，置佛坐處， 佛後還入精舍，像卽避出迎佛，佛言，還坐，吾般泥洹後，可爲四部衆作法式，像卽還坐，此像 最是衆像之始，後人所法者也，佛於是移住南邊小精舍，與像異處，相去二十步。祗洹精舍， 本有七層，諸國王人民，競興供養，懸繒幡[6]蓋，散華燒香，然[7]燈續明，日日不絕，鼠 含[8]燈炷，燒[9]幡[6]蓋，遂及精舍七꜀重都盡，諸國王人民，皆大悲惱，謂栴檀像꜂已燒， 却後四五日，開東小精舍戶，忽見本像，皆大歡喜，共治精舍，得作兩꜀重，還移像本處。法顯， 道整，初到祗洹精舍，念昔世尊住此二十五年，自傷生在邊地[10]，共諸同志遊歷諸國， 而或有還者，或有無常者，今日乃見佛空處，愴然心悲，彼衆僧出問法[11]顯等言，汝等從 何國來，答曰[12]，從漢地來，彼衆僧歎曰，奇哉，邊國[13]之人，乃能求法至此，自相 謂言，我等諸師和上[14]，相𣴎以[15]來，未見漢道人來到此也。精舍西北四里，有林[16]。

名曰得眼，本有五百盲人，依精舍住此，佛爲꜄說法，盡還得眼，盲人歡喜，刺[17]杖著꜆地， 頭面作禮，杖遂生長大，世人重之，無敢伐者，遂成爲林，是故以得眼爲名，祗洹衆僧，中食後， 多往彼林[16]中坐禪。祗洹精舍東北六七里，毘舍佉母作精舍，請佛及僧此處，故在。祗洹精舍 大院[18]，各[19]有二門，一門東向，一門北向，此園卽須達長者布金錢買地處[20]， 精舍當中央，佛住此處最久，說法，度人，經行，坐處，亦盡起塔，皆有名字，乃孫陀利殺身謗 佛處。出祗洹東門，北行七十步，道西，佛昔共九十六種外道論議，國王，大臣，居士，人民， 皆雲集而聽，時外道女，名旃遮[21]摩那起嫉妬[22]心，及[23]懷衣著꜆腹前，似若妊[24]身， 於衆會中謗佛以非法，於是天帝釋卽化作白鼠，嚙[25]其腰帶[26]，帶斷，所懷衣墮地， 地卽[27]裂，生入地獄，及調達毒爪[28]欲害佛，生入地獄處，後人皆幖[29]幟[29]之， 又於論議處起精[30]舍[30]，高六丈許，中[31]有坐佛像[32]，其道東有外道天寺， 名曰影覆꜄，與論議處精舍裌[33]道相對，亦高六丈許，所以名影覆꜄者，日在西時，世尊精舍影， 則暎外道天寺，日在東時，外道天寺影，則北暎，終不得暎佛精舍也，外道常遣人守其天寺， 掃灑，燒香，燃燈，供養，至明旦其燈輒移在佛精舍中，婆羅門恚言，諸沙門取我燈，自供養佛， 爲爾[34]不止。婆羅門於是夜自伺候，見其所事天神，將[35]燈繞佛精舍三匝[36]供[37] 養[37]，供養佛꜂已，忽然不見꜄。婆羅門乃知佛神大，卽捨家入道，傳云，近有此事。繞祗洹 精舍，有九十八僧伽藍，盡有僧住[38]，唯一處空。此中國有九十六種外道，皆知今世後[39] 世[40]，各有徒衆，亦皆乞食，但不持鉢，亦復꜄求福，於曠路側，立福德舍屋宇，牀臥，飮食， 供給行路人，及出家人，來去客，但所期異耳。調達亦有衆在，常[41]供養過去三佛，唯不供養 釋迦文佛。舍衛城東南四里，琉璃王欲伐舍夷國，世尊當道側立，立處起塔。

[1] J repeats. [2] S, M 廂. [3] S, M omit. [4] S, M omit. [5] After 林, S, M insert 木. [6] S, M 旛. [7] S, M 燃. [8] S, M 銜. [9] After 燒, S, M insert 花. [10] S, M 夷. [11] S, M omit. [12] S, M 云. [13] S, M 地. [14] M 尙. [15] S, M ꜂已. [16] S, M 榛. [17] S, M The Corean text is vulgar form of this. [18] S. 援; M 園. [19] S, M 落. [20] After 處, S, M insert 也. [21] S, p.y, 柘. [22] S, M 妒. [23] Should probably be 乃. [24] S, M 姙. [25] S, M 齧. [26] S, M omit. [27] After 卽, S, M insert 劈. [28] J 瓜. [29] S, M 標識. [30] S, M repeat. [31] S, M 裏. [32] S, M omit. [33] S, M 來. [34] Another form of this in text. [35] S, M 持. [36] S, M 帀. [37] S, M omit. [38] After 住, insert 處. [39] S, M omit. [40] S, M omit. [41] S, M omit.

二十一章

城西五十里，到一邑，名都維，是迦葉佛本生處，父子相見處，般泥洹處，皆悉起塔，迦葉如來 全身全利亦起大塔。從舍衛城東南，行十二由延，到一邑，名那毘伽，是拘樓秦佛所生處，父子 相見處，般泥洹處，亦[1]皆[2]起塔。從此北行，減一由延，到一邑，是拘那舍牟尼佛所生處， 父子相見處，般泥洹處，亦皆起塔。

[1] After 亦, S, M insert 有僧伽藍. [2] S, M omit.

