釋迦方志 1.22

1.22

已前儒道兩說。雖形量差異莫越崑崙。尋崑崙近山。則西涼酒泉之地。穆后見西王母之所。具彼圖經。若崑崙遠山。則香山雪山之中也。河源出焉。故爾雅云。河出崑崙墟。郭璞圖贊云。崑崙三層號曰天柱。實惟河源水之靈府。案禹貢云。導河自積石者。但據伏流所出處而名之。若討本源誠有由矣　故佛經云。此無熱池東。有銀牛口出殑伽河。即古所謂恒河也。右繞池匝流入東南海。南有金象口出信度河。即古辛頭河也。右繞池匝流入西南海。西有瑠璃馬口出縛芻河。即古博叉河也。如上繞池入西北海。北有頗胝師子口出徙多河。即古私陀河也。如上繞池入東北海。案河圖云。崑崙山東方五千里名曰神州。亦名赤縣。又依書云。河源東北流出葱嶺岐沙谷。分為兩水。東北支流經于闐南山於國西北出。又東流大河經朅盤陀城東南。又經疎勒國西。又東北至城下。又迴流國南五百餘里至烏鎩國南。又東北至疎勒國北。六百一十里至烏孫界赤谷城。又東二百七十里經姑墨國南。又東六百七十里經龜茲國南。又東三百五十里經烏壘國南。此即漢時都護所治也。西南去疎勒二千一百一十里。東南去鄯善國。千七百八十五里。東北去烏耆國四百里。河又東南三百四十里經渠梨國南。又東二百四十里經黑山國南。此東去玉門關二千六百六十里。河又東經連城注賓城南且末國北合支水。河又東經婁蘭地。又東經鄯善國城南。過東北數百里入蒲昌海。其海東面少北去玉門一千三百里。又東北去陽關三百里。此河於蒲昌伏流南而少西數千里。入積石山在羌燒瓽中。書云。積石去崑崙丘。千七百四十里。或云。伏流萬三千里。斯諸臆說難以究詳。河出積石西南流九屈。東北合流經析支地是為河曲。又東北入塞。過燉煌張棭南。是為河源矣。案此實錄以尋河源。窮至無熱池所。方為討極。然此池神居非人所及。又是北天雪山之域。南接中土佛生之地。以處高勝故非邊矣。

Though the two accounts of Confucianism and Daoism cited above differ in shape and measurement, neither goes beyond Kunlun. Looking for the near Kunlun, it is the land of Jiuquan in Western Liang, the place where King Mu met the Queen Mother of the West, as detailed in the maps and treatises of that region. As for the distant Kunlun, it lies between Mount Gandhamādana and the Snow Mountains (Himālaya). The source of the River (Yellow River) issues from there. Thus the Erya states: 'The River issues from the wastes of Kunlun.' Guo Pu's Tu zan states: 'Kunlun has three tiers, called the Pillars of Heaven; it is truly the spiritual mansion of the river source and waters.' If we examine the Yugong's statement, 'The River was channelled from Jishi,' it merely names it based on the place where the subterranean stream emerges. If one investigates the original source, there is indeed a precedent. Therefore, the Buddhist sūtras state: East of this Anavatapta Lake, there is a silver ox mouth from which issues the Gaṅgā River, which is what was anciently called the Heng River. Circling the lake once clockwise, it flows into the southeastern sea. To the south is a golden elephant mouth from which issues the Sindhu River, which is the ancient Xindu River. Circling the lake once clockwise, it flows into the southwestern sea. To the west is a vaiḍūrya horse mouth from which issues the Vakṣu River, which is the ancient Boxa River. Circling the lake as above, it enters the northwestern sea. To the north is a sphaṭika lion mouth from which issues the Sītā River, which is the ancient Sida River. Circling the lake as above, it enters the northeastern sea. Examining the Hetu, it says: 'Five thousand li east of Mount Kunlun is named Shenzhou; it is also called Chixian.' Furthermore, according to texts, the source of the River flows northeast out of the Qisha Valley in the Congling (Pamir Mountains) and divides into two waters. The northeast tributary passes the southern mountains of Khotan and emerges northwest of the kingdom. The great river also flows east, passing southeast of the city of Kabbhanda. It also passes west of the kingdom of Kashgar, and goes northeast to below the city. It also flows back more than five hundred li south of the kingdom to the south of the kingdom of Wuśa. It also goes northeast, six hundred and ten li north of the kingdom of Kashgar, to the Red Valley City (Chigu) on the border of Wusun. It also goes two hundred and seventy li east, passing south of the kingdom of Gumo. It also goes six hundred and seventy li east, passing south of the kingdom of Kucha. It also goes three hundred and fifty li east, passing south of the kingdom of Wulei. This is where the Protectorate of the Western Regions was based during the Han dynasty. It is two thousand one hundred and ten li southwest to Kashgar, one thousand seven hundred and eighty-five li southeast to the kingdom of Shanshan, and four hundred li northeast to the kingdom of Agni. The River also goes three hundred and forty li southeast, passing south of the kingdom of Quli. It also goes two hundred and forty li east, passing south of the kingdom of Heishan. This is two thousand six hundred and sixty li east to the Yumen Pass. The River also goes east, passing south of the cities of Liancheng and Zhubincheng, and north of the kingdom of Qiemo, joining the Zhishui. The River also goes east, passing through the territory of Loulan. It also goes east, passing south of the city of the kingdom of Shanshan, and traversing several hundred li northeast, it enters Lop Nor (Puchanghai). The eastern side of this sea is slightly north, one thousand three hundred li from Yumen. It is also three hundred li northeast from the Yangguan Pass. This River flows underground from Lop Nor for several thousand li south and slightly west, entering Mount Jishi among the Qiangshaodang tribe. Texts state: 'Mount Jishi is one thousand seven hundred and forty li from the wastes of Kunlun.' Some say that the subterranean stream runs thirteen thousand li. These various conjectures are difficult to investigate thoroughly. The River emerges from Jishi, winding southwest in nine bends, and flows jointly northeast through the land of Xizhi, which is the Bend of the River. It also enters the frontier northeast, passing south of Dunhuang and Zhangye; this is the source of the River. If we examine this factual record to seek the source of the River, only by tracing it to the site of Lake Anavatapta do we reach the ultimate source. Yet this lake is the dwelling of spirits, inaccessible to mortal humans; furthermore, it is in the domain of the Snow Mountains of northern India, adjoining to the south the Middle Country where the Buddha was born. Because its location is elevated and supreme, it is not a periphery.