大唐西域記 10.13

10.13

今王本那羅延天之祚胤，婆羅門之種也，字婆塞羯羅伐摩（唐言日胄），號拘摩羅（唐言童子）。自據畺土，奕葉君臨，逮於今王，歷千世矣。君上好學，眾庶從化，遠方高才，慕義客遊，雖不淳信佛法，然敬高學沙門。初，聞有至那國沙門在摩揭陀那爛陀僧伽藍，自遠方來，學佛深法，殷勤往復者再三，未從來命。時尸羅跋陀羅論師曰：「欲報佛恩，當弘正法，子其行矣，勿憚遠涉。拘摩羅王世宗外道，今請沙門，斯善事也，因茲改轍，福利弘遠。子昔起廣大心，發弘誓，願孤遊異域，遺身求法，普濟含靈，豈徒鄉國？宜忘得喪，勿拘榮辱，宣揚聖教，開導群迷，先物後身，忘名弘法。」於是辭不獲免，遂與使偕行，而會見焉。拘摩羅王曰：「雖則不才，常慕高學，聞名雅尚，敢事延請。」曰：「寡能褊智，猥蒙流聽。」拘摩羅王曰：「善哉！慕法好學，顧身若浮，踰越重險，遠遊異域。斯則王化所由，國風尚學。今印度諸國多有歌頌摩訶至那國《秦王破陣樂》者，聞之久矣，豈大德之鄉國耶？」曰：「然，此歌者，美我君之德也。」拘摩羅王曰：「不意大德是此國人，常慕風化，東望已久，山川道阻，無由自致。」曰：「我大君聖德遠洽，仁化遐被，殊俗異域拜闕稱臣者眾矣。」拘摩羅王曰：「覆載若斯，心冀朝貢。今戒日王在羯朱嗢祇羅國，將設大施，崇樹福慧，五印度沙門、婆羅門有學業者，莫不召集。今遣使來請，願與同行。」於是遂往焉。此國東山阜連接，無大國都，境接西南夷，故其人類蠻獠矣。詳問土俗，可兩月行，入蜀西南之境，然山川險阻，嶂氣氛沴，毒蛇毒草，為害滋甚。國之東南野象群暴，故此國中象軍特盛。從此南行千二三百里，至三摩呾吒國（東印度境）。

The king is fond of learning, and the people are so likewise in imitation of him. Men of high talent from distant regions aspiring after office (?) visit his dominions as strangers. Though he has no faith in Buddha, yet he much respects Sramanas of learning. When he first heard that a Sramana from China had come to Magadha to the Nâlanda sanghârâma from such a distance, to study with diligence the profound law of Buddha, he sent a message of invitation by those who reported it as often as three times, but yet the Sramana (i.e., Hiuen Tsiang) had not obeyed it. Then Silabhadra (Shi-lo-po-t'o-lo), master of sastras, said, "You desire to show your gratitude to Buddha; then you should propagate the true law; this is your duty. You need not fear the long journey. Kumara-raja's family respect the teaching of the heretics, and now he invites a Sramana to visit him. This is good indeed! We judge from this that he is changing his principles, and desires to acquire merit (or, from merit acquired) to benefit others. You formerly conceived a great heart, and made a vow with yourself to travel alone through different lands regardless of life, to seek for the law for the good of the world. Forgetful of your own country, you should be ready to meet death; indifferent to renown or failure, you should labour to open the door for the spread of the holy doctrine, to lead onwards the crowds who are deceived by false teaching, to consider others first, yourself afterwards;

forgetful of renown, to think only of religion (enlarge the law)." On this, with no further excuses, he hastened in company with the messengers to present himself to the king. Kumara-raja said, "Although I am without talents myself, I have always been fond of men of conspicuous learning. Hearing, then, of your fame and distinction, I ventured to ask you here to visit me." He replied, "I have only moderate wisdom, and I am confused to think that you should have heard of my poor reputation." Kumara-raja said, "Well, indeed! from regard for the law and love of learning to regard oneself as of no account, and to travel abroad regardless of so great dangers, to wander through strange countries! This is the result of the transforming power of the king's government, and the exceeding learning, as is reported, of the country. Now, through the kingdoms of India there are many persons who sing about the victories of the Tsin king of the Mahachina country. I have long heard of this. And is it true that this is your honourable birthplace?" He said, "It is so. These songs celebrate the virtues of my sovereign." He replied, "I could not think that your worthy self was of this country. I have ever had an esteem for its manners and laws. Long have I looked towards the east, but the intervening mountains and rivers have prevented me from personally visiting it."

In answer I said, "My great sovereign's holy qualities are far renowned, and the transforming power of his virtue reaches to remote districts. People from strange countries pay respect at the door of his palace, and call themselves his servants." Kumara-raja said, "If his dominion is so great (covering thus his subjects), my heart strongly desires to bear my tribute to his court. But now Siladitya-raja is in the country of Kajughira (Kie-chu-hoh-khi-lo), about to distribute large alms and to plant deeply the root of merit and wisdom. The Sramans and Brahmans of the five Indies, renowned for their learning, must needs come together. He has now sent for me. I pray you go with me!" On this they went together. On the east this country is bounded by a line of hills, so that there is no great city (capital) to the kingdom. Their frontiers, therefore, are contiguous to the barbarians of the south-west (of China). These tribes are, in fact, akin to those of the Man people in their customs. On inquiry I ascertained that after a two months' journey we reach the south-western frontiers of the province of Sz'chuen (Shu). But the mountains and rivers present obstacles, and the pestilential air, the poisonous vapours, the fatal snakes, the destructive vegetation, all these causes of death prevail. On the south-east of this country herds of wild elephants roam about in numbers; therefore, in this district they use them principally in war.

Going from this 1200 or 1300 li to the south, we come to the country of San-mo-ta-cha (Samatata).

The country of Kâmarûpa is about 10,000 li in circuit. The capital town is about 30 li. The land lies low, but is rich, and is regularly cultivated. They cultivate the Panasa fruit and the Na-lo-ki-lo (Nârikêla) fruit. These trees, though numerous, are nevertheless much valued and esteemed. Water led from the river or from banked-up lakes (reservoirs) flows round the towns. The climate is soft and temperate. The manners of the people simple and honest. The men are of small stature, and their complexion a dark yellow. Their language differs a little from that of Mid-India. Their nature is very impetuous and wild; their memories are retentive, and they are earnest in study. They adore and sacrifice to the Devas, and have no faith in Buddha; hence from the time when Buddha appeared in the world even down to the present time there never as yet has been built one sanghârâma as a place for the priests to assemble. Such disciples as there are are of a pure faith, say their prayers (repeat the name of Buddha) secretly, and that is all. There are as many as 100 Dêva temples, and different sectaries to the number of several myriads. The present king belongs to the old line (tso yari) of Nârâyana-dêva. He is of the Brâhman caste. His name is Bhâskaravarman, his title Kumâra (Keu-mo-lo). From the time that this family seized the land and assumed the government till the present king, there have elapsed a thousand successions (generations).