二十二章

從此東行，減一由延，到迦維羅衛城，城中都無王民，甚[1]丘[2]荒，止[3]有衆僧民戶， 數十家而꜂已。白淨王故宮處，作太子母形像，及[4]太子乘白馬[5]，入母胎時，太子出城 東門見病人，廻車還處，皆起塔。阿夷相꜄太子處，與難𨹔等撲象，捅射處，箭東南去三十里 入地，令[6]泉水出，後世人治作井，令行人飮[7]，佛得道，還見父王處，五百釋子出家， 向優波離作禮，地六種震動處，佛爲꜄諸天說法，四天王等[8]守四門，父王不得入處，佛在 尼拘律樹下東向坐，大愛道布施佛僧伽梨處，此樹猶在。瑠[9]璃王煞[10]釋種[11]， 釋種[11]死[12]，盡得須陀洹，立塔，今亦在。城東北數里，有王田，太子坐[13]樹下， 觀耕者處。城東五十里，有王園，園名論民，夫人入池洗浴，出池北岸二十步，舉手攀樹枝， 東向生太子，太子墮地，行七步，二龍王浴太子身，浴處遂作井，及上洗浴池，今衆僧常取 飮之。凡諸佛有四處常定，一者，成道處，二者，輪[14]法輪處，三者，說法，論議伏外道處， 四者，꜂上忉利天，爲꜄母說法來下處，餘者[15]則隨時示現焉。迦維羅衛國大空荒，人民希踈， 道路怖畏白象，師子，不可妄行。

[1] After 甚, S, M insert 如. [2] S, M 坵. [3] S, M 只. [4] S, M 乃. W. [5] ? Mistake for 象. [6] S 今. [7] After 飮, S, M insert 之. [8] S, M omit. [9] S 琉. [10] S, M 殺. [11] After 種, S, M insert 子. [12] S, M 先. [13] S, M omit. [14] Probably should be 轉. [15] S, M omit.

二十三章

從佛生處，東行五由延，有國名藍莫，此國王得佛一分꜄舍利，還歸起塔，卽名藍莫塔，塔邊有池， 池中有龍，常守護此塔，晝夜供養，阿育王出世，欲破八塔，作八萬四千塔，破七塔꜂已，次欲 破此塔，龍便現身，持阿育王入其宮中，觀諸供養具，꜂已，語꜄王言，汝供養[1]若能勝是， 便可壞之持去，吾不與汝諍，阿育王知其供養具，非世之所[2]有，於是便還。此中荒蕪，無人 灑掃，常有羣象，以鼻取水灑地，取雜華香而供養塔，諸國有道人來，欲禮拜塔，遇象大怖，依樹 自翳，見象如法供養，道人大自悲感，此中无有僧伽藍，可供養此塔，乃令象灑掃，道人 卽捨大戒，還作沙彌，自挽草木，平治處所，使得淨潔，勸化國王作僧住處，已爲寺主[3]， 今現有僧住，此事在近，自爾相𣴎至今，恒[4]以沙彌爲寺主。

[1] S, M omit. [2] S, M omit. [3] S, M omit. [4] So, but should be 洹.

二十四章

從此東行三由延，大[1]子遣車匿，白馬，還處，亦起塔。從此東行四由延，到炭塔，亦有僧伽藍。

復꜄東行十二由延，到拘夷那竭城，城北，雙樹間，希連禪[2]河邊，世尊於此北首而般泥洹， 及須跋最後得道處，以金棺供養世尊七日處，金剛力士放金杵處，八王分舍利處，諸處皆 起塔，有僧伽藍，今悉現在。其城中人民，亦希[3]曠，止有衆僧民戶。從此東南行十二由延， 到諸梨車欲逐[4]佛般泥洹處，而佛不聽，戀佛不肯去，佛化作大深塹[5]，不得度，佛與鉢作信， 遣還其家處[6]，立石柱，上有銘題。

[1] J 太. R. [2] S, M omit. [3] M 稀. [4] S 遂. [5] In text, with 水 at the side. [6] S, M omit.

二十五章

自此東行十[1]由延，到毘舍離國。毘舍離城北大林，꜀重閣精舍，佛住處，及阿難半身塔。

其城裏本菴婆羅女家爲꜄佛起塔。今故現在。城南三里，道西，菴婆羅女以園施佛作佛住處。

佛將般泥洹，與諸弟子出毘舍離城，西門，廻身右轉顧看毘舍離城，告諸弟子，是吾最後所行處， 後人於此處起塔。城西北三里，有塔名放弓仗，以名此者，恒水流有一國王，王小夫人，生一肉胎， 大夫人妒之言，汝生不祥之徵，卽盛以木函，擲恒水中，下流有國王遊觀，見水上木函，開看， 見千小兒，端正殊特，王卽取養之，遂便長大，甚勇健，所往征伐，無不摧伏，次伐父王本國， 王大愁憂，小夫人問如[2]何故愁憂，王曰，彼國王有千子，勇健無比，欲求[3]伐吾國， 是以愁耳，小夫人言，王勿愁憂，但於城東作高樓，賊來時，置我樓上，則我能却之，王如其言， 至賊來[4]時，小夫人於樓上，語꜄賊言，汝是我子，何故作反逆事，賊曰，汝是何人云是我母， 小夫人曰，汝等若不信者，盡仰向張口，小夫人卽以兩手[5]搆兩乳，乳作[6]五百道， 俱[7]墮千子口中，賊知是其[8]母，卽放弓仗，二父王於是思惟，皆得辟支佛，二辟支 佛塔猶在。後，世尊成道，告諸弟子，是吾昔時放弓仗處，後人得知，於此處[9]立塔， 故以名焉。千小兒者，卽賢劫千佛是也。佛於放弓仗塔邊捨[10]壽[10]，佛[10]告阿難言， 我𨚫後三月，當般泥洹，魔王嬈固阿難，使不得請佛住世。從此東行三四里，有塔，佛般泥 洹後百年，有毘舍離比丘，錯行戒律十事，證言佛說如是爾，時諸羅漢及持[11]律比丘， 凡[12]有七百僧，更撿挍律藏，後人於此處起塔，今亦現[13]在。

[1] S, M 五. [2] S, M 王. [3] J 來. [4] S, M 到. [5] S, M 于. W. [6] Before 作, S, M insert 各. [7] S, M omit. [8] S, M 我. [9] S, M omit. [10] S, M omit. [11] After 持, S, M insert 戒. [12] After 凡, S, M insert 夫者. [13] S, M omit.

