[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐西域記](https://indike.org/pramana/in.bauddha.taisho.2087) › 4.33 # 大唐西域記 4.33 大唐西域記 4.33 - **Language:** Classical Chinese ### [4.33](https://indike.org/pramana/in.bauddha.taisho.2087.4.33) 大城四周二百里內，彼土之人謂為福地。聞諸先志曰：昔五印度國二王分治，境壤相侵，干戈不息。兩主合謀，欲決兵戰，以定雌雄，以寧氓俗。黎庶胥怨，莫從君命。王以為眾庶者，難與慮始也，神可動物，權可立功。時有梵志，素知高才，密齎束帛，命入後庭，造作法書，藏諸巖穴。歲月既久，樹皆合拱。王於朝坐，告諸臣曰：「吾以不德，忝居大位，天帝垂照，夢賜靈書，今在某山，藏於某嶺。」於是下令營求，得書山林之下。群官稱慶，眾庶悅豫，宣示遠近，咸使聞知。其大略曰：「夫生死無崖，流轉無極，含靈淪溺，莫由自濟。我以奇謀，令離諸苦。今此王城周二百里，古先帝世福利之地。歲月極遠，銘記堙滅，生靈不悟，遂沈苦海。溺而不救，夫何謂歟？汝諸含識，臨敵兵死，得生人中，多殺無辜，受天福樂，順孫孝子，扶侍親老，經遊此地，獲福無窮。功少福多，如何失利？一喪人身，三途冥漠。是故含生，各務修業！」於是人皆兵戰，視死如歸。王遂下令，招募勇烈，兩國合戰，積屍如莽。迄于今時，遺骸遍野，時既古昔，人骸偉大。國俗相傳，謂之福地。 > On every side of the capital within a precinct of 200 li in circuit is an area called by the men of this place "the land of religious merit." This is what tradition states about it:—In old time there were two kings of the five Indies, between whom the government was divided. They attacked one another's frontiers, and never ceased fighting. At length the two kings came to the agreement that they should select on each side a certain number of soldiers to decide the question by combat, and so give the people rest. But the multitude rejected this plan, and would have none of it. Then the king (of this country) reflected that the people are difficult to please (to deal with). A miraculous power (a spirit) may perhaps move them (to action); some project (out-of-the-way plan) may perhaps settle (establish) them in some right course of action. > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > At this time there was a Brahman of great wisdom and high talent. To him the king sent secretly a present of some rolls of silk, and requested him to retire within his after-hall (private apartment) and there compose a religious book which he might conceal in a mountain cavern. After some time, when the trees had grown over (the mouth of the cavern), the king summoned his ministers before him as he sat on his royal throne, and said: "Ashamed of my little virtue in the high estate I occupy, the ruler of heaven (or, of Devas) has been pleased to reveal to me in a dream, and to confer upon me a divine book which is now concealed in such-and-such a mountain fastness and in such-and-such a rocky corner." On this an edict was issued to search for this book, and it was found underneath the mountain bushes. The high ministers addressed their congratulations (to the king) and the people were overjoyed. The king then gave an account of the discovery to those far and near, and caused all to understand the matter ; and this is the upshot of his message: "To birth and death there is no limit — no end to the revolutions of life. There is no rescue from the spiritual abyss (in which we are immersed). But now by a rare plan I am able to deliver men from this suffering. Around this royal city, for the space of 200 li in circuit, was the land of 'religious merit' for men, apportioned by the kings of old. Years having rolled away in great numbers, the traces have been forgotten or destroyed. > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World > Men not regarding spiritual indications (religion) have been immersed in the sea of sorrow without power of escape. What then is to be said ? Let it be known (from \[the information given\]) that all those of you who shall attack the enemy's troops and die in battle, that they shall be born again as men; if they kill many, that, free from guilt, they shall receive heavenly joys. Those obedient grandchildren and pious children who assist (attend) their aged parents in walking about this land shall reap happiness (merit) without bounds. With little work, a great reward. Who would lose such an opportunity, \[when once dead, our bodies fall into the dark intricacies of the three evil ways? Therefore \[let every\] man \[stir himself\] to the utmost to prepare good works." On this the men hastened to the field of battle... edict and summoned his braves. The two countries engaged in conflict, and the dead bodies were heaped together as sticks, and from that time till now the plains are everywhere covered with their bones. As this relates to a very remote period of time, the bones are very large ones. The constant tradition of the country, therefore, has called this "the field of religious merit" (or "happiness"). > — Samuel Beal 1884, Si-yu-ki: Buddhist Records of the Western World - [Previous: 4.32](https://indike.org/pramana/in.bauddha.taisho.2087.4.32) - [Next: 4.34](https://indike.org/pramana/in.bauddha.taisho.2087.4.34) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2087.4) ## Translations (1) - [Si-yu-ki: Buddhist Records of the Western World](https://indike.org/pramana/in.bauddha.taisho.2087~en-beal.4.8.2) — Samuel Beal 1884, English --- Source: [https://indike.org/pramana/in.bauddha.taisho.2087.4.33](https://indike.org/pramana/in.bauddha.taisho.2087.4.33) · Pramāṇa