[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) › [釋迦方志](https://indike.org/pramana/in.bauddha.taisho.2088) › 1.74 # 釋迦方志 1.74 釋迦方志 1.74 - **Language:** Classical Chinese ### [1.74](https://indike.org/pramana/in.bauddha.taisho.2088.1.74) 羯若鞠闍國（中印度曲女城也）周四千餘里都城西近殑伽河。長二十餘里廣四五里。邪正相半寺百餘。僧徒盈萬大小兼學。天祠二百餘所。異道數千人。即統五印度之都王也。號尸羅逸多（言戒日也）吠奢姓。初欲登位。殑伽岸有觀自在像。乃請之。告曰。汝本此林蘭若比丘。金耳月王既滅佛法。王當重興愍物在懷。方王五境慎勿昇師子座及稱大王號也。王乃共童子王。平殄外道月王徒眾。又約嚴令。有噉肉者當截舌。殺生當斬手。乃與寡妹共知國事。於殑伽側建千浮圖。各高百餘尺。城邑鄉聚達巷交衢。立精舍儲食。止醫藥惠羈貧。聖迹之所皆為立寺。二十年來五年一會。傾及府藏拯濟群有。惟留兵器用備不虞。初作會日集諸國僧。三七日中四事供養。令相論議。若戒行貞固道德優洽者。升師子座王便受戒。清淨無學示有崇仰。穢行彰露者。驅出國界。諸有王臣植福無怠者。携手同坐。異此不顧。王巡省方俗不常其居。行必四兵導引嚴設。汎舟乘象擊鼓吹螺。象軍八萬以威四遠惟兩三月不外遊行。宮中每日飯諸沙門。僧有千人婆羅門五百。日分三時一時理務。兩時營福。又絕血食。日例一頓。於河西寺東起寶臺高百餘尺。中有等身金像。次南起寶壇浴佛像處。於此東北十五里許。別築行宮從寺至宮。夾道為閣窮諸彫飾。樂伎不移遞奏而已。又以三尺隱起金像。載以大象寶幰其上。王為帝釋像執寶蓋左侍。有迦摩縷波國拘摩羅王（言童子也）作梵王像執拂右侍。各五百象軍被鎧同衛。前後各百大象。樂人於上鼓奏音聲。戒日王又以真珠雜寶金銀諸花隨出四散供養三寶。其五印度尼寺稀少。縱有尼者與僧同門。食亦同處無虧戒約。然童子王剎帝利姓。語使人李義表曰。上世相承四千年。先人神聖從漢地飛來。王於此土。城西北塔育王所造。昔佛於此七日說法。其側有髮爪塔。四佛行坐迹。又南臨殑伽河。三寺同垣異門。佛像嚴麗。佛牙長寸半。光色變改寶函盛之。遠近瞻者日有百千。守者煩撓重稅金寶。而樂禮者不辭重貨。齋日便出置高座上。散花雖積牙函不沒。寺僧清肅淨人數千戶。寺前左右精舍高百餘尺。石基甎室中像寶莊或純金銀　次東南大精舍。石基甎室高二十餘丈。是佛六月說身無常苦空不淨處。又有四佛行坐迹。在城東南六七里。殑伽南岸上。城東南百餘里。有納縛提婆城。據殑伽河東岸。三寺同垣異門。周二十餘里　次前二百餘步。塔高二十餘丈。佛曾七日說法處。中有舍利時放光明。其側四佛行坐迹。寺北四里臨殑伽岸。塔高二十餘丈佛曾七日說法。四百餓鬼解悟生天。其側又有髮爪塔。次側又有四佛行坐迹。又東南行六百餘里渡殑伽河南至。 > The kingdom of Kanyākubja (Central India; the City of Hunchback Maidens) is more than four thousand li in circuit. The capital borders the Gaṅgā River on the west, more than twenty li long and four to five li wide. The heterodox and orthodox are half-and-half; there are more than a hundred monasteries, with monk-disciples exceeding ten thousand, studying both the Great and Small \[Vehicles\]. There are more than two hundred deva temples, with several thousand tīrthikas. It is the capital of the sovereign king who unifies the Five Indias, styled Śīlāditya (meaning "Sun of Precepts"), of the Vaiśya caste. When he was first about to ascend the throne, there was an image of Avalokiteśvara on the bank of the Gaṅgā, and he petitioned it. \[The bodhisattva\] told him: "You were originally an araṇya monk in this forest. Now that the King of Gauda Śaśāṅka has destroyed the Buddhadharma, you, O King, ought to revive it, holding compassion for sentient beings in your heart. You are about to rule over the five territories; take care not to mount the lion seat, nor to claim the title of Great King." The king then joined with King Kumāra to pacify and exterminate the tīrthika King Śaśāṅka's followers. He also imposed strict decrees: anyone who ate meat would have their tongue cut out, and anyone who killed living beings would have their hand severed. He then governed the affairs of state together with his widowed sister. Along the Gaṅgā, he built a thousand stūpas, each more than a hundred feet high. In cities, towns, villages, reaching alleys and crossroads, he established vihāras to store food and provide medicine to aid travellers and the poor. Wherever there were sacred traces, he built monasteries. Over the past twenty years, he has held an assembly once every five years, emptying his treasury to relieve all beings, keeping only weapons to prepare for the unforeseen. On the first day of the assembly, he gathers the monks of all kingdoms and for twenty-one days provides them with the four requisites of offerings, causing them to debate with one another. For those whose moral practice is steadfast and whose virtue is abundant and comprehensive, they mount the lion seat and the king receives the precepts from them, displaying veneration for those who are pure and beyond training; those whose foul conduct has come to light are expelled from the borders of the kingdom. All kings and ministers who plant blessings without indolence sit hand in hand with him; those who are otherwise receive no regard. The king tours and inspects local customs without a fixed dwelling; when travelling, he is always led and strictly guarded by the fourfold army, sailing boats and riding elephants, beating drums and blowing conch horns. His elephant army of eighty thousand awes all four directions; only during two or three months does he not travel abroad. In the palace, he feeds the śramaṇas daily—there are a thousand monks and five hundred brahmins. He divides the day into three periods: one period for attending to affairs of state, and two periods for cultivating blessings. Moreover, he abstains from flesh foods, taking by rule one meal a day. East of the monastery on the west of the river, he erected a jeweled platform more than a