二十六章

從此東行四由延，到五河合口，阿難從摩竭國向毘舍離，欲般泥[1]洹[1]，諸天告阿闍世王， 阿[2]闍[2]世[2]王[2]卽自嚴駕，將士衆追到河上，毘舍離諸梨車聞阿難來，亦復꜄來迎， 俱到河上，阿難思惟，前，則阿闍世王致恨，還，則梨車復꜄怨，卽[3]於河中央入火光三昧， 燒身而般泥洹，分身作二分꜄，一分꜄在一岸邊，於是二王各得半身舍利，還歸起塔。

[1] S, M 湟槃. [2] S, M omit. [3] S, M 則.

二十七章

度河，南下一由延，到摩竭提國，巴連弗邑，巴連弗邑是阿育王所治城。城[1]中王宮殿， 皆使鬼神作，累石起牆[2]闕，彫文刻鏤，非世所造，今故現在。阿育王弟，得羅漢道， 常住耆闍崛山，志樂閑靜，王敬心欲[3]請於家供養，以樂山靜不肯受請，王語꜄弟言， 但受我請，當爲꜄汝於城裏作山，乃具飮食，召諸鬼神而告之曰，明日悉受我請，無座席， 各自賫來，明日諸大鬼神，各賫[4]大石來，壁[5]方四五步，坐訖，卽使鬼神累作大石山， 又於山底，以五大方石，作一[6]石室，可長三丈，廣二丈，高一丈餘。有一[7]大乘婆羅門子， 名羅汰私[8]迷，住此城裏，爽悟多智，事無不達，以清淨自居，國王宗敬師事，若往問訊， 不敢竝坐，王設以愛敬心執手，執手꜂已，婆羅門輒自灌洗，年可五十餘，舉國瞻仰，賴此 一人，弘宣佛法，外道不能得加陵衆僧。於阿育王塔邊，造摩訶衍僧伽藍，甚嚴麗，亦有 小乘寺，都合六七百僧衆，威儀，庠序，可觀，四方高德沙門，及學問人，欲求義理，皆詣 此寺。婆羅門子師，亦名文殊師利，國內大德沙門，諸大乘比丘，皆宗仰焉，亦住此僧伽藍。

凡諸中國，唯此國城邑爲大，民人富盛，競行仁義，年年常以建卯月八日行像，作四輪車， 縛竹作五層有𣴎，攎[9]椻[9]戟，高二丈餘許，其狀如塔，以白㲲纏上，然後彩畫，作諸 天形像，以金銀瑠璃莊挍，其上懸繒幡蓋，四邊作龕，皆有坐佛，菩薩立侍，可有二十車， 車車莊嚴各異，當此日，境內道俗皆集，作倡伎樂，華香供養，婆羅門子來請佛，佛次第入城， 入城內再宿，通夜然燈，伎樂，供養，國國皆爾，其國長者居士，各於城內[10]，立福德醫藥舍， 凡國中貧窮，孤獨，殘跛，一切꜄病人，皆詣此舍，種種供給，醫師看病，隨宜飮食及湯藥， 皆令得安，差者自去。阿育王壞七塔，作八萬四千塔，最初所作大塔，在城南三里餘，此塔前 有佛[11]迹，起精舍，戶北向，塔[12]南有一石柱，圍丈四五，高三丈餘，上有銘題云，阿育王 以閻浮提，布施四方僧，還以錢贖，如是三反。塔北三四百步，阿育王，本於此作泥梨城， 泥[13]梨[13]城[13]中[14]，有石柱，亦高三丈餘，上有師子，柱上有銘，記作泥梨城因緣， 及年數日月。

[1] S, M omit. [2] In text with 土 at the side. [3] S, M omit. [4] S, M 持. [5] S, M 辟. [6] S, M omit. [7] S, M omit. [8] After 私, S, M insert 婆. [9] M 攎椻; S 攎偃. [10] S, M 中. [11] After 佛, S, M insert 脚. [12] S, M repeat. [13] S, M omit. [14] After 中, S, M insert 央.

二十八章

從此東南行九由延，至一心孤石山，山頭有石室，石室南向，佛坐其中，天帝釋將天樂般遮 彈琴樂佛處，帝釋以四十二事問佛，一一以指畫石，畫跡故在，此中亦有僧伽藍。從此西南行 一由延，到那羅聚落，是舍利弗本生村，舍利弗還於此[1]中般泥洹，卽此處起塔，今[2]現在。

從此西行一由延，到王舍新城，新城者，是阿闍世王所造，中有二僧伽藍，出城西門三百步， 阿闍世王得佛一分꜄舍利，起塔，高大嚴麗。出城南四里，南向入谷，至五山裏，五山周圍， 狀若城郭，卽是蓱沙王舊城，城東西可五六里，南北七八里，舍利弗，目連，初見頞鞞處， 尼犍子作火坑毒飯請佛處，阿闍世王酒飮꜄黑象，欲害佛處，城東北角曲中，耆舊於菴婆羅園中， 起精舍，請佛及千二百五十弟子供養處，今故在。其城中空荒，無人住。

[1] After 此, S, M has 村. [2] After 今, S, M has 亦.

二十九章

入谷搏山，東南上十五里，到耆闍崛山，未至頭三里，有石窟南向，佛本於此坐禪。西北三十步， 復꜄有一石窟，阿難於中坐禪，天魔波旬化作雕鷲，住窟前，恐阿難，佛以神足力隔石，舒手 摩阿難肩，怖卽得止，鳥迹手孔今悉在，故曰雕鷲窟山。窟前有四佛坐處，又諸羅漢各各有 石窟坐禪處，動有數百，佛在石室前，東西經行，調達於山北嶮巇[1]間橫擲石，傷佛足指處， 石猶在。佛說法堂꜂已毀壞，止有塼壁基在，其山峰秀端嚴，是五山中最高。法顯於新城中，買香， 華，油燈，倩二舊比丘送，法顯到[2]耆闍崛山，華香供養，然燈續明，慨然悲傷，收淚而言， 佛昔於此[3]說首楞嚴，法顯生不値佛，但見遺跡處所而꜂已，卽於石窟前誦首楞嚴，停止一宿， 還向新城。

[1] S 㠊. [2] S, M ꜂上. [3] After 此, S, M insert 住.

