Manshu/Chapter 10

Template:Incomplete translation

Manshu by Fan Chuo, edited by Palace Museum Library, translated from Template:ISO 639 name by Walter Stanish and  Wikisource
Chapter 10
Template:Plain sisterManshu (蠻書), written by Fan Chuo in the 9th century, is a Chinese historical text regarding the geopolitics of southwest China, particularly Nanzhao. It is an important historical source for the period. This translation is based upon a digitized version of the recompiled 1774 movable type edition edited by the 武英 (Palace Museum Library).
[[Category:Works originally in Template:ISO 639 name]]

Translator's note

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The translation of this section has begun but is incomplete. The sections are of my own creation.

Translation

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The countries of Mínuò (彌諾國) and Míchén (彌臣國)

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Chapter 10: Part 1 Template:Mdash The countries of Mínuò (彌諾) and Míchén (彌臣)
Original Translation
彌諾國、彌臣國,皆邊海國也。 The countries of Mínuò (彌諾國) and Míchén (彌臣國) both lie on the ocean.
呼其君長為壽。 They call their leaders the "long-lived".
彌諾面白而長,彌臣面黑而短,性恭謹,每與人語,向前一步一拜。 The people of Mínuò (彌諾國) have white and long faces, (whereas) the people of Míchén (彌臣國) have dark and short faces; (both peoples) have a solemn and respectful character, and take part in prayers which are offered (as) frequently (as once per step).
國無城郭。 The countries have no city walls.
彌諾王所居屋之中大柱,雕刻為文,飾以金銀。 The King of Mínuò (彌諾王) has a pillar at his residence, carved with writing (or patterns) and decorated in gold and silver.
彌臣王以木柵居海際水中,以石獅子為屋四足,仍以板蓋,悉用香木。 The King of Míchén (彌臣王) dwells in a wooden structure above the water's edge,[1] which has a guardian lion[2] at the foot of each of its four corners, though they are concealed with fragrant tropical hardwoods.[3]
百姓皆樓居,披婆羅籠,男女多好音樂。 The common people leave in multi-story buildings and wear Brahman drapes,[4] and the whole population enjoys music.
樓兩頭置鼓,飲酒即擊鼓,男子攜手樓中舞蹈為樂。 Drums are installed at each end of a structure, which are struck when wine is to be drunk, then men dance happily hand in hand inside.
在蠻永昌城西南六十日程。 From the barbarian town of Yǒng​chāng​ City (永昌城) it is sixty days' journey to the southwest.[5]
大和九年曾破其國,劫金銀,擄其族三二千人,配麗水淘金。 In the ninth year of the Dahe/Taihe reign (ie. ~836) the country was defeated (by the Yunnan barbarians), gold and silver was plundered, and 2-3000 prisoners were taken to Lí​shuǐ​ (麗水) to pan for gold.

The country of Biāo (驃國)