hundred feet high, inside of which is a life-sized golden image. Next, to the south, he erected a jeweled altar, which is the place where the Buddha's image is bathed. About fifteen li northeast of here, he built a separate traveling palace; from the monastery to the palace, gallery pavilions line both sides of the road, exhausted of every decorative carving, with musicians not shifting their places, but playing in turn. Furthermore, a golden image three feet high in relief is carried upon a great elephant under a jeweled canopy; the king, appearing as Śakra, holds a jeweled parasol and attends on the left, while King Kumāra (meaning "Child") of the kingdom of Kāmarūpa, appearing as King Brahmā, holds a fly-whisk and attends on the right. An armored elephant army of five hundred each escorts them together; in front and behind are a hundred great elephants each, upon which musicians beat drums and play music. King Śīlāditya also scatters pearls, various jewels, and flowers of gold and silver on all sides as he goes, making offerings to the Three Jewels. In the Five Indias, nunneries are rare; even where there are nuns, they share the same gate with the monks and also take meals in the same place, without infringing upon the monastic rules. However, King Kumāra is of the Kṣatriya caste; he told the envoy Li Yibiao: "Our line has succeeded one another for four thousand years; our ancestor was a divine sage who flew from the land of Han to rule this country." The stūpa northwest of the city was built by King Aśoka; in the past, the Buddha preached the Dharma here for seven days. Beside it is a stūpa for hair and nail relics, and the walking- and sitting-traces of the four buddhas. Further south, overlooking the Gaṅgā River, three monasteries share a common wall but have different gates; the Buddha images are adorned and magnificent. A Buddha's tooth is an inch and a half long, its radiant color shifting and changing, preserved in a jeweled casket. Daily, hundreds and thousands from near and far come to gaze upon it; the caretakers, troubled by the burden, levy a heavy tax in gold and jewels, but those who delight in worshipping do not begrudge heavy payments. On fast days it is brought out and placed upon a high seat; though scattered flowers pile up, the tooth casket is not buried. The monastery monks are pure and solemn, and the pure individuals number several thousand households. In front of the monastery to the left and right are vihāras more than a hundred feet high, with stone bases and brick chambers, within which the images are adorned with jewels or made of pure gold and silver. Next, a great vihāra to the southeast, with a stone base and brick chamber, is more than two hundred feet high; this is the place where the Buddha preached for six months on the body being impermanent, suffering, empty, and impure. There are also the walking- and sitting-traces of the four buddhas, six or seven li southeast of the city, upon the south bank of the Gaṅgā. More than a hundred li southeast of the city is the city of Navadevakula, situated on the east bank of the Gaṅgā River; three monasteries share a common wall but have different gates, twenty li in circuit. More than two hundred paces further ahead is a stūpa more than two hundred feet high, where the Buddha once preached the Dharma for seven days; inside are relics that emit light from time to time. Beside it are the walking- and sitting-traces of the four buddhas. Four li north of the monastery, on the bank of the Gaṅgā, is a stūpa more than two hundred feet high where the Buddha once preached the Dharma for seven days, and four hundred hungry ghosts attained awakening and were reborn in heaven. Beside it is also a stūpa for hair and nail relics, and next to it are the walking- and sitting-traces of the four buddhas. Travelling further southeast for more than six hundred li and crossing to the south of the Gaṅgā River, one arrives at: > — English (machine translation) (machine translation) - [Previous: 1.73](https://indike.org/pramana/in.bauddha.taisho.2088.1.73) - [Next: 1.75](https://indike.org/pramana/in.bauddha.taisho.2088.1.75) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2088.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2088~en-mt.1.74) — English, machine translation ## Linked texts (1) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.29.22) — 道世, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2088.1.74](https://indike.org/pramana/in.bauddha.taisho.2088.1.74) · Pramāṇa