三十章

出舊城北，行三百餘步，道西，迦蘭陀竹園精舍今現在，衆僧掃灑。精舍北二三里，有尸磨賒那， 尸磨賒那者，漢言棄死人墓田。搏南山西行，三百步，有一石室，名賓波羅窟，佛食後，常於此 坐禪，又西行五六里，山北陰中，有一石室，名車帝，佛泥洹後，五百阿羅漢結集經處，出經時， 鋪三高[1]座，莊嚴挍飾，舍利弗在左，目連在右，五百數中少一阿羅漢，大迦葉爲上座，時阿難 在門外，不得入，其處起塔，今亦在。搏山亦有諸羅漢坐禪石窟甚多。出舊城北東，下三里，有調達 石室。離此五十步，有大方黑石，昔有比丘，在上經行，思惟是身無常，苦空꜄，得不淨觀，猒患 是身，卽捉刀欲自煞，復꜄念，世尊制戒，不得自煞，又念，雖爾，我今但欲煞三毒賊，便以刀自刎， 始傷肉[2]，得須𨹔洹，旣半，得阿那含，斷꜂已，成阿羅漢，果般泥洹。

[1] S, M 空. [2] S, M 再.

三十一章

從此西行四由延，到伽𫆀城，城內亦空荒。復꜄南行二十里，到菩薩本苦行六年，處處有林木。

從此西行三里，到佛入水洗浴，天案樹枝，得攀出池處，又[1]北行二里，得彌家女奉佛乳糜處。

從此北行二里，佛於一大樹下，石上東向，坐食糜，樹，石，今悉在，石可廣長六尺，高二尺許， 中國寒暑均調，樹木或數千歲，乃至萬歲。從此東北行半由延，到一石窟，菩薩入中西向， 結[C3]趺坐，心念，若我成道，當有神驗，石壁上，卽有佛影現，長三尺許，今猶明亮，時， 天地大動，諸天在空中白言，此非是[2]過去當來諸佛成道處，去此西南行，減半由延，到[3]貝 多樹下，是過去當來諸佛成道處，諸天說是語꜂已，卽便在前唱導，導引而去，菩薩起行，離樹 三十步，天授吉祥草，菩薩受之，復꜄行十五步，五百青雀飛來，繞菩薩三匝而去，菩薩前到 貝多樹下，敷吉祥草，東向而坐，時魔王遣三玉女，從北來試，魔王自從南來試，菩薩以足 指案地，魔兵退散。三女變成[4]老母[4]，自上苦行六年處，及此諸處，後人皆於中起塔， 立像，今皆在。佛成道꜂已，七日觀樹，受解脫樂處，佛於貝多樹下，東西經行七日處，諸天化 作七寶堂[5]，供養佛七日處，文鱗盲龍七日繞佛處，佛於尼拘律樹下，方石上東向坐，梵天 來請佛處，四天王奉鉢處，五百賈人[6]授麨蜜處，度迦葉兄弟師徒千人處，此諸處，亦盡[7] 起塔。佛得道處，有三僧伽藍，皆有僧住，衆僧民戶，供給繞[8]足，無所乏少，戒律嚴峻， 威儀，坐起，入衆之法，佛在世時，聖衆所行，以至于今，佛泥洹꜂已來，四大塔處，相𣴎不絕， 四大塔者，佛生處，得道處，轉法輪處，般泥洹處。

[1] M 人. [2] S, M omit. [3] S, M omit. [4] S, M omit. [5] S, M 臺. [6] S, M 客. [7] S, M omit. [8] S, M 饒. R.

三十二章

阿育王昔作小兒時，當道戲，遇迦[1]葉[1]佛行乞食，小兒歡喜，卽以一掬土施佛，佛持還泥經 行地，因此果報，作鐵輪王，王꜄閻浮提。乘鐵輪，案行閻浮提，見鐵圍兩山間地獄治罪人， 卽問羣臣，此是何等，答言，是鬼王閻羅王[2]治罪人，王自念言，鬼王尙能作地獄治罪人， 我是人主，何不作地獄治罪人𫆀，卽問臣等，誰能爲꜄我作地獄，主治罪人者，臣答言，唯有 極惡人能作耳，王卽遣臣，遍求惡人，見池[3]水邊有一人[4]，長壯，黑色，髮黃，目[5]青， 以脚鈎魚[6]，口呼[7]禽獸，禽獸來，便射殺無得脫者，得此人꜂已，將來與王，王密勅之， 汝作四方高牆，內植種種華果，作好浴池，莊嚴校飾，令人渴仰，牢作門戶，有人入者，輒捉， 種種治罪，莫使得出，設使我入，亦治罪莫放，今拜汝作地獄主。時[8]有比丘，次第乞食， 入其門，獄卒見之，便欲治罪，比丘惶怖求請，須臾聽我中食。俄頃，復꜄有人入，獄卒內꜆置 碓臼[9]，中擣之，赤沫出，比丘見꜂已，思惟此身無常，苦，空，如泡，如沫，卽得阿羅漢， 旣而獄卒捉內꜆鑊湯中，比丘心顏欣悅，火滅，湯冷，中生蓮華，比丘坐上，爾[10]時[10]，獄 卒卽往白王，獄中奇怪，願王往看，王言，我前有要，今不敢往，獄卒言，此非小事，王宜疾往， 更改先要，王卽隨入，比丘爲꜄王[11]說法，王得信解，卽壞地獄，悔前所作衆惡，由是信重 三寶，常至貝多樹下，悔過自責，受八戒[12]齋，王夫人問，王常遊何處，羣臣答言，恒[13]在 貝多樹下，夫人伺王不在時，遣人伐其樹倒，王來見之，述[14]悶躃地，諸臣以水灑面，良久 乃蘇，王卽以塼累四邊，以百甖牛乳，灌樹根身，四枝[15]布地，作是誓言，若樹不生，我 終不起，作[16]是[16]誓꜂已，樹便卽根꜂上而生，以至于今[17]，高減十丈。

[1] S, M 釋迦. [2] S, M omit. [3] S, M 泄. [4] M omits. [5] S, M 眼. [6] Before 魚, S, M insert 兼. [7] S, M 哹. [8] S, M omit. [9] J 日. [10] S, M omit. [11] S, M omit. [12] S, M omit. [13] Should be 洹. [14] J 迷. [15] S, M omit. [16] S, M omit. [17] S, M repeat.