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Chapter 10: Part 2 Template:Mdash The country of Biāo (驃國)
Original Translation
驃國,在蠻永昌城南七十五日程,閣羅鳳所通也。 The country of Biāo (驃國) is 75 days' journey south of the barbarian town of Yǒng​chāng​ (永昌; ie. modern Baoshan) — and connected/adjacent to the lands of Gé​luó​fèng​ (閣羅鳳) (ie. Nanzhao).
其國用銀錢,以青磚為圓城,周行一日程。 The country uses silver money, green-blue bricks for its city walls, which take a full day to walk around.
百姓盡在城內,有十二門。 All of the regular people dwell within the city, and there are twelve gates.
當國王所居門前有一大像,露坐高百余尺,白如霜雪。 In front of the king's residence is a great statue, which seated outdoors is over 100 chǐ​ (ie. 33 meters) in height, white as snow.
俗尚廉恥,人性和善少言,重佛法,域中並無宰殺。 Traditional customs are followed, the people are of a good-natured character and do not idly chatter, seriously respecting[6] Buddhist law, and nothing is killed in the region.
又多推步天文。 They also suppress astrology.[7]
若有兩相訴訟者,王即令焚香向大像,思惟其非,便各引退。 In the case of a two-sided lawsuit, the king will light incense toward the statue, and if his judgement is considered incorrect, will retire from office.
其或有災疫及不安穩之事,王亦焚香對大像,悔過自責。 In the event of calamitous disaster or troubled affairs, the king will also burn incense toward the statue, repenting for his failure.
男子多衣白氈,婦人當頂為高髻,以金銀真珠為飾,著青婆羅裙,又披羅緞,行必持房。 Most men wear clothing of white fabric. Married women carry a high topknot, with gold, silver and pearl are used for decoration, and women young and old wear loose-weave[8] skirts, as well as loose-weave satin drapes. Their clothes must be held in a bunch when moving.
貴家婦,皆三人五人在傍持扇。 Elder noblewomen each have from three to five personal fan attendants.
有移信使到蠻界河賧,則以江豬、白氈及琉璃、罌為貿易(案:「罌」原本作「盟」,「貿易」原本作「加」,今從《新唐書·驃國傳》改正)。 There are couriers to river demarcating the edge of the barbarian lands (ie. Nanzhao), plus river dolphins, white cloth and coloured glass, and small-mouthed earthen vessels are used for trade. (案:「罌」原本作「盟」,「貿易」原本作「加」,今從《新唐書·驃國傳》改正)。
與波斯及婆羅門鄰接,西去舍利城二十日程。 Along with Persia, they abut the Brahmin Lands (ie. India), and it is 20 days' journey westward to Shelicheng (舍利城; lit. 'city of post-cremation relics'; Varanasi?[9]).
據《佛經》:「舍利城,中天竺國也。近城有沙山,不生草木」。 According to Buddhist Scripture, "Shelicheng (舍利城; lit. 'city of post-cremation relics') is in the middle of India. Near the city lies the Sand Mountains (沙山), upon which trees and grasses do not grow."
《恒河經》雲:「沙山中過」,然則驃國疑東天竺也。 According to the Héng​ Hé​ Jīng​ (恆河經; lit. 'Ganges River Scripture'), "Crossing the Sandy Mountains, one arrives in Biào​ Guó (驃國; lit. 'The Country of the White Horse') which is thought to lie east of India."
蠻賊大和六年劫掠驃國,虜其眾三幹余人,隸配柘東,令之自給。 In the 6th year of the Dahe reign (ie. ~832), the barbarians plundered Biào​ Guó (驃國; lit. 'The Country of the White Horse'), taking 3000 prisoners of war, forcibly relocating them to Tuodong (柘東; ie. Kunming?) then leaving them to fend for themselves.
今子孫亦食魚蟲之類,是其種末也。 Their descendants still consume small water creatures, which they cultivate.
鹹通四年正月六日寅時,有一胡僧裸形,手持一仗,束白絹,進退為步,在安南羅城南面。 In the early daylight hours on the sixth day of the first month of the lunar year (ie. circa February), in the 4th year of the Xiantong reign (ie. ~863), a naked barbarian monk clutching a weapon and a bunch of white robes advanced toward the second wall south of Ān​nán (安南; ie. Hanoi).
本使蔡襲當時以弓飛箭,當胸中此設法胡僧,眾蠻扶舁歸營幕。
城內將士無不鼓噪。

The country of Kūnlún (昆侖國)

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Chapter 10: Part 3 Template:Mdash The country of Kūnlún (昆侖國)
Original Translation
昆侖國,正北去蠻界西洱河八十一日程。
出青木香、檀香、紫檀香、檳榔、琉璃、水精、蠡坯等諸香藥、珍寶、犀牛等。
蠻賊曾將軍馬攻之,被昆侖國開路放進軍後,鑿其路通江,決水掩浸,進退無計。
餓死者萬余,不死者昆侖去其右腕放回。

The 'Roman Brahman' Country (大秦婆羅門國)

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Chapter 10: Part 4 Template:Mdash The 'Roman Brahman' Country (大秦婆羅門國)
Original Translation
大秦婆羅門國,界永昌北,與彌諾國江西正東(案:此句疑有脫誤)安西城樓接界,東去蠻陽苴咩城四十日程。
蠻王善之,街來其國(案:此八字文不相屬,疑有脫誤)。

The 'Little Brahman' Country (小婆羅門)

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Chapter 10: Part 5 Template:Mdash The 'Little Brahman' Country (小婆羅門)
Original Translation
小婆羅門,與驃國及彌臣國接界,在永昌北七十四日程。
俗不食牛肉,預知身後事。
出見齒、<蟲葛>、越諾。
其大耳國往來,蠻夷善之,信其國。

