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| 1. | In Patna From Varanasi (Bōluónài 波罗奈, i.e. Benares) the travelers went back east to Pataliputtra (Bāliánfú 巴连弗). |
从彼波罗奈国东行还到巴连弗邑。 Cóng bǐ Bōluónài Guó dōng xíng huán dào Bāliánfú yì. 從彼波羅奈國東行還到巴連弗邑。 |
| 2. | Fǎxiǎn’s original object had been to search for copies of the Vinaya. In the various kingdoms of North India, however, he had found one master transmitting the rules orally to another, but no written copies which he could transcribe. | 法显本求戒律。 而北天竺诸国。 皆师师口传。 无本可写。 Fǎxiǎn běn qiú jièlǜ. Ér běi Tiānzhú zhūg uó. Jiē shī shī kǒuchuán. Wú běn kě xiě. 法顯本求戒律。 而北天竺諸國。 皆師師口傳。 無本可寫。 |
| 3. | He had therefore traveled far and come on to Central India. Here, in the Mahayana monastery [mentioned in chapter 27], he found a copy of the Vinaya, containing the Mahasanghika rules (Móhē Sēnchí Zhònglǜ 摩诃僧祇众律 “Great Assembly”), those which were observed in the first Great Council, while the Buddha was still in the world. | 是以远涉。 乃至中天竺。 于此摩诃衍僧伽蓝得一部律。 是摩诃僧祇众律。 佛在世时最初大众所行也。 Shìyǐ yuǎnshè. Nǎizhì zhōngtiān zhú. Yúcǐ mó hē yǎn sēng qiélán dé yī bù lǜ. Shì Móhē Sēnchí Zhònglǜ. Fó zàishì shí zuìchū dà zhòng suǒ xíng yě. 是以遠涉。 乃至中天竺。 於此摩訶衍僧伽藍得一部律。 是摩訶僧祇眾律。 佛在世時最初大眾所行也。 |
| 4. | The original copy was handed down in the Jetavana (Zhīhuán 祗洹) vihara. As to the other eighteen schools, each one has the views and decisions of its own masters. | 于祗洹精舍传其本。 自余十八部。 各有师资。 Yú Zhīhuán jīngshè chuán qí běn. Zì yú shíbā bù. Gè yǒu shīzī. 於祗洹精舍傳其本。 自餘十八部。 各有師資。 |
| 5. | Those agree with this one in the general meaning, but they have small and trivial differences, as when one opens and another shuts. This copy of the rules, however, is the most complete, with the fullest explanations. [Fǎxiǎn later translated it into Chinese. JL] | 大归不异。 然小小不同。 或用开塞但此最。 是广说备悉者。 Dàguī bù yì. Rán xiǎoxiǎo bùtóng. Huò yòngkāi sāi dàn cǐ zuì. Shì guǎng shuō bèixī zhě. 大歸不異。 然小小不同。 或用開塞但此最。 是廣說備悉者。 |
| 6. | He further got a transcript of the rules in six or seven thousand gathas [stanzas], being the sarvastivadah rules (sàpóduō zhènglǜ 萨婆多众律), those which are observed by the communities of monks in the land of Qín 秦 [China]; which also have all been handed down orally from master to master without being committed to writing. | 复得一部抄律。 可七千偈。 是萨婆多众律。 即此秦地众僧所行者也。 亦皆师师口相传授。 不书之于文字。 Fù dé yī bù chāo lǜ. Kě qīqiān jì. Shì sàpóduō zhènglǜ. Jí cǐ Qín dì zhòng sēng suǒ xíngzhě yě. Yì jiē shī shī kǒu xiāngchuán shòu. Bù shū zhī yú wénzì. 復得一部抄律。 可七千偈。 是薩婆多眾律。 即此秦地眾僧所行者也。 亦皆師師口相傳授。 不書之於文字。 |
| 7. | In the community here, moreover, he got the Samyuktabhi-dharma-hridaya-(sastra) (Zá’ē Pítán Xīn 杂阿毗昙心), containing about six or seven thousand gathas. | 复于此众中得杂阿毗昙心。 可六千偈。 Fù yúcǐ zhòng zhōng dé Zá’ē Pítán Xīn. Kě liùqiān jì. 復於此眾中得雜阿毘曇心。 可六千偈。 |
| 8. | He also got a Sutra of 2500 gathas; one chapter of the Parinir-vana-vaipulya Sutra (Fāngděng Bānníhuán Jīng 方等般泥洹经), of about 5000 gathas; and the Mahasan-ghikah Abhidharma (Móhēsēngchí Ēpítán 摩诃僧祇阿毗昙). | 又得一部经。 二千五百偈。 又得一卷方等般泥洹经。 可五千偈。 又得摩诃僧祇阿毗昙。 Yòu dé yī bù jīng. Èrqiān wǔbǎi jì. Yòu dé yī juǎn Fāngděng Bānníhuán Jīng. Kě wǔqiān jì. Yòu dé Móhēsēngchí Ēpítán. 又得一部經。 二千五百偈。 又得一卷方等般泥洹經。 可五千偈。 又得摩訶僧祇阿毘曇。 |
| 9. | Fǎxiǎn’s Labours in Transcription of Manuscripts and Indian Studies for Three Years In consequence [of this success in his quest] Fǎxiǎn stayed here for three years, studying Sanskrit books and the Sanskrit speech, and writing out the Vinaya rules. |
故法显住此三年。 学梵书、梵语。 写律。 Gù Fǎxiǎn zhù cǐ sān nián. Xué Fànshū, Fànyǔ. Xiě lǜ. 故法顯住此三年。 學梵書、梵語。 寫律。 |
| 10. | When Dàozhěng arrived in the Central Kingdom, and saw the rules observed by the sramanas, and the dignified demeanour in their societies which he remarked under all occurring circumstances, he sadly called to mind in what a mutilated and imperfect condition the rules were among the monkish communities in the land of Qín. | 道整既到中国。 见沙门法则。 众僧威仪。 触事可观。 乃追叹秦土边地。 众僧戒律残缺。 Dàozhěng jì dào Zhōngguó. Jiàn shāmén fǎ zé. Zhòng sēng wēiyí. Chù shì kěguān. Nǎi zhuī tàn qín tǔ biāndì. Zhòng sēng jièlǜ cánquē. 道整既到中國。 見沙門法則。 眾僧威儀。 觸事可觀。 乃追嘆秦土邊地。 眾僧戒律殘缺。 |
| 11. | He made the following aspiration: “From this time forth till I come to the state of the Buddha, let me not be reborn in a frontier land [i.e., outside of India].” He remained accordingly in India, and did not return to the land of Hàn. | 誓言自今已去至得佛。 愿不生边地。 故遂停不归。 Shìyán zìjīn yǐ qù zhì dé Fó. Yuàn bù shēng biāndì. Gù suì tíng bù guī. 誓言自今已去至得佛。 願不生邊地。 故遂停不歸。 |
| 12. | Fǎxiǎn, however, whose original purpose had been to secure the introduction of the complete Vinaya rules into the land of Hàn, returned there alone. | 法显本心。 欲令戒律流通汉地。 于是独还。 Fǎxiǎn běnxīn. Yù lìng jièlǜ liútōng hàn dì. Yúshì dú huán. 法顯本心。 欲令戒律流通漢地。 於是獨還。 |
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