三十三章

從此南三里行，到一山名雞足，大迦葉今在此山中，擘[1]山下入，入處不容人，下入極遠有旁孔， 迦葉全身，在此中住，孔外有迦葉本洗手土，彼方人若頭痛者，以此土[2]塗之，卽差。此山中 卽日故有諸羅漢住，彼方諸國道人，年年往供養迦葉，心濃至者，夜卽有羅漢來，共言論釋其疑， ꜂已忽然不現。此山榛木茂盛，又多師子，虎，狼，不可妄行。

[1] S, M 劈. [2] S, M 上. W.

三十四章

法顯還向巴連弗邑，順恒[1]水西下十由延，得一精舍，名曠野，佛所住處，今現有僧。復꜄順 恒[1]水西行十二由延，到迦尸國，波羅柰[2]城，城東北十里許，得仙人鹿野苑精舍，此苑本 有辟支佛住，常有野鹿栖宿，世尊將成道，諸天於空中唱言，白淨王子，出家學道，𨚫後七日， 當成佛，辟支佛聞꜂已，卽取泥洹，故名此處爲仙人鹿野苑，世尊成道꜂已，後人於此處起精舍。

佛欲度拘驎等五人，五人相謂言，此瞿曇沙門[3]，六年苦行，日食一麻，一米，尙不得道，况入 人間，恣身口意，何道之有，今日來者，愼勿與語，佛到，五人皆起作禮處，復꜄北行六十步， 佛於此東向坐，始轉法輪，度拘驎等五人處，其北二十步，佛爲꜄彌勒授[4]記處，其南五十步， 翳羅鉢龍問佛，我何時[5]得免此龍身，此處皆起塔，見在，中有二僧伽藍，悉有僧住。自鹿野苑 精舍，西北行十三由旬[6]，有國名拘睒彌，其精舍名瞿師羅園，佛昔住處，今故有衆僧， 多小乘學。從東行八由延，佛本於此度惡鬼處，亦常[7]在此住，經行，坐處，皆起塔，亦 有僧伽藍，可百餘僧。

[1] Should be 洹. [2] Text has 手 on the left. [3] After 門, S, M insert 本. [4] S 受. [5] After 時, S, M insert 當. [6] S, M 延. [7] S, M 嘗.

三十五章

從此南行二百由延，有國名達嚫，是過去迦葉佛僧伽藍，穿[1]大石山作之，凡有五꜀重，最下 ꜀重作象形，有五百間石室，第二層作師子形，有四百間，第三層作馬形，有三百間，第四層作牛形， 有二百間，第五層作鴿形，有一[2]百間，最上有泉水，循石室前，繞房而流，周圍廻曲，如是 乃至下꜀重，順房流，從戶而出，諸僧[3]室中，處處穿石，作窻牖通明，室中朗然都無幽闇，其室 四角頭穿石作梯蹬上處，今人形小，緣梯上，正得至，昔人一脚躡處，因名此寺爲波羅越， 波羅越者，天竺名鴿也，其寺中，常有羅漢住。此土丘荒，無人民居，去山極遠，方有村，皆 是邪見不識佛法沙門，婆羅門，及諸異學。彼國人民，常見飛[4]人[4]來入此寺，于時諸國 道人，欲來禮此寺者，彼村人則言，汝何以不飛𫆀，我見此間道人皆飛，道人方便答言，翅未成耳。

達嚫國幽[5]嶮，道路艱難，難[6]而知處欲往者，要當賫錢貨，施彼國王，王然後遣人送，展轉 相付，示其逕路，法顯竟不得往，承彼土人言，故說之耳。

[1] So, S, M text has 身 instead of 牙. [2] S, M omit. [3] S, M 層. [4] S, M invert. [5] S, M omit. [6] S, M omit.

三十六章

從彼波羅柰國東行，還到巴連弗邑，法顯本求戒律，而北天竺諸國，皆師師口傳，無本可寫， 是以遠步，乃至中天竺，於此摩訶衍僧伽藍，得一部律是摩訶僧祗衆律，佛在世時，最初大衆 所行也，於祗洹精舍傳其[1]本，自餘十八部，各有師資，大歸不異，然[2]小小不同，或 用開塞，但此最是廣說備悉者。復꜄得一部抄律，可七千偈，是薩婆多衆律，卽此秦地衆僧所 行者也，亦皆師師口相傳授，不書之於文字。復꜄於此衆中得雜阿毘曇心，可六千偈，又得 一部[3]經，二千五百偈，又得一卷方等般泥洹經，可五千偈，又得摩訶僧祗阿毘曇，故法顯 住此三年，學梵書，梵語，寫律。道整旣到中國，見沙門法則，衆僧威儀，觸事可觀，乃追歎秦 土邊地，衆僧戒律殘缺，誓言自今꜂已去至得佛，願不生邊地，故遂停不歸。法顯本心，欲令戒律 流通漢地，於是獨還。

[1] S 具. [2] S, M 於. [3] After 部, S, M insert 綖.