The 'Midnight' Country (夜半國)

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Chapter 10: Part 6 Template:Mdash The 'Midnight' Country (夜半國)
Original Translation
夜半國,在蠻界蒼望城,東北隔麗水城。
其部落婦人唯與鬼通,能知吉兇禍福,本土君長崇信。
蠻夷往往以金購之,要知善惡。
昆明、牂牁界接麗水,相近蠻賊曾攻不得,至今銜恨之。
昆明、牂牁,本使臣蔡襲嘗奏請分布軍馬,從黔府路入(案:此條之首,當有脫文)。

The Country of the Queen (女王國)

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Chapter 10: Part 7 Template:Mdash The Country of the Queen (女王國)
Original Translation
女王國,去蠻界鎮南節度三十余日程。
其國去驩州一十日程,往往與驩州百姓交易。
蠻賊曾將二萬人伐其國,被女王藥箭射之,十不存一,蠻賊乃回。

The countries of Water Zhenla (水真蠟國) and Land Zhenla (陸真蠟國)

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Chapter 10: Part 8 Template:Mdash The countries of Water Zhenla (水真蠟國) and Land Zhenla (陸真蠟國)
Original Translation
水真蠟國、陸真蠟國,與蠻鎮南相接,蠻賊曾領馬軍到海畔,見蒼波洶湧,悵然收軍卻回(案:此篇乃載南蠻接壤之國,自此以下,皆別說他事,蓋附錄之文,傳寫失其標目耳。
今各低一格,以別之)。

Nánzhào (南詔)

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Chapter 10: Part 9 Template:Mdash Nánzhào (南詔)
Original Translation
鹹通四年六月六日,蠻賊四千余人,草賊朱道古下二千人,共棹小船數百只收郡州(案:《通鑒考異》引《唐實錄》以「郡州」為「交州」,《補國史》亦同。是「郡州」乃州名也),得安南都押衙張慶宗、杜存陵、武安州刺史陳行余(案:《新唐書·地理誌》武安州屬安南都護府),以航舶戰船十余只,築損蠻賊船三十來只沈溺。
臣九月二十一日,於膝州見安南虞候史孝慜,並得兵馬使徐崇雅信,蠻賊不解水,悉皆溺死。

The Tibetan Tubo Dynasty (吐蕃)