三十七章

順恒水東下十八由延，其南岸有瞻波大國，佛精舍經行處，及四佛坐處，悉起塔，現有僧住。

從此東行，近五十由延，到[1]摩梨帝國，卽是海口，其國有二十四僧伽藍，盡有僧住，佛法 亦興，法顯住此二年，寫經及畫像。於是載商人大舶，泛[2]海西南行，得冬初信風，晝夜十四日， 到師子國，彼國人云，相去可七百由延。其國本[3]在洲上，東西五十由延，南北三十由延，左右 小洲，乃有百數，其間相去，或十里，二十里，或二百里，皆統屬大洲，多出珍寶珠璣，有 出摩尼珠，地方可十里，王使人守護，若有採者十分꜄取三。

[1] After 到, S, M insert 多. [2] S 汎. [3] M 大.

三十八章

其國本無人民，正[1]有鬼神及龍居之，諸國商人共市易，市易時，鬼神不自現身，但出寶物， 題其價直，商人則依價，雇[2]直取物，因商人來往往，故諸國人聞其土樂，悉亦復꜄來，於是 遂成大國，其國和適，無冬夏之異，草木常茂，田種隨人，無有時節。佛至其國，欲化惡龍，以神 足力，一足躡王城北，一足躡山頂，兩跡相去十五由延，王[3]於[3]城北跡上，起大塔， 高四十丈，金銀莊校，衆寶合成，塔邊復꜄起一僧伽藍，名無畏山，有五千僧，起一佛殿，金銀刻鏤， 悉以衆寶，中有一青玉像，高二丈許。通身七寶焰光，威相嚴顯，非言所載，右掌中，有一無價寶珠， 法顯去漢地積年，所與交接，悉異域[4]人，山川草木，舉目無舊，又同行分披[5]，或流[6]或亡， 顧影唯己，心常懷悲，忽於此玉像邊，見商人以[7]一白絹扇，供養，不覺悽然，淚下滿目。其國 前王，遣使中國，取貝多樹子，於佛殿傍種之，高可二十丈，其樹東南傾，王恐倒，故以八九圍柱 拄樹，樹當拄處心生，遂穿柱而下，入地成根，大可四圍許，柱雖中裂，猶裹其[8]外，人亦 不꜂去，樹下起精舍，中有坐像，道俗敬仰無倦。城中又起佛齒精舍，皆七寶作，王淨修梵行， 城內人敬[9]信[9]之情亦篤，其國立治꜂已來，無有飢[10]荒喪亂。衆僧庫藏，多有珍寶，無價 摩尼，其王入僧庫遊觀，見摩尼珠，卽生貪心，欲奪取之，三日乃悟，卽詣僧中稽首，悔前罪心， 因[11]白僧言，願僧立制，自今꜂已後，勿聽王入[12]庫看，比丘滿四十臘，然後得入。其城中 多居士長者，薩薄商人，屋宇嚴麗，巷陌平整，四衢道頭皆作說法堂，月八日，十四日，十五日， 鋪[C4]高座，道俗四衆，皆集聽法。其國人云，都可[13]六萬僧，悉有衆食，王別於城內， 供養[14]五六千人，衆食須者，則持大[15]鉢往取，隨器所容，皆滿而還，佛齒常以三月中 出之，未出前[16]十日，王莊校大象，使一辯說人，著王衣服，騎象上，擊鼓[17]唱言，菩薩 從三阿僧祗劫作[18]行，不惜身命，以國城[19]妻子，及挑眼與人，割肉貿鴿，截頭布[C4]， 投身餓虎，不悋[20]髓腦，如是種種苦行爲꜄衆生，故成佛，在世四十五年，說法教化，令不安者 安，不度者度，衆生緣盡，乃般泥洹，泥洹꜂已來，一千四百九十七歲[21]，世間眼滅，衆生長悲， 𨚫後十日，佛齒當出，至[22]無畏山精舍，國內道俗欲殖福者，各各平治道路，嚴飾巷陌，辨衆 華香，供養之具，如是唱꜂已，王便[23]夾道兩邊，作菩薩五百身꜂已來，種種變現，或作須大拏， 或作睒變，或作象王，或作鹿，馬，如是形像，皆彩畫莊校，狀若生人，然後佛，齒乃出中道而行， 隨路供養，到無畏精舍，佛堂上，道俗雲集，燒香然燈，種種法事，晝夜不息，滿九十日，乃還城內 精舍，城內精舍至齋日，則開門戶禮敬如法。無畏精舍東四十里，有一山，山中有精舍， 名支[24]提，可有二千僧，僧中有一大德沙門，名達摩瞿諦，其國人民，皆共宗仰，住一石室中， 四十許年，常行慈心，能感蛇鼠，使同止一室，而不相害。

[1] S, M 止. [2] S, M 直. [3] S, M invert. [4] S, M 城. [5] M 析. [6] S, M 留. [7] After 以, S, M insert 晉地. [8] Before 其, S has 畏; M 在. [9] S, M invert. [10] M 饑. [11] S, M 告. [12] After 入, S, M insert 其. [13] After 可, M inserts 五. [14] S, M omit. [15] S, M 本. W. [16] S, M omit. [17] Text has 皮 on left. [18] S, M 苦. [19] S, M omit. [20] An obsolete form in text. [21] S, M 年. [22] S, M 正. W. [23] S, M 使. [24] S, M 跋.

三十九章

城南七里，有一精舍，名摩訶毘訶羅，有三千僧住，有一高德沙門，戒行清潔，國人咸疑是羅漢， 臨終之時，王來省視，依法集僧而問比丘得道𫆀，其便以實答，言是羅漢，旣終，王卽按經律 以羅漢法葬之，於精舍東四五里，積好大薪，縱廣可三丈餘，高亦爾，近上著栴檀沉水，諸香木， 四邊作階꜂上，持淨好白㲲，周匝蒙積[1]作[2]大轝，狀[3]似此間轜[4]車，但無龍魚耳， 當闍緒[5]時，王及國人，四衆咸集，以華香供養，從轝至墓所，王自華香供養，供養訖， 轝著𧂐上，酥油遍灌，然後燒之，火然時，人人敬心，各脫上服，及羽儀傘蓋，遙擲火中以助闍維， 闍維꜂已，收斂[6]取骨，卽以起塔，法顯至不及其生存，唯見葬時。王篤信佛法，欲爲꜄衆僧 作新精舍，先設大會，飯食僧，供養꜂已，乃選好上牛一雙，金銀寶物，莊校角上，作好金犁， 王自耕[7]墾[8]規[8]郭[8]四邊，然後割給民戶，田宅，書以鐵券，自是꜂已後代代相𣴎， 無敢廢易。法顯在此國聞天竺道人，於高座上，誦經云，佛鉢本在毘舍離，今在犍楗𨹔衛，竟若干 百年[9]，(法顯聞誦時，有定歲數，但今忘耳)，當復꜄至西月氏國，若干百年當至于闐國住， 若干百年當至屈茨國，若干百年當復꜄來到漢地[10]，若干百年當復꜄至師子國，若干百年 當還中天竺[11]，꜂已，當꜂上兠術天上，彌勒菩薩見而嘆[12]曰，釋迦文佛鉢至，卽共諸天， 華香供養七日，七日꜂已，還閻浮提，海龍王將[13]入龍宮。至彌勒將成道時，鉢還分爲四， 復꜄本頞[14]那山上，彌勒成道꜂已，四天王當復꜄應念佛，如先佛法，賢劫千佛，共用一[15]鉢。

鉢去꜂已，佛法漸滅，佛法滅後，人壽轉短，乃至五歲。五[16]歲之時，粳米酥油，皆悉化滅， 人民極惡，捉草[17]木，則變成刀杖，共相傷割殺，其中有福者，逃[18]避入山，惡人 相煞盡꜂己，還復꜄來出，共相謂言，昔人壽極長，但爲惡甚，作諸非法，故我等壽命，遂爾短促， 乃至五[19]歲，我今共行諸善，起慈悲心，修行信[20]義。如是，各行信義，展轉壽倍，乃 至八萬歲。彌勒出世，初轉法輪時，先度釋迦遺法中[21]弟子出家人，及受三歸，五戒， 八[22]齋法，供養三寶者，第二，第三次，度有緣者。法顯爾時欲寫此經，其人云，此無經， 本我心[23]口誦耳。

[1] S, M 𧂐. [2] Before 作, S, M insert 上. [3] S, M 牀. [4] S, M 輲. [5] Probably a mistake for 維, as below. [6] S, M 撿. [7] After 耕, S, M insert 頃. [8] S, M omit. [9] The thirteen characters that follow within parenthetic marks are in all the recensions in two parallel columns in smaller text. They are equivalent to a marginal note with us, and S and M insert a 之 after 誦. [10] After 地, S, M insert 住. [11] After 竺, S, M insert 到中天. [12] S, M 歎. [13] S, M 持. [14] S, M 頻. [15] S, M 此. [16] S, M 十. [17] S, M, omit. [18] Text, with 外 inside. [19] S, M 十. [20] S, M 仁. [21] S, M omit. [22] S, M omit. [23] S, M 止.

四十章

法顯住此國二年，更求得彌沙塞律藏本，得長阿含雜阿含，復꜄得一部雜藏，此悉漢土所無者。

得此梵本꜂已，卽載商人大船上，可有二百餘人，後係一小舶[1]，海行艱嶮，以備大舶[1] 毀壞，得好信風，東下三日，便値大風，舶[1]漏水入，商人欲趣小舶[1]，小舶[1]上人，恐人 來多，卽斫絙斷，商人大怖，命在須臾，恐舶[1]水滿[2]，卽取麤財貨，擲著水中，法顯亦 以君[3]墀[3]，及澡罐幷餘物，棄擲海中，但恐商人擲去經像，唯一心念觀世音，及歸命漢地 衆僧，我遠行求法，願威神歸流，得到所止，如是大風晝夜十三日，到一島邊，潮退之後，見船 漏處，卽補塞之，於是復꜄前。海中多有抄賊。遇輒無全，大海彌漫無邊，不識東西，唯望日月星宿 而進，若陰雨時，爲逐風去，亦無所[4]准，當夜闇時，但見大浪相搏，晃若[5]火色，黿鼈水性， 怪[6]異之屬，商人荒懅[7]，不知那向，海深無底，又無下石住處，至天晴꜂已，乃知東西，還復꜄望 正而進，若値伏石，則無活路，如是九十許[8]日[8]，乃到一國，名𫆀婆提，其國外道婆羅門 興盛，佛法不足言。停此國五月日，復꜄隨他商人，大舶上，亦二百許人，賫五十日粮[9]，以四月 十六日發，法顯於舶上安居，東北行趣廣州，一月餘日，夜鼓二時，遇黑風暴雨，商人賈客，皆 悉惶怖，法顯爾[10]時，亦一心念觀世音及漢地衆僧，蒙威神祐，得至天曉，曉꜂已，諸婆羅門議言， 坐載此沙門，使我不利，遭此大苦，當下比丘，置海島邊，不可爲꜄一人令我等危嶮[11]，法顯[12] 檀越言，汝若下此比丘，亦幷下我，不爾，便當殺我，如[13]其下此沙門，吾到漢地，當向國王 言汝也，漢地王亦敬信佛法，重比丘僧，諸商人躊躇，不敢便下，于時天多連陰，海師相望僻誤， 遂經七十餘日，粮食水漿欲盡，取海鹹水作食，分好水，人可得二升，遂便欲盡，商人議言，常行時， 政[14]可五十日，便到廣州[15]，今꜂已過期多日，將無僻𫆀，卽便西北行求岸，晝夜十二日， 到長廣郡界，牢山南岸，便得好水菜，但經涉險難，憂懼積日，忽得至此岸，見𦿺[16][C5][16]菜， 依然知是漢地，然不見人民及行跡，未知是何許，或言未至廣州，或言꜂已過，莫知所定，卽乘小舶， 入浦覓人，欲問其處，得兩獵人，卽將歸，令法顯譯語問之，法顯先安慰之，徐問汝是何人，答言， 我是佛弟子，又問汝入山何所求，其便詭[17]言，明當七月十五日，欲取桃[18]臘佛，又問 此是何國，答言，此青州長廣郡界，統屬晋[19]家，聞꜂已，商人歡喜，卽乞其財物，遣人 往長廣郡[20]，太守李嶷，敬信佛法，聞有沙門，持經像，乘舶泛海而至，卽將人從， 來[21]至海邊，迎接經像，歸至郡治，商人於是還向揚州，到[22]青州，請法顯一冬一夏。