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Chapter 10: Part 10 Template:Mdash The Tibetan Tubo Dynasty (吐蕃)
Original Translation
吐蕃鐵橋節度本屬吐蕃,貞元十年,蒙異牟尋攻破,今並屬蠻管(案:「吐蕃鐵橋」節度以下二十五字,文義與上文不相屬,是亦他處錯簡於此)。
異牟尋曾詐臣事吐蕃,吐蕃遂封異牟尋江。
西卑賤,(案:以下皆紀冊封南詔之事,此二十字文不用周,蓋所紀冊封一事,佚其前段,而此條佚其後段耳,今不可考,姑仍其舊)因遣曹長段南羅各同倫判官趙伽寬等九人,與南詔清平官尹輔酋及親信李羅劄將大馬二十匹迎,子弟羽儀六人沿路視事。
十五日至安南城。城使段伽諾出步軍二百隊,馬軍一百隊夾道排立,帶甲馬六十隊引前,步槍五百人隨後,去城五十裏迎候。
十九日到曲驛。
鎮使楊盛出馬軍一百三十隊、步軍一百七十隊,夾道排立,帶甲馬二百人引前,步槍三百人隨後,去驛一十裏迎接。
二十一日過吹舍川。
首領父老百余人,蠻夷百姓數千人,路傍羅列而拜,馬上送酒。
雲南節度將五十匹馬來迎。
二十三日到雲南城。
節度蒙酋物出馬軍一百隊,步軍三百人夾道排立,帶甲馬一十隊引前,步槍五百人隨後,去城十一裏迎候。
門前父老二百余人,吐蕃封王數人,在路迎拜。
是日,南詔使大軍將兼戶曹長王各苴來迎。
二十四日到白崖城。
城使尹瑳出馬軍一百隊,步軍二百隊夾路排立,引馬六十匹,步槍五百人,去城五裏迎候。
南詔遣大軍將李鳳嵐,將細馬一千匹並伎樂來迎。
渠斂道中路客館館前父老二百余人,蠻夷百姓五六十人,路迎馬前。
大軍將喻於念出馬步軍三百隊夾路排立,引馬六十匹,步槍三百人,去城五裏迎候。
南詔妹李波羅諾將細馬一十匹來迎。
入龍尾城客館。
南詔異牟尋叔父阿思將大馬二百匹來迎。
二十六日過大和城,南詔異牟尋從父兄蒙細羅勿(案:「羅勿」原本作「四勾」,今據《新唐書》改正)及清平官李異傍、大軍將李千傍等,將細馬六十匹來迎,皆金錟玉珂,拂髦振鐸(案:「振」原本作「根」,今據《新唐書》改正)。
夾路馬步軍排隊二十余裏。
南詔蒙異牟尋出陽苴咩城五裏迎。
先飾大象一十二頭引前,以次馬軍隊,以次伎樂隊,以次子弟持斧鉞。
南詔異牟尋衣金甲,披大蟲皮,執雙鐸。
男蒙閣勸在傍,步槍千余人隨後,馬上祗揖而退(原缺)「曰授冊」(原缺),貞元十年十月二十七日陽苴咩城具儀註設位,旌節當庭,東西特立。
南詔異牟尋及清平官已下,各具儀禮,面北序立,宣慰南詔使東向立,冊立南詔使南向立,宣敕書,讀冊文訖(案:此條「冊」字原本俱訛作「開」,今據文改正),相者引南詔蒙異牟尋離位受冊,次受貞元十年歷日。
南詔及清平官已下稽顙再拜,手舞足蹈。
慶退而言:「牟尋曾祖父開元中冊雲南王,祖父天寶中又蒙冊襲雲南王。
自隔大國,向五十年。
貞元中,皇帝聖明,念錄微效,今又賜禮命,復睹漢儀,對揚天休,實感心肺。」其日樓下大會,又坐上割牲,用銀平脫馬頭盤二面。
牟尋曰:「此是天寶初先人任鴻臚少卿宿衛時(案:「衛」上原脫「宿」字,今補入),開元皇帝所賜。比寶藏不敢用,得至今。」又伎樂中有老人吹笛,婦人唱歌,各年近七十余。
牟尋指之曰:「先人歸蕃來國,開元皇帝賜胡部及龜茲音聲各兩部。今死亡零落盡,只余此二人在國。」酒既行,牟尋自捧杯擎跽勸讓。
冊立使袁滋引杯釃酒曰:「南詔當深思祖宗緒業,堅守誠信,為西南藩屏,使後嗣有以傳繼也。」異牟尋噓嘻曰:「敢不承命!」其年十一月七日事畢,發陽苴咩城。
雲南王蒙異牟尋以清平官尹輔酋十七人奉表謝恩,進納吐蕃贊普鍾印一面(案:《通鑒》吐蕃謂弟為鍾,南詔服吐蕃時,封為贊普鍾日東王)並獻鐸鞘、浪川劍、生金、瑟瑟、牛黃、琥珀、白氈、紡絲、象牙、犀角、越賧馬、統備甲馬、並甲文金,皆方土所貴之物也。
仍令大軍將王各苴、柘東副使杜伽諾具牛羊,領鞍馬及丁夫三百人提荷食物。
其年十一月二十四日送至石門,從石門更十日程到茂州。
自後南蠻移心向化,遂與吐蕃仇隙。
伏緣數年之間,當州鎮厘革南詔入朝人數,縱有經過者,郵傳殘薄。