夏坐訖，法顯[23]離諸師，久欲趣長安，但所營事重，遂便南下向都，就師出經律藏[24]，法顯 發長安，六年到中印[25]國，停經[26]六年，還經[27]三年，達青州，凡所遊履[28]，減 三十國，沙河꜂已西迄于天竺，衆僧威儀法化之美，不可詳說，竊惟諸師，未[29]得備聞，是 以不顧微命，淨海而還，艱難具更幸，蒙三尊威靈，危而得濟，故將[30]竹帛疏所經歷，欲令賢者 同其聞見。

[1] S, M 船; and elsewhere. [2] S, M 漏. [3] M 軍持. [4] S, M omit. [5] S, M 然. [6] Text has a vulgar form. [7] S, M 遽. [8] S, M invert. [9] S, M 糧. [10] Contracted form in text. [11] M 險. [12] After 顯, S, M insert 本. [13] S, M 汝. [14] S, M 正. [15] After 州, S, M insert 爾. [16] Should be 藜藿. [17] J 說. [18] M 挑 W. [19] S 劉. [20] S, M omit. [21] S, M omit. [22] S 劉法; M 留法. [23] After 顯, S, M insert 遠. [24] S, M omit. [25] S, M omit. [26] S, M omit. [27] S, M omit. [28] S, M 歷. [29] J 來. [30] S, M omit.

是歲甲寅，晉義熙十二年矣[1]，歲在壽星，夏安居末，迎法顯道人，旣至，留共冬齋，因講集之際， ꜀重問遊歷，其人恭順，言輒依實，由是先所略者勸令詳載，顯復꜄具敘始末，自云，顧尋所經， 不覺心動汗流，所以乘危履險，不惜此形者，蓋是志有所存，專其愚直，故投命於[2]必，死[3]之地， 以達萬一之冀。於是感歎，斯人以爲古今罕有，自大教東流，未有忘身求法如顯之比，然後 知誠之所感，無窮否而不通，志之所將[4]，無功業而不成，成꜀夫功業者，豈不由忘꜀夫[5]所重， 重꜀夫所忘者哉。

法顯傳꜄終

[1] S, M omit. [2] After 於, S, M insert 不. [3] S, M 全. [4] S, M 獎. [5] S, M 失.

Transcribers Notes:

This is an UTF-8 update of the transcription done by John Bickers, Dagny, and David Widger available at: https://www.gutenberg.org/ebooks/2124.

The original printed text scans can be found at: https://archive.org/details/b29352216

Notes on the text:

1. In the printed book the English text occupies the left side of the book and is read to the centre. The Chinese text occupies the right side of the book and is read to the centre. Essentially this was two books under the same binding. The Chinese text was originally published by Oxford University Press in 1885. In this transcription, the Chinese text is placed after the English text. An entry has been added to the table of contents to indicate this rearrangement: (CHINESE TEXT: 高⁠僧⁠法顯傳).

2. Letters surrounded by underscores ‘_’ are italicised.

3. Footnotes have been moved to the end of each chapter.

4. Spelling in the English text has been standardised to the most common versions used in the text. If equal number of spelling versions were present, the version most common at the time of publication was used. Spellings contained in direct quotations are left unchanged.

5. As much as possible, the Chinese transcription uses the same character variants as used in the original printed text. If a Unicode version of the character is not found, then a traditional variant is used in its place. For example radical 184 uses 𩙿in the printed text but most of the Unicode characters use 飠. The same case applies to radical 113. The printed text uses 示 but most Unicode characters use 礻.

6. Footnotes 5 and 6 in chapter 2 have been switched to match the the corresponding text in the chapter.

7. “Nâgara” in chapter 8 changed to “Nagâra” to match the rest of the text.

8. At the beginning of chapter 19 in the English text Legge says 3 yojanas of distance while the Chinese text says 10. This was left unchanged.

9. The number of columns in the Chinese text portions are limited to under 50 in order to approximately match the width of the English text. Chinese characters are wider than Latin characters.

10. Chinese characters not found in Unicode are marked as [Cn] where ‘n’ is a number:

[C1] 𩙿 on left, 芳 on right. Ideographic Description Sequence: ⿰𩙿芳

[C2] 條, but with 亻 replaced by 彳.

[C3] 𧾷on left, 加 on right. Ideographic Description Sequence: ⿰𧾷加

[C4] 方 on left, 色 on right. Ideographic Description Sequence: ⿰方色

[C5] 艹 on top, then 虍, and 隹 below. Ideographic Description Sequence: ⿱艹⿸虍隹

Transcriber’s Note:: Chinese Tone Marks.

The printed text uses semi-circular tone marks next to some Chinese characters with multiple or ambiguous pronunciations (Unicode U+A700–U+A707). The open portion of the semi-circle faces the character. These were originally used to indicate tones used in Middle Chinese.

The mark may be placed in any of the four corners of the Chinese character. In modern Mandarin Chinese the locations map to tones as follows:

lower left: 1st or 2nd tone upper left: 3rd tone (some cases 4th tone) upper right: 4th tone lower right: not applicable for modern Mandarin

Examples from the text:

重 zhòng (adj) heavy, important ꜀重 chóng (adv) repeatedly; (measure) layer, storey

語 yǔ (n) spoken language 語⁠꜄ yù (v) to tell, inform

For more details on tone marks, look up articles on ‘Middle Chinese tones’ or see：

Williams, S. Wells. 1874. _A Syllabic Dictionary of the Chinese Language; arranged according to the Wu-fang Yuen yin, with the pronunciation of the characters as heard in Peking, Canton, Amay and Shanghai._ Shanghai: American Presbyterian Mission Press. Introduction SECT. IV.—_SHING_ OR TONES.