兼緣安南大中年(案:原本作「大中牟」,今據《唐書》及《通鑒》,宣宗大中十三年,杜棕為西川節度使,奏請節減南蠻習學子弟及入貢傔從人數,南詔怒,自是頗擾邊境,書中所說,當指此事。
「牟」字蓋「年」字之訛,謹改正)奏請隔絕南詔往來通好,謹按《尚書》雲:「撫我則後,虐我則仇」。
本使蔡襲去年正月十四日內,四度中矢石,家口並元隨七十余人,悉殞於賊所。
臣長男韜及奴婢一十四口,並陷蠻陬。
臣夙夜憂憶本使蔡襲,行坐痛心。
切以蠻賊尚據安南,今江源並諸州各自固守,其首領將吏,去年春夏頻請救兵。
自是海門(案:安南既陷,以海門鎮為行交州)不與發遣,並不給與戈甲弓弩,致令蠻賊侵掠州軍。
臣以南蠻從古及今,凡虜掠諸處百姓夷獠隸也處則貴。江源首領已下,知其配隸之事,固惜副卿必合戮力齊心,共禦蠻夷之殘暴(案:「臣」以下五十一字,文義未詳,且不相屬,當有脫誤)。
又黔、涇、巴、夏四邑苗眾,鹹通三年春三月八日,因入賊朱道古營柵,竟日與蠻賊將大羌楊阿觸、楊酋盛、柘東判官楊忠義話,得姓名,立邊城,自為一國之由。祖乃盤瓠之後,其蠻賊楊羌等雲綻盤古之後(案:「綻」字有訛)。
此時緣單車問罪,莫能若是(案:「若」字有訛)。
鹹通五年六月,左授夔州都督府長史,問蠻、夷、巴、夏四邑根源,悉以錄之,寄安南諸大首領。
詳錄於此,為《蠻誌》一十卷事,庶知南蠻首末之序(案:以下六條,又附錄中旁及之文,今再低一格以別之)。
謹按《後漢·南蠻傳》,昔高辛氏有戎寇吳將軍為患其侵暴,乃下敕曰:「有人得戎寇吳將軍頭者,賜金百鎰,封邑萬家,妻以少女。」時帝有犬名盤瓠,後遂之寇所,因嚙得吳將軍頭來,其寇遂平。
帝大喜,因以官爵賚賜,犬不起。
帝少女聞之,奏曰:「皇帝信不可失!深憂犬之為患。」帝曰:「當殺之。」女曰:「殺有功之犬,失天下之信矣!」帝曰:「善乎!」因請匹之。
帝不得已。
乃以配盤瓠。
盤瓠得女,負入南山,處於石室。
其處險阻,不通人跡。
後生十二子,六男六女,自相匹偶,緝草木皮以為衣服。
帝賜以南山,仍起高欄為居止之。
其後滋蔓,自為一國(案:此文與今《後漢書·南蠻傳》不同)。
按王通明《廣異記》雲:「高辛時,人家生一犬,初如小特,主怪之,棄於道下。七日不死,禽獸乳之,其形繼日而大,主人復收之。當初棄道下之時,以盤盛葉覆之,因以為瑞,遂獻於帝,以盤瓠為名也。後立功,嚙得戎寇吳將軍頭,帝妻以公主,封盤瓠為定邊侯。公主分娩七塊肉,割之,有七男,長大各認一姓,今巴東姓田、雷、再、向、蒙、旻、叔孫氏也。其後苗裔熾盛,從黔南逾昆、湘、高麗之地,自為一國。幽王為犬戎所殺,即其後也。盤瓠皮骨,今見在黔中,田、雷等家時祀之。」
巴中有大宗,廩君之後也。
《漢書》巴郡本有四姓,巴氏、繁氏、陳氏、鄭氏,皆出於武落鍾離山。
其山黑、赤二穴,巴氏之子生於赤穴,繁、陳、鄭三姓生於黑穴。
未有君長,俱事鬼。
乃其擲劍於石穴,約能中者,奉以為君。
巴氏子務相獨中之。
又令乘土船下夷水到鹽陽,約能浮者為君。
務相獨浮,因立務相為君也。
遂有神女謂廩君曰:「此地廣大,魚鹽所出,請為留之。」廩君不許。
神女暮來取宿,晨則化為飛蟲,群蔽日月,天地晦冥,積十余日。
廩君伺其便射之,天乃開朗。
廩君方定居於夷水,三姓皆臣事之。
廩君死,魂魄化為白虎,及惠王並巴蜀,以巴夷為蠻夷君,尚女。
其人有罪,得以爵除。
出賦二千一十六百萬錢,三歲一出義賦一千八百錢,人出幏布八丈二尺,雞羽三十鍭也(案:此文與今《後漢書·南郡蠻傳》稍有異同)。
巴氏祭其祀,擊鼓而祭,白虎之後也。
按《華陽國誌》,秦昭王時,白虎為害,多傷人。
乃購之曰:「有殺得白虎者,封邑千家,繼以金帛」。
於是朐忍夷、廖仲藥等,以竹弩射之,中而死。
秦遂刻石,為夷人立盟曰:「夷人頃田不租,十妻不算,傷人不論。秦犯夷,輸黃龍一只;夷犯秦,輸清酒一鐘。」夷人遂因號虎夷,一名弦頭,剛勇頗有先人之風(案:所引《華陽國誌》與今本文稍不同)。
按《秦紀》,「始皇十八年,巴郡出大人,長二十五丈,一夫兩妻,號曰左右也。」是故左思《蜀都賦》雲:「剛勇生其方,風謠尚其武。」
按《夔城圖經》雲:「夷事道,蠻事鬼。」初喪,鼙鼓以為道哀,其歌必號,其眾必跳,此乃盤瓠白虎之勇也。俗傳正月初夜,鳴鼓連腰以歌,為踏虎之戲。
五月十五日,招命騎健,畫楫圖舟,十船同角,千人齊聲唱鼓扣舷,沿江騰波而下。
俗三月八日為大節,以陳祠享,振鐸、擊鼓、師舞為敬也。
夷蜑居山谷(「蜑」即蠻之別名),巴夏居城郭。與中土風俗、禮樂不同。
雲南詔蒙異牟尋與中國誓文,臣今錄白進獻。
貞元十年,歲次甲戌,正月乙亥,五月己卯,雲南詔異牟尋及清平官、大軍將與劍南西川節度使崔佐時(案:崔佐時乃韋臯所遣西川節度巡官,不可直稱節度使,疑有脫文)謹詣玷蒼山北,上請天、地、水三官,五嶽、四瀆及管川谷諸神靈同請降臨,永為證據。念異牟尋乃祖乃父忠赤附漢。
去天寶九載,被姚川都督張乾拖等離間部落,因此與漢阻絕,經今四十三年。
與吐蕃洽和,為兄弟之國。
吐蕃贊普冊牟尋為日東王,亦無二心,亦無二誌。
去貞元四年,奉劍南節度使韋臯仆射書,具陳漢皇帝聖明,懷柔好生之德。
七年,又蒙遣使段忠義等招諭,兼送皇帝敕書。
遂與清平官、大軍將、大首領等密圖大計,誠矢天地,發於禎祥;所管部落,誓心如一。
去年四月十三日,差趙莫羅眉、揚大和眉等賫仆射來書,三路獻表,願歸清化,誓為漢臣。
啟告祖宗明神,鑒照忠款。
今再蒙皇帝蒙劍南西川節度使韋臯仆射遣巡官崔佐時傳語,牟尋等契誠,誓無遷變。
謹請西洱河、玷蒼山神祠監盟,牟尋與清平官洪驃利時、大軍將段盛等請全部落歸附漢朝,山河兩利,即願牟尋、清平官、大軍將等福祚無疆,子孫昌盛不絕,管諸賧首領永無離二。
興兵動眾,討伐吐蕃,無不克捷。
如會盟之後,發起二心,及與吐蕃私相會合,或輒窺侵漢界內田地,即願天地神祗其降災罰,宗祠殄滅,部落不安,災疾臻湊,人戶流散,稼穡產畜悉背減耗。
如蒙漢與通和之後,有起異心,窺圖牟尋所管疆土,侵害百姓,致使部落不安,及有患難不賜救恤,亦請準此誓文,神祗共罰。
如蒙大漢和通之後,更無異意,即願大漢國祚長久,福盛子孫,天下清平,永保無疆之祚。
漢使崔佐時至益州,不為牟尋陳說,及節度使不為奏聞牟尋赤心歸國之意,亦願神祗降之災。
今牟尋率眾官具牢醴,到西洱河,奏請山川土地靈祗。
請漢使計會,發動兵馬,同心戮力,共行討伐。
然吐蕃神川、昆侖、會同已來,不假天兵,牟尋盡收復鐵橋為界,歸漢舊疆宇。
謹率群官虔誠盟誓,共克金契,永為誓信。
其誓文一本請劍南節度隨表進獻,一本藏於神室,一本投西洱河,一本牟尋留詔城內府庫,貽誡子孫。
伏惟山川神祗,同鑒誠懇!
某年六月二十一日奏狀,今謹錄白獻進(案:後題貞元十年奏狀,而此闕其年,亦刊削不盡之文)
東蠻和使楊傳盛等,六月十八日到安南,賫蠻王蒙異牟尋與臣絹書一封,並金鏤合子一具。
合子有綿,有當歸,有朱砂,有金。
石東蠻國王是故雲南詔王閣羅鳳孫,姓蒙,名異牟尋。
遣前件使賫表詣闕,於今月十八日到,兼得其王牟尋與臣書,遠陳誠懇,並金鏤合子一枚。
其使昧言,送合子中有綿者,以表柔服,不敢更與為生梗;有當歸者,永願為內屬;有朱砂者,蓋獻丹心向闕;有金者,言歸義之意,如金之堅。
又言:蠻王蒙異牟尋積代唐臣,遍沾皇化。
天寶年中,其祖閣羅鳳被邊將張乾拖讒構,部落驚懼,遂違聖化,北向歸投吐蕃贊普。
以贊普年少,信任讒佞,欲並其國。
蒙尋遠懷聖化,北向請命。
故遣和使,乞釋前罪,願與部落竭誠歸附。
緣道遐阻,伏恐和使不達,故三道遣:一道出石山,從戎州路入;一道出夷獠,從黔府路入;一道出夷獠,從安南路入。
其楊傳盛等,今年四月十九日從蠻王蒙異牟尋所理大和城發,六月十八日到安南府。
其和使楊傳盛年老,染瘴虐,未得進發。臣見醫療,候獲稍損,即差專使領赴闕廷。
其使雲:「異牟尋自祖父久背國恩,今者願棄豺狼之思,歸聖人之德。此皆陛下雨露之澤及外夷,故蠻僥遐荒,願為內屬。臣忝領蕃鎮,目睹升平,踴躍忻歡,倍萬常幸。」右蠻王與臣書及金鏤合子等,謹差十將李茂等隨表奉進,謹奏。
貞元十年六月二十一日,安南都護充管內節度觀察處置等使、檢校工部尚書、禦史大夫、臣「趙昌奏狀。」
貞元十年,南詔蒙異牟尋請歸附聖唐,願充內屬,盟立誓言,永為西南藩屏。
臣今於安南郡州溪源首領耆老處借得故蠻王蒙異牟尋《誓文》一本,安南都護趙昌貞元十年《奏狀白》一本。
伏以故南詔蒙異牟尋嗣孫惠龍不守祖父留訓,既違盟誓,自掇禍殃,尚未悛心,猶恣狂暴,全驅蟻聚之眾,攻劫邕、交之人。
五載興兵,三來虜掠。
顧生靈之何負,受塗炭之苦辛。
臣去年正月二十九日,已錄蠻界程途及山川、城鎮、六詔始末、諸種名數、風俗條教、土宜物產、六名<貝僉>號、連接諸蕃,共纂錄成十卷,於安南郡州江口附襄州節度押衙張守忠進獻。
今臣謹錄故蠻王蒙異牟尋貞元十年《誓文》及趙昌《奏狀白》隨表奉進以上。
  1. Possibly referring to a stilted house.
  2. Implying stone.
  3. Probably teak.
  4. Implying saris and similar garments.
  5. Implying Bengal or Assam.
  6. Actually this is a very ambiguous character in this context. 重 can either mean to duplicate (ie. physically copy, teach, etc.) or to respect. Since the latter implies the former in a traditional Buddhist context, I have chosen this translation, but it my view this be taken literally in either sense without fault.
  7. Traditional Buddhist lore is frequently interpreted to state that astrology is a form of fortune telling or gambling and is therefore undesirable. That said, in my own interpretation, it would be pretty hard to interpret it as opposing astronomy, however.
  8. The text actually uses the character 羅 suggesting gauze, ie. potentially thicker thread but a light weave density.
  9. An external site discusses the toponym's appearance in a range of ancient Chinese texts, but fails to draw any conclusions. From a religious perspective it seems that Buddhism may have been responsible for the toponym's etymology, and this would strongly suggest a city in the Uttar Pradesh region. Given the specific reference to this single city it is likely a large city rather than a small town, which would tend to discount the place of the historical Buddha's death in favour of nearby large cities. The most likely contender seems to be Varanasi. Another option is Patna, however it does not seem to support the toponym